At the outset of the month of Tevet (which ends today) we
looked at the significance of the letter Ayin, the Hebrew letter of this month
and specifically its number value of 70 as it relates to the concept of
diversity in the world ( 70 nations, 70 languages, 70 faces of Torah, 70 names
of G-d etc.). We also mentioned 3 fast days that are commemorated at the
beginning of the month, all connected to losing an important dimension of the
Torah (the translation of the Torah into Greek, the death of Ezra the Scribe,
and the beginning of destruction of the First Temple in which the Holy Ark with
its Holy contents were hidden away). We raised a question regarding the
"tragedy" of the translation of the torah into Greek. Why is this to be mourned?
Is there not a use in sharing the Torah with others?

We return to this question , looking first through the lens of the Ayin- meaning, Eye.

The Outer Eye - Seeing the Variety

The outer eye -- with it we can visually take in all of the wonders of the world, from
microscopic images of cells to telescopic views of far-flung galaxies of the cosmos. Our
eyes open us to the amazing variety of everything that exists around us. This variety is
symbolized by the gematria of the letter Ayin which is 70. Seventy is the number that
multiplies the 7 complete days of creation with the number 10 -- full expression (as in 10
fingers, 10 commandments, 10 utterances, etc.). Ayin (70) represents the fulland
diverse expression of what exists in creation and what our eye takes in as we
look at the world around us.

Variety is the Spice of Life

It is obvious that if there is variety in the world, it is G-d's intention that it exists.
Diversity and multiplicity allow us to see more expressions of G-d in the world.
We have a different appreciation of G-d as Creator when we see numerous
varieties of flowers, fruits, people, animals, etc. than if there was only one
kind of flower, fruit, person, or animal. [The 70 names of G-d (manifestations
of the Ineffable 4 letter Name) allow us to understand and appreciate the
multiple ways that G-d relates to us. Rabbi Ginsburgh has a teaching that the
Ineffable name (Havayah) appears exactly 1820 times in the Torah; 1820= 70 times
26, 26 being the numerical value of the name Havayah].

...But What's the MainCourse?

It would be easy to conclude that all the variations and multiplicity
that we see in the world are valuable in and of themselves, with no centralizing
purpose. Yet, the Ayin teaches us that there is also an inner eye, the eye that
perceives the unifying purpose and truth of all of the multiple expressions in
the world. The inner eye has clarity and perceives the "face" or spark of truth
that lies waiting to be manifested and collected and unifiedwith its source.

Form vs. Substance

The outer eye can become confused and can distort what it sees. Just as physical
limitations distort physical vision and prevent people from seeing clearly --near-sighted,
far-sighted, cataracts, etc -- our spiritual sight can also be distorted. This has its parallel in
G-d's gift to us of free will which enables us to make choices that go against G-d and
distort our lives, the presence of variety and multiplicity in this world can also lead to
distortion. A culture that is focused on the expression of physical beauty can
become obsessed with outer appearances to the exclusion of spiritual beauty. A
culture that values physical health can become distorted and murder people who
are disabled, elderly, or sick. The underlying values are an expression of truth
-- beauty, health, etc.-- but, the distortion happens when there is no
centralizing focus or purpose, no inner eye that holds ultimate truths that
guide specific expressions [we are indebted to Dorit Har for her framing the
distinction of external and internal eye which we are calling outer and inner].

Torah is the Inner Eye

The Torah is our inner eye and Hebrew is the language of
the inner eye. Just as the Torah teaches us how to experience the world around
us -- other people, the environment, our possessions, etc. -- in a clear way
that serves G-d's purpose for creation, the Hebrew language mirrors and
manifests that clarity and purpose. The Torah, with its "70 faces" is
able to take in all of the multiplicity in the world and then reflect back Oneness.
When we use the Torah as our clarifier, as our internal eye, we can relate to
and take in the world around us -- leaving behind that which is distorted and
taking in the spark of truth that lies embedded in all expressions of creation.
When we look at the Torah as the tool that allows us to correctly perceive and
Integrate the world, it becomes clearer to us that the tool itself cannot be
translated into anything.To do so is to pick one of the 70 faces as the
ultimate expression. The Torah itself is not one of the 70; it stands unique and
alone at the core. Just as the 70 elders surrounded Moshe and the 70 members of
the Sanhedrin stand around the Rosh Sanhedrin (Aluf- the Chief Justice of the
Supreme Court), all of the multiplicity in the world must find its focus on its core.

To the extent that the Jewish people preserve Hebrew and the Torah, they
arelinked with this core; maybe that is why the Jewish people are called "the
apple of G-d's eye." It is not because Jews are better people, but rather
because they are in a covenant relationship to accept the responsibility of
keeping the center clear so that all the multiplicity and variety
in the world can be understood, and clarified to serve its purpose. Like the lighthouse that
provides direction for all sorts of boats and ships to come to shore safely, the
Torah is a beacon of light to shine the way for all of the languages, religions,
cultures, etc. to find their clarified expression in this world.

***Blessings upon seeing exceptionally beautiful people, trees or fields: Blessed are You,
Hashem, our G-d King of the universe, Who has such in His universe.... And upon
Seeing exceptionally strange-looking people or animals: Blessed are You, Hashem,
our G-d, King of the universe, Who makes the creatures different. Beauty is not
glorified, nor is a strange or ugly appearance vilified -- each is recognized as
emanating from G-d. This is keeping our inner eye, our Ayin, open!