ב"ה
The Concept 'Two' In Hebrew Alphanumerics
Having
examined, if perfunctorily, the concepts of zero, infinity and one, let us now
turn to the concept of 'two' in Hebrew Alphanumerics.
The lists of חלופים
for the words שנים,
the masculine word for 'two' and 'pair' in Hebrew, and שתים,
the feminine word for 'two' and 'pair' in Hebrew below are to be found in my work נקבה: הקרבנות והכפרות in
a slightly different order. The lists have been expanded somewhat here. נקבה: הקרבנות והכפרות
can be found on:
http://www.geocities.com/dordot2001/essenes_my_writings.html
We have already demonstrated
that examination of the חלופים of the names of the numbers in Hebrew reveals that
the fact that there are feminine and masculine numbers in Hebrew is in no wise
a matter of discrimination. We have, by
now, seen enough wonders in the Hebrew language to be convinced that it cannot
possibly be an arbitrary invention. The feminine and masculine forms in Hebrew
are not the product of a chauvinistic turn of mind of men. In our paper
"The Number Six in Hebrew Alphanumerics",
(see: http://tinyurl.com/6o3no) we decried the considerations of the Academy
of the Hebrew Language, of the Hebrew University in Yerushalayim,
which is the supreme authority on the
Hebrew language in the State of Yisra'el to do
away with masculine numbers in Hebrew because they are not in general use in
modern spoken Hebrew. In the course of our present discussion of
the number two in Hebrew it will become eminently clear that the Academy is in
gross error in considering such a move. It is the prayer of
this author that the חלופים presented here provide sufficient
and incontrovertible proof that will allay any misgivings some may entertain
concerning the masculine and feminine forms in Hebrew. We will see that not
only is it entirely untrue to claim that the presence of masculine and feminine
forms in Hebrew indicate "chauvinism" or "discrimination"
against women, G-d forbid, they are, in fact an expression of respect and value
of womanhood immeasurably beyond any respect and value now afforded to women in
any Human society in existence. It should be understood that Jews, though the תורה is
our particular inheritance and we have learned much, have yet to plumb the
depths of this truth.
We have already seen many
marvelous and unexpected revelations during the course of our consideration of
the חלופים of
the Hebrew names of some mathematical concepts. Now, in considering the list of
the חלופים
for the names of the masculine and feminine numbers two, we will see more
wonders still.
We will see yet more examples of
how ethics, linguistics and mathematics are various moments of one great truth
that Hebrew bespeaks so uniquely eloquently.
As always, the חלופים
say far more than can prose, and so let us turn to them and allow them to speak
for themselves.
שנים = 960 = נשים = ס' + ץ' = ישנם = ושאבתם מים = 1959
= 960 =
א-להים בקרבי* = א-להים שד-י* = שד-י מדברת* = מדברת
בקרבי* = שד-י פוסקת* =
פוסקת בקרבי* = א-להים צוחק עלי = מסתמכת = שכל עמך
= שכל האדם = אדם השכל =
עמך שכל = כל עמך כפר = לשלם = השכל הכפור לכל צדיקי
= קרנים = לנפשך =
מחשבות צדיק = כל עולם צחוק = כל עולם חג היום
לישראל =
כל אלה עם חג היום לישראל = הויה בורא אותו חדש
=
שמחים כל ישראל קדשו = שמח כל עמך ישראל קדשו = אשרי המקדש =
שמח כל האדם ישראל דרור = שמח כל האדם ישראל קדשו =
שמח כל עמך ישראל בצחוק צדיק = סלח לנו עון = פקד עון = פקד בעדן =
פקד שלמות = שללם = על סף = שם הכלה = עולם צדק הכלה
=
כל האותיות יחד הלכה = קבוץ כל הצדיקים יחד הלכה =
קבוץ כל הצדיקים יחד הכלה = אותיות כותבות את עצמן = את אותיות כותבות עולם צדק =
2958 = 960 =
לטעם תמרים = נשיקת המלכה = חברתי ספר = ספר תחביר =
כתר ספר = מתפלל ממש = לחזר בתשובה = אברא עולמי מאור שמחה = את כל אשר בו = את כל
אשר אהב =
את כל אשר אגד = מעצמכן = יוצא מהרחם = שפעל שפעל
We see that the masculine Hebrew word for 'two' and 'pair', שנים, is a חלוף for many female
concepts. The simplest and clearest חלוף for the word שנים that reveals that it is a feminine concept
is, of course, the word נשים.
It should be pointed out the word שְׁנַיִם punctuated שָׁנִים is the plural form of the feminine word שָׁנָה.
The revelations from the חלופים above that most demand a revision of our thinking are those
that reveal that the Name א-לקים has a feminine aspect.
It should not surprise us that there is a feminine aspect to the Name שד-י as well. The
phenomenon שדים
is quintessentially feminine.
The חלופים
for the feminine Hebrew word meaning 'two' are more astounding still:
שתים
= 311 = שוה1 = איש1 = האשה1 = שיא = שבט1
= רפאל = הכפור = אשבח = בגוש = גבוש = גו שב = היוצר = צרויה = ו' + צירה =
ה'
+ צירה + א' = ש' + קבוץ + ב' = יודעים לפרש = 1310 = 311 =
ואתגשם
= מסורה = קורה = שם קדשו = כל כ"ב האותיות קדשו =
כל
כ"ז אותיות קדשו = קדשו קבוץ כל הצדיקים יחד = 2309 = 311 =
עולם
צדק קדוש = נביאת אל עליון = בלשון עבר = ממשלתך =
עצרת
כל הצדיקים מכל זמן ומכל מקום = 3308 = 311 = יצא לפעל2 =
יקרא
= קראי = קורה = יודע תרגום הפשוטים = הם
המולידים3 =
ואתגשם4
= יודע שם כל אות סוד לשונות
(1 How remarkable this is! The feminine Hebrew word that means 'two' and
'pair' is revealed, in light of the חלופים, to actually be another way of
saying שוה, i.e., equals. This and more: the words שתים and שוה are both equal to the Hebrew word for 'man', איש, and to the word meaning 'woman' written with the
definite article (ה' ידיעה), האשה, which would mean the
comprehensive concept and existence of woman – the essence and entirety of her
very being. We see from the חלופים above that האשה and איש also equal the word שבט. We learn,
then, that one person is equal in value to an entire tribe or clan. Could there be a greater testimonial to the
equality of woman and man in creation than for Hebrew, which is the substrate
of all morality, language and mathematical systems to declare that the very
essence of woman is equality? Could there be a more compelling challenge to our
conception of equality and the worth of Human beings? This revelation demands a revolution in
interpretation of all that is written in תורה concerning the relative value
of people.
יצא לפֹעל (2 is an expression that was used
widely by Jewish philosophers during the Mediaeval era. The expression, in this particular
inflection, means 'became actual'. The
word כח has many meanings, among them
the term כֹּחַ means 'potential'. Please G-d
we will examine some חלופים for the word כֹּחַ in another essay, as it is not only the term
Mediaeval Jewish philosophers chose to describe 'potential', it is also the
term that was chosen to describe the mathematical concept 'exponent'.
(3Even as we saw that the masculine Hebrew name for the number 'two' or
'pair' is a חלוף for many feminine concepts, so
we now see that the feminine Hebrew word for the number 'two' or 'pair' is a חלוף for what we understood were masculine concepts.
(4 We see that the feminine form of the
Hebrew word that means 'two' or 'pair', שתים, is also a חלוף for the word ואתגשם, which can mean 'I will become
corporeal' or 'and so I will become corporeal' or 'and therefore I became
corporeal' or 'I became corporeal' or 'and so I became corporeal' or 'and
therefore I became corporeal'. In the first instance the reflexive verb is in
the first person singular that can be either masculine or feminine and is in
the future tense. The prefixed ו' is a ו' חִבּוּר. In the second case the reflexive verb is once
again in the first person singular future tense and either male or female , but
the prefixed ו' is a ו' מהפכת, making the verb into the first person singular
masculine or feminine past tense. We can see from the English translations
proffered for the word ואתגשם that both the ו' חבור and the ו'
מהפכת lend various nuances of
meaning to the words they are prefixed to, this in accordance with the
context. We would go far afield if we
were to discuss this very complex matter and so we shall end our discussion of
the various roles of the prefixed ו' here. Suffice it to say that
my husband, Dani'el Dotan, has discerned scores of nuances of meanings for the
prefixed letter ו'.
We have learned that by employing the
age-old tradition of גימטריאות in the analysis of the depths
of Hebrew we discover that what we thought is particularly feminine is revealed
to be both feminine and masculine and that which we thought was particularly
masculine is similarly revealed to be both masculine and feminine.
We have no recourse but to admit to
ourselves that we must surrender what we thought was true and allow Hebrew to
guide our consciousness to new heights, breadths, depths and freedoms.
Doreen Ellen Bell-Dotan,
קיץ ה'תשס"ד