The Significance
of The Number Six
By Hillel ben David (Greg Killian)
Six In Torah Shebaalpeh, the oral Torah:
In this study I would like to examine the significance and meaning of the number six.
To understand the number six, we need to understand the vav - ו, which is the Hebrew letter representing six. The sixth letter of the alef-beit is the vav. The vav is shaped like a hook (ו). A hook is something that holds two things together. This property of the letter vav, in its Hebrew usage, is referred to as the vav of connection. It is normally translated as and which is used to hook words together.
The first vav of the Torah is found in:
Bereshit (Genesis) 1:1 In the beginning G-d created
the heavens and [vav]
the earth.
This vav, the first letter of the sixth word, serves to join spiritual and physical, heaven and the earth, in creation. This teaches us a very significant lesson regarding the meaning of six.
The connectivity of six and the vav is illustrated in the design of an alef - א. The alef is actually made up of three different letters: the letter yud - י above; a yud - י below; and a diagonal vav – ו, or line suspended in between. The upper yod represents the upper world and the lower yod represents the lower world. The vav connects these two worlds.
Six represents connection, exemplified by the angels in Yeshayahu’s vision, whose six wings enabled them to soar to unite and connect with HaShem:
Yeshayahu (Isaiah) 6:1-3 In the year that king Uzziah died I saw
also the Lord sitting upon a throne, high and lifted up, and his train filled
the temple. 2
Above it stood the seraphims: each one had six
wings; with twain he covered his face, and with twain he covered his
feet, and with twain he did fly. 3 And
one cried unto another, and said, Holy, holy, holy, is HaShem of hosts: the whole earth is full of his glory.
Six also
represents the six orders of the
Mishna.
Through learning Torah, one connects with HaShem. The six orders are:
Zeraim ("Seeds"), dealing with prayer
and blessings, tithes and agricultural laws
Moed
("Festival"), pertaining to the laws of the Sabbath
and the Festivals
Nashim
("Women"), concerning marriage and divorce, some forms of oaths and
the laws of the nazirite
Nezikin
("Damages"), dealing with civil and criminal law, the functioning of
the courts and oaths
Kodashim ("Holy
things"), regarding sacrificial rites, the Temple,
and the dietary laws
Tohorot
("Purities"), pertaining to the laws of purity
and impurity, including the impurity of the dead, the laws of ritual purity for
the priests, the laws of "family purity" and
others.
Lets examine some examples of six.
Six is a number that is uniquely associated with the Jewish people, in the star of David (Magen David – The Shield of David), a six pointed star:
Y
There seems to be an intimate connection between the number six and the house of David.
Midrash Rabbah -
Genesis XCVII in connection with
the offering of Nahshon of the tribe of Judah it is
written, And his offering was one silver dish (Num. VII, 13); whereas in connection with all the others it states, ’his
offering.’ Thus a vav was added to Nahshon,
hinting that six righteous men would come
forth from his tribe, each of whom was blessed with six virtues. Thus of David it is written, That is
skilful in playing, and a mighty man of valor, and a man of war, and prudent in
affairs, and a comely person, and the Lord is with him (I Sam. XVI, 18). Of
Hananiah, Mishael, and Azariah it is written, Youths in whom was no blemish,
but fair to look on, and skilful in all wisdom, and skilful in knowledge, and discerning in thought, and such as had
ability to stand in the king's palace (Dan. I, 4). Of Hezekiah too six virtues are recorded: And his name is called,
Wonderful, Counselor, Prince, Mighty, Everlasting
father, Prince of peace (Isa. IX, 5).4 Of Daniel it is written, Forasmuch as a
surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots,
were found in the same Daniel (Dan. V, 12). Finally, of the royal Messiah it is written, And the spirit of the Lord
shall rest upon him, the spirit of wisdom and understanding, the spirit of
counsel and might, the spirit of knowledge and of
the fear of the Lord (Isa. XI, 2).
Midrash Rabbah -
Numbers XIII:11 Another reason
why ’ "attudim ‘ is written in full and the other word with a superfluous vav. It alludes to the six
sons descended from Nahshon who were possessed of six blessings. They are the
following: David, the Messiah, Daniel, Hananiah, Mishael, and Azariah.
As we shall see, Ruth, as the progenitor of David, is also intimately bound with six and it’s multiples.
We do know that the number six represents the physical world. The Torah describes the creation of the universe as a six part, six day, process.
The Maharal indicates that six: Connotes being one in the sense of being whole and all encompassing, rather than being part of something else. The concept is illustrated by the six sides of an object (right, left, front, back, top, and bottom) that fully encompasses it:
Our sources describe the universe as emanating in six directions: north, south, east, west, up, down, from a central point. All physical space and all physical objects have these six dimensions. Six represents completion, because something that is surrounded on all six sides: north, south, east, west, above and below, is complete.
This teaches us that the number six befits the Jewish nation, which is one nation and one of many nations.
There were six cities of refuge:
Bamidbar (Numbers) 35:6 And the cities which ye shall give unto the
Levites, they shall be the six cities of refuge, which
ye shall give for the manslayer to flee thither; and beside them ye shall give forty and two cities.
Shavuot occurs on the sixth day of the month of Sivan. Chazal teach that the creation narrative alludes to Shavuot in the use of the wording: The sixth day. In the creation narrative, the days are delineated with specific terminology:
One day.
A second day.
A third day.
A fourth day.
A fifth day.
The Sixth day.
Thus we see that during the six days of creation, the sixth day is different from the preceding five days. In is only on the sixth day that the Torah uses the definite article the. Rashi suggests that the use of this terminology is a remez, a hint to Shavuot which is the only festival to occur on the sixth day of the month.
The sixth day of creation was also Rosh HaShanah (Yom Teruah). It was the focus of creation because on this day man was created. The creation was finished with the creation of man on the sixth day. On the sixth day Adam and Chava left Gan Eden. They no longer had a connection to this special world. They had damaged the unity they had with HaShem.
On the sixth day, six things were created:
Midrash Rabbah - Genesis XI:9 R. Phinehas said: In the sixth He created six
things: Adam, Eve, creeping things, cattle, beasts, and demons.
Finally, the world in its current state will exist for six thousand years:
Sanhedrin 97a The Tanna debe Eliyyahu teaches: The world is to exist six thousand
years. In the first two thousand there was desolation;[1] two thousand years the Torah flourished;[2] and the next two thousand years is the
Messianic era[3], but through our many iniquities all these
years have been lost.
The sixth Commandment is do not murder. This is a fundamental commandment that entails the respect for humanity. However, the principle of murder is not limited to physical murdering of another’s physical body. We are commanded not to embarrass or shame our neighbor in any way:
Vayikra (Leviticus) 19:18 You shall not go as a talebearer among your
people; neither shall you stand idly by the blood of your neighbor …
From this verse, the rabbis proclaimed that gossip or any means of publicly embarrassing someone else is likened to murder.
The world was created in six days, the six days of creation. The first word in the Torah is Bereshit (In the beginning) which itself is composed of six letters - בראשית. Furthermore the Torah clearly states: G-d created six days[4]. There are also six alefs – א, in the first verse of the Torah. The first letter vav in the Torah is found at the beginning of the sixth word (v’et). So creation is connected to the number six.
The sixth day of creation was yesod, which means both building a foundation and bonding. This was the day that Adam, the foundation of the human race, was created. HaShem first fashioned the entire world and then brought man into it. From this we learn that it is man’s obligation to form a connection between the physical and the spiritual realms by using every aspect of the physical world in the service of HaShem.
Midrash Rabbah -
Genesis I:4 IN THE BEGlNNlNG GOD
CREATED. Six things preceded the creation of the world;
some of them were actually created, while the creation of the others was
already contemplated. The Torah and the Throne of Glory were created. The
Torah, for it is written, The Lord made me as the beginning of His way, prior
to His works of old (Prov. VIII, 22).3 The Throne of GIory, as it is written,
Thy throne is established of old, etc. (Ps. XCIII, 2). The creation of the
Patriarchs was contemplated, for it is written, I saw your fathers as the first-ripe in the fig-tree
at her first season (Hos. IX, 10).4 [The creation of] Israel
was contemplated, as it is written, Remember Thy congregation, which Thou hast
gotten aforetime (Ps. LXXIV, 2). [The creation of] the Temple
was contemplated, for it is written, Thou throne of glory, on high from the
beginning, the place of our sanctuary (Jer. XVII, 12). The name of Messiah was contemplated, for it is written, His name
existeth ere the sun (Ps. LXXII, 17).R. Ahabah b. R.
Ze'ira said: Repentance too, as it is written, Before the mountains were brought
forth, etc. (ib. XC, 2), and from that
very moment, Thou turnest man to contrition, and sayest: Repent, ye children of
men (ib. 3). I still do not know which was first, whether the Torah preceded
the Throne of Glory or the Throne of Glory preceded the Torah. Said R. Abba b.
Kahana: The Torah preceded the Throne of Glory, for it says, ’The Lord made me
as the beginning of His way, ere His works of old,’ which means, ere that
whereof it is written, ’Thy throne is established of old.’
Midrash Rabbah - Genesis LXXIX:7 The Temple: So
David gave to Ornan for the place six hundred shekels of gold (I Chron. XXI, 25).
The number six, and the number thirty-six, both allude to the incomplete state of creation that mankind is expected to rectify and bring to fruition.
Mosad Hayesod cites the Vilna Gaon's commentary on the Zohar that "the number 666 contains hidden within it exalted and lofty messianic potential." No other explanation is offered there.
666 is six repeated three times. Repeating a concept three times represents the affirmation and strength of that concept. The number 666 could thus represent the strength and perfection of the physical world, which Judaism teaches will occur in the messianic era, when the physical world will reach its ultimate purpose, to be a vehicle through which the created experience the Creator.
There is a proliferation of the number six (and its multiples) in the Megillah of Ruth:
Shuv (return) occurs twelve times in chapter one.
6 times: “Shuv” indicates a return to Beit-Lechem (vv. 6,7,10,21,22,22).
6 times: “Shuv” indicates a return to Moav (vv. 8, 11,12,15,15,16).
M'lak'tot (gleaners) occurs twelve times in chapter two.
In Ruth 3:14 and 3:16 we see six measures of barley.
Midrash Rabbah - Ruth V:6 AND BOAZ SAID UNTO HER AT MEAL TIME: COME
HITHER, AND EAT OF THE BREAD, AND DIP THY MORSEL IN
THE VINEGAR. AND SHE SAT BESIDE THE REAPERS; AND THEY REACHED HER PARCHED CORN,
AND SHE DID EAT AND WAS SATISFIED AND LEFT THEREOF (II, 14). R. Jonathan
interpreted this verse in six ways.
Midrash Rabbah -
Ruth VII:2 Simon said: The
meaning is that as a reward for, AND HE MEASURED SIX BARLEYS AND LAID [THEM] ON
HER,1 he was vouchsafed that there should arise from her six righteous men,
each one of them possessing six outstanding virtues, viz. David, Hezekiah,
Josiah, Hananiah, Mishael and Azariah,2 Daniel, and the Messiah.
David, as it is said, Skilful in playing, and a mighty man of valor, and a man
of war, and prudent in affairs, and a comely person, and the Lord is with him
(I Sam. XVI, 18); Hezekiah, as it is said, That the government may be
increased, and of peace there be no end, upon the throne of David, and upon his
kingdom, to establish it, and to uphold it, through justice and through righteousness
(Isa. IX, 6). And his name is called Pele- joez-el-gibbor-abi-ad-sar-shalom
(ib. 5). Some observe that l'marbeh (be increased) is written with a closed
mem. Josiah, as it is said, For he shall be as a tree planted by the waters,
and that spreadeth out its roots by the river, etc. (Jer. XVII, 8). Hananiah,
Mishael, and Azariah, as it is said, Youths in whom there was no blemish, but
fair to look on, and skilful in all wisdom, and skilful in knowledge, and discerning in thought, and such as had
ability (Dan. I, 4). Daniel, as it is
said, A surpassing spirit, and knowledge, and understanding, interpreting of dreams, and declaring of riddles, and loosing of knots,
were found in the same Daniel (ib. v, 12). The Messiah, as it is said, And the
spirit of the Lord shall rest upon him, the spirit of wisdom and understanding,
etc. (Isa. XI, 2).
The name Boaz appears three times six times in sefer Ruth.
The name Ruth appears two times six times in sefer Ruth. . (Both of these counts ignore the genealogy at the end of the Megillah which is not, properly, part of the story).
The letter vav attached to a verb converts that verb from either the past to the future tense, or from the future to the past tense. For example, the word hoiya in Hebrew means “it was.” The word v’hoiya means “it will be.” By merely attaching the letter vav, the past is transformed into the future. In reverse, consider the word yehi, which means “it shall be,” as in “Yehi or[5], “Let there be light.” Place a vav in front, vayehi, and the meaning becomes, “There was light”, in the past tense.
The six Sephirot represented by the vav: Chesed, gevurah, tiferet, netzach, hod, yesod.
The number six also represents the six hundred thousand Jewish men aged 20-60 who left the land of Egypt. It additionally represents the Torah because the word ישראל, Israel, is an acronym meaning “יש ששים רבוא אותיות לתורה - There are six hundred thousand letters of the Torah,” and if one letter of the Torah is missing or broken or cracked, G-d forbid, the entire Torah scroll is declared not kosher, it is unfit to be read. Similarly, if one Jew strays from the path, or is missing or defiled, the entire Jewish nation is likewise lacking or defiled. We are rendered incomplete.
Thus six and the vav teaches us the monumental effect we have on the physical world by being connected on high and bringing the Torah down to earth in our thoughts, speech, and actions.
Y Y Y
This study was written by Hillel ben David
(Greg Killian).
Comments may be submitted to:
Greg Killian
7104 Inlay St SE
Lacey, WA 98513
Internet address: gkilli@aol.com
Web page: http://www.betemunah.org/
(360) 584-9352
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[1] I.e., no Torah. It is a tradition that Abraham was fifty-two years old when he began to convert men to the worship of the true God; from Adam until then, two thousand years elapsed.
[2] I.e., from Abraham's fifty-second year until one hundred and seventy-two years after the destruction of the second Temple. This does not mean that the Torah should cease thereafter, but is mentioned merely to distinguish it from the next era.
[4] Shemot 20:11
[5] Bereshit 1:3