Looking for the
King of Kings
By Moshe Aharon (Morris) Shak
Copyright © March 2006
Just about the time that I was celebrating the Jewish holiday of Purim, I received a very interesting e-mail from Ed Sherman:
. . . As you know, none of the names of G-d appears in the surface text of the book of Esther. However, I have noted that there is a large excess number of YHWH ELSs in a later section of the book. Specifically, in Esther 8:11-9:28 . . . there are 66 YHWH ELSs with skips of 2-70, even though the expected number is 40.63. That is 25 excess occurrences. I permuted the letters of YHWH in all possible combinations and did the same search in the same span of text. The resulting numbers of occurrences were 38, 31, 48, 40 and 34 — all far less than the 66 occurrences of the actual divine name. Curiously, Esther 8:11-9:28, the tightest section of surface text containing the excess number of YHWH ELSs, also corresponds thematically to breaking points in the story presented in the narrative.
Ed Sherman got my attention. I knew that he was correct in his statements about the Esther story. Every Jew who goes to synagogue on Purim knows by heart Esther 8:15-16:
And Mordecai went forth from the presence of the king in royal apparel of blue and white, and with a great crown of gold, and with a robe of fine linen and purple; and the city of Shushan shouted and was glad. The Jews had light and gladness, and joy and honor.
They are emphasized for the exact reason that Ed stated.
In Hebrew, the name of the book of Esther is Megilat Ester, which means "The Scroll of Esther." This in Hebrew sounds very similar to the English translation of: to reveal the hidden. Note that the root of "scroll" or megila(t) is the same as to "reveal" legalot. The name of Queen Esther is written with an alef. The word hidden is written with a heh. This is one of the reasons that we say that Hashem's name is hidden in the book of Esther.
What is clear in the story is that King Xerxes is the big king who rules 127 counties, feasts for months, takes what he wants, and his words cannot be taken back, etc. Clearly that is what the story tells us, yet Haman, Mordecai, and Esther have their way with the king. They have the final say. Hashem is not mentioned, but there is a hint about Him: Mordecai tells Esther in a time of trouble: "If you will be quiet, the salvation for the Jews will come from a different source . . ." (Esther 4:14) Who is the source? Who reveals to Mordecai what is happening? Who verifies that Mordecai's merit will be written in the King's book; that the king will not be able to sleep that night? The King of Kings — Hashem — could not "sleep" on that special night. That night could have been the eve of disaster to the Jews. The King of Kings — the real king is the one who is there at every critical turn to steer events.
Mordecai is like Joseph in Egypt. Both are taken away from their land to a foreign country. Both are in trouble and at the mercy of the "king." Against incredible odds, both rise up with the help of the King of Kings, to be second to the "king." The King of Kings is always there!
The codes are one tool to show that He is there at the critical moments and at happy times, as well.
The Book of Esther — Purim
At the lowest skips of Hashem (1, 2 and 3) as represented by the four letters: yud (tenth), heh (fifth), vav (sixth), and heh (fifth), we can focus on Hashem's actions through the Purim story, until full salvation and revenge is accomplished. In the book of Esther, there are three such terms at a skip of minus 1; there are two terms at a skip of 2 and one of minus 2; and there are three sets of skips at 3 and at minus 3.
A. Verifying the Purim Story
The first three examples are all at a skip of minus 1.
Example 1. Hashem, skip = -1
(First case of three of the skip = -1)
Removing Vashti as Queen
1:17 — For this deed of the queen will come abroad unto all women, to make their husbands contemptible in their eyes, when it will be said: The king Xerxes commanded Vashti the queen to be brought in before him, but she came not.
1:18 — And this day will the princesses of Persia and Media who have heard of the deed of the queen say the like unto all the king's princes. So will there arise enough contempt and wrath.
Here we have the first of Hashem's coded name at its shortest skip of minus 1 in Esther. It joins two verses as shown earlier. These two verses are part of the theme of the rise and fall of Queen Vashti. In an incredible G-dly small matrix (26 letters) based on the letters of Hashem that add up to 26 as shown above, the story is summarized by two terms: (1) Hashem raises and lowers, and (2) . . . (who?) Queen Vashti! Note that this first term is incredibly long (20 letters) to appear randomly at a skip of minus 1!
Example 2. Hashem, skip = -1
(Second case of three of the skip = -1)
The code (verifying the two verses that are joined by Hashem's name) is telling us that these are present days. We are still celebrating Purim today.
- The number of letters (20) is another way of representing Hashem's name with two yuds.
- The key term below can also read: "Indeed they are days of evil intention" (Haman's evil intentions!). See the Purim theme in the two verses above.
- The key term below can also read: "Indeed they are days of disaster" (about to happen to the Jews, but in reverse they happened to Haman!). See the Purim theme in the two verses above.
Purim Shpil (play) Year 1946 (5,707)
There is another interesting verification of the statement of "kept throughout every generation" as part of a larger matrix with a special long term as shown below. However, first look at one of many references on the Internet to an old story:
The odd thing about the story of Purim is that the ten sons of Haman are described as being hanged twice. The story is not clear. Also in the story, there are three unexplained small letters where the sons of Haman are listed in sequence. In Newsweek, October 28, 1946, the story is told that out of twenty odd Nazis who were put on trial in Nuremberg, only 10 were hanged. One of the Nazis on his death day proclaimed: "What is it, a Purim shpil (play)?" It is doubtful that the Nazi knew that the three smaller-in-size letters as written in the scroll refer to the year 1946. (See the Orthodox Union site's account.) It is amazing that even non-Jews throughout the generations remember Purim. It is in the plain text that the Purim holidays will be remembered. The Bible codes confirm it in a divine way.
As is indicated in Exodus above, Hashem will fight Amalek in every generation. The matrix above underscores every generation as written in both Esther and in Exodus. It is interesting to note that in the location that we find that on a specific date Hashem will extinguish ten — with relation to the Purim story and Amalek — we find the best possible reference in the Bible for Hashem's promise to fight Amalek in every generation.
The Jewish Holiday on Which They Were Hanged
The modern-day ten sons of Amalek (the Nazis that were convicted at the Nuremberg trials) were executed on the last day of the Jewish holiday of Succot. That day is called Hoshaana Raba or just Hoshaana. The term Hoshaana was searched for in the book of Esther. The rose term below (at a skip of minus 376) is the shortest term in Esther. It states that the ten sons of Haman were hanged on a tree. It shares a common letter, vav, with the name of the Jewish holiday Hoshaana. On this last day (of seven) in the holiday of Succoth, the ten Nazis were hanged. Hoshaana also means "save us." There are two terms of Hashem in blue and green in the matrix. These terms are also noted in Section B. It is another example of Hashem in its shortest skip version appearing in critical locations. The full verse in rose dealing with the "second hanging (in 1946)" is as follows:
Esther 9:13 — Then said Esther: 'If it please the king, let it be granted to the Jews that are in Shushan to do tomorrow also according unto this day's decree, and let Haman's ten sons be hanged upon the gallows.
It is amazing that when the ten sons of Haman were hanged in the book of Esther, the description of joy is overwhelming, using various names for joy and repeating some of the terms several times. One can feel the overwhelming sense of joy. In parallel, of all the Jewish holidays, the Five Books of Moses command the Jewish people to be happy only on the holiday of Succot. In Deuteronomy 16:13-15, it is outlined that on Succot you shall be happy in your holiday, and you shall be altogether joyful.
Indeed, after near extermination by Haman and by Hitler, the Jews were very happy to see the end of their imminent disaster.
The Salvation Verses
The story of Purim, in the book of Esther, is read out loud by a cantor in the synagogue during the holiday of Purim. Two times during the reading, the congregation reads verses aloud before the cantor. These verses are in Esther 2:5-6 and 8:15-16. These verses express the change that takes place for the better for the Jews and Mordecai. They express the joy of salvation.
Esther 2:5-6 — In Shushan the citadel there was a certain Jew whose name was Mordecai the son of Jair, the son of Shimei, the son of Kish, a Benjamite. Kish had been carried away from Jerusalem with the captives who had been captured with Jeconiah king of Judah, whom Nebuchadnezzar the king of Babylon had carried away.
Esther 8:15-16 — So Mordecai went out from the presence of the king in royal apparel of blue and white, with a great crown of gold and a garment of fine linen and purple; and the city of Shushan rejoiced and was glad. The Jews had light and gladness, joy and honor.
Both interruptions contain hidden messages via the Bible codes to indicate that Hashem is there to take charge of the events.
However, before looking at those two locations, let us look at the last Hashem term at a skip of minus 1 in the book of Esther. As outlined below, Hashem is the term that joins the two verses that express that overwhelming joy that the Jews felt after their salvation. There is more to it, however. Underlined below are two terms that mean thirteen (13). There is one such term in each verse. There is also another term of Hashem that ties up the two verses. The term is in a black enclosure, and it is at a skip of 13. The gematria of one in Hebrew (echad) is thirteen. Furthermore, a Jew on a daily basis affirms, "Our Hashem is one."
Example 3. Hashem, skip = -1
(Third case of three of the skip = -1)
Thirteen Coincides with One — and Brings Happiness to the Jews
Continue Looking for the King of Kings
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