Various numbers play a significant role in Jewish texts or practice. Some such numbers were used as mnemonics to help remember concepts, while other numbers were considered to have intrinsic significance or allusive meaning.
The song Echad Mi Yodea ("who knows one?"), sung at the Passover Seder, is known for recounting a religious concept or practice associated with each of the first 13 numbers.
In Jewish historical study, numbers were believed to be a means for understanding the divine. This marriage between the symbolic and the physical found its pinnacle in the creation of the Tabernacle. The numerical dimensions of the temple are a "microcosm of creation ... that God used to create the Olamot-Universes."[1]
In the thought system of Maharal, each number has a consistent philosophical meaning: 1 - unity. 2 - dualism and multiplicity. 3 - the unity between two extremes. 4 - multiplicity in two directions, like the cardinal directions. 5 - the center point which unifies those four extremes. 6 - multiplicity in three dimensions. 7 - the center point which unifies all of nature, as with Shabbat. 8 - the supernatural realm which feeds nature, and the striving of man for a connection with the supernatural. 9 - the most complete multiplicity, including division between the natural and supernatural. 10 - the final unification between natural and supernatural.[2]
Echad Mi Yodea begins with the line "One is Hashem, in the heavens and the earth - אחד אלוהינו שבשמיים ובארץ." The monotheistic nature of normative Judaism, referenced also as the "oneness of God," is a common theme in Jewish liturgy—such as the central prayer—as well as Rabbinic literature. Maimonides writes in the 13 Principles of Faith that
God, the Cause of all, is one. This does not mean one as in one of a pair, nor one like a species (which encompasses many individuals), nor one as in an object that is made up of many elements, nor as a single simple object that is infinitely divisible. Rather, God is a unity, unlike any other possible unity.[3]
On Shabbat, it's traditional to light two candles; one to represent keeping (שמור) the Sabbath, and the other to represent remembering (זכור) it. There are several common re-interpretations of this custom. The two candles may also represent husband and wife, the second soul received on Shabbat, or the division between light and dark in the creation story.[5][6]
Five are the books of the Torah - חמישה חומשי תורה
Of the Ten Commandments, five commandments were written on each of the two tablets as believed by Rabbi Hanina ben Gamaliel. Although the Sages believe each tablet had all 10 commandments on them [10]
Number of days in the weekly cycle including counting of the Sabbath - שיבעה ימי שבתא
According to a midrash, "All sevens are beloved": There are seven terms for the heavens and seven terms for the earth; Enoch was the seventh generation from Adam; Moses was the seventh generation from Abraham; David was the seventh son in his family; Asa (who called out to God) was the seventh generation of Israelite kings; the seventh day (Shabbat), month (Tishrei), year (shmita) and shmita (jubilee) all have special religious status.[11]
According to the Zohar, the number eight signifies new beginnings because the eighth day was the first day after creation when God returned to work; the week began again.[citation needed]
The first nine days of the Hebrew month of Av are collectively known as "The Nine Days" (Tisha HaYamim), and are a period of semi-mourning leading up to Tisha B'Av, the ninth day of Av on which both Temples in Jerusalem were destroyed
There are ten Sefirot (human and Godly characteristics) depicted in Kabbalah
According to the Mishna, the world was created by ten divine utterances; ten generations passed between Adam and Noah and between Noah and Abraham; Abraham received ten trials from God; the Israelites received ten trials in the desert; there were ten plagues in Egypt; ten miracles occurred in the Temple; ten apparently supernatural phenomena were created during twilight in the sixth day of creation.[14] The number ten in this Mishna indicates a large number (e.g. the Mishna declares that Abraham's willingness to undergo ten trials "indicates his love for God").
Yud is the tenth letter in the Hebrew alefbet that links unity (Yeḥudi) with God (Yhwh) and the Jew (Yehudi).
Ritual items frequently came in twelves to represent the role of each tribe. The high priest's breastplate (hoshen) had twelve precious stones embedded within them, representing the 12 tribes. Elijah built his altar with 12 stones to represent the tribes,[15] Moses built 12 pillars at Sinai representing the tribes,[16] and Joshua erected twelve memorial stones at the Jordan River representing the tribes.[17]
"All of God's creations are equal in number to the 12 tribes: 12 astrological signs, 12 months, 12 hours of the day, 12 hours of the night, 12 stones that Aaron [the high priest] would wear."[18]
One of two numbers that is written differently from the conventions of writing numbers in Hebrew in order to avoid writing the name of God.[19] The other is 16.
One of two numbers that is written differently from the conventions of writing numbers in Hebrew in order to avoid writing the name of God. The other is 15.