This book, attempts to present to the reader in an organized manner a large, though not exhaustive, selection of the methodologies that have been used throughout the ages to delve ever deeper into the wellsprings of Torah. The categories included herein are not an authoritative or complete list of such methodologies, nor are they “written in stone,” as there are numerous sub-categories that are also employed. Furthermore, in the spirit of briefness and focus we have limited the potentially infinite scope of this book by concentrating on seventy specific methodologies for obvious symbolic purposes. These methodologies were gleaned through my own experience of learning and although not all-inclusive, they most certainly include a significant portion of the most well-known and oft-used techniques throughout the ages. The vast majority of these methodologies are employed by the Sages in the Talmud and the Midrash, while others have their basis in these ancient models but are greatly expanded in later generations, especially in Kabbalah and Chassidut.

For purely organizational purposes we have divided the various methodologies into seven categories: letters, words, permutations, acronyms, grammar, juxtaposition, and numbers. These divisions are meant to assist the reader in remembering the similarities and interconnections between the various means used to reveal the multidimensional nature of the Torah. We have also chosen the number seven, due to its highly symbolic importance in Jewish tradition, as the minimal number of examples brought for each method, though almost all include more than seven.

The limited number of examples we offer for each method is purely by necessity, for each method of exegesis mentioned here, there are dozens, hundreds, and in many cases thousands of examples that could have been brought.  Without a doubt, one of the most difficult parts of preparing this book for publication was deciding what to include to illustrate each method, for as we just stated, each category could include so many more samples. This we knew would inevitably lead people to wonder – why these examples and not others? I asked this very question myself for many years throughout the process of writing this book. My guiding principle has been to try to achieve a balance between Biblical, Talmudic and Kabbalistic sources, including a blend of well-known and lesser known examples. 

   Nevertheless, it should be clear that as important as each specific example of any particular method is, the overarching purpose of this book is to transmit the importance of the overall concept that there is a plethora of traditional and innovative methodologies for interpreting the Torah, and that they are available to each and every person to use in the here and now when learning any Torah text, as they have been for millennium.

Our implicit purpose with our selection of examples is thus also to give the reader a few illustrations to demonstrate the way that each method reveals deeper strata of understanding not initially apparent. Although for each category we have limited our explanations to a minimum, we have chosen one, or in some cases, a few examples which provide more expanded explication in order to reveal the depths of understanding that can be obtained by applying these methodologies.

In most cases, we have included the text and the source of the interpretation employed. Many times, however it is hard to establish the primary source, especially those from Kabbalah and Chassidut, as many of these explanations are quoted so often and so freely as to make it hard, if not impossible, to trace their initial origin. For instance, we have included scores of examples from the Ba’al HaTurim commentary. In many or most cases, he is quoting other earlier sources but since many of them are more obscure and harder to find, we simply refer the reader to his commentary. Those who want to delve deeper into the primary sources will be able to do so by using supplementary reference materials such as, for example, the ArtScroll Davis version of his commentary, which includes many of the sources quoted, paraphrased, or alluded to in the body of the commentary itself. Similarly, we quote Rashi extensively and he too, in large measure, depended on earlier sources, many of which we do quote as well, but some we do not, simply referring the reader back to Rashi.

Among those insights that are not sourced are many of my own ideas that come from my previous eighteen published books, as well as those ideas previously unpublished. Many of these include the primary sources that inspired my own interpretations.

Since this book is intended more as a reference volume than one that is meant to be read from cover to cover, the reader will notice that certain ideas and concepts may appear in a number of different methodologies for the simple reason that any given verse, letter or word in the Torah contains a myriad of meanings and significance. We have thus decided to frame each individual entry in such a way that it can be read on its own; hence the periodic repetition of certain core concepts.

In an attempt to present this overwhelming amount of material in an organized format, we have arranged the examples of each method or “face” into four basic chronological groupings: 1) Chumash, 2) Nevi’im / Ketuvim, 3) Talmud (which on occasion will include Mishnah and Midrash), and 4) Kabbalah and Chassidut. It will become obvious to the reader that these four divisions are very general and fluid as a great percentage of the insights found in this book regarding various verses of Chumash, Nevi’im and Ketuvim are discussed in the Talmud, Midrash, Kabbalah and Chassidut. We have in general made these divisions according to the original verses, while also considering the nature of the commentaries and the context of the discussions. Some of the seventy faces have only one or two of these groupings, while others will have three or all four.

Despite the fact that these organizational divisions are not meant to be definitive whatsoever, they do assist in creating a chronological and stylistic flow of the examples in each section, in order to showcase the development of these methodologies both temporally and conceptually.

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The seventy faces of the Torah reveal the sweetness of its hidden depths. By learning these methods of unearthing the deeper strata of Torah text, the reader will then be able to apply them in their own learning, which will enrich their Torah study exponentially. Initiation into these textual techniques will also give the reader a deeper appreciation of how the Oral tradition understands and animates the written text as manifest in Jewish law, lore, philosophy, exegesis, custom and tradition.

My sincere hope is that as you review a particular method you will remember other examples that very well could have been included; or, in future studies you will be able to recognize and identify how various commentaries use these exegetical tools to reveal the inner dimensions of the Torah. My further hope, and the ultimate purpose of this book, is that you too will be inspired to delve ever deeper into the depths of the Torah and use these methodologies and tools to find your own face reflected in the intoxicating secrets waiting to be revealed.