|Bible Code Digest: January-June 2011 Continued
Copyright ©2001 by Moshe Aharon (Morris) Shak|
(The 10th Generation)
This article is property of the author and may not be reprinted
or distributed without permission.
June 6, 2001
Editorial Note: Our apologies that some of the tables and fonts in this article are difficult to read. Please direct your questions about this article to Moshe Aharon Shak at firstname.lastname@example.org.
A YouTube video outlines codes on Moshe Aharon, his immediate family, and his paternal grandparents and what happened to them. The article elaborates in great detail Moshe Aharon's maternal ancestors.
The combination of the video and the article shows how much can be revealed in the codes. For example, they reveal the moral implication of Moshe Aharon not giving his second son a Hebrew name, as he did with his other children. The codes state that a strangers name was used.
- Renowned Generations Matrix
- The Shmuel Schick Cluster
- Cluster Highlights
- A Religion to Die For
- Renowned Generations: A Footnote Matrix
- Annexes 1-20
I was overwhelmed by the facts presented on the subject of codes in the Bible, and had to check it for myself. Very soon I started to look for my name in the codes, and before long, I was finding one key word after another. After a few months, it became apparent to me that I was looking at a very complex matrix.
- Every single member of my family was in that matrix. That includes: father, mother, two wives, four children, two sisters, seven direct blood relation uncles/aunts, two sets of grandparents, a great-grandparent, my daughter-in-law, and my wife's parents.
- The single matrix provided enough information to create dozens of clusters sharing at times terms used in other clusters to give information about various people. The details given varied from dates, places, songs, description of events, etc.
- Each specific detail was specified by a term with odds greater than 20:1 against finding it in the matrix. Many of the terms, at their minimum skip appeared only once in the Bible, the five books of Moses, or in Exodus (the book of Names in Hebrew) where the matrix is found.
- There were unique cluster representations of special geometric symmetry, parallelism, lines to draw attention, etc.
A thought crossed my mind. Is it really possible? It is really incredible. Then I remembered an old book written by my grandfather's grandfather, at home with my mother's inscription: "This book is very valuable to me." In the book, my roots are listed going back 260 years. In all, including the first member of the Schick families (Shmuel) to my children there are eleven generations (or 10 generations from Shmuel Schick). It did not take long to find every single name.
It is interesting that sometimes what may not be 100% "lishma" (for a pure holy purpose—no strings attached) becomes "lishma". At the start of my coding process, the center of the attention was Moshe Aharon. The focus changed from Moshe Aharon to renowned generations, then to the religious message that was given: "Do not change your Hebrew name." Only after "all the terms" were discovered did I see that a very different perspective became the message: Judaism is a religion that "leshem shema" (for its sake) Jews were "dying" (in more sense than one). A religion and faith in one G-d.
Basically, then, there were three phases to the evolvement of this article.
- A matrix about myself—Moshe Aharon
- Many clusters about Moshe Aharon and all 19th century relatives
- Clusters about the balance of the relatives going back 260 years
- A specific cluster about the righteous Rabbi Shmuel Schick Z.T.L. and his offspring (included)
- An introduction matrix to the cluster above (included)
- A matrix with surface text starting before the clusters/matrices above and ending with surface text after the end of the above matrices. The Matrix is focused on similar terms and similar themes. It starts with surface text where the Jews are in slavery and brings out the highlights of miraculously going out of Egypt to receiving as a nation the 10 Commandments and rules about their own slaves, because of their faith in one G-d, because of faith in general, and one specific example of one person who did not change his name.
The above matrix starting at Exodus 17:7 and ending at 19:3, spanning about 2,000 characters, was the starting point. The rows are 75 letters apart to suit Moshe Aharon at a skip of –299 divided by 4. It is an awesome display of concentration of four Moshe Aharons in such a relatively small space. There is not any matrix in the entire Bible that is more densely populated with Moshe Aharons, and at such a variety: surface text, ELS > 1, and combination effect. Against this background I found my family, and religious roots going back hundreds of years. Note that this special effect was just one of many special effects that are beyond the scope of this article.
An Introduction Matrix to the Shmuel Schick Cluster
There is a precedent in the Five Books of Moses, where introduction is present before a major topic is discussed. Parashat HaAzinu (a weekly portion read in synagogues at the end of Deuteronomy) is one such a case. In Deuteronomy 31:16-18, the holocaust is described. The term holocaust is found over this surface text, while in Gimatira, "bekirbo" is the same as "Germany or Germania".
On the surface, the Shmuel Schick cluster may appear to be a very large cluster, but in fact it is very compact and very meaningful. It is very fitting to have an introductory matrix as a title, where the matrix is very compact and very meaningful. The matrix is not fully developed, since many of the terms that can be included in it are found in the Shmuel Schick cluster. On the other hand note the extremely high R-values and the message. Note also for example that appears in this matrix twice at skips of –9 and 10, and next appears in the Torah (or Chumash) at the next lowest skip of 1,658! In the whole Bible the next skips are at 398, then at –891. But wait. Both terms are only partial terms. Both have an extra letter making them "for or to" dorot shem, and in the other term, the yud at the end makes the dorot shem into "generations after my name", as well as hinting to "the generations of Shem Israel (Kadosh)"
So what does mean? Looking at Numbers 16:2, we find the following verse: " . . . and they rose up in face of Moses, with certain of the children of Israel, two hundred and fifty men; they were princes of the congregation, the elect men of the assembly, ." In other words, dorot shem tells us that the subject of the matrix is generations of renown.
The Shmuel Schick matrix deals with a famous generation of rabbis. The matrix outlines many details about many of the members of the Rabbi Shmuel Schick family. In total there are 11 generations in the matrix going back over 260 years.
Note that the rabbis use the term water to describe the Torah. The terms deep, immerse, cover, pure, etc., apply to the Torah and water. Also, there is thirst for water and thirst for knowledge, such as Torah knowledge, etc.
Finally, note that the righteous is compared to a tree planted by the water . . .
The Shmuel Schick Cluster
The term "men seeking truth" is the central theme of this cluster. It also appears in the three other clusters mentioned in this article: The Moshe Aharon, Renowned Generations, and A Religion to Die For. The name Shmuel emanates from this term sharing a shin. In addition, the term (Schick ABD A=av=father, B=biet=house [of] D=din=law == Head of the rabbinical court.) Note that many of the Schick offspring are documented as being ABD.
Shmuel Schick was the president (see above) of his community. As it is stated: where there is no man, be a man (see "top man" above), he took a stand on the documented name issue. However, as the head of the high court, he had to seek the truth. With no truth there is no justice. There are several other good qualities in the matrix that describe Shmuel and his offspring. However, the most fitting description for a Judge is the quality of seeking the truth. Consequently, men of truth is at the center of other noble qualities that the Schick generations had.
1. Matrix Description
The Shmuel Schick cluster covers a similar area as the main Moshe Aharon matrix, but it screens out all terms that are not related to the subject. As per terms found in the cluster, the cluster subject may be labeled:
"Moshe Aharon: The Roots" or
"Shmuel: The Ten Renowned Generations After My Name" or
"Fathers, Upon Children, Upon Third Generation, Upon Fourth Generation" or
"The Rabbi's Ten Children—from A to Z".
The main term of the matrix is the subject Shmuel. The terms in the matrix are all the relevant names in full, as well as terms defining what the matrix is all about, and who is Shmuel. Annex 1 shows some of the Jewish sources as reference, and some quotations, spelling of the names and details about each rabbi.
2. All 11 Shmuel's Offspring Names in a Compact Matrix!
How likely was it to find all these names in another matrix? Since the find relates to 11 names, any matrix must have ALL the 11 names, in at least as a compact number of letters as in the Shmuel Schick matrix. Such a matrix could not be found. The next best matrix was by far larger and much less statistical significant. See Annex 2 for details.
3. Chronological Sequence
AGAINST MILLIONS TO ONE ODDS, THE NAMES ARE IN CHRONOLOGICAL SEQUENCE and TWO UNUSUAL TERMS SAY THAT THIS IS THE CASE!
Annex 3 clearly demonstrates that the center point of each name (or average center point when a person has more than one name) is in the specified sequence. In addition to the remarkable arrangement, there are two extraordinary terms that specify that this is the case.
- "And from the head, the 10 children to the rabbi, (are sequenced) from A to Z" (ELS at skip = 112)
- "The fathers upon the children unto the third and fourth generation" (ELS at skip = 1)
From A to Z (from Alef to Taf) does not only mean EVERYONE, but it also indicates in sequence. The second term also has two meanings. The first meaning is that the topic of the matrix is the Shmuel Schick generations. The second meaning is that a father is on top of a son; a son on top of a grandson; and a grandson on top of a great-grandson, as is the case in the text. THE GENERATIONS ARE IN ORDER.
4. Sentence Structure
EACH NAME CLOSELY FOLLOWS THE NEXT NAME JUST LIKE WORDS IN A SENTENCE!
Annex 4A and Annex 4B show in two different ways the measured length of the names as opposed to the measured length of the space between the consecutive names. The ratio of name length to space length between the names is similar to the spacing between words written normally, i.e., note that if, for example, there are six-letter words, with a one-character space between them, the ratio of length of the word to the space is 6:1.
5. "Roots" Related Terms
Annex 5 shows that any way you look at it you will not find a more compact matrix in the Bible with terms such as "the roots", "the children", "the grandchildren", and "the fathers" combined with Shmuel. It outlines other long very statistically significant terms that relate to roots not used in the search. The other terms were not compared in the search for a more compact matrix, since they are so rare.
6. Description of Shmuel's Offspring Character
IN THE MATRIX INTERSECTING HIS NAME
Annex 6 shows how Shmuel Schick and his offspring are described in Jewish literature in detail. The following descriptions match those descriptions:
Able men of all Israel; Men of truth; Hate unjust gain; G-d fearing.
Note that all the above are the ideal qualities for a judge. He has to be able, he has to seek the truth to give a verdict, he must not be biased or accept a bribe, and naturally, by knowing that he will be judged by the Almighty, he will not knowingly do anything wrong. See Annexes 7, and 8, in relation to the subject of judges.
7. Description of Shmuel's Offspring Mission/Occupation
IN THE MATRIX SUROUNDING HIS NAME
Annex 7 shows the occupation of Shmuel Schick and his offspring as described in Jewish literature. The following descriptions match those descriptions:
Heads of their community, will judge (in six different terms), will handle the difficult issues (two different terms), and teach the law, the way to live.
8. Description of Shumel's Offspring Judges
IN THE MATRIX SOUROUNDING THE LONG TERM: "And from the head, 10 children to the rabbi, in order from A to Z." See Annex 9 for analysis of the long term just above.
Annex 8 shows that Shmuel Schick and his offspring are heavily associated with the term judges. The name Shmuel ShemIsrael Kadosh (Schick) is also very prominent in the plot. Note: Shmuel and the 19-letter-long term (translated above) perfectly bisect and intersect one another!
9. The Incredible 19-Letter-Long Term
"AND FROM THE HEAD, 10 CHILDREN TO THE RABBI, IN ORDER FROM A TO Z"
From the head: Shmuel was the head in many ways. First, note that in Hebrew ROSH or head comes from the root RISHON or first. Shmuel was the first Schick, i.e., from the first Schick there are 10 generations. The head of a family: He was the originator of the Schick family as described in Jewish literature. The head of a dynasty (): of many famous rabbis, not only in a direct line from Shmuel to Moshe Aharon. The Maharam Schick is only one such example of many of his offspring. Note: The term will make a compact matrix with terms describing the qualities of the Schick dynasty. The head of the rabbinical court, the head of his community, etc., needs no explanation. The 10-children term is clear as well. Rav Shmuel just like all his sons was a rabbi or rav. Note: The term Rav Shikoku appears twice at different ELS in the cluster. From A to Z: In Hebrew from Alef to Taf, indicates THREE things: (1) In sequence, (2) In total, no exception, the lot. (Literally) (3) Everything, beginning, middle and end. (As per our sages), i.e., our sages state that truth (EMET) must include everything: alef, mem, and taf: from start (alef) to end (taf) and what is in between (mem is in the middle). In the phrase from alef to taf, "to" is the LAMED, which is exactly in the middle between alef and taf. Annex 9 with a plot elaborates on the great significance of this term. Two more plots of the term are found in Annex 8.
10. A Foreign Name
"WILL BORROW (ASK FOR) A FOREIGN NAME"
at a skip of –16, Bible R-value = 5.302, Plot R-value = 7.101.
In my opinion, this term brings out the essence of the entire cluster and the entire main matrix (not shown in this article). When I first developed my personal matrix I found three out of my four children next to Moshe Aharon (see Plot A8-3 in Annex 8). It took me a long time to find the term spelling of my fourth child at the far bottom of my matrix. It really did not make sense—until I made the connection. He is the only one that I call by a non-Hebrew name. I named my only daughter Avivit (Andrea), but we call her Aviv. The Aviv portion was found, but not the English name. It was than that I looked for the answer: A foreign name! I looked for that term, and I found it in an extended message. Where was it found? Intersecting those foreign names I gave my children: Andrea, and Perry Shak. (Note that each name happens to cross the foreign name term twice.) In Annex 10 names of the four children are illustrated where the Hebrew names Danny Shak and Aviv appear once each, while Ronnie Shak appears twice. The foreign names Perry Shak and Andrea appear twice each. Is the fact that the four foreign names out of eight cross the "Shem Zarim" term while the other four are very far away from this term statistically significant? In Annex 10 the calculations indicate that the odds of this happening by chance are 83,031: 1.
The message of the matrix is given in a cycle: There are seven holy rabbis, ascending from the man who feared G-d (see "G-d fearing" term) and kept his commandments (see "shomerie mitzvotai" term), and was very concerned about changing his name to a foreign name. But he was forced by the law of the land to do that. From the righteous Shmuel the dynasty of famous rabbis ascend to Pinchas. All are renowned for their piety. All are called by their Hebrew names. Slowly the descent begins, and ends with generations that freely give and use foreign names. As the matrix demonstrates, there is an upward ascent. The Schick dynasty gains strength and fame. And then there is a downward trend from the Schick to the Shak. Note: Schick (shin)(yud)(kuf) vs. Shak (shin)(kuf)—the (yud) is now missing. The (yud) that represents G-dliness, is dropped. Now it is no longer Shem Israel Kadosh. It is no longer a HEBREW name that is holy. Now it is THE NAME that is holy (Shem Kadosh). It is no longer who you are, but how do you blend. It is how you descend and lose your identify. We all have our roots, and when we know that we can be proud of our roots, we must not seek another vessel to carry us away from the ways of our (fore)fathers.
In a beautiful way, the story ends with a full cycle. The names rise and they fall, and where does the last term end? The Kuf of Perry Shak coincides with the Kuf of Kadosh, of Shem Israel Kadosh. Once again the matrix emphasizes that the name is holy (kadosh).
The children of Israel were delivered form Egypt for four reasons. One reason was the keeping of Hebrew names. As it states in the matrix: "ushmartem et briti" (and you will keep my covenant). Shmuel knew that—the famous rabbis knew that. Now the matrix illustrates how much of a fundamental obligation it really is.
11. Shmuel Schick: The Man
The main cluster has much to say about Shmuel AND his offspring. What does a sub-cluster have to say about the man himself? Typically, a righteous person is described in Hebrew by one word: Tzadik. This is what was found in the sub-cluster. Shmuel showed concern about a holy Hebrew name and in the surface text of this cluster, G-d tells the children of Israel, "be holy" (kedoshim tiheu). The term kadosh (holy) in this sub-cluster indicates that Shmuel followed even this commandment, just as the term "shomerie mitzvotai" (keepers of my commandments) is found in the cluster in relation to the Schick dynasty. For more details about this sub-cluster and Shmuel, see Annex 11.
12. The "(10) Generations"
The story in the matrix is about 10 generations from Shmuel Schick. The message is given in many long-odds-against-being-found terms in the matrix as follows:
- "Fathers, upon children, upon third generation upon fourth generation"
- "And from the head, 10 children to the Rabbi, (arranged) from A to Z"
- "These are 10 great-grandchildren"
- "And the grandchildren"
- "The roots"
- "The 10 generations after my name" (The terms "10" and "generations after my name" intersect with a common shin).
- "And family"
See Annex 12 for some of the terms above.
13. The 10th Generation
The 10th generation after Shmuel consists of four children of Moshe Aharon. In section 10 "Foreign Name", the children of Moshe Aharon are mentioned. It is interesting that Danny Shak, Perry Shak, Ronnie Shak, and Aviv appear together as the most compact cluster, in the whole Bible, in the Shmuel Schick cluster. On top of it, they are found next to the two terms of Moshe Aharon, their father.
14. One Strange Name
"THAT THE NAME OF THE ONE IS 'A STRANGER'" OR
"THAT THE NAME OF THE ONE I WILL GET RID OF (DRIVE AWAY)"
There are 11 names for the 11 generations. Some are only in Hebrew, one is only in English, and the rest are Hebrew and another language. We have six names in Hebrew: (1) Pinchas, (2) Eliyahu, (3) Moshe Aharon, (4) Moshe Aharon, (5) Leah, and (6) Binyamin.
All these names either have a portion or are totally above the "strange name" phrase. In the surface text, the Bible describes the names of the two sons of Moshe, and that he names the first "Gershom" because he is living in a strange land. Note, that the spelling of Gershom can be read as "a strange name". The text continues and reads: "and one name Eliezer". In the context of the matrix, Eliezer can be read as "G-d will help".
Indeed, as our sages tell us, the Jews in Egypt were rewarded with their freedom for keeping their Hebrew names. Indeed, there were two types of Jews in Egypt: Those that G-d helped (to freedom), and many more that he "got rid of" or drove away from Him. Those Jews were not taken out of Egypt.
In the matrix, all the names that have one name in pure Hebrew, and another name, are found totally below the "strange name" sentence. Not only that, but they are found with the long term "Will borrow (ask for) a foreign name".
In Annex 14 it is shown that the odds of this happening by random are greater than 4,000:1
15. Four Generations
"FATHERS, UPON CHILDREN, UPON THIRD GENERATION, UPON FOURTH GENERATION"
The above term is incredibly confirmed eight times in this matrix. Since there are 11 generations, one can select eight such sets. Many of the sets have terms appearing close together at very high odds against just happening to be found so close just at random. See Annex 15.
16. A Strange Name Will be Borrowed for Renowned Generations
"For generations a name (will be borrowed)" or "for renowned generations" R-value = 4.6
The above term shares the letter lamed with the term "ushal" (will be borrowed); AND "will borrow (ask for) a foreign name" R-value = 7.1 . . . supplement and reinforce one another. The term "ushal" is common to the message that a strange name will be used by a renowned generation. See Annex 16.
17. (The) Schick (Rabbis) Head of the Rabbinical Court
Who are best suited to be the head of any court? Especially a rabbinical court? Rabbis Schick who had the qualities outlined in the matrix shown in Annex 17. There are several interesting features to that matrix.
18. Rabbi Schick: Judges, Rabbis, Teachers
Rav Schick was (were) everything a rabbi could be: A rabbi, a teacher, a judge. He made the connection in real life. The connection is clear in Annex 18. Note the terms "they are teachers" and "only judges". One Rav Schick shares a letter with each of those terms. Another Rav Schick is between two close parallel terms "rabbis and light" and "they are teachers". The three terms start/end within a rectangle of 3 X 5 letters!
19. Statistical Significance of the Cluster
Annex 19 is a brief attempt to look at the statistical significance of the cluster. It is only a very small step in a long complicated process. It is not the scope of this article to analyze the statistics in detail. It is just to show some indication that this complex matrix can not be duplicated by producing something similar with different terms, etc.
A Religion to Die For
The main term for this matrix is strange in a way. The matrix's surface text, however, is quite straightforward. It talks about some of the highlights of a religion culminating with its laws—the blue print:
- The children of Israel are the slaves
- Going out of Egypt
- Crossing the Red Sea
- Getting food in the desert
- Standing before Mount Sinai
- Getting the 10 Commandments
- The children of Israel's laws regarding their slaves
What does it mean to die for? It means to sacrifice and give up ones life knowingly, but for a specific or several reasons. It may mean that one's life is taken away involuntarily because of circumstances that are out of hand and out of one's control. It may also mean to long for with all of one's heart and soul's desires.
The Jewish religion is well experienced in the three definitions above. Numerous Jews sacrificed their lives. Rabbi Akiva and Hana (the mother of the seven children) are just some of the better-known names. Countless Jews were murdered for their religion, while for so many others life was not a life without keeping the mitzvoth. See Annex 20 for two examples of Jews murdered because of their religion. As per references, Binyamin Schick was murdered in a pogrom in synagogue because he was a Jew. Slova, Moshe Aharon's father's mother, was murdered in a concentration camp. Both clusters are very revealing.
For the pious Jew, it was always Torah Leshem Shema (The Torah for the Sake of the Torah [or in the name of its name]). One did not keep the commandments because of financial gain or social status. One needed the Torah as one needed to drink.
ShIK ABD (), one of many such pious Jews who had a tremendous thirst for the Torah, was the head of the rabbinical court in his region. His name was Shmuel Schick ABD (ABD standing for Av Beit Din—father of the house of law). In fact Shmuel was the first Schick of many renowned offspring rabbis many of whom were also ABD. ShIK ABD makes a direct contact and a small matrix with the main term of the matrix "".
The surface text covered by the term "" is the same surface text that is used to cover another extensive cluster about the Shmuel Schick and his offspring. "" can also be read as "". Both versions are a spin on the same theme. A religion for its sake is the definition of the first case, in the second case, a religion for the sake of G-d's name. This matrix however is only an introduction to the Shmuel Schick cluster. In both matrices, however, the key words of pious men and law and justice are at the center.
But what is the message of this matrix?
"" Religion and faith is the cornerstone of this matrix. "Religion" is part of the main term, and "and faith" intersects the daled of "religion". It is the foundation of the matrix, the bottom line. With no faith there is no religion. The portion that deals with religion at the bottom, intersects with faith, while at the top death intersects with death. At the center of the main term, the word name appears three times: Le Shem Shem Ha Shem. There is another term at the center of the matrix: Shem, Shem lo, vechok vemishpat ve Shem (""). It can be loosely translated, as "The name of the game is 'Law and Justice'". A more appropriate name may be "His Name is Justice". As the Jews pray on the holiest day: "The King the Justice". The word "and justice" includes in Hebrew the word "His Name" .
In the remarkable matrix, in the line above the term "faith" outlines what is the law and justice. There very clearly are the five commandments between man and man! As a bonus one can find there the obligation not to use His Name in vain (by swearing as a witness).
The matrix refers to the elders of Israel, what type of pious men they should be, and that they should be the judges ().
A fundamental principal of the Jewish faith is that G-d is one. Twice a day the Jews say Shema:
"". In another prayer it is said: On that day, "G-d will be One and His Name One" "". At the center of this matrix this central theme is presented in the terms: "" and "". Translation: "Hashem (G-d) is One" and "and the Name of the One is G-d" or "and the Name of Hashem is One". It is therefore very fitting to have that indication in the matrix that G-d is One and His Name is One.
The term "name" is very prominent in the above theme, in this, and in the Shmuel Schick matrices. Even the name Shmuel () is very interesting and name-oriented. The term can be written also as (his name is G-d[ly]) or (a name and G-d). Both ways, as in many cases in the Bible, the name is a testimony of the person. The name and the person in this case indicate that a name is holy. Note, that Shmuel chose a last name for himself that says: A Jewish name is holy = = (Shem Israel Kadosh) or commonly used as . Even here note the symbolism of the three words that stand for
Shmuel is imbedded in the concept. Even after removing the letters of his first name from the letters of his last name (in full), one can only see holiness () and truth (). But whose name is G-d(ly)? Taking from the matrix Exodus 17:12: "one on the one side, and the other on the other side", there are two versions or answers. His (Hakadosh Baroch Hu) Name is G-d. It is also a reference to Shmuel's own name. Shmuel chose a last name that is holy or G-dly ().
One final note on the translation "and the Name of the One is G-d". Note the term "" has several meanings. In the context of this matrix, refers to G-d (see the story of Jacob's dream for the term "Bamakom"). Therefore, the meaning of this term is "and he was called the Name of G-d" or (His Name is G-d).
A Footnote Matrix to the Shmuel Shick Cluster
The "Rebetzen" Mrs. Rabbi Schick, bore "him" children to carry his name—the holy name. That continued as long as he was a renowned Rabbi Schick.
. . . and like father like son, the son is also a tzadik (righteous). Each father and son pair are righteous and righteous.
Note: All of the famous Schick rabbis had at least one son. Moshe Aharon, the ninth generation Schick, was not a famous rabbi. He had three daughters.
Continue to Annexes 1-9
Continue to Annexes 10-20
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