Gematria

According to Kabbalah, the world was created and is continuously sustained by the Ten Divine Utterances emanating from God.

Gematria is an integral element of sod, the concealed aspects of the Torah. For When two words or phrases have the same numerical value, this may indicate a connection between the two. For it is said ‘The calculations of solar seasons and gematria are condiments of wisdom’. But These ideas are an addition to Torah wisdom in order to reveal a deeper meaning to the text- not actual law itself.

Every Gematria must be sourced to be significant. If a link exists, the numerical value can add to this association. But the gematria alone does not create a connection. And so Gematria is a legitimate way to interpret Torah, but only when utilized correctly.

1 - unity, divinity, and wholeness, as exemplified by God, for one is our God; Oneness, Unity, Primacy, First, Beginning. Single and not plural, not subject to multiplicity or division. One remains one, it does not change. God is One in heaven and on earth.

• The first day of creation is called “One Day” rather than the “first day”. Thus the first day of creation is described with the cardinal number “one” in Hebrew, whereas, the remaining days are described with ordinal numbers- insinuating the wholeness and perfection of the day.
• On Day One of creation (Yom Echad), light is separated from darkness. Instead of indicating division, this demonstrates the set-apartness of God and His Light. This day is called tov or good. It is akin to being called out.
• On Day One, the first mention of the Holy Spirit occurs: “And the Spirit of God was hovering over the face of the waters”; 'merachefet' (feminine) is the action of a mother bird brooding, fluttering, or hovering over her nest. In this case, the Spirit of God is performing this action over the primordial waters of creation.
• Echad (One) and Ahavah (Love) share Gematria 13 and are thus linked.

2 - dualism and multiplicity, for there are two inclinations: Good (yetzer hatov) and Bad (yetzer hara); Divide, difference, oppose, judge, discern, witness, conflict, blessing, abundance, building, couple, dying to self ... Ideally, two should mirror one, as in the, thus, making a true “pair” that works together like one’s ears, eyes, nostrils, hands, and feet. When two isn’t reflecting the positive side of one (unity), it denotes division rather than multiplication (blessing).

• On day two of creation, the heavenly and earthly waters are separated; this creation day is not called tov (good). Heaven and earth are meant to reflect (mirror) one another in oneness.
• Creation becomes good again when the separation of the waters of day two are gathered together in one place on day three.
• Separation that does not lead to gathering is not good.

3 - the unity between two extremes, for the angels declared that God was "Holy, holy, holy" three times; completeness and stability, for three are the Patriarchs (Abraham, Isaac, and Jacob).

4 - multiplicity in two directions, like the cardinal directions- for Both the heavens and earth were described as having four sides or corners similarly; and four are the Matriarchs (Sarah, Rebecca, Rachel, and Leah); the fulfillment of God’s plans.

5 - the center point which unifies those four extremes, for five are the books of the Torah and the species of sacred Grain; the number of protection, for there are five fingers on the hamsa (the talismanic hand).

6 - multiplicity in three dimensions, for six are both the Days of Creation and the Working Days of the Human week.

7 - Creation, good fortune, and blessing, and the center point which unifies all of nature, for Seven are the Laws of Noah; and acts of atonement and purification are accompanied by a sevenfold sprinkling; and seven is the number of completion- association with God, holiness, and sanctification, as with Shabbat; and there are seven Matriarchs and Patriarchs combined.

8 - the supernatural realm which feeds nature, and the striving of man for a connection with the supernatural, for the eighth day was the first day after creation when God returned to work; the week began again- thus eight signifies new beginnings; completion, for the Tabernacle was dedicated in an eight-day ceremony.

9 - The design of the tet is like a pot: A vessel with an inverted rim- representing the carrying of hidden inner beneficence; the most complete multiplicity, including division between the natural and supernatural. Also represents Truth- specifically the idea that what is definitively true must be true in all parts and spaces.

10 - the final unification between natural and supernatural, for there are ten Sefirot (Human and Godly characteristics) of Kabbalah; and the world was created by ten divine utterances; luck and power, for ten people are needed for a Minyan, and ten righteous people are needed to save Sodom.

12 - totality, wholeness, and the completion of God’s purpose, for there are twelve tribes of Israel, twelve months in the year, twelve zodiacs in the sky, and so on.

13 - the sanctity of the Divine, for thirteen are the attributes of Hashem; and thirteen are the Attributes of Mercy; and thirteen are the the principles of faith according to Maimonides.

18 - the sacredness of life, for it is the Gematria of "chai" (the Hebrew word for life).