Tag Archives: DNA

Secrets of God’s Ineffable Name

In this week’s parasha, Shemot, God first reveals Himself to Moses. He introduces Himself thus: “I am the God of your forefathers; the God of Abraham, the God of Isaac, and the God of Jacob.” (Exodus 3:6) Later on in the conversation, Moses asks God how he should tell the Children of Israel about God, and what name should he use in referring to God? God replies that He is Ehyeh Asher Ehyeh, “I will be what I will be”. The simple meaning here is that God is trying to convey that He is not some idol or pagan deity. He has no shape or form; he has no location. He is everywhere and imbues everything. He is everything. He will be whatever He needs to be; wherever, whenever. Only after that introduction, God says:

Thus shall you say to the children of Israel: YHWH, the God of your fathers; the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you; this is My name for ever, and this is My memorial unto all generations. (Exodus 3:15)

God reveals His eternal name: YHWH (יהוה), a term so holy and powerful it is not uttered. It is referred to as God’s “Ineffable” Name, or just the Tetragrammaton (literally the “four-letter” name), and by Jews as Hashem (“The Name”), or Adonai (“My Lord”) in prayers or Torah readings. Some Jews refer to it by rearranging the letters and saying Havaya. (Some non-Jews have transliterated it into English as “Jehovah”.) Whatever the appellation, this name of God carries infinite depths of meaning. Several of these will be explored below. Continue reading

The Bone of Resurrection and the City of Immortals

This week’s parasha, Vayetze, begins with Jacob’s famous vision of the Heavenly Ladder. This occurred at a place called Beit-El (literally “House of God”), which our Sages identified with the Temple Mount, where the House of God would be built in the future. The Torah makes sure to point out that the place was originally called “Luz” (Genesis 28:19). The same word appears one more time in this week’s parasha, when Jacob stimulates his sheep to produce different spots, and uses luz as a visual cue for them (Genesis 30:37). Rashi comments that luz is a type of nut, and says that in (Old) French it is called “coldre”. The Old French Anglo-Norman Dictionary defines “coldre” as a hazelnut. In Modern Hebrew, egozei luz refers to hazelnuts, too. Alternatively, it may refer to an almond, as the Midrash (Eichah Rabbah 12:5) says:

“…and the almond shall blossom” (Ecclesiastes 12:5) Rabbi Levi says this refers to the luz of the vertebrae. Hadrian (may his bones be crushed and his name blotted out) asked Rabbi Yehoshua ben Chananiah: “From what will man ‘blossom’ in the future?” He replied: “From the luz of the vertebrae.” He said to him: “Prove it to me.” [Rabbi Yehoshua] had one brought; he placed it in water but it did not dissolve; he put it in fire, but it was not burnt; he put it in a mill but it was not ground. He placed it on an anvil and struck it with a hammer; the anvil split and the hammer was broken but all this had no effect on the luz.

The wicked Roman emperor Hadrian (who crushed the Bar Kochva Revolt, during which Rabbi Akiva was executed, among countless others) once questioned Rabbi Yehoshua as to how people could be resurrected in the future if their bodies completely decompose. Rabbi Yehoshua answered that there is a special, tiny, nut-like bone in the human body, along the vertebrae, that is indestructible. From this bone, God will rebuild the entire person. Anatomically-speaking, which bone is this? Continue reading

The Divine Anatomy of the Human Body

This week we conclude the fourth book of the Torah (Bamidbar) with the double parasha of Matot and Massei. The latter lists the 42 stops that the Israelites made during the course of their forty year sojourn in the Wilderness. While we know that this forty year period was a “punishment” because the Israelites failed to enter and settle the Holy Land as commanded, there are deeper reasons as well. One of these is that the Israelites spent those four decades learning the Torah for the first time. In some ways, it was like their gestation period.

The Sages compared the 40 years in the Wilderness to the 40 weeks of pregnancy, and pointed out that the gematria of Bamidbar (במדבר) is 248, equal to rechem (רחם), “womb”. This number is not random, for the Sages enumerated precisely 248 parts of the body, which first develop in the womb. The number agrees with modern science, the human body having 206 bones and about 42 major organs (though the latter number is subject to some controversy, depending on how one defines “organ”). The 42 stops that the Israelites made in the Wilderness neatly parallel the 42 organs. The number 206, meanwhile, is the gematria of davar (דבר), literally “word” or “thing”, and is the root of Bamidbar, “In the Wilderness”. The Wilderness was where Israel first heard the Word of God, and where Israel was officially born as a people.

So, there was something of a “divine anatomy” to the time and place of the Israelite wandering. In a similar—and far more amazing—way, there is a “divine anatomy” to the human body.

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