Gematria - Interpreting Tanakh by Its Letters

(14) When Abram heard that his kinsman’s [household] had been taken captive, he mustered his retainers, born into his household, numbering three hundred and eighteen, and went in pursuit as far as Dan.

(2) חניכיו HIS TRAINED SERVANTS — The word is written without a י (after the כ) so it may be read חניכו “his trained one”, referring to Eliezer whom he had trained to the observance of religious duties. The word חנך signifies introducing a person or a thing, for the first time, to some particular occupation in which it is intended that he should remain (i. e. to dedicate or devote to some particular purpose). It has a similar sense in (Proverbs 22:6) “Train up (חנוך) a child”, and in (Numbers 7:84) חנוכת המזבח “the dedication of the altar”, and (Psalms 30:1) “The dedication (חנוכת) of the house” In old French enseigner; English: to teach, instruct.

(3) 'שמנה עשר וגו THREE HUNDRED AND EIGHTEEN — Our Rabbis said, “It was Eliezer alone whom he armed and it (318) is the numerical value of his name” (Nedarim 32a).

(2) HIS TRAINED MEN. Abraham had trained them many times for battle. This is the meaning of the term chanikhav (his trained men) even though Scripture does not previously note that Abraham trained young men for war.

Those who identify Abraham’s trained men with his servant Eliezer on the basis of the numerical value of the latter’s name are indulging in Midrash, as Scripture does not speak in gematria (numericals). With this type of interpretation one can interpret any name as he wishes, both in a positive and a negative manner. Eliezer is to be taken literally.

The Gemara asks: And let him derive division of labors from where it was derived according to Rabbi Natan, as it was taught in a baraita that Rabbi Natan says that it is written: “You shall not kindle fire in all your dwellings on the day of Shabbat” (Exodus 35:3). Why does the verse state this halakha? The prohibition against kindling is included in the general prohibition against performing labor on Shabbat. Rather, it should be understood as follows. Since it is already stated: “And Moses gathered the entire assembly of the children of Israel and said to them: These are the things [eleh hadevarim] that God has commanded to perform them. Six days you shall perform work, and on the seventh day it shall be holy to you, a Shabbat of rest to God” (Exodus 35:1–2), and Rabbi Natan derives as follows: “These are the things,” which refers to the halakhot of Shabbat, there are emphases in this phrase that are superfluous in the context of the verse. The Torah could have simply stated: This is a thing [davar]. When it states: Things [devarim] in the plural, it teaches at least two points. The addition of the definite article: The things [hadevarim], adds at least a third point. The numerological value of letters of the word eleh: Alef, one; lamed, thirty; and heh, five, is thirty-six. The total numerical value, three plus thirty-six, derived from the phrase: “These are the things.” This alludes to the thirty-nine prohibited labors that were stated to Moses at Sinai.

Mishna: In the case of unspecified naziriteship, where one does not state how long he wishes to be a nazirite, the term lasts for thirty days.

Gemara: The Gemara asks: From where are these matters derived, that an unspecified naziriteship is thirty days? In answer to this question, Rav Mattana said: The verse states with regard to a nazirite: “He shall be [yihye] holy” (Numbers 6:5), and the numerical value [gimatriyya] of the letters of the word yihye is thirty.

The seal of the Holy One of Blessing is Truth - the middle one of the letters [of the Hebrew alphabet], and the first and the last, which indicates "I am first, and I am last, and I am all that there is" (cf. Isaiah 44:6 and Isaiah 48:12)

(2) In three baskets each of [the capacity of] three seahs they make the appropriation [of shekels] from the chamber. And on them was inscribed: Aleph, Beth, Gimmel.

Rabbi Ishmael says: Greek was inscribed on them, alpha, beta, gamla.