The Significance Of The Number Fifty (50)

By Rabbi Dr. Hilel ben David (Greg Killian)

 

In this study I would like to examine the meaning of the number fifty. This desire to understand the significance of the number fifty came to my mind as I was counting the fifty days of the omer.

 

The hebrew letter nun - נ has the value of fifty.

 

Fifty is a number which expresses transcendence. In the omer count, Torah commands us to count fifty, but we can only count forty-nine because that is the limit of the physical world.

 

When you get beyond seven times seven, you reach the number fifty. The number fifty is beyond the realm of multiples of seven and belongs to the series of eights, and represents the part of the universe that lies beyond what is directly visible in the natural world.

 

It took fifty days to go from Mitzraim (Egypt) to Mt. Sinai. It took fifty days to go from the lowest part of this earth, to go to the place where heaven and earth kissed.

 

Fifty is a number that is often associated with the the previous and future Temples. Fifty represents the Festival of Shavuot; we begin counting on the second night of Pesach until the forty-ninth night. During these fifty days crops sprout and grow; and thanks for harvest of first fruits is on the fiftieth day, also know as Chag HaBikurim, meaning Festival of First Fruits.

 

The fiftieth year is Jubilee in which most slaves go free and land is returned to the original owner.

 

It was at the age of fifty that the Kohan completed his Temple service. He began at the age of thirty and served for twenty years. Twenty is the constructed Gematria of Nun.

 

Fifty cubits is the heighth that Haman built the gallows for Rabbi Mordechai as written in the Book of Esther... Haman and his sons were hung from his gallows.

 

Fifty is the furthest level from HaShem. If one were to drop to the fiftieth level, G-d forbid, they would never be able to return according to our sages.

 

On the other hand, fifty is also the highest level one can reach. Moshe reached the forty-ninth level. Rabbi Akiva reached the fiftieth level. Keeping our directions in the positive, we should grow and establish towards the heights of the fiftieth level and avoid the depths of no return.

 

* * *

 

The number 50 equals Godliness because the number 49 represents Olam Hazeh (this world), which means that the number 50 represents Olam Haba (the next world) which is Godly. The reason why the number 49 represents Olam Hazeh is because this world is made up of sevens. 

 

For example, there are seven days in a week, seven years in a Shmittah (Sabbatical) cycle, seven Shmittah cycles in a Yovel (jubilee), and seven thousand years of this world the way we know it prior to the advent of Moshiach’s (Messiah’s) arrival.

 

Therefore, when you take the number seven and square it (7 x 7), you get 49. This is how the number 49 represents Olam Hazeh. It is because it is a multiple of seven which represents Olam Hazeh. Therefore, the number 50, which is one notch above 49, represents Olam Haba which is above this world. This is how Olam Haba is connected to 50.

 

So again, Haman claimed that he was a god who was connected to the number 50 and Olam Haba. Therefore, Haman wanted to hang Mordechai on a fifty-cubit pole because Mordechai had defied Haman’s claim to divinity. By hanging Mordechai on a fifty-cubit pillar, Haman wanted to show that he (Haman) came from the power of Sha’ar Hanun, and to show that he (Haman) was a god, and to show that he (Haman) was greater than Moshe Rabbenu himself who only reached the 49th level.

 

However, Haman’s attempt to connect with the fiftieth gate of holiness backfired on him because the kedusha from that level is so intense that no person in this world has the ability to tolerate it. As soon as Haman touched the Sha’ar Hanun, he was electrified by it. This electrocution was manifest by him hanging on that fifty-cubit pole himself.

 

At this point, we will move on to see a connection between the salvation of the Jews through a beam 50 amot high, and the salvation of Noach and his family through the Ark which contained a 50-amot wide beam.

 

The Maharal says that one reason why HaShem saved Noach through an Ark that was specifically 50 amot wide (Parshas Noach, 6:15) was because the existence of Olam Hazeh (this world) is dependent upon the 49 levels of holiness. However, the people who were alive during Noach’s generation were so bad that they sunk down to the 49th level of impurity. Therefore, HaShem destroyed this world together with its 49 levels.

 

Since there was no Olam Hazeh left for Noach to be saved in, HaShem had to bring Noach into the world of Olam Haba (the coming world) which is the Sha’ar Hanun (the 50th gate) in order to rescue him. This is why HaShem had commanded Noach to build a Tebah which was 50 amot wide (Parshas Noach, 6:15). It was because HaShem wanted to prepare the Ark and Noach for the revelation of holy light which stems from the Sha’ar Hanun.

 

It turns out that when Noach entered into the Tebah, he walked through a portal leaving behind Olam Hazeh, entering into an entirely different dimension of Olam Haba.

 

After the Mabul (flood), HaShem had to build Olam Hazeh all over again from scratch. HaShem reconstructed the 49 levels to enable Olam Hazeh to survive. When Noach exited the Tebah, he essentially left the dimension of Olam Haba and reentered into Olam Hazeh.

 

However, HaShem left over a small remnant of Sha’ar Hanun in this world so that generations would know that there was indeed a great flood, and in order that they come to realize that mankind was saved by the Sha’ar Hanun. The item which HaShem left over in this world as a remnant of the Sha’ar Hanun was that beam 50 amot wide from Tebahs Noach.

 

Haman wanted to receive the energy of Sha’ar Hanun so that he could draw power from it and truly become a god. This is what motivated him to search for that beam from Tebahs Noach which was 50 amot wide.

 

However, Haman was mistaken, because he was no god, he was just a man. There is a hint in his name which demonstrates that he was merely a man who tried to take advantage of the fiftieth gate. The name “Haman” is spelled with three Hebrew letters which are: hey, mem, and nun. The first two letters (hey and mem) have the gematria (numerical value) of 45 which is the same exact gematria as the Hebrew word “Adam” (man). This teaches us that Haman was just a man. The last letter of his name is a nun which is numerically 50. This teaches us that this mere mortal man tried to tap into the 50th gate of holiness. Since Haman could not tolerate its kedusha, he was singed by it. That singe was manifest in Haman hanging from that very beam which was 50 amot high.[1]

 

It is no coincidence that Haman built his gallows to hang Mordechai fifty amot high (approximately 75 feet (3)). The number "fifty" in Judaism usually alludes to the Nun Sha'arei Binah-Fifty Gates of Understanding, which played a very significant role in the story of Purim. Haman identified Mordechai with the Fifty Gates of Understanding (and rightly so), and it was his intention to hang both, so-to-speak, from his fifty-amot high gallows.

 

That fifty is a number that suggests unity we can see from the Mishkan:

 

Shemot (Exodus) 26:11 You shall make 50 loops on the end of the one curtain that is the outermost in the joining, and 50 loops on the edge of the curtain that joins to the second. You shall make 50 catches of copper, and put the catches into the loops, and join the tent together, that it may be one.

 

This is also why the courtyard in front of the Mishkan was fifty amot in length and fifty amot in width. It is this area that provides the halachic parameters for an eiruv, which, on Shabbat, is the amalgamation of many private and individual domains into one unified area for the purpose of carrying on Shabbat. 

 

The word for kidney, kulyah, comes from kol--"all." Kol = 50. Our sages teach us that "at the age of 50 one is able to give advice." The two kidneys are two complementary sets of 50 (as the 50 parallel 50 loops of the two sets of the over-hang drapery of the Tabernacle). 50 plus 50 = 100 = 10 squared, the consummate state of rectification, 10 (powers of the soul) "interincluded" in 10.

 

And knowing the intrinsic connection between Eretz Yisroel and the Fifty Gates of Understanding, we can appreciate better Yehoshua's merit in being Moshe's successor, and the one to lead the Jewish people to their final destination, Eretz Yisrael. After all, Yehoshua was ben nun-the son of fifty (the letter nun equals 50), the one who married Rachav, the woman who converted to Judaism at the age of fifty! 

 

In the end, this is why Haman built his gallows fifty amot high:

 

 

Rabbeinu Bechayei cites the Kabbalists who say that fifty represents the circle of life.

 

On a national scale, consider the power of fifty days. In fifty days, the Jewish people were transformed from a bedraggled nation of slaves to recipients of the Torah. We attempt that same metamorphosis each year during Sefirat Ha’omer as we count off fifty days from Pesach to Shavuot.

 

Similarly, the Levi may only serve in the Beit Hamikdash until the age of fifty. At some level, his world, too, has been completed at that age.

 

This is the powerful message of Yovel. Each seven-year shmita cycle represents a rung, a new level achieved within the world while Yovel, which follows the seventh shmita year, represents the dawn of a completely new world.

 

Even for the rational Jew, unaware of the mystical notion of the Yovel cycle, the message of Ramban still rings powerful—a Jew need not die in order to arrive at a new world; rather, he can transcend worlds in his lifetime.

 

* * *

 

The Torah was given fifty days after the Jewish People left Egypt. The number fifty, like every detail in the Torah, is of great significance.

 

There are fifty levels of chochmah, or spirituality, in the greater world. The fiftieth level of chochmah is highest, totally sublime, a level of spirituality that is beyond connection to the physical world.

 

The Talmud says that Torah was given fifty days after leaving Egypt, to symbolize the ascent of the Jewish People, as they moved up each level until they were finally able to relate to the metaphysical Torah, on the fiftieth level.

 

Consider the following fact.

 

The Omer Offering, brought on the first day of the fifty days (the 16th of Nissan) is made of barley, a course food that is served to animals. The Shtei Halechem or Two Breads, brought on Shevuot, the day after the fiftieth day, is made of pure wheat, a substance of higher quality, in symbolism of the higher expression of the fiftieth day.

 

Consider another bit of information.

 

S'firat HaOmer (The Counting of the Omer) only includes forty nine days. The fiftieth day is not part of the calculation. Representative of the highest level of chochmah, the fiftieth day is sublime: it can not be grouped together with anything that has any relation to the physical. Counting it in succession with the other days, implies that it is similar to the other days, which is untrue.

 

* * *

 

Ya'akov wanted to establish the Mystery of Unity below, and composed the twenty-four letters of, "Blessed be the Name of His glorious kingdom forever." He didn't make it twenty-five letters since the Mishkan (Tabernacle) had yet to be built. Once the Mishkan was built, the first word was completed ... With regard to this it says, "G-d spoke to him from the Appointed Tent, saying ..." (Vayikrah 1:1), which has twenty-five letters. (Zohar 2:139b)

 

Obviously, this requires an explanation, but on, unfortunately, that is longer than can be provided here. Therefore, in short, the words "Blessed be the Name of His glorious kingdom forever" follow the verse of the Shema that we say twice a day. Traditionally, there are two sources for this statement. One source was the angels Moshe heard when he entered Heaven to receive Torah. The other source, according to the Talmud, was Ya'akov Avinu just prior to his death:

 

"Perhaps, [Ya'akov said,] G-d forbid, there is something unfit from my bed (i.e., a spiritually unworthy child), just as Yishmael was born to Avraham, and Eisav to my father Yitzchak?"
His sons answered, "Shema Yisroel, HaShem Elokeinu, HaShem Echad-Just as in your heart only [G-d is] One, so too in our hearts, there is only One." At that moment, Ya'akov said, "Boruch Shem kevod Malchuso l'olam va-ed-Blessed be the Name of His glorious kingdom forever!" (Pesachim 56a)

 

According to the Zohar, Ya'akov wasn't simply commenting on the spiritual status of his sons; he was using a spiritual "formula" to draw down a very high source of godly light, one that has the power to unify. This would make sense given that his own sons had suffered terribly from a lack of unity, which is what caused problems from which we are still suffering. Apparently Ya'akov had the ability to draw down a light powerful enough to create an extremely sublime reality, one that would have been comparable to that of the Mishkan.

 

However, Ya'akov sensed that the time was not quite right, and stopped short. This is indicated by the fact that the verse he composed only consisted of twenty-four letters, and not twenty-five letters. For, twenty-five is the number that symbolizes the Supernal Light of creation, referred to as the "Hidden Light," which G-d used to make creation on the first day, and then hid for the righteous in the Time-to-Come.

 

Why twenty-five? Because, the verse says:

 

G-d said, "Let there be (yehi) light!" And there was light! (Bereshit 1:3)

 

The word "yehi" is spelled yud-heh-yud, which, in gematria is equal to the number twenty-five (10+5+10). Thus, the verse can also be read as:

 

yehi = light

Or, rather, twenty-five equals light, or, is at least representative of this light. This is why the Shema--the ultimate statement of unity--has twenty-five letters itself!

 

Hence, combined, the Shema and "Blessed" would have resulted in fifty letters, the ultimate number of unity, a unity, apparently, that was reserved for the Mishkan:

 

You shall make 50 loops on the end of the one curtain that is the outermost in the joining, and 50 loops on the edge of the curtain that joins to the second. You shall make 50 catches of copper, and put the catches into the loops, and join the tent together, that it may be one. (Shemot (Exodus)26:11)

 

Therefore, once the Mishkan was constructed, the "mysterious" and powerful unity of the World Above was achieved down below, accomplishing what was intended by the verse, "Blessed ..." which Ya'akov composed. The last twenty-five letters of the first verse of Vayikra, according to the Zohar, indicate that a "vehicle" to draw down the Supernal, Original Light of creation now existed and was functioning.

 

* * *

 

The fullest expansion of the realm of nature is found when one multiplies seven by seven. The result is 49. Going one beyond brings us to 50, which symbolizes the ability to transcend all the details and enter a new and higher realm. But how does that 50th level correlate with a nation's march from infancy to maturity? What connection is there to Ruth's growing from the most degenerate of Moab to the mother of Jewish royalty? The key to unlocking the meaning of the 50th level lies within a biblical story concerning our forefather Yaakov.

 

 

 

* * *

 

 

Excerpted from the just-published book Jewish Wisdom in the Numbers.

 

The number 50 is the distinguished number of transcendence. The count up to 50 is composed of two essential and distinct stages.

 

The first phase is the step-by-step progression rising from 1 up to 49. As the square of 7 (7²=49), 49 denotes the complete cycle within the physical universe.[2] This is a natural development, one that reaches the extremities of the outer boundaries. This may be the furthest limit as far as nature is concerned – but it is not the endpoint. But the ultimate destination of a Jew is his arrival at the second phase – one where he somehow manages the supernatural leap from 49 to arrive at the transcendental quality of 50.

 

The progression from 49 to 50 has, as its precedent, the stepping stone from 7 to 8. The soul is likened to the 7th center of holiness within the body that sanctifies the 6 directions of the physical world toward spiritual pursuits.[3] Through this process, the soul is able to elevate itself, and the body with it, toward perfection.[4] In number terms, the 7 is elevated beyond to reach 8, which is synonymous with entry onto the higher transcendental plane.[5] And the arrival at 50 similarly marks the entry into this exalted state.

 

A Passage to Sinai

 

Perhaps the count toward the number 50 finds its most well-known historic expression in the Exodus and its aftermath. – exodus: 50

 

The momentous event that commemorates the birth of the Children of Israel as a nation was the exodus from Egypt. Not only is there a twice-daily remembrance of this milestone,[6] but much of mitzvah observance is marked by repeated references to the Exodus. Its central importance is due to this event celebrating the Jewish People’s brand-new state of existence.

 

Their deliverance was not only from physical slavery but also from the Egyptian worldview. The Exodus released them from an outlook constrained by the natural realm.[7] The redemption catapulted Israel into an alternate state of reality. They exchanged the restricted for the unrestricted, the natural for the supernatural, and the ordinary for the extraordinary. It was the seminal event that would define what Israel had now become: God’s Chosen People. Their transcendental quality was now evident in the aftermath of their trailblazing liberation.

 

The historic event of the Exodus is mentioned in the Torah a total of 50 times.[8] And the redemption process which started on the first day of Pesach finally reached its completion stage 50 days later at Sinai. Indeed, God freed the Children of Israel in order that they accept the Torah. The Divine instruction given to Moshe at the burning bush was to lead Israel out of Egypt and bring the nation to serve God at that mountain.[9] – shavuot: day 50

 

The 50 stages of redemption required a minimum 49-day interval for their national metamorphosis. Prior to their liberation, the Children of Israel had sunk to the nadir of spiritual impurity: the 49th level of impurity. The Exodus introduced a spiritual cleansing process. Israel embarked upon a gradual path of ascension, one level after another. Theirs was a phenomenal rise from their degraded position on the 49th gate of impurity up to the 49th gate of purity.[10] Finally, they arrived at the highest spiritual pinnacle on the 50th day.[11]

 

This period bridges the Festivals of Passover and Shavuot. The journey is alluded to in the mitzvah that famously links this time frame: the 50-day Counting of the Omer, from date of the cutting of an Omer measure of the new crop of barley, which was brought up as an offering on the second day of Pesach: You shall count for yourself … 7 weeks that shall be complete until the morrow after the 7th week – it shall be 50 days ….”[12] – torah: 50

 

Shavuot is the only Festival not referenced by a specific date in the Jewish lunar calendar. Its classification as the time of the giving of Torah is recorded as Day 50 after the Exodus. This firmly establishes Shavuot as the climax of the Exodus. In the relationship between God and Israel, the giving of Torah at Sinai is termed on your wedding day.[13]

 

Marriage celebrates the total commitment of two parties to each other. The obligations of a Jewish marriage arrangement are recorded in the ketubah, the wedding contract. The set monetary settlement allocated to a maiden was 50 silver shekels (equivalent to 200 zuz/dinars in Mishnaic currency).[14] This sum finds its perfect parallel in the giving of the Torah, where the contractual duties of Israel’s wedding day came into effect on the 50th day after the Exodus.

 

Here God showered His beloved nation with the best wedding gift of them all: the gift of Torah. The metaphysical quality of Torah often sees its depiction as qualities of the Divine intellect. Its transcendental nature is over and above the physical existence of This World. Appropriately, Torah was given at the beginning of the 8th week after the Exodus. It taps into the symbolism of 8 transcending the natural realm epitomized by the number 7. In this respect, 50, which follows the cycle of 7 weeks each consisting of 7 days, shares the “out of this world” quality of the number 8.[15]

 

As the 50th day after Egyptian deliverance, in the 8th week, Shavuot relates to the transcendental nature of Torah.[16] In the singular form, the word Torah is said to occur 50 times in the Torah.[17]

 

Parallel to the number 8, the 50th level relates to that which is “out of this world.”[18] The Mishkan, Sanctuary, and subsequently the Beit HaMikdash, Temple, revolved around Torah as represented by the Luchot, Tablets, housed in the Kodesh HaKodashim, Holy of Holies. (In itself, the construction of a House of God served to immortalize the giving of Torah at Sinai.[19]) The purchase of the Temple site took effect through the 50 shekels of silver paid by each tribe.[20] The maximum age for a Levi to serve in the Temple was 50 years old.[21] In particular, the innermost chamber, the Kodesh HaKodashim relates to this 50th transcendental level.[22] And there were 50 golden hooks upon the roof spread directly above the curtain cover at the entrance of the Kodesh HaKodashim.[23]

 

Above Nature

 

We have noted that 50 represents the full journey toward acceptance of Torah in the 50 days bridging Pesach and Shavuot. The passage through life calls for the Jew to emulate the national passage to Sinai. He must proceed until the natural end – and then go beyond it. He must transcend the finite and touch the sublime 50th gate that belongs over and above the natural rules of This World.[24] – 50: at a distance

The number 50 is used as the measure that places something at a distance. The Talmud notes the use of a rope measuring 50 cubits for matters such as measuring the 2,000-cubit distance of techum Shabbat, the distance beyond the city one may travel on Shabbat.[25] Because of the negative impact of a granary, leather tannery, and cemetery, these were not halachically permitted to be located within 50 cubits of the city.[26] Of course, the 50-day journey from Egypt to Sinai ensured that Israel was no longer under the sinful influence of their idolatrous past.

 

No less than 50 stages of redemption – parallel to the 50 times the Exodus is recorded in the Torah – were required to achieve a clean break from the past. Now, on the 50th day, Shavuot, the shackles of bondage were finally broken. This is recorded in the mention of the Exodus in the opening verse of the 10 Commandments: I am HaShem your God Who took you out of the land of Egypt from the house of slavery.[27] – 50: gates of understanding

 

The creation of Israel in the 50 days between Passover and Shavuot ties into another aspect of symbolism found in this number. God created the universe with the 50 Gates of Understanding.[28] The 50 Gates relate to the ascending spiritual levels within the world through which man must pass in order to uncover the inner secrets of creation and in order to comprehend the powers, capabilities, and life forces within.[29]

 

In a sense, the 50 Sha’arei Binah signify the distance of how far removed man is from God’s wisdom. It is incumbent upon man to pass through these Gates of Understanding in a journey to uncover the Divine wisdom hidden in the words of Torah. This often involves the deductive reasoning of understanding, (“bina” in Hebrew) to derive “one thing from something else.”[30] “Bina” is cognate to “bein”, between,[31] which indicates the gap that man must bridge in order to approaches his
Creator.

 

The 50 days of the Omer parallel the 50 Shaarei Binah.[32] The word binah further relates to “binyan”, building.[33] The count of the Omer toward Shavuot is the process of building where the Jew builds himself up from the lowly level of an animal up to the spiritual heights of a Godly being.[34] It is his bid to traverse the 50 gateways of Divine wisdom. He endeavors to transcend the natural and to touch the supernatural realm where he will gain a clearer perception of God.

 

The highest level humanly possible is 49 gates; it is God Who enables a person to make the final leap from 49 to 50. The human being who passed through the full 49 gates was Moshe.[35] However, the final 50th gate still lay beyond his grasp. The secret of this ultimate step would lie within the secret nature of Yovel.[36] – yovel: year 50

 

The 7 weekly cycles of 7 days lasting until the 50th day, Shavuot, has its obvious parallel to the 7 Shemitah, Sabbatical cycles of 7 years that culminate in the 50th year, Yovel, Jubilee Year.[37] Yovel marked the cumulative conclusion of an epoch. Everything that had occurred previously – even something termed as lasting l’olam, forever[38] – comes to an end. The slate is wiped clean. It returns to its original pristine state to enable the process to begin anew.

 

Shemitah is classified both as holy, and as Shabbat; Yovel is Holy of Holies, and “Shabbat of Shabbatos.”[39] Actually, Yovel’s description as Shabbat of Shabbatot is shared by the festival of Yom Kippur, Day of Atonement.[40] On this date, the Jewish nation was forgiven for the sin of the Golden Calf that had undermined the Torah given on Day 50. A new era began as Israel was given the second set of Tablets, delivered by Moshe on Yom Kippur.[41] This signaled that God had forgiven Israel, affirming that He would not destroy them.

 

The process of teshuvah, repentance – itself related to binah[42] – is such that sin is eradicated. What happens? A person relates to his transcendental roots, returns to God, and emerges as a new creation.[43] Interestingly, there is a total of 50 days of teshuvah from Rosh Chodesh Elul (29 days) until the end of Hoshana Rabbah (21 Tishrei).[44]

 

The word yovel also refers to the shofar-horn of a ram.[45] Indeed, the 50th year assumed the status of the Jubilee year only once the shofar was sounded.[46] The yovel/shofar was blown on Yom Kippur[47] of the 50th year. It would herald that people and objects would revert to their original position. Sold fields returned to their original owners. Jewish slaves were released from their captivity.[48] Here they freely return to their true identity.

 

Yovel replicates the impact of the shofar to awaken man toward repentance.[49] The freedom of Yovel was unhindered by any constraints. It denotes the transcendental point that stretches above any prior attachment to what came before. – 50: all-in-1

 

In This World, there can be no independent human expression on the 50th level. It remains the ultimate, yet unknowable Godly dimension. It can be characterized as elevated or apart, from everything that precedes it. It transcends the natural world and human experience.[50]

 

In one respect, the 50th is the uncountable number. The Omer period lasts for 50 days – yet only 49 are to be counted. The counting of 49 automatically leads to the arrival of the 50th. This elevated state was reached at Sinai. It truly surpassed everything that came before it.[51] It was on the 50th day, Shavuot, that the union between Israel and God, like a marriage, was solemnized.[52]

 

With this act the Jewish nation supernaturally transcended worldly existence to become one with God.[53] Israel achieved this unity when they arrived at Sinai to encamp in a unified state: like a single person with a single heart.[54] The names of the 12 Tribes of Israel, which were engraved upon the Stones worn by the Kohen Gadol, have a total of 50 letters,[55] merged as one entity with their Creator.

 

Thus, the 50th is the point of arrival. This is where man has come “all the way.” This is the ultimate level; man has successfully completed the requisite stages of the natural passage and progressed to transcend up to the Godly level of eternity. This is the dimension of Torah, of Divine understanding, of true freedom. It is where Israel transcends to truly become one with God.

 

Click here to order a copy of Jewish Wisdom in the Numbers, the symbolism in the Hebrew numbers expressed in Jewish thought and practice.

 

 

 

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This study was written by Hillel ben David

(Greg Killian).

Comments may be submitted to:

 

Greg Killian

12210 Luckey Summit

San Antonio, TX 78252

 

Internet address:  gkilli@aol.com

Web page:  http://www.betemunah.org

 

(360) 918-2905

 

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