The Mystic Ayin of Torah

The Mystic Ayin of Torah

VaYiGaSH

In the Parasha VaYiGaSH, YaAQoV is said to bring in all seventy souls into Egypt_Mitzraim. Neither the Plaut, Hertz, Rashi nor JPS commentaries offer an answer as to WHY Torah states that it is exactly the number seventy. The individuals listed in Torah do not exactly amount to 70 and (as the JPS points out) we cannot be certain who is actually being counted anyway. We can be reasonably sure that SEVENTY carries primarily a symbolic message. So what then is the meaning of the number seventy in our tradition?

On the overt level, the associations of 70 can be divided into two groups. In the group of Numeric Quantities relating to People, we count:

the 70 original nations of the world (according to the 70 descendants of Noah),
the 70 archetypal languages,
the 70 scholars who translated Torah into Greek (Septuagint),
the 70 Elders of Yisrael who accompanied Moses to Mt Sinai, and
the 70 plus one members of the Great Sanhedrin.

Seventy seems to have significance not only in regard to numeric quantity, it also relates to Time Quantification such as

the 70 years of Babylonian exile,
Abraham's father Tera was 70 years old when Avram was born,
70 days of mourning the death of YaAQoV
Psalm 90:10 states that "the days of our years are seventy..." and
the 70 Moadim (Holy Days) of the Jewish annual calendar (incl. 52 Shabbatot)

These are but a few prominent examples. Interestingly, our sages have maintained for millennia that upon careful study of Torah, we will behold Her shivim panim "70 faces".

Here now, we have 70 souls who enter Mitzraim to ultimately grow into a nation of 600,000 plus. (Of course, this number has also its own symbolic content and should not be understood as an actual count at all.) Let us consider several gematriot (numeric values, equivalences & correspondences) which may point to a meaningful perspective of seventy:

Momentarily, we shall understand the nature of this secret:

"Male" 227 and "Female" 157, the primordial partners in polarity, are separated by 70 (227-157=70). The chasm between opposites is defined by 70, the SOD_70_secret.

Similarly,

The secret gap between IVRIT and the BRIT_covenant with Hashem must be bridged ("crossed over") by IVRIT's ability to unify the paradox of the SOD. Separation & Re-unification form arguably a principle theme in Torah Cosmology.

In Genesis 1:1 we read six times VaYeHI CHeN "and it was so". Since CHaf_20 + Nun_50 = CHeN_70, this phrase could and should be simultaneously understood as "and it was 70...". It was CHeN_70 that separated and unified Light & Darkness, Evening & Morning, the Upper Waters & the Lower Waters, the Seas & Dry Land etc.

The same idea is expressed in the manifestation of this Brit_covenant namely the relationship of TORaH_611 and YiSRaEL_541. [611-541=70] Once again, the gap reverberates with the same SOD_70. Only when we understand the momentous mystical function of 70 will we ever understand why DINaH_70 (kolel value) had to be recaptured and why her rape was ultimately avenged with such incredible fury. [Dinah = DIN_law/judgement of H"] On a mystical level, the b'nei Yisrael recognized that without Dinah they had lost their link to the covenant with Hashem.

In the Parasha Vayishlach, YaAQoV_182 was given the name Yisrael after a mystic battle with the stranger as he readied himself to finally cross the YaBoQ_112. It was YaAQoV's Ayin_70 that emerged after crossing over to the other side of the YaBoQ. [182-112=70 or: subtract the letters contained in YaBoQ from those of YaAQoV and the letter Ayin remains] In recognizing the existence of his Ayin70, YaAQoV attained the fortitude to reunite with his brother Esav. Here we have yet another instance of 70 bridging the gap. Though YaAQoV doesn't know it yet, it is at this moment that YaAQoV liberates his Ayin70 and thus enables himself to take his Ayin70 mishpoche down to Mitzraim.

Even earlier in YaAQoV's famous dream [Parasha Vayetze: commencing with V'HiNeH in verse 1:28:12 through the end of verse 1:28:15] we find that the Hebrew text consists of exactly 70 words, YaAQoV's Ayin_70. The 70 word dream embodies the ladder which literally bridges the SOD_70_mystery of the gap and thus - momentarily - connects heaven and earth.

In association with the preceding examples, it seems reasonable to suspect that the letter Ayin itself may contain some clues as to the meaning of 70 since this is the numeric value of the Ayin. Indeed, Ayin70 represents not only "eye" but it may also refer to "source/ well/ spring/ fountain/ origin". This association endows many words featuring the Ayin with a special resonance.

Furthermore, 70 plays a significant role as a factor together with 26 (the gematria of the Tetragrammaton) in 70x26=1820. According to the scribes, as explained earlier, the Tetragrammaton is mentioned in all of Torah exactly 1820 times. As such, 70 is elevated to a most auspicious status along with the Tetragammaton value.

Mathematically speaking, 70 is the lowest common denominator of 7 (symbolizing kedushah_holiness) and 10 (symbolizing law), hence 70 represents the fusion of holy space/time (7) abiding by the lawfulness (10) of our OLaM_universe. On the primordial level of Genesis, this reality is expressed by the universe being created in a framework of 7 "days" by the force of 10 sayings (10 x VaYOMeR ELoKIM)

It appears that 70 alludes to three interconnected principles:

origin/ source/ foundation, (the eye of the storm - Ezekiel)
hidden/ secret - that which separates & connects opposites
critical mass/ collective (fusing) consciousness (awareness)

These aspects interconnect in as much as the origin (birth) of our own existence stems from the sacred ability of male_ and _female to overcome the gap that separates them and - in doing so - to fuse in one creative moment thereby providing the foundation for the principle of propagation which will generate a critical mass.

"Adam and Eve" as well as "my father and my mother" speak clearly of our ORIGIN. We therefore recognize that the SOD_secret lies in what separates and connects Male and Female. The fusion of these two is, after all, the origin of all subsequent Chaiot "living beings". Interestingly, this fusion is symbolized by the 9th sefirah in the Tree of Life (The 10 Sefirot). This 9th sphere/sefirah is known as YeSOD_foundation. If we keep in mind that the letter Yod generally represents the Yad_hand, we behold in the word YeSOD the hand_Yad upon the SOD_secret (or: upholding the secret of 70). YeSOD is commonly translated as "foundation" and in Kabbalah is frequently associated with sexuality. YeSOD_foundation represents a powerful fusion of all opposites (and in particular of male and female) which melt together into a vortex which propels them into a new dimension. In the case of the successful fusion of male and female, this new dimension manifests itself in a New Living Being.

NOTE: For those with a mathematical orientation, the base-10 system (as represented by the 10 Sefirot) operates within a law known as the Rule of Nine (represented by Yesod_foundation) which gives rise to the projection of the primordial numbers 1-9 into their higher dimensions of the decimal system (Malchut_kingdom, the 10th Sefirah). SOD_70 can also mean "assembly" and is therefore a direct allusion to the secret of "group power" (Psalm 111:1). It required the presence of 70+1 members of Sanhedrin to provide the diaspora with the collective awareness to guide and maintain their Jewish identity and integrity. We already learned how YaAQoV attained the ability to bring Ayin70 to Mitzraim. The secret meaning of YaAQoV's 70 seeds/souls is that they represent the critical mass necessary to ensure the survival of b'nei Yisrael in a foreign land and their development as an eternal well-spring of Jewish life. The moment of Yisrael descending into Egypt represents the point of conception of the Jewish Nation which according to Torah undergoes a 430 year gestation period (210 if you prefer the scholarly approach) before being born through the Exodus from Mitzraim.

Hashem already promised Avraham immediately following the Akedah (Binding of Isaac) that his seeds would be as numerous as the stars in the heavens "and as the sand" V'CHaKHOL_70 upon the sea shore. The implication seems to be that Avraham's seeds would gain the critical mass to endure forever. And indeed, YaAQoV did his part to fulfill Hashem's promise.

In fact, in YaAQoV's famous dream [1:28:10] Hashem makes a similar promise to YaAQoV, "and thy seed shall be as the DUST of the earth" [1:28:14] V'HaYaH ZaRaCHa CaAFaR HaAReTZ. The term dust_ AFaR consist of the letter Ayin_70 + PaR "bull". Our sages equate the letter group Pe-Resh (PaR_bull) with the metaphor for quintessential PoweR. (NOTE: Pe and Fe are the same letter) Thus, dust_A-FaR takes on the connotation of the "primordial power of 70_ayin" and hence communicates a very similar message of Hashem's initial promise to Avraham.

Bearing in mind that similar to the letter Alef, the Ayin70 is not vocalized by itself, the Ayin70 is the "eye" that beholds the secret... leaving us speechless.

VaYeCHI

In the final parasha of Genesis, VaYeCHI (directly following VaYiGaSH), we encounter the story of YaAQoV pronouncing his special blessing over Yosef's children Menasheh and Efraim. It is curious that "Yisrael shall invoke blessings" by this particular 4 word phrase: YeSiMCHa ELoKIM CeEFRaIM V'CHiMNaSHeH "G-d make you like Efraim and Menasheh" [1:48:20]. Why is this such an important blessing and why did YaAQoV place his right hand on the younger Efraim therefore invoking his name before his older brother as Yosef had suggested?

The total 4 word blessing has a gematria of 1228. This number gains great significance when we realize that this leaves an even 614 for each brother. The phrase YiSRAeL AVINU "Yisrael, our father" [from the same parasha 1:49:2] has the gematria value of 614. Thus - by the force of the blessing (1228) - Yisrael becomes father to Joseph's two sons, Efraim and Menasheh, i.e. YiSRAeL AVINU 614 for each one. Furthermore, YaAQoV directly involves his essense as YiSRaEL_541 when he kisses and hugs the two lads. VaYiSHaQ_416 "and he kissed" and VaYKHaVeQ_126 "and he hugged" [1:48:10] together add up 542.

Thus we see Yisael going beyond himself (541+1) in order to impart his essence upon Efraim and Menasheh. YiSRAeL AVINU has the kolel value of 612 which equates to BRIT_612_covenant. The symbolic blessing of 614 is just one more example of YiSRAeL AVINU extending and projecting himself to his grandchildren. In skipping the generation of his son Yosef, he had to "extend himself by two 612 to 614. Not to worry, the gap is surely filled by TRY"G Mitzvot.

To anyone familiar with the numeric symbolism of Kabbalah, the number 614 invokes the second and the third sefirot of the "Tree of Life". The first one, Keter_crown is beyond direct human comprehension but may be "reflected" if and when the second sefirah, CHoKHMaH_73_Wisdom and the third one, BINaH_68_Understanding are brought into the proper balance in the hidden emanation called DaAT_474_Knowledge. In a way, DaAT is as close as we can ever get to Keter_crown and hence, Chokhmah and Binah fusing in Daat have become known in their acronymic form CHaBaD. (You may also note that throughout Torah, the reciprocal nature of the relationship between Hashem and human being is freqently expressed by a doubled value of well-known gematria values such as brit_612 as 1224=2x612 or the 613 commandments (Moshe Rabeinu 613) as 1226=2x613 and in this case, chabad_614 (Yisael Avinu 614) as 1228=2x614, etc.)

In one sense, CHaBaD represents the ideal balance of our ability to see the universe as one totally unified field and, on the other hand, to be able to separate and to make distinctions - very much along the line discussed previously. On its most esoteric level, CHaBaD is the universal paradox brought into dynamic harmonious balance. Much could be said about the significance of this perspective throughout Jewish thinking. What matters in this case is the fact that these three emanations, Chokhmah_73 + Binah_68 + Daat_474 add to a total sum of 614.

The significance of the number 614 can also be understood in as much as 613 commandments must be performed in mindfulness of Hashem, the ONE_1. If they are thus performed, 613+1 confirm that we will achieve the perfect balance to live and thrive within the Tree of Life.

Well then, if both brothers Efraim and Menasheh got the same "deal_614", what then was so significant about Efraim being named first? The gematriot are C'EFRaIM_351 and V'CHi'MeNaSHeH_421. Let us take a look at what is separating the two. The difference is once again 70. It is YaAQoV's hidden Ayin70 that he brought to Mitzraim 17 years earlier. Now, as he is lying on his deathbed, he is relinquishing this Ayin70, his very essence, the critical mass, the secret power, the hidden force that keeps everything connected and apart (as CHaBaD). If the brothers had been blessed according to their age (Chi'MeNaSHeH_415 U'CH'EFRaIM_357), the numeric difference would not have been 70 and YaAQoV would not have been able to bequeath his precious gift, the Ayin. Of course, there are many other appropriate explanations due to the pervasive theme of a younger sibbling receiving preferential treatment throughout Torah.

In fact, Yosef - not fully understanding the mysterious power at hand - tries to direct his father's right hand to bless the first-born Menasheh saying LO CHeN "not so" (not 70). Notice how Yosef unwittingly cites the very reason - CHeN_70 - why YaAQoV is crossing this hands to bless the younger Efraim with his right hand. YaAQoV does persist my blessing Menasheh with his left hand. He gently rebukes Yosef by invoking the the delicate force of DaAT_knowledge, saying YaDaATI "I know, my son" (...but I know better) YaDaATI.

NOTE: The choice of the word YaDaATI seems particularly stiking in this context. In this grammatical form, the first two letters spell the word "hand" followed by the letter Ayin. YaAQoV is literally "handing over his 70-Ayin".

NOTE: We may ask ourselves why it was Yosef's children who received YaAQoV's blessing. Perhaps it was due to the fact that Yosef's brothers not only sold him to the Yishmaelite caravan but that they thereby stripped him of "his Ayin". [Parsha VaYeSHeV] Yosef's fell into disfavor with his brothers when their father gave Yosef the C'ToNeT PaSSIM 1040 (mispar ragil) "ornamented tunic". Before they threw him in the pit they stripped him of this hated symbol of their father's favoritism. They then sell off their brother Yosef to a passing "caravan of Ishmaelites" OReCHaT ISHMAELIM (609+870=1110). Yosef not only has to manage without the symbol of his father's love (1040) but is now also owned by the caravaneers (1110). He is quite literally stripped (1040 - 1110 = -70) of the "family ayin". Thus he could not pass it directly to the children he fathered. Perhaps this is why YaAQoV must now right the wrong and transfer the power of ayin to those who had been denied this crucial gene. YaAQoV fought with a mysterious stranger at the banks of the YaBoQ in order to wrestle this Ayin free. Now, this mysterious blessing does not go to one of YaAQoV's own children but instead to two of his grandchildren. YaAQoV's Ayin70, (his life energy - his holy spark) had to be transferred not to the generation of his children but rather to that of his grandchildren because it was only in their generation that b'nei Yisrael had collectively reached the numeric "fertility" (of 70 souls) in order to actually receive, contain and accept this extraordinary seed.

The word VaYiGVA "And he died" [1:49:33] describes YaAQoV breathing his last breath. This noteworthy term occurs in Torah only five times. The root Gimel_Vav_Ayin highlights the meaning and function of the Ayin70 as discussed. The first two letters represent GeV "interior" and the Ayin no longer resides within GeV (inside of the interior). Such is the nature of death, i.e. the Ayin70 can no longer fill the gap and connect the quintessential dichotomies of one's existence. This word gains an exquisite ambiance in describing the death of YaAQoV, who succeeded in wrestling free his Ayin and ultimately was able to bestow the mystical power of his Ayin upon his decendents.

As YaAQoV has expired, [1:50:1] "Yosef flung himself upon his father's face // and wept over him and kissed him." VaYiPoL YOSeF AL PNeY AVIV // VeYeVK ALAV VaYiSHaQ LO. This phrase reveals an important reality once we perceive it as a two segment pasuk_sentence (segments indicated by // ). Typically, when we view a pasuk in such a manner, its meaning reflects a single reality which on one hand is projected into "this world" (olam hazeh) and on the other into the "world to come" (olam haba). The gematria of the first part VaYiPoL YOSeF AL PNeY AVIV... totals 541 and immediately brings into association Yisrael_541. The second segment ...VeYeVK ALAV VaYiSHaQ LO has the regular gematria of 606 (mispar ragil). As is frequently the case, we must add the kolel (1) for each of the four words in order to unify and interpret the meaning of words from the "world to come" in "this world". The result 606+4=611 suggests at first glance the power of TORaH_611 at work even as YaAQoV dies.

In fact, both YiSRAeL_541 and TORaH_611 are alive and well despite YaAQoV's death. We can now appreciate why the name of this parasha VaYCHI "and he [YaAQoV] lived" is entirely appropriate even though it contains the death of YaAQoV.

Finally, these two primary associations of 541 and 611 with this pasuk invoke once again YaAQoV's Ayin70 that separates and B"H keeps in balance (and good standing) YiSRaEL_541 and TORaH_611.

Copyright © - C. Moshe Harlan 1997