One: God

Refers to HaShem (God), Who is One. This number can also refer to unity. The first place the number "one" occurs is in Genesis 1:5. There one reads, "And there was an evening and there was a morning— one day". Later on in this same book of Genesis, it is stated concerning the man and his wife, "And they became one flesh" (Genesis 2:24). It is very significant that in both of these examples there was a multiplicity for the subject. In the first example, the evening and the morning became one day and in the second example, it was Adam and Eve who became one flesh.

One of the most famous passages in the Torah concerning HaShem is Deuteronomy 6:4 which states, "Hear O Israel the Lord your God the Lord is One." The question that a person must ask himself is what is the connection between the use of the Hebrew word אחד "one" which identifies a multiplicity being one and the fact that the Lord God of Israel is One? The answer is that the Hebrew word אחד can relate to the concept for one as in "unification". There is another Hebrew word that would have been possible to be used if the author wanted to refer to an absolute oneness or singleness. This is the Hebrew word יחיד. In fact, there is a well-known prayer in Judaism which states, "אחד ואין יחיד כיחודו". This phrase should be translated as, "(God is) One and there is no singularity as His singularity." The idea that is being expressed in this prayer is that the Lord God of Israel is One; but not an absolute One; rather there is a uniqueness and a complexity to His Oneness.

The number one is frequently employed to express in the Scriptures one object, such as one man or one tabernacle. This usage would be the simple or common purpose that the number one or for that matter any number, would appear in a Biblical text. Often the appearance of a number does not contain any of the significance that Hebrew numerology might offer. Therefore, the reader must always consider when coming across a verse which contains a number, that the number only expresses an amount and no additional significance. 

Because the number one is often associated with God, there is a unique phenomenon in the Scriptures concerning this number. Sometimes the number one is employed to express a unique relationship that the object has to HaShem. For example,

"And it will be one day, it will be known to HaShem..." Zechariah 14:7

In the text above, Zechariah could have stated simply, "And it will be a day…" The fact that the prophet said "one day" is to convey that this day is uniquely related to God. Similarly, it is stated by the prophet Ezekiel in chapter 37, "one King", "one nation" and "one Shepherd" (see Ezekiel 37:22, 24). Each of these objects—King, nation and Shepherd—has a connection to HaShem. The King and Shepherd is Messiah Yeshua, the Son of God and the one nation is Israel, the people of God.

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016

Thirteen: Unity between man and God, good things happen

The meaning of the number thirteen is found when the numbers one and twelve are combined. We have learned that twelve refers to the people of God and the number one relates to HaShem; therefore, the number thirteen speaks of a unity between God and His people. The classic example of this is found in the book of Joshua.

"All the cities of the children of Aaron, the Priests, (were) thirteen and their fields."
Joshua 21:19

The Priests’ general calling was to serve in order to bring about unity between HaShem and His people.

The number thirteen is also seen when the people are commanded to make a special offering to HaShem. There is a clear reference to thirteen bulls which were to be offered (see Numbers 29:13-14). Obviously, when the people made a sacrificial offering which was to be a pleasing aroma to HaShem, it is for the purpose of unity. This unity is not simply for the sake of unity, but for a mighty outcome which is the result from such a unity between God and His people. What is this outcome? The answer is victory, or the fulfillment of the will of God. In the book of Genesis, one reads that Ishmael was circumcised at the age of 13 years. Circumcision expresses the death of the flesh. In other words, the death of the flesh is the outcome of faith, the basis for the Abrahamic covenant. The death of the flesh represents the fulfillment of the will of God and the purpose of HaShem entering into a covenantal relationship with man. Again, the fulfillment of God's will relates to victory. 

This same idea is subtly seen in the account of the walls of Jericho. The Children of Israel were to march around the walls of Jericho one time for six days and on the seventh day (Shabbat) they were commanded to do so seven times. Rabbinical scholars point out that in all, the Children of Israel marched around the city of Jericho 13 times. When they fulfilled the commandment of HaShem, they were united with God through obedience to His word, that the walls supernaturally crumbled into dust. This miraculous event gave the Children of Israel victory. Hence, the number thirteen relates to unity between God and His people, which brings about victory.  In this example, the number 13 was comprised of the numbers six and seven.  This reveals another aspect for the number 13.  We have seen that unity speaks about the unity between man and God.  The numbers six and seven are related to this idea.  The only way that there can be unity between man and a Holy God is when sinners are made holy (7) by the grace of God (6).

In the book of Esther the number 13 appears the most—six occurrences in all. Each of these occurrences is in regard to the 13th day of the 12th month. Originally, this date represented the plan of Haman to destroy the Jewish people. It is most significant that this date was chosen in the first month, the month of Nissan, which is the month of redemption, i.e. Passover, for the Jewish people and in the 12th year of the King. The reader needs to remember that the number 12 relates to the people of God. Therefore, the message the reader should derive from the verse (Esther 3:7) is that although Haman intended this date to be for the destruction of the Jewish people, HaShem intended it to be for the redemption of His people. In the end, the 13th day became known as the fast of Esther. One of the primary purposes of fasting is to rid oneself from those things that are a hindrance between the one fasting and God. Hence, fasting is for the purpose of unity between man and God. 

Loveisrael.org - Baruch Korman, Ph.D. - All Rights Reserved - Used with Permission 2016