In both the Torah portions of Behar and Beḥukotai, we see that history is organized in cycles related to the number seven.
Every seventh day is Shabbat. Every seventh year is Shmita. And after seven cycles of Shmita, the Yovel occurs.
We can also add that redemption will come after a cycle of seven thousand years, as is written, “Just as Shmitta comes once every seven years, so the world comes to rest one thousand years out of seven thousand” (Sanhedrin 97a). We also see the notion of repeated cycles every seven thousand years (Shlah on P’saḥim 109) and cycles of fifty thousand years (Rabeinu Baḥyah on Bamidbar 10:35).
This serves as a hint that both the Hebrew calendar year and our cycles of years contain within them the entire history of the world.
The number seven is characteristic of the natural world’s perfection in its three dimensions, with six directions and a stabilizing central point.
Six represents creation, and the seventh point stands for the goal to be achieved within creation. But all of this is within the framework of nature. One step beyond nature leads us to a year of freedom, which takes place after a series of seven year cycles, at the beginning of the eighth cycle.
In addition, the expansion to the full set representing the creation, which was accomplished through ten Divine utterances, is hinted at near the end of the Book of Vayikra, as a cycle based on ten: “The tenth one shall be holy” (Vayikra 27:32). This also hints at a cycle of ten thousand years.
In addition to the above, the cycle of seven is linked to a time of crisis.
“If you behave casually with Me… I will strike at you, seven times as much as your sins.” (Vayikra 26:21, 24)
Why is it important to know that the disturbances and punishments are both related to the number seven?
It teaches us that even when the Kadosh Barukh Hu punishes us for our sins, we are still under His Divine protection and guidance in a way that’s hidden from view.
The number seven, as related to disturbances and punishments, reminds us that HaShem’s hand did not abandon us even during our exile, during the dark side of His Divine guidance. This can be compared to the cycle of national disasters that have returned again and again on Tisha B’Av.
We can see that there is a cyclic order to the lack of overtly revealed guidance.
But in relation to the good events, Divine guidance is embedded and aimed at watching over individuals.
When the direct guidance is removed, there are external levels of abandonment, almost like an adjustable bubble of a lack of guidance whose size depends on the seriousness of the transgression.
Even the terrible Holocaust that befell our people was not the result of complete anarchy, but was actually typical of the end of an era spent in exile.
“While they were in their enemy’s land… I did not reject them to destroy them.” (Vayikra 26:44)
When the time comes to end our stay in exile, the Sh’khina leaves and the forces of anarchy take over. But we can console ourselves with the knowledge that we have not been completely abandoned – even at our lowest point.
We should never lose hope.
