 There are many special numbers in the Torah. Forty, for example, we'll be seeing forty later tonight. So forty is a very special number, comes up in many different contexts. Ten, obviously, is a big number in the Torah. And seven is a very significant number. Seven days of the week, and seven comes up in terms of the Shemitah, the sabbatical years, and then the Jubilee years is every seven sevens. And now we're actually about to celebrate the Feast of Weeks, which is seven weeks. And each week we count the Sfirah. And then there are seven colors in the rainbow, and there are seven notes, at least in the Western musical scale. Seven is a huge number. And one of the things that the Vilna Gaon, probably one of the greatest minds in the last 300 years, noticed was that when it comes to Shabbat, and the things that are associated with Shabbat, this number seven is ubiquitous. So for example, a Shabbat meal begins with wine. We make Kiddush, we toast the Shabbat. Wine in Hebrew is Yayin, the first entry on the top of the page. Yud, Yud, that's ten, ten, and noon is fifty. That's seventy. So seventy reduces down, obviously, to seven. So you see the number seven embedded in Yayin. Basar, now I'm a vegetarian, so it doesn't apply to me. But the Talmud says, Ain Simcha Elah Basar Bayayin, that you really don't have any joy, any celebration, unless you have meat and wine. Of course the Talmud is referring to the meat of sacrifices. So today it's just really wine. But anyway, it's customary because most people consider meat to be a significant food that you have at a fancy meal. So Basar is bait, two, shin, three hundred, reish, two hundred. For a total of five hundred and two. Five and two is seven. Then Chala. After we have the wine, we begin the meal with Chala, the special braided bread for Shabbat. And Chala is spelled Chet, eight, Lamid, thirty, hey, five. For a total of forty-three. And four and three, obviously, is seven. And then we have, many people, we'll have fish at the Shabbat meal. And fish is dog, and dog is Dalid four. And Gimel three, four and three is seven. Now those, I think, are the examples that the Vilna Gaon noted. But there are others that other people have found. So for example, we have crane. Crane is the kind of horseradish that's often put on the gefilte fish or the fish. And crane is Chet, eight, reish, two hundred, yud, ten. And nun, fifty, for a total of two hundred and sixty-eight. So two sixty-eight is, two and eight is ten. And six is sixteen. When you have sixteen, you add the one and the six, you get seven. Marak is soup. It's customary to have chicken soup, for example, on Shabbat meals. So Marak is mem, forty, reish, two hundred, kuf, a hundred, for three hundred and forty. Three forty also is seven. And then there is kishka. Kishka, you can't, there's no way of translating kishka. It's stuffed, stuff, stuff gets stuffed. So kishka is kuf, a hundred, yud, ten. Shin, three hundred, kuf, one hundred and alif, one for a total of five hundred and eleven. Five eleven is five, one, one, for seven. And then, this is not a food substance, but we light candles for Shabbat. And candle is ne'er. And ne'er is nun, fifty, and reish, two hundred, for two hundred and fifty, again, two and five is seven. So we see that somehow there's this magical connection between Shabbat and the number seven. No coincidence, Shabbat is on the seventh day. Now, I'm asking to please hold your questions. I'm sure there were millions of other ones. Okay. So in the book of Numbers chapter eight, verse six, the Torah commands us, actually Moses was charged to set aside, to separate the Levites as a special group from amongst the Jewish people. The verse says, kach et halvim, take the Levites, mitoch benay Yisrael, from amidst the children of Israel. Now, what's interesting is if you take the word Israel, because the Levites are taken from amidst the people of Israel. So on the bottom of the page here in blue, I have the word Yisrael spelled out. Meaning, I take the letters of Yisrael, and I just spell out the letters in Yisrael. So for example, Yisrael is spelled yud, shin, reish, alif, lamid. Those are the letters. So yud is yud, vav, dalid, shin is shin, yud, nun, reish is reish, yud, shin, alif is alif, lamid, pay, and lamid is lamid, mem, dalid. That's how you spell out in full Yisrael. What's interesting, you'll notice, I put this in highlight, is that the middle letters, the middle letters, spell out, guess what? Levium Levites. So Moses is told to take the Levites from amongst, from within the people of Israel. You see here that right in the middle of Israel, it spells out Levites, Levium. And here's something that's quite amazing. A number of years ago, I was a guest at a family here in Toronto for Shabbat, and they had this, or something close to this, on their wall. That's all it said. On their wall it said this word. This word spells out Shamor. Shamor means to guard or to watch. And we know that when the Shabbat is described in the Torah, you should know there are two versions of the Aseret Adibrot. There's two versions of the Ten Commandments. The first is in Exodus chapter 20, and the second is in Deuteronomy chapter 5. And usually the Ten Commandments are pretty much the same in the two versions. But the Shabbat is actually a bit different. First of all, in one of the versions it says Shamor at Yom HaShabbat, to guard, to protect, to watch the Sabbath day. And the other one says Zachor at Yom HaShabbat, to remember the Sabbath day. So the command itself is different, and then the reasons are different. In one, the reason is to remember the creation, and in the other one it's to remember the Exodus from Egypt. So it's interesting that the presentation of Shabbat is different than the two versions of the Ten Commandments. But our sages, Hazal, the rabbis teach something that's amazing. The rabbis teach that when God gave the Ten Commandments, He actually gave both versions at the same time simultaneously. Now no one on the planet can do this. It's impossible for a person to speak and say two things at the same time. You can only say one thing at a time. And the way that the Talmud expressed this is to say, Shamor v Zachor b'dibur echad neemru. That Shamor and Zachor were said simultaneously. How that happened? I don't know. I wish I was there. But one of the things that is illustrated by this word, which is the word Shamor to guard, to protect. And this is, by the way, the directive not to violate the prohibitions of the Sabbath. The Sabbath has both negative side to it, meaning the things that you don't do on the Sabbath. And then there's the Zachor, the positive aspects of Shabbat, like to have a special meal and to sanctify the day with wine and to remember the day, etc. So this word Shamor, this is the way it's written, by the way, in the Torah that you'll find in a Torah, a safer Torah. Torah scroll. And I mentioned earlier on in this class that each of the Hebrew letters is a compound of other letters. So the shin actually is a compound of two different letters. The shin is made up of a vav and another vav, and over here is a zayin. So the very end of the shin, you've got a zayin. The mem is composed of two letters as well. The mem is composed of a chaf, the letter chaf, which is number 20, and the letter vav. So if you look at this word Shamor, it actually has embedded in it Zachor. Zayin, chaf, vav, reish. So this incredible graphic shows you Zachor and Shamor. Boom! They're basically at the same time they are present together simultaneously. I was very struck when I was shown this. I didn't notice it when I saw it on the wall, but my host pointed it out and said, you want to see something really cool? And I said, indeed, that is quite cool. Okay. Now this verse we've seen already at least once in this class. This is the famous declaration of faith from Deuteronomy chapter 6 verse 4. Shema Yisrael, Hashem el-Okhenu, Hashem el-Khod. Here are Israel, the Lord, our God, the Lord is one. Now we're talking a little bit tonight about Kamatria, the numerical value of Hebrew words. So if you were going to add up all of the values of the letters in this phrase, Shema Yisrael, Hashem el-Khenu, Hashem el-Khod, don't forget that I have written the God's name as a hay, just the letter hay, as an abbreviation. It would be written here, Yud-hay-vav-hay. The four letter name, the tetragrammaton, which would be, we added this up a few times already in this class, 26. And then I have written instead of el-Okhenu, el-Okhenu, because we don't like to write God's name out properly if we don't have to, so the convention is to make the hay into a kuf. So here the kuf would be 100, but a hay is actually only five. So if we take the letters here and add them up, so shin is 300, mem is 40, ayin is 70, yud 10, shin 300, reish 200, alif 1, lamid 30, and then yud-hay-vav-hay is 10, 6. No, 10, 5, 6 and 5, 10, 5, 6, 5. And el-Okhenu would be alif, lamid, hay. I'm sorry, the number's for that. Alif is 1, lamid is 30, hay is 5, yud is 10, nun is 50, and vav is 6, and then again the yud-kay-vav-kay, 10, 5, 6, 5. Echad is alif 1, khet 8, dalid 4, thank you. I have God on my mind. So that adds up all those letters to a grand total of 1,118. 1,118. Now, there is a famous teaching from our sages. It's found in the book Pyrkei Avot, Ethics of the Fathers, that we're advised, have a done et kol ha-adam l'kaaf s'khut, that you should judge every person to the scale of merit, meaning give everyone the benefit of the doubt. This is actually a verse in the Torah, but cedek tishpoot et amitecha, from the book of Leviticus. But this is the way the sages expressed it, that you should give every person, judge every person to the scale of merit. And when you add up these letters, you have hay is 5, vav is 6, yud is 10, dan is dalid 4, nun is 50, et alif is 1, taf is 400, kol is, khaf 20, lamid is 30, ha-adam is hay 5, alif 1, dalid 4, mem is 40, and then l'kaaf is lamid 30, khaf 20, pe is 80, and then z'khut zayin 7, khaf 20, vav 6, taf 400. Anyone want to guess what that adds up to? 1118. Interesting. So we have these two phrases with the exact same numerical value. The Biala Rebbe, one of the great Hasidic masters, said there's a relationship between these two phrases. How are they related? That we should proclaim our faith in God and give everyone the benefit of the doubt? So one way, there are many ways of looking at it, one way of looking at it is that it's only the person that really has faith in God and believes that God runs the world and that justice will ultimately be done. A person really believes that they can have the emotional space to be able to sit back and give people the benefit of the doubt. But people that don't have any faith in God and they feel that they have to run the world for themselves, they have to cross every t and dot every i and they have to be the judge, jury, and executioner of their life. There's nothing else to balance their life for them and they don't have the emotional space to give people a break, to give people the benefit of the doubt. So the Biala Rebbe says that one of the prerequisites for being able to basically hang back and give people the benefit of the doubt is a strong faith in God. The Zohar points out, I want to go back here for a second. The Zohar points out that in this first phrase on top of the page, there are three names of God. There is the Hay, which again should be a Yud Hay Vav Hay, the four letter name of God. And there is Elo Canu, which is six letters. And then there is the Hay, again for Yud Hay Vav Hay, the tetragrammaton, another four letters. So the Zohar points out that you have three names of God in the Shema and a total of 14 letters, right? Four, four, and six. Eight and six is 14. Now why would that number 14 be significant? So we've learned previously that the word in Hebrew for hand, for hand is Yad. And Yad is Yud 10, 4. And the reason we saw for that is that there are 14 joints on your hand. Each of the fingers has three joints. The thumb has two for a total of 14 joints. And so the Zohar points out that there are three names of God here with 14 letters. 14 is significant because it means Yad. And what is the connection between Yad and Shema Yisrael, Hashem al-Khainah, Hashem al-Khod? So the custom is when we say this line, we cover our eyes with our hand. We put our hand over our eyes. Now for something quite amazing. Each of the five fingers has a name in Hebrew. So the word for thumb is Bohain. Bohain is Baiz 2. Hei 5 nun 50 for 57. Etzba is the pointer finger, is the second finger. And Etzba is Aleph 1, Sadi 90, Bet 2, Ayan 70. The middle finger is Amma. Amma is Aleph 1, Mem 40, Hei 5. The fourth finger is Kamitsa. By the way, there's something really interesting about the fourth finger. If you put it back, we'll skip that. Come later, Ron. I'll show you live demonstration. So Kamitsa is the fourth finger. Kuf is 100. Mem is 40. Yud 10. Sadi 90. Hei is 5. And the pinky is Zaret. Zayan 7. Reish 200. Tuff 400. And you add up all those letters. And guess what you get? 1118. So we cover our eyes with our Yad. The Yad, when you take all the fingers, is 1118, which corresponds to Shema Yisrael, Hashem al-Khen, Hashem al-Khad, 1118. Now, Exodus chapter 25, God commanded the Jewish people to build a portable sanctuary in the desert that we call the Mishkan, the Tabernacle. And he says to the Jewish people, Osulim Nikdash, make for me a sanctuary. Beshochanti betocham, and I will dwell among them. It doesn't say make for me a sanctuary, and I'll dwell in it. God says make for me a sanctuary, and I'll dwell in them. Meaning that basically the sanctuary, the physical building, only represents the presence of God in our hearts. And the Torah says, after they've been working on this sanctuary, when you get to Exodus chapter 39, verse 32, that's the top of the slide here, Watechel kol avodat Mishkan. That's actually just part of a bigger phrase. The actual full sentence makes more sense, but I want to focus on these four words. Watechel, which means that came to completion, kol avodat, the work, the labor of the Mishkan of the Tabernacle. So here we see in Exodus 39, the Bible telling us that they completed the construction of the Tabernacle. Now, when was the Tabernacle set up? When did they finally set it up? So we know, based upon the Bible, that it was set up on the first day of the first month, on the first day of Nisan. The first day of Nisan, they erected the Tabernacle. They put all the parts together and they set it up. But something curious is when did they finish building it? Meaning, when did they finish making all the parts of it? It wasn't the day before. It actually was months earlier. We're told in the Midrash that they completed the Tabernacle on the 25th day of Kieslave. The 25th day of Kieslave, as we know, later became Hanukkah. That's the day that we celebrate Hanukkah, the holiday of the dedication, the rededication of the Holy Temple. So it's curious that they completed the building of the Mishkan and it just sat there for quite a while until they erected it on the first day of Nisan. The Baalaturim points out something interesting. The Baalaturim was a famous commentary to the Bible who was very Gamatriya-oriented. Meaning, if you want to find a source of Gamatriya, and by the way, his commentary is now been translated into five volumes of English put out by Art Scroll. So his commentary is chock-full of Gamatriyas. So he points out that this phrase, vatechel kol avodat Mishkan, that all of the work of the Mishkan was completed, adds up to 1392. Let's do the numbers. Vatechel is Vav, 6, Taf 400, Khaf 20, Lamed 30. Kol is Khaf 20, Lamed 30. Avodat is Ayin 70, Bet 2, Dallad 4, Taf 400. And Mishkan is Mem 40, Shin 300, Khaf 20, Nun 50. For a total of 1392. And the Baalaturim points out that that's the exact same numerical value as the phrase on the bottom of this slide. Be Esrim the Khamishah, the Kislave, Nygmar, that on the 25th of Kislave, it was completed. Interesting. Let me just add those numbers up for you. Be Esrim, Baes is 2, Esrim is Ayin 70, Shin 300, Raish 200, Yud 10, Mem 40. Vah Khamishah is Vav is 6, Khet is 8, Mem is 40, Shin is 300, Hay is 5. And then Bakislave is the last line on the slide. Baes is 2, Khaf is 20, Samach is 60, Lamed is 30, Vav 6, and Nygmar, Nun is 50, Gimel is 3, Mem is 40, Raish is 200. For a total of 1392. There are no coincidences here. Now the next slide shows you a verse that we've seen before. I just wrote it, instead of horizontally, I wrote it vertically for you. Bereishit Barah Elohim et Hashemayim v'et Haaretz. In the beginning, God created the heavens and the earth. We know that's Genesis chapter 1 verse 1. And I've highlighted for you the first letter of each of these words. Why are those letters significant? Because if we add them all up, we get a bait in Bereishis is 2, and a Barah, Baes in Barah is also 2. The aleph in Elohim is 1. The aleph in et is 1. Hashemayim v'et is 5. V'et, the Vav in v'et, is 6. And Haaretz v'et there is 5. For a total of 22. 22 is significant because that's the number of letters in the Hebrew alphabet. And we learned how did God create the world? This is the verse describing the creation. We know that God created the world using the 22 letters of the Hebrew alphabet. So that is hinted at us for us here in this verse. Now we're going to find an interesting group of words. I'm going to read them and then we'll explain them. Nachash is the first word, which means snake. Nechoshet is the word for copper. Nechosh is the word for sorcery. Now, not only do these words sound similar. Nachash, Nechoshet and Nechosh. We're going to see two interesting things about them. Number one, they all appear basically in the same little section of the Bible. They're all compacted in the same little section of the Bible. And they are all conceptually related to each other. We're going to see in a moment. So here's the story. In the book of Numbers we're told that the Jewish people are wandering around in the desert. And after traveling for a while, they start to complain. This is one of our past times as the Jewish people. We like to complain. So kvetching is our game. So we complain that there's not enough water and the bread was not so enjoyable. It's like the person that complains they went to a hotel and the food was lousy and the portions were so small. So what does God do? God is losing patience with them. So God sends poisonous snakes to attack them. This is the Nechosh. The Nechosh comes as a poisonous snake and starts to bite the people. This is in the 21st chapter of Numbers verse 6. Numbers 21 verse 6. And after getting bitten by these poisonous snakes, the people get the message and they figure out, you know what? Maybe that complaining wasn't such a good idea. And so they go to Moses and they plead with Moses. Moses, please ask God to take the snakes away. We got the message already. We got the point. And instead God doesn't just take them away. God says to Moses, I want you to build a copper snake on a pole. Put a copper snake on a pole. And that's the Nechosh snake, the Nechoshet, the copper. The copper snake. And those who look up at this copper snake, interestingly by the way, I'm not sure how many cultures this is the case, but at least in western cultures the snake is a symbol for medicine, for doctors. So they look up at this snake and they will be healed of their illnesses from the poisonous snakes. Now obviously the snake was not magical. The snake here worked in the very same way that they fought when they came out of Egypt. The Jews were attacked by a mullik. And we're told that as they were fighting a mullik, Moses had his hands raised in the air. So we're told that when his hands were up in the air, the Jewish people were they were winning the battle. And when his hands went down for whatever reason he couldn't keep his hands up. They started losing the battle. And the Talmud explains that it wasn't hocus pocus, that when Moses' hands were raised up, the Jews looked up at his hands. And that was basically helping them look up to God, meaning that it was a way of accessing faith. And when they took their eyes and their attention off of faith in God, then they started to lose. The same thing here. Looking up at the snake, the snake did nothing for them. But looking up at the snake was a way of getting them to recognize where healing actually comes from. It comes only from God. Now, soon after this story of the copper snake, just two chapters later, in the 23rd chapter of Numbers, we're told that the king of Moab hired a famous sorcerer to curse the Jewish people. His name was Billam. And Billam, you know, it was not so easy for him to go. And he, you know, he had to be basically cajoled and almost bribed and forced. Anyway, he ends up going, although it's not obvious that God really wanted him to go on this mission. And he obviously was intending to curse the Jewish people. That's why he was hired and that's why he was going to get paid a small fortune. But he kept on saying to the king of Moab, I can't do what God doesn't want me to do. But somehow he must have thought that he's going to be able to curse the Jews anyway and make off like a bandit with money. So what happens is, as he is trying to curse the Jews, God turns all the curses into blessings. So whatever is coming out of his mouth are blessings. One of the blessings that he recites to the Jewish people is that there is no sorcery in Israel. He says there's no sorcery among Israel. So not only was he himself a famous sorcerer, but one of his blessings is that among Jews there is no sorcery. So now we have these three words basically right there in one little location. The nachash that bites the Jews. The nachash hanichoshet, the copper snake that they look up to that helps cure them, and the nichosh, the sorcerer that comes and later blesses them with a blessing that they have no sorcery among them. So what's going on here? So obviously the root word here is nachash. Nachash we find within the two bigger words. The word nachash, the snake, can be actually broken down into two shorter words. Nachash can be nach and then chash. And I put them with green and red on purpose. Actually I should have switched it. I made a mistake. The nach should have been with red and the green should have been chash. So what does the word nach mean in Hebrew? It means to rest, to come to a stop. That's what nach means. And chash actually means many words. My wife's Hebrew name is chashi. And when she was told that was her name she went to the dictionary and found like eight different meanings for this root of chet shin. And she found that actually every single one of them somehow spoke to who she was. But one of the meanings of chash is speed and quickness. That's one of the meanings. And that's swift and fast. So think about this. What does a snake do? The snake lies there quietly. The snake just lies there very quietly. But at the right moment it can shoot out quickly in attack. That's the nature of the snake. Nach and chash. That's why the nach should have been the red. You stop. And the chash should have been the green. Anyway, you'll forgive me. What is the nature of the snake? Obviously this is pretty sneaky and sly to hide there and to make believe there's nothing there. And then you pounce all of a sudden when you have your chance. So the nature of the snake is actually through this tactic of resting and staying still and then jumping quickly. It's tricky. It's sneaky. And we know from the book of Genesis in the Garden of Eden that that's how the snake is described. God says the snake was more a room, more sneaky, and more deceptive than any other animal on the planet. That's the nature of the snake. And the snake as we know represents our yaitzahara, our evil inclination. And that's what our evil inclination is. Our evil inclination is very sneaky. It's very crafty. And our yaitzahara, our inner adversary, is able to help us come up with brilliant justifications for otherwise terrible behavior. So that's sneaky on its part. Very, very sneaky. Now the next word is nihoshit, copper. What is copper? Copper is a metal that looks like gold. As a matter of fact, copper used to be called fool's gold because people were often fooled into thinking that copper was gold. And so copper as well is deceptive. Not just the snake, the nachash, but nihoshit as well is deceptive. And what Moses puts up is a double deception, a nachash, the sneaky snake that's made out of copper. And the reason maybe one of the messages that God is trying to give them through the symbol of this copper snake is that look up at the snake, you people. Look up at the snake. You're being led astray by what? Why are you complaining? Because you want to have fancy food. Meaning that it's not good enough for you that there is water, not good enough for you that you have bread, not good enough that there's stuff to eat. You don't want to be with the same routine, the same old, same old. What? Meatloaf again? So they were basically tricked. There's no need to have gourmet fancy schmancy foods. That's basically the yatsahara that's deceiving them into saying that stuff that you've been eating, that's not good enough for you. It's not enough. You have to have more. And so basically the boredom they had came to lead them astray. And they were seduced by the desire for exotic food. And that's a deception of the evil inclination. Ultimately what people need is nourishment. They don't need luxuries or fancy food. And then we have nikhush, sorcery. So what is sorcery? Sorcery is also deception and trickery because sorcery tries to give people the impression that they have power and they have control. The truth is we don't have any power or any control. It's basically all deception and trickery. So these three words, nakhash, nikhush and nikhush, they all appear towards the chapter 21 and 23 of Numbers, and they all deal with this theme of sneakiness and trickery. Now, back to the sanctuary in the desert. So in Exodus chapter 27 verse 20, God commands Moses to tell the Jewish people that they have to collect olive oil. They need to gather olive oil to use for lighting the menorah. But the way this is expressed is actually unusual because probably the most frequent phrase, the most common phrase in the Torah is V'yadabir Hashem al-Mosheleimur, that God spoke to Moses saying, and what did he say to Moses? Dabir al-Bene Israel, speak to their children in Israel and say to them, do this or that. So usually the Bible spells out that God spoke to Moses and told Moses what to say to the Jews. Here it doesn't mention Moses directly by name. The verse here says, You shall command. And we know through the context that the you is Moses. But Moses is not named here. And this is actually a chapter of the Bible, a portion. We know that every week in the synagogue we read a portion of the Bible. Each portion usually is about five, approximately five chapters. So this chapter is called titzavei. And in this chapter, what's interesting is you don't find Moses' name at all in this chapter. You don't find his name at all. And what's strange is that especially in the book of Exodus Moses' name is all over the place, like every other verse that comes up at least once. So it's unusual that here's an entire chapter a whole portion. So again, it's about five chapters where you don't find Moses' name mentioned. And it's obliquely by just saying about Moses and you shall command. Now what's interesting is that in terms of the schedule of our Torah readings, this portion of titzavei is always read during the week of the seventh day of Adar. The month of Adar, the last of the 12 months, there's something special about the seventh day of Adar. What's special is that it was the day that Moses was born and it's also the day that Moses passed away. It's the day that he died. And so it's interesting that on the week when Moses dies, the sort of the date of his yurt site of the anniversary of his death, we read a portion of the Bible doesn't mention his name. He sort of like disappears, which is very significant. There are many reasons given for why his name doesn't appear here in this chapter. One of the reasons is that after the golden calf and we know that God wanted to basically wipe out the Jewish people, Moses engages in intense prayer for the Jewish people. And one of the things he says in this very long prayer is, look, don't wipe them out. And he says, rather erase me from your book. That's what God is told by Moses. God says, Moses says, erase me from your book that you wrote. And the Hebrew for this is on the bottom of the page. Mecheni na mi sifrecha. Erase me now. Erase me please from your book. Now the word sifrecha is, men is from, safer book. And the ha is the possessive, your book. But this is the letter chaf. And chaf is the number 20. So our sages said that one of the ways to read this word is, mecheni na. Erase me now mi sifrecha from your 20th book. Meaning, if you start counting the portions of the Bible from the beginning, from the partial called Genesis, Bereshit, Titzave is the 20th portion of the Bible. So Moses is saying, erase me now from your 20th book, 20th portion that you have written. And that's one of the reasons why we don't find Moses' name in this portion. However, one of the things that's amazing is our sages found numerous, numerous clues to show you where you can actually find Moses in this portion. There are hints that you can actually see Moses present. The bottom of the page, what I did was I spelled out the name of Moses. In the red letters, I have Moshe, mem, shin, hey. Mem, shin, hey, is Moshe. But what I did was I spelled out those letters. So mem is mem, mem, shin is shin yud nun. And hey is hey alif, the concealed part of Moses' name. Meaning the letters that are not the overt letters of his name, the first letters, but the ones that are in black. We call those the concealed letter, because you won't see them normally. Normally you just see the red letters. So the concealed letters are mem, 40, yud, 10, nun, 50, and alif, 1, for a total of 101. And 101 are the number of verses in Titzave. The number of verses in this portion of the Torah is 101. So the concealed part in this chapter of 101 verses, the concealed part is from Moshe's name, because Moshe was concealed in this chapter. Also dealing with the tabernacle in the desert. Chapter 25 in the book of Exodus, verse 31. Moses is commanded, ve asita minorat zahav tahor. And you shall make a minora, a candelabra, a lamp of pure gold, of zahav tahor. Now on this verse, which is not very difficult to understand, it's the direct command to make a pure golden minora. The midrash, in commenting on this verse from Exodus, quotes a verse from the book of Psalms, chapter 119, verse 130. At least part of that verse, which says, petach divarecha ya'ir. The beginning of your words will illuminate. The beginning of your words will illuminate. Now you can see why maybe illumination has something to do with the minora, because the minora was a lamp that burnt and illuminated. But why is there a connection between this verse about the beginning of your words will illuminate? How is that connected to this verse about making a pure gold minora? What's the connection? So here you have a minora. And as you can see, the minora is not just a simple structure. There are different decorative things on it. There are flowers, there are knobs, there are cups. So let's look at the beginning of God's words. The beginning of God's words. Meaning, let's take the first verse in each of the five books of Moses. Let's take the first verse in each of the five books of Moses. So the first verse in Genesis, Genesis 1.1, we've already looked at tonight, v'raishit b'ra'el lukim et'ashimaim et'aharetz. There are seven words in that verse. And guess what? There are seven branches on the minora. Seven branches on the minora. The book of Exodus, chapter 1, verse 1. The first verse in the book of Exodus has 11 words. 11 words in the first verse in Exodus. And that corresponds to the 11 knobs, the kaftorim on the minora. Then the first verse in Leviticus has nine words. And that corresponds to the nine prachim, the nine flowers on the minora. And then the first verse in Numbers has 18 words. And that corresponds to the height of the minora, which was 18 amot, 18 cubits high. And then the first verse in Deuteronomy has 22 words, which corresponds to the 22 geveim, the 22 cups on the minora. Here they're symbolized by the triangular shapes. And so you'll see three on the top of each branch, and then one of the triangular shapes on the bottom. Seven times three is 21, and one is 22. So when the Midrash says, the beginnings of your words will illuminate, we see that the beginning of each verse in the Bible basically ties into the minora, which is there to illuminate. Now this is a hand, I think Julius might have drawn this. No? I must have done this. So I must have done this. I thought I wasn't as good as that. So this is a hand drawn minora. And I'm going to explain something that's amazing about this minora. This doesn't have seven branches, this only has five branches, and these will correspond to the five books of Moses. Now Rabbi Michal Dove Weismandl was a Hungarian born rabbi, and he was a hero. He wasn't born a rabbi, but he became a rabbi, and he was a tremendous hero because he worked tirelessly to rescue Jews during the Holocaust. And one of his passions was finding amazing patterns in the Torah. And without the aid of computers, he did this before there were computers, he discovered incredible amazing patterns in the Torah. Mind-blowing patterns. It's almost impossible to understand how he could have done it just without the aid of a computer. So this is one of his, this is actually part, I'll be sharing with you part of one of his discoveries. So each of these branches of this minora is one of the five books of Moses. And if we go to the right, which would represent the book of Genesis, Bere Sheet, we have the word Torah. And basically what he found was if you find the first letter, Tuff, in the book of Genesis, which would be the last letter in the first word, Bere Sheet. So he found that if you start from that Tuff in the first word of the Bible, and from that letter, Tuff, you count 49 letters, you're going to hit a Vov. From that Vov, if you go 49 letters, you're going to hit a Reish. From that Reish 49 letters, you're going to hit a Hey. So at intervals of 49 letters, we get the word Torah starting from the first Tuff in the Torah. And then going to the book of Exodus, the same thing. The first Tuff in the book of Exodus is in the word Shemot, the names. And starting from that Tuff in the word Shemot, in the first verse of Exodus, counting 49 letters you get a Vov, 49 letters you get a Reish, and 49 letters you get a Hey. Pretty amazing. And then going to the back of the Bible starting from Devarim. Here you'll notice, by the way, the words are spelled backwards, upside down. Because here we're going to start at the end of the word Torah, and we're going to find the last Hey in the book of Devarim, and we're going to count backwards 49 letters, you're going to get a Reish, backwards 49 letters you're going to get a Vov, and backwards 49 letters you're going to get a Tuff, which spells out Torah. And the same thing in the book of Bamidbar in Numbers, you start with the first, I'm sorry, the last Hey in the book of Bamidbar, and from that Hey you go back 49 letters, you get a Reish, 49 letters a Vov, 49 letters a Tuff for Torah. And then the middle branch spells out God's name. Yud, again it would be normally a Hey here. We write Yud K Vov K, and this he found at intervals of seven, beginning with the first Yud in the book of Vayikra, which is actually the second letter in the book, Vayikra. So starting from that, you're going to count seven letters, you're going to get God's name. Now he ended up finding many, many other amazing patterns just in this little Torah menorah, but this is all I'm going to have time to share with you tonight. Okay, now we're going to do a little, a few more of the letters because there are so many letters we haven't had a chance to cover yet. So the top letter here is the letter Kuf, which is one of my favorite letters in the alphabet. Kuf, if you spell it out, I've spelled it out on the second line, Kuf is spelled out Kuf Vov P, Kuf. Kuf Vov P is 100, 6, and 80 for 186. So if you spell out Kuf, you get 186, and 186 is the numerical value of the word Makom. Makom is Mem 40, Kuf 100, Vov, 6, and Mem 40, 186. Makom is one, it means place, but it's one of the terms we use for God. In the Passover Haggadah we say Borach Ha Makom. Blessed is the name. When you go to a house of mourning and you comfort mourners, you say Ha Makom Yinachem Etchem, may the place be the one to comfort you. And the sages explain that God is the place of this world, meaning that existence basically takes place within the context of godliness. And so we have the letter Kuf having a connection to God, to God 186. If you take the concealed part of Kuf, don't forget we did this before with Moses' name. So Kuf is spelled Kuf Vov P. The Kuf is the in-your-face part of it, but the Vov and the P are the concealed part. So Vov and P is Vov 6, and P is 80 for 86. 86, numerical value of 86 is Elohim, God, or Elohim would be the way you say it properly. Aleph is 1, Laman is 30, Kuf is 100. I'm sorry, Hay would be 5. Yud 10, Mem 40 for 86. So also the concealed part of Kuf is also connected to God. The word itself, Kuf, is Makom. The concealed part is Elohim. Also interesting, this is the way the letter Kuf would appear in a Torah scroll. So it's a compound of two other letters. The Kuf is made up of the Khof, which is over here, which is the letter for 20, and the Vov, which is the letter for 6. So Kuf, when you take its parts, is the numerical value of 26. And we've seen numerous times that 26 is the value of God's name, the Yud Hay Vov Hay. That's another connection between this letter Kuf and Godliness. Again, one is Makom, one is Elohim, one is the shape of the letter Kuf, Yud Hay Vov Hay. As well, Kuf is the letter for the number 100. Now in Hebrew, the number 100 is basically a power of the number 1. So we have 1, 10, 100, 1000. These numbers are all almost related and interchangeable. And so even though Kuf is 100, it has a connection to 1. And we saw the first week of class that 1 is the number of God. So there are many reasons that we look at the letter Kuf as a letter of holiness and of Godliness. Now the letter Kuf is the first letter of the word Kadosh. Now on the right hand, I don't really have it here properly, it's the first three letters. Well, hey, I'll do it like this. Sorry about that. Kadosh is spelled Kuf, the first letter which we're looking at now, Dalid and Shin, which means holy. And the first class that we had, we looked at that verse in Leviticus, which said, Kadoshem tiyu, kikadosh ani. You shall be holy, God says, as I, God, am holy. Now, one of the questions that we wanted to think about is, what is the relationship between this letter Kuf and the word Kadosh that begins with the letter Kuf? What is the relationship between this letter Kuf and holiness or Godliness? So the relationship is that we become holy by imitating God. If you want to know one of the most powerful ways of becoming holy, the Talmud says, just like God is generous and merciful and kind, you be generous and merciful and kind. And it's called in Latin imitatio dei. In the Torah, it's called the halachda bedrachav. You shall walk in the ways of God. And our sages tell us, if you want to do something to get close to God, be like God, act like God. And so we become holy by imitating God. Why is that significant for the letter Kuf? Because in Hebrew, Kuf sounds like the word Kof. Kof is a monkey. Kof is a monkey. What do monkeys do? Monkeys imitate. One of the words for monkeys is ape, for example. When we ape someone, we're mimicking them. Also, Kof sounds like the word copy, Kof and copy. They're very related. And so the monkey teaches us that if you want to be holy, follow the lesson of the monkey and be like God. Imitate God. Now, I have here the letters of the word Nakadosh, holy, but Kedushah, holiness. So again, Kuf, Daled, Shin, He is holiness. And if we take the letters in the Hebrew alphabet that come after each of these letters, look what happens. After Shin comes a Tuff. After He comes a Vov. After Kuf comes a Reish. After Daled comes a He, which spells out Torah. So another lesson here is that if we want to reach holiness, we have to access the Torah. Next slide. All right. These are a number of other letters we're going to look at for a few minutes. The first letter, well, the first line has three letters. Samach, Ein, Pei. These letters appear in order in the alphabet. Samach is 60. Ein is 70. Pei is 80. 60, 70, 80. And we learn something important from these three letters. There's a concept in Jewish law that the only reliable testimony is eyewitness testimony. This is the only valid testimony in a Jewish court of law. And we actually will see it from these three letters. The letter Ein, Ein means eye. Ein means eye. Samach, the word Samach means to rely upon. And Pei, Pei is mouth. So what we see here is that testimony, which comes from the mouth, can only be relied upon, Samach, when something is seen. So these three letters teach us about when testimony is legitimate. Now one of the things that you should notice about the letter Pei, which is the letter for 80, is that in the negative white space in the middle, you'll see a letter of the Hebrew alphabet. Some of you might remember that if you ever saw a FedEx logo, so there's an embedded image in the FedEx logo, the white negative space, between the E and the X is an arrow. And it's not so obvious, but if you look carefully next time you see a FedEx truck, you'll see in the white negative space between the E and the X is an arrow, pointing straight ahead, because if you use FedEx, this is not a plug, but it'll get your package there straight like an arrow and fast and direct, etc. So we have the same negative space idea in the middle of the letter Pei, the letter Pei, which is the word Pei, mouth, is the letter Bet, the second letter of the alphabet. And if you ever see a Torah scroll, you will always see in every letter Pei in the middle and the white negative space will be the letter Bet. Why is this significant? There are actually many, many reasons. Number one, we learned a few weeks ago that the letter Bet, one of the things that symbolizes is creation. The letter Bet is the first letter in the word Barah to create. Bereshit Barah in the beginning God created. So Bet is the letter of creation. And we saw how was the world created through God's speech. So how appropriate that Bet's creation takes place through the Pei, the mouth, through the speech of God. That's the connection between tunis and mouth-ness, that the world was created, the Bet, I'm sorry, between creation and mouth, is that the world created through God's speech. And secondly, another lesson here is that we should always think twice before we speak. The word of Pei means mouth. And before you use your mouth, there's a letter Bet in there, the number two, to tell you think twice before you speak. There are many other lessons, but we've got to move on. So here is... Now, I just want to bring your attention to the last two letters on the page here, which we're going to get to in a second, is the letter Khet and the letter Lamid. We're going to come back to those. But the letter Khet and Lamid are the first two letters in this word Chalom. Chalom is the word for dream in Hebrew. Chalom is the word for dream. And what I'd like to do is analyze the four letters in this word to show the connection between the letters and a dream. So the first letter in Chalom is the middle of the page here, the letter Khet. The letter Khet sounds like the Hebrew word Khet, which is sometimes translated as a sin, but sin is not a great translation. It's a more of a Christian translation. The literal meaning of the word Khet means a mistake or an error, or to miss the mark, to fall short. So basically, Khet means to miss the mark, not to hit the bullseye. That's what a Khet really means. When I was in Israel in 1979, so as part of my Yeshiva, we joined the civilian guard, the Mishmar Ezrahi. And they gave us, I think an M1 rifle, and they gave us five minutes of training, and there was no way on the planet I was going to hit the target, and they said, You missed the target. That's the word Khet. So that's the letter Khet. Also Khet, this letter Khet, is the eighth letter of the alphabet. It's the eighth letter of the alphabet. And as the eighth letter of the alphabet, it symbolizes the world of transcendence. The letter of the metaphysical, beyond the physical, because seven is the number of the physical, seven days of the week. The world is created in seven days. And so seven is always the word, the number in Hebrew in the Bible for the completion of things on the natural order, and eight in the Bible is always a number for transcendence, for going beyond the physical. So keep that in mind that Khet means to miss the mark. Khet also has the concept of metaphysical. Also, we remember the idea of the code of first letters. What is the first time the letter Khet appears at the beginning of a word in the Bible? It's in Genesis chapter one, the word Choshach, the word darkness. So that is another shade of meaning of this letter Khet. Again, we have three shades now. It means to miss the mark, to be off. It means transcendence, metaphysical, and it means darkness, obscurity. So what is the connection between this letter Khet and dreams? So our sages teach us that dreams are never totally accurate. All dreams have material that is not consistent with reality. The sages say there's always something in every dream that's a little bit bizarre and off. There's always some vagueness in dreams. They miss the mark of reality. But dreams are considered to be, or can be one sixtieth of prophecy. Dreams can be one sixtieth of prophecy. So there's an element of dreams that are metaphysical, transcendent. So that's the letter Khet and why it applies to dreams. Then we have the letter on the bottom of the slide, Lamid. So Lamid means to teach, to learn. The reason is because dreams come to teach us things. Dreams are here to teach us things. Lamid is also the tallest letter in the Hebrew alphabet. And the reason is that it's bringing knowledge down from a higher place. What's that higher place? So interestingly, the letter Lamid is made up of two Hebrew letters. It's made up of a Vov and a Choff. The Choff is 20, and the Vov is 6 for 26, which is God's name, Yud, K, Vov, K. So the Lamid is speaking about learning things from upstairs, so to speak, that there is divine knowledge that comes down to us, and that's, again, what prophecy is. So dreams are coming to teach us because they often have some prophetic element to them. Now we're going to look at the last two letters in the word dream. On the top of the page is the letter Vov. Vov we learned a few weeks ago. The letter Vov is the sixth letter of the alphabet. The letter Vov means Vov is a hook. Vov is a hook. It looks like a hook. And it functions as a hook because in Hebrew, the Vov is the conjunctive word. It means and. So you and he. You, they, right? And he. So the Vov basically functions as a hook between two things. It connects two things together. So this letter of the word dream has the meaning and the sense of connection to connect to combine and to attach. And then the last letter in the word dream is Mem. The last letter in Halom is Mem. Now Mem is a very, very interesting letter. It's also very spiritual because it as well is made up of two letters Vov and Huff. We saw quite a few letters tonight that their components are Huff Vov 26. Vov is 6. Huff is 20. 26 is God's name. You'd hey Vov hey right? You'd hey Vov hey adds up to 26. So the Mem is also very spiritual, godly letter and the question is what are we supposed to learn from dreams? What are we supposed to connect ourselves to? So Mem is the letter that's the middle letter of the alphabet. Mem is in the middle of the Hebrew alphabet. So Mem serves as a bridge as a connector. Very similar to the letter Vov. Vov is a bridge a connector. Mem, beyond being a connector Mem is the letter of transformation. Mem in Hebrew is the number 40. The letter Mem is the letter for 40. And there are a number of things that are connected to the number 40. For example how long did Noah's flood last? It was 40 days and 40 nights. How long was Moses on top of Mount Sinai receiving the Torah? 40 days and 40 nights. How long were we in the desert the Jewish people? 40 years. How many lashes is a court supposed to administer to someone? So it's really 40 but the sages made it 39. 40 minus 1. But the Torah speaks about 40 lashes. And when a mikvah a person goes into a ritual bath mikvah by the way begins with a Mem. So the mikvah is composed of 40 seah of water that's the measure of water. And a mikvah 40 seah. All these words in the bottom of the page begin with a Mem. The first word is mabul. Flood. Flood. Mem is 40. Matantora, the giving of the Torah. Mem is 40. Moses is on Mount Sinai for 40 days. Midbar. Desert. They were in the desert 40 days. Makot. Lashes. Stripes. Whippings. 40. Mem. Mikvah. The ritual bath. Mem 40. So Mem is the number of the 40 is the number of transformation. Why? Because the flood did a lot of transforming. The flood basically transformed a world civilization into nothing. It wiped everything out. And the flood also decreased the lifespan of human beings. People were living hundreds of years before the flood. And after the flood basically 120 was more or less the top. So the flood had this effect of transformation. Matantora, the giving of the Torah. Also 40. Because the Torah transformed the world spiritually. And the midbar, the desert transformed the Israelites. They were a slave people with a slave mentality. And 40 years in the desert was a boot camp. That transformed them into people trained to follow God. Makot, when you receive the lashes from the rabbinical court. They were to rehabilitate you and to transform you. And finally Mikvah transformed people that were ritually impure. They were Tamei. And they became Tahor ritually pure. So basically what are dreams all about? Dreams are composed of these four letters. Chet. Lamid. Dreams take place in the dark. Usually you're sleeping at night. And you're in the dark because it's hard to really understand them. We're in the dark about their meaning. And they come from a spiritual realm to teach us and to transform us. So the letters in the word Chalom teach us all about dreams. Now I'm not sure this will be easy to see. But this is from the book of Bereishi Genesis. And it tells a story of Joseph's dreams. And we know that as a result of these dreams and for other reasons as well Joseph's brothers hated him. Now in the first dream that he relates to his brothers. He says that we were all in the field and he says that we were binding sheaves of grain. And he says to them that your sheaves stood up and they bowed down to my sheaves. That already wasn't so pleasant for the brothers to hear. And then they said to him, are sheaves bowed down to your sheaves? Are you planning to be a king over us to rule over us? But then he has another dream. And then he says to them that I saw in this other dream the sun, the moon and the 11 stars bowing down to me. The sun and the moon, the 11 stars bowing down to him. Now, Joseph had 11 siblings. So probably it's not rocket science to figure out that when the 11 stars are going to bow down to him, it's his brothers that are going to bow down to him. But then he says the sun and the moon. Who is that referring to? So the obvious suspects would be his mother and father. So when he tells this dream to his father, his father scolded him. Jacob scolded Joseph and says, are you serious? Are you saying that your mother and father and brothers are going to bow down to you? Are you serious? Now, number one, of chutzpah, it's arrogant to say that your mother and father are going to bow down to you. But there was a bigger problem here. The bigger problem was how could Joseph's mother bow down to him? She has been dead already for years. Joseph's mother Rachel died prior to these dreams. And what's interesting is if you go down here, okay, havo, navo. Meaning of this is will the dream that you dreamed will it come to be? His father is challenging him. And if you look at these letters over here, the last letter in Asher, that, and you take the next letters, it spells out Rachel Rachel, mate. Rachel is dead. And his father is basically, the Torah is giving you a hint here why it's absurd that his mother is going to bow down to him. So Rashi here in his commentary, Rashi's commentary says that Jacob was not aware that Joseph was not referring to Rachel. He was referring to Bilhah. And Bilhah was one of the concubines of Jacob who raised Joseph after his mother died. So if you go here to the first bait after Jacob challenges Joseph about his dreams, starting from this bet, if you work your way backwards, 156 letters, the letters are circled here, it will spell out Bilhah. It spells out Bilhah. So Bilhah is the one that Joseph was referring to. Now the last example for tonight, and I'm sure that many of you have seen this so please bear with me and be patient. But this is primarily for those of you who haven't yet seen this but it's quite mind-blowing. So we have here a page from the scroll of Esther. The scroll of Esther is read on the holiday of Purim. Purim was a holiday that commemorates the famous expression that all Jewish holidays can be summed up in eight words. They tried to kill us, we won, let's eat. So Purim was a holiday of an intended genocide. Haman, Haman wanted to essentially eradicate, wipe out, kill, destroy every single last Jew. And miraculously the Jews are saved from this danger and we vanquish our enemies and we have a big holiday. We have called Purim. Now the scroll that we read is called Megilat Esther. Megila is a scroll. Esther is the name of the heroine. Esther who became the queen. Married the king Ahashverosh and she played an important role in turning around the decree of Haman to save the Jews. So the book that we read it's called the scroll of Esther. But in Hebrew these two words Megilat Esther means something else. Megila is from the Hebrew word Ligalot which means to reveal. And Esther in Hebrew means hidden concealed. So it's not just the scroll of Esther. It's a text which comes to reveal that which is concealed. What is concealed in this book? So it's an interesting book in the Bible. The entire book of Esther does not contain the name of God. God's name is not mentioned in the entire book. God's presence seems to be missing, hidden in the story. Salvation of the Jews seems to take place without any supernatural intervention. No miracles. It just seems like when you read the story a bunch of lucky breaks and good timing and coincidences so you could read this whole book and think it's a secular book that God isn't there. And really the whole purpose of the book is to show you, no, God is there. The whole book is coming to show you to reveal that which is hidden. Now in this page from the Megila in this page we have a very, very interesting passage because it's written differently than all the other pages in the Megila. All the other pages you'll find are blocks of print. And here you have on the top of the page two columns. Two columns. So it looks very, very different. And this passage is coming to teach us about it's towards the end of the book of Esther when Haman's 10 sons are hung. They hang the 10 sons of Haman. And I'm going to show you now a close-up of what this looks like. So here's a close-up. Let me go back here and show you that towards the bottom of the page here there's something strange that happens. Several verses after the hanging of Haman's sons Esther, the queen approaches the king and she asks for permission. She says if it pleases the king she asks permission to hang the 10 sons of Haman. Now you scratch your head and you say what's going on here? They were just hung a few verses earlier. So what's going on that she's asking the king if she can hang the 10 sons of Haman? So there is a rabbinic idea that one of the clues to the presence of God in the Megila is whenever it has the expression the king Ha melech it's not just referring to Achashverosh. It's an oblique reference to the ultimate king the melech the king of kings, God. And so what this might be referring to is that Esther is not asking Achashverosh for permission to hang the sons of Haman. They're gone already but Esther now is addressing the Almighty and she's speaking about not the 10 sons of Haman in the Purim story, she's speaking about 10 descendants of Haman that will live in the future and that they should be hung as well. Now if you look closely at the names, these are the names of the sons you'll see that several of the letters are written very small they're circled you'll see one of them is over here one of them is over here one of them is over here three letters in the names of the sons are written very small and in any Megila it has to be written like that. By the way one of the letters is written quite large the vav over here is written extra large what is the significance of these three tiny letters so these letters basically are Tafshin Zayin and we know that they can refer to a year in history and the vav tells us the big vav tells us that it's the fifth millennium it's into the right before the 6000 the vav is 6 so Tafshin Zayin is the year 1946 now something happened in 1946 on the Jewish holiday of Hoshana Rabbah Hoshana Rabbah is the last day of the holiday of Sukkot and according to tradition that's the day where God judges the entire world God judges the Jews on Rosh Hashanah but the world is judged on Hoshana Rabbah on that day 1946 Hoshana Rabbah there had been a trial in the Nuremberg trials which sentenced many of the leading Nazis to death and on that day in 1946 10 Nazis were hung on Hoshana Rabbah in 1946 maybe when Esther is asking the Almighty for permission to hang the 10 descendants of Haman she's referring to three of these 10 sons of Haman who will actually die on that year 1946 and one of the most bizarre things about this incident you can actually look this up in the secular press that one of the Nazis that was hung was Julius Streicher Julius Streicher as he ascended the gallows screamed out Purimfest 1946 he somehow was aware that what was taking place on that day was the culmination of Purim and it happens in 1946 the year that is alluded to in the Megillah just one point just as an aside to complete the picture here Haman didn't only have 10 sons he had a daughter what happened to his daughter so we know that in the Megillah there was a point where the king wanted to honor Mordechai Mordechai was the great righteous Jew and he calls in Haman to ask what should I do to honor the person that I really want to give honor to Haman who is very arrogant assumed the king wanted to give him honor so Haman says you want to honor someone put him on the king's horse and put him the royal garments on this person and then have someone lead him around the city and he should scream the person leading the horse and say this is what happens to the person that the king wants to honor and the king said it's a great idea you will do that to Mordechai the Jew so poor Haman he's got to dress up Mordechai put him on the king's steed and march him around the city and Haman has to scream out and Mordechai is his arch enemy he has to scream out this is what the king does to the one he wants to honor as they were coming past Haman's house on the parade route his daughter sees that's going on and she looks out the window and she assumes of course that her father is on the horse and Mordechai is the one in the horse so she goes into her bedroom takes out the chamber pot and emptied is on Mordechai's head although it's not Mordechai it's her father's head she dumps it on Haman's head he probably looks up who did this to me and his eyes lock with his daughter and she freaks out and she leaps out the window so Haman's daughter is not hung she commits suicide interestingly there was an 11th Nazi who was not hung Hermann Göring took cyanide and committed suicide before he had a chance to be hung and what's interesting is that there were many rumors that Göring would always get dressed up in women's clothing so he might be an interesting parallel to Haman's daughter and so we see here the Megilla contains incredible secrets that are very powerful that somehow hundreds and hundreds and hundreds of years thousands of years before this event takes place in history the Megilla was pointing to the fact that one day God would give permission to hang the ten sons of Haman in this very year 1946