מַנְצְפַּ״ךְ הָאוֹתִיּוֹת כְּפוּלוֹת, צוֹפִים אֲמָרוּם. לֵךְ לְךָ, רֶמֶז נִרְמָז לְאַבְרָהָם לְמֵאָה שָׁנָה יוֹלִיד יִצְחָק. כִּי עָצַמְתָּ מִמֶּנּוּ מְאֹד (בראשית כו, טז), רֶמֶז נִרְמַז שֶׁהוּא וְזַרְעוֹ עֲצוּמִים בִּשְׁנֵי עוֹלָמִים. נוּ״ן, לְיַעֲקֹב, הַצִּילֵנִי נָא (שם לב, יב), נִצֹּל בִּשְׁנֵי עוֹלָמִים. פ״ף, לְיוֹסֵף, פָּקֹד פָּקַדְתִּי (שם נ, כד). פָּקֹד, בָּעוֹלָם הַזֶּה. פָּקַדְתִּי, לָעוֹלָם הַבָּא. צ״ץ, הִנֵּה אִישׁ צֶמַח שְׁמוֹ וּמִתַּחְתָּיו יִצְמָח (זכריה ו, יב), זֶה מָשִׁיחַ. וְכֵן הוּא אוֹמֵר, וַהֲקִמֹתִי לְדָוִד צֶמַח צַדִּיק (ירמיה כג, ה). שִׁשִּׁים הֵמָּה מְלָכוֹת (שה״ש ו, ח). עֶשְׂרִים וְאַרְבָּעָה סְפָרִים, הוֹסִיף עֲלֵיהֶם אַחַד עָשָׂר מִן תְּרֵי עָשָׂר, חוּץ מִן יוֹנָה שֶׁהוּא בִּפְנֵי עַצְמוֹ, וְשִׁשָּׁה סְדָרִים, וְתִשְׁעָה פְּרָקִים דְּתוֹרַת כֹּהֲנִים, הֲרֵי שִׁשִּׁים הֵמָּה מְלָכוֹת, וּשְׁמֹנִים פִּילַגְשִׁים (שם). שִׁשִּׁים מַסֶּכְתּוֹת, שְׁמוֹנִים בָּתֵּי מִדְרָשׁוֹת שֶׁהָיָה בִּירוּשָׁלַיִם כְּנֶגֶד פְּתָחֶיהָ. וַעֲלָמוֹת אֵין מִסְפָּר (שם), מִשְׁנָה הַחִיצוֹנָה. הִנֵּה מִטָּתוֹ שֶׁלִּשְׁלֹמֹה שִׁשִּׁים גִּבּוֹרִים (שם ג, ז), כְּנֶגֶד אוֹתִיּוֹת שֶׁל יְבָרֶכְךָ ה' וְיִשְׁמְרֶךָ וְגוֹ' (במדבר ו, כד). הַשָּׂטָ״ן בַּגִּימַטְרִיָּא כְּמִנְיַן יְמוֹת הַחַמָּה, שֶׁבְּכָל הַשָּׁנָה הוּא שַׁלִּיט לְהַלְשִׁין, חוּץ מִיּוֹם הַכִּפּוּרִים. אָמַר רַבִּי אָמִי בַּר אַבָּא, אַבְרָהָם עַד שֶׁלֹּא נִמּוֹל וְלֹא הוֹלִיד, הָיָה חָסֵר חֲמִשָּׁה אֵבָרִים. נִתְוַסֵּף ה', וְנַעֲשָׂה שָׁלֵם וְהוֹלִיד, וְנִקְרָא אַבְרָהָם מִנְיַן אוֹתִיּוֹתָיו. שָׂרַי. פְּלִיגֵי בָּהּ תְּרֵי אָמוֹרָאֵי, חַד אָמַר, נֶחְלַק הַיּוּ״ד לִשְׁנַיִם, ה' לְאַבְרָהָם וַה' לְשָׂרָה. וְחַד אָמַר, יּוּ״ד שֶׁנָּטַל מִשָּׂרָה קָרָא תַּגָּר, עַד שֶׁבָּא יְהוֹשֻׁעַ וְהוֹסִיף לוֹ יּוּ״ד, שֶׁנֶּאֱמַר: וַיִּקְרָא מֹשֶׁה לְהוֹשֵׁעַ יְהוֹשֻׁעַ (במדבר יג, טז), וְהוֹשִׁיעוֹ מֵעֲצַת מְרַגְּלִים. יִצְחָק י' כְּנֶגֶד עֲשָׂרָה נִסְיוֹנוֹת, צ' תִּשְׁעִים שָׁנָה לְשָׂרָה נוֹלַד, ח' לִשְׁמוֹנָה יָמִים נִמּוֹל, ק' מֵאָה שָׁנִים חַיֵּי אַבְרָהָם כְּשֶׁנּוֹלַד. יַעֲקֹב, עַל שְׁמוֹ נִקְרָא, י' מִוַּלְדוֹתָיו הָעֲשִׂירִי, לְמַפְרֵעַ לֵוִי עֲשִׂירִי. חֲשֹׁב מִבִּנְיָמִין עַד לֵוִי, הָיוּ לוֹ עֲשָׂרָה בָּנִים, וְלֵוִי הָיָה עֲשִׂירִי וּנְתָנוֹ מַעֲשֵׂר לַמָּקוֹם, לְקַיֵּם וְכָל אֲשֶׁר תִּתֵּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ (בראשית כח, כב). ע' בְּשִׁבְעִים נֶפֶשׁ. ק' כְּנֶגֶד אוֹתִיּוֹת הַבְּרָכָה, וְיִתֵּן לְךָ (שם כז, כח), הוֹצֵא מִשָּׁם הַשֵּׁם, נִשְׁתַּיְּרוּ מֵאָה. ב' כְּנֶגֶד שְׁנֵי מַלְאָכִים עוֹלִים. יְהוּדָה, עַל שְׁמוֹ נִקְרָא, שְׁלֹשִׁים, כְּנֶגֶד שְׁלֹשִׁים מַעֲלוֹת שֶׁל מַלְכוּת. הַלּוּחוֹת, הָיוּ בָּהֶן שֵׁשׁ מֵאוֹת וּשְׁלֹשׁ עֶשְׂרֵה אוֹתִיּוֹת, מִן אֲנֹכִי עַד אֲשֶׁר לְרֵעֶךָ, כְּנֶגֶד שֵׁשׁ מֵאוֹת וּשְׁלֹש עֶשְׂרֵה מִצְוֹת. וְכֻלָּן נִתְּנוּ לְמֹשֶׁה בְּסִינַי, שֶׁבָּהֶן חֻקִּים וּמִשְׁפָּטִים, תּוֹרָה וּמִשְׁנָה, תַּלְמוּד וְהַגָּדָה. יִרְאַת ה' הִיא אוֹצָרוֹ (ישעיה לג, ו). אֵין בְּכָל הַמִּדּוֹת גָּדוֹל מִן הַיִּרְאָה וַעֲנָוָה, שֶׁנֶּאֱמַר: וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ שׁוֹאֵל מֵעִמְּךָ (דברים י, יב). יִרְאַת בַּגִּימַטְרִיָּא שֵׁשׁ מֵאוֹת וְאַחַת עֶשְׂרֵה. וְתוֹרָה וּמִלָּה עִמָּהּ, הֲרֵי שֵׁשׁ מֵאוֹת וּשְׁלֹשׁ עֶשְׂרֵה. צִיצִית, שֵׁשׁ מֵאוֹת. שְׁמוֹנָה חוּטִין וַחֲמִשָּׁה קְשָׁרִים, הֲרֵי שֵׁשׁ מֵאוֹת וּשְׁלֹש עֶשְׂרֵה. הוּקַם עַל (ש״ב כג, א), בַּגִּימַטְרִיָּא מֵאָה, כְּנֶגֶד מֵאָה בְּרָכוֹת. שֶׁבְּכָל יוֹם הָיוּ מֵתִים מִיִּשְׂרָאֵל מֵאָה אֲנָשִׁים, בָּא דָּוִד וְתִקְּנָן לְמֵאָה בְּרָכוֹת. וְעַתָּה יִשְׂרָאֵל מָה ה' אֱלֹהֶיךָ, קְרִי בֵּיהּ מֵאָה, אֵלּוּ מֵאָה בְּרָכוֹת. כֵּיוָן שֶׁתִּקְנוּם, נֶעֶצְרָה הַמַּגֵּפָה. זֹאת תּוֹרַת הָעֹלָה הִיא הָעֹלָה (ויקרא ו, ב), עֻלָּהּ שֶׁל תּוֹרָה וְעֻלָּהּ שֶׁל תְּשׁוּבָה. שְׁנֵי בְּנֵי הַיִּצְהָר (זכריה ד, יד), אֵלּוּ דָּוִד וְאַהֲרֹן שֶׁנִּמְשְׁחוּ בְּשֶׁמֶן הַמִּשְׁחָה, שֶׁמְּשִׁיחָתָן לְדוֹרוֹת. בְּאַהֲרֹן כְּתִיב: וְהָיְתָה לוֹ וּלְזַרְעוֹ אַחֲרָיו בְּרִית כְּהֻנַּת עוֹלָם (במדבר כה, יג). בְּדָוִד כְּתִיב: וְדָוִד עַבְדִי נָשִׂיא לָהֶם לְעוֹלָם (יחזקאל לז, כה). כָּל תִּשָּׂא עָוֹן וְקַח טוֹב (הושע יד, ג). אָמְרוּ יִשְׂרָאֵל, רִבּוֹנוֹ שֶׁל עוֹלָם, בִּזְמַן שֶׁבֵּית הַמִּקְדָּשׁ קַיָּם, הָיִינוּ מַקְרִיבִין קָרְבָּן וּמִתְכַּפֵּר. וְעַכְשָׁו, אֵין בְּיָדֵינוּ אֶלָּא תְּפִלָּה. טוֹב, בַּגִּימַטְרִיָּא שְׁבַע עֶשְׂרֵה. תְּפִלָּה, תְּשַׁע עֶשְׂרֵה. הוֹצֵא מֵהֶן בִּרְכַּת הַזֵּדִים שֶׁתִּקְּנוּ בְּיַבְנֶה, וְאֶת צֶמַח דָּוִד שֶׁתִּקְּנוּ עַל שׁוּם בְּחָנֵנִי ה' וְנַסֵּנִי (תהלים כו, ב). רַבִּי סִימוֹן אוֹמֵר, כָּל תִּשָּׂא עָוֹן וְקַח טוֹב. טוֹב בַּגִּימַטְרִיָּא בְּא״ת ב״ש, נֶפֶשׁ. אָמְרוּ יִשְׂרָאֵל, הֲרֵי חֶלְבֵּנוּ מִמֶּנּוּ מִנַּפְשׁוֹתֵינוּ. יְהִי רָצוֹן מִלְּפָנֶיךָ שֶׁתְּהֵא כַּפָּרָה עָלֵינוּ, וּנְשַׁלְּמָה פָּרִים שְׂפָתֵינוּ (הושע יד, ג). וַיִּתֵּן ה' לָהּ הֵרָיוֹן (רות ד, יג), בַּגִּימַטְרִיָּא יְמֵי תִּשְׁעָה חֲדָשִׁים שֶׁל לֵידָה. וְהַמַּלְאָךְ הַמְּמֻנֶּה עַל הַהֵרָיוֹן לַיְלָה שְׁמוֹ, שֶׁנֶּאֱמַר: וְהַלַּיְלָה אָמַר הֹרָה גָּבֶר (איוב ג, ב). שִׁעוּר מֵי מִקְוֶה אַרְבָּעִים סְאָה, כְּנֶגֶד מֵי בְּאֵר שֶׁכָּתוּב בַּתּוֹרָה. וְכַמָּה בֵּיצִים בְּשִׁעוּר הַמִּקְוֶה. חֲמִשָּׁה אֲלָפִים וּשְׁבַע מֵאוֹת וְשִׁשִּׁים. וְהַסְּאָה, מֵאָה וְאַרְבָּעִים וְאַרְבַּע בֵּיצִים. אַרְבָּעִים וְשָׁלֹש בֵּיצִים וְחֹמֶשׁ בֵּיצָה, שִׁעוּר הַחַלָּה. וּמִנַּיִן לַמִּקְוֶה שֶׁצָּרִיךְ אַרְבָּעִים סְאָה. דִּכְתִיב: יַעַן כִּי מָאַס הָעָם הַזֶּה אֶת מִי הַשִּׁלֹחַ הַהוֹלְכִים לְאַט (ישעיה ח, ו). לְאַ״ט בַּגִּימַטְרִיָּא אַרְבָּעִים. הֲרֵי שִׁעוּר סְאָה, טֶפַח עַל טֶפַח בְּרוּם טֶפַח. וְהַמַּפְרִישׁ שִׁעוּר חַלָּה, צָרִיךְ לְהַפְרִישׁ שִׁשָּׁה לוֹגִין וְאֶחָד וְחֹמֶשׁ בֵּיצָה. מַלְקוֹת אַרְבָּעִים מִן הַתּוֹרָה, דִּכְתִיב: אֵלֶּה הַדְּבָרִים אֲשֶׁר צִוָּה ה' (שמות לה, א). אֵלֶּה, שְׁלֹשִׁים וְשִׁשָּׁה. דְּבָרִים, שְׁנַיִם. הַדְּבָרִים, שְׁלֹשָה. הֲרֵי אַרְבָּעִים חָסֵר אַחַת. אַרְבָּעִים יַכֶּנּוּ לֹא יוֹסִיף (דברים כה, ג), כְּנֶגֶד אַרְבָּעִים קְלָלוֹת שֶׁנִּתְקַלְּלוּ נָחָשׁ וְחַוָּה וְאָדָם וַאֲדָמָה. וּפָחֲתוּ חֲכָמִים אֶחָד, מִשּׁוּם לֹא יוֹסִיף. סַנְהֶדְרִין, שְׁלֹשָׁה וְעֶשְׂרִים, כְּדֵי שֶׁיִּרְבּוּ מְלִיצֵי זְכֻיּוֹת אֶחָד, וְיִרְבּוּ מְלַמְּדֵי חוֹבוֹת שְׁנַיִם. מוּטָב שֶׁיָּבֹאוּ שְׁנַיִם, וְיִדְחוּ אֶחָד. חֵרֶם, בַּגִּימַטְרִיָּא מָאתַיִם וְאַרְבָּעִים וּשְׁמֹנֶה. וְאָמַר שְׁמוּאֵל, כְּשֶׁהִיא נִכְנֶסֶת, נִכְנֶסֶת בַּמָּאתַיִם וְאַרְבָּעִים וּשְׁמֹנָה אֵיבָרִים. וּכְשֶׁהִיא יֹצְאָה, יֹצְאָה מִן מָאתַיִם וְאַרְבָּעִים וּשְׁמוֹנָה, כְּדִכְתִּיב, בְּרֹגֶז רַחֵם תִּזְכֹּר (חבקוק ג, ב). תִּירַשׁ כְּתִיב, וְקַרְיָנָן תִּירוֹשׁ. זָכָה, נַעֲשֶׂה רֹאשׁ. לֹא זָכָה, נַעֲשֶׂה רָשׁ. אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לַבְּרָכָה, בִּשְׁלֹשָה דְּבָרִים אָדָם נִכָּר, בְּכִיסוֹ, וּבְכוֹסוֹ, וּבְכַעֲסוֹ. טַבְאֵל, רְמַלְיָה, שֵׁשָּׁךְ, בַּגִּימַטְרִיָּא בָּבֶל בְּא״ת ב״ש. גוֹג וּמָגוֹג, בַּגִּימַטְרִיָּא שִׁבְעִים, שֶׁהֵם שִׁבְעִים אֻמּוֹת. The Seers (i.e., the prophets) were the ones who said the doubled letters, mantzepakh (mem, nun, tzadi, peh, and kaf, which are the letters that have a different form when they appear at the end of a word). [The doubling of kaf that is found in Genesis 12:1,] "Lekh lekha (Go for yourself)," hints to Avraham that he will father Yitschak at one hundred years [of age] (as the numerical value of these two words is one hundred). [The doubling of mem that is found in Genesis 26:16,] "ki atsamta memenu (as you have become more powerful than us)" is a hint [to Yitschak] that hints that he and his seed will be powerful in both worlds. The doubling of nun [that is found in Genesis 32:12,] "Hatsileini na (Save me)" [is a hint to] Yaakov, [that] he will be saved in both worlds. The doubling of peh [that is found in Genesis 50:24,] "pakod yifkod (He will surely remember you)" [is a hint to] Yosef, [that] He will remember you in this world, and He will remember you in the world to come. The doubling of tzadi [that is found in Zachariah 6:12,] "hinei eesh, Tsemach shemo, ou'metachtav yitsmach (behold, a man called Branch shall branch out from the place where he is,)" is [referring to] the messiah. And so is it stated (Jermiah 23:5), "vahikimoti leDaveed tsemach tsadeek (and I will raise up a true branch of David)." ["The leader of fifty" (Isaiah 3:3)] ("Sixty were the queens" [Song of Songs 6:8]). Twenty-four books (of the Bible), and add to them eleven of the thirteen [books of the minor prophets] - besides Yonah which is by itself - and six orders of the Mishnah and nine chapters of Torat Kohanim, behold ["The leader of fifty"] ("Sixty were the queens"). "[Sixty were the queens] and eighty were the concubines" (Song of Songs 6:8). Sixty tractates and eighty study halls that were in Jerusalem corresponding to its gates. "And maidens without number" (Song of Songs 6:8). The study outside. "Behold the bed of Shlomo, sixty warriors" (Song of Songs 3:7). [This] corresponds to the [number of] letters of [the priestly blessing,) "May the Lord bless you and keep you, etc." (Numbers 6:24-26). The Satan (HaSatan) has the numerical equivalent of the count of the days of the solar year, as he rules over all the year to slander, except for Yom Kippur. Rabbi Ami bar Abba said, "Avraham was missing five organs before he was circumcised and [before he] fathered. The [letter] hay (with a numerical value of five) was added [to his name] and he became complete and fathered, and he was called Avraham [corresponding to the complete set of organs, two hundred and forty-eight], the numerical count of his letters." [Regarding] Sarai, two Amoraim (later rabbinic teachers) differed. One said, "The [letter] yod [with a numerical count of ten that was taken from her] was divided into two, [to give] a hay to Avaraham and a hay to Sarah." And [the other] said, "The yod that was taken from Sarah raised a protest until Yehshoua came and had a yod added, as it is stated (Numbers 13:16), "and Moshe called Hoshea [...], Yehoshua." And it saved him from the counsel of the [other] spies. [The significance of the letters in the name,] Yitschak [is as follows]: Yod [with a numerical count of ten] corresponds to the ten trials [of Avraham]. [The letter] tsadi [with a numerical count of ninety, as] Sarah was ninety when he was born. [The letter] chet [with a numerical count of eight, as] he was circumcised on the eighth day. And the letter kof [with a numerical count of one hundred, as] Avraham was a hundred years old when he was born. Yaakov was called according to [the significance of the letters of] his [own] name: Yod [corresponds to] the tenth of his offspring going backwards, Levi. Count from (the last son), Binaymin to Levi - there are ten sons, and Levi was the tenth. And he gave him as a tithe to the Omnipresent to fulfill [what he said] (Genesis 28:22), "all that You give to me, I will surely tithe it to You." [The letter] ayin [with a numerical count of seventy corresponds to the number of offspring he took to Egypt], "with seventy souls" (Deuteronomy 10:22). Kof corresponds to the [number of the] letters of the blessing [that he received], "And may He give you [etc.]" (Genesis 27:28). Take away the name [of God] from there, and one hundred [letters] remain. [The letter] bet [with a numerical count of two] corresponds to two angels [that he saw on the ladder in his dream] rising. Yehudah was called according to [the significance of the numerical count of the letters of] his [own] name: Thirty, corresponding to the thirty virtues of the monarchy. There were six hundred and thirteen letters on the tablets - from "I am" (Exodus 20:2) to "to your neighbor" (Exodus 20:14) - corresponding to the six hundred and thirteen commandments. And they were all given to Moshe at [Mount] Sinai; and in them are statutes and judgments, Torah and Mishnah, Talmud and aggadah. "The fear of the Lord is his treasure" (Isaiah 33:6). There is no greater characteristic than fear and humility, as it is stated (Deuteronomy 10:12), "And now Israel, what does the Lord, your God, ask of you [besides to fear Him]." "The fear of" (Yirat) has a numerical value of six hundred and eleven; along with Torah and circumcision, behold that is six hundred and thirteen. [The numerical value of] fringes (tsitsit) is six hundred. [Add] eight strings and five knots, behold that is six hundred and thirteen. "[The man (David)] raised on high" (II Samuel 23:1) - [high (al)] has a numerical value of one hundred, corresponding to one hundred blessings. As on every day, one hundred men of Israel were dying. [So] David and ordained [the daily saying of] one hundred blessings. "And now Israel, what (mah) does the Lord, your God, ask of you" - read it as one hundred (meah), these are the hundred blessings. Once he ordained it, the pestilence ceased. "This is the law of the burnt-offering (olah), it is the burnt-offering" (Leviticus 6:2), [meaning] the yoke (ulah) of Torah and the yoke of repentance. "Two anointed ones" (Zechariah 4:14). These are David and Aharon who were anointed with the anointing oil, such that their anointing was for [all] the generations. With Aharon, it is written (Numbers 25:13), "It shall be for him and his descendants after him, a pact of priesthood for all time." With David it is written (Ezekiel 37:25), "and My servant David as their prince for all time." "Forgive all guilt and take the good (tov)" (Hosea 14:3). Israel said, "Master of the world, at the time that the Temple existed, we would offer a sacrifice and be cleansed. But now all we have in our hand is prayer." The numerical value of tov is seventeen. Prayer [consists of] nineteen [blessings]. Take away from them the blessing for the malfeasers that was composed at Yavneh, and "Let the sprout of David blossom," which they ordained for the sake of "Probe me, Lord, and try me" (Psalms 26:2). Rabbi Simon says, "'Forgive all guilt and take the good (tov).' The numerical value of tov in at-bash (matching letters based on how close they are to the center of the alphabet) is [the same as] soul (nefesh). Israel said, 'Behold the fat from us, from our souls. May it be Your will that it be atonement for us and "that we pay with the words of our lips" (Hosea 14:3).'" "And the Lord gave her conception (herayon)" (Ruth 4:13). [Herayon] has a numerical value of the [number of the] days of the nine months of birthing (two hundred and seventy one). The name of the angel that is appointed for conception is night, as stated (Job 3:3), "and the night [that it was] said, 'A man was conceived." The measure of the water of a mikveh (ritual bath) is forty seah corresponding to the [forty mentions] of well, written in the Torah. And [the volume of] how many eggs is the measure of the mikveh? Five thousand seven hundred and sixty. And a seah is a hundred and forty-four eggs. Forty-three and a fifth eggs is the measure of [what is required for] hallah [tithe]. And from where [do we know] that a mikveh requires forty seah? As it is written (Isaiah 8:6), "Since this nation has rejected the waters of Shiloach that flow gently (le'at)." The numerical value of le'at is forty. Behold the measure of a seah is a tefach by a tefach with the height of [sixteen] tefach [and a fifth]. And one who separates the measure of the hallah [tithe] must separate [one part in forty three] and a fifth [from Torah writ like the numerical value of hallah]. Forty lashes (which are actually thirty-nine) is from Torah writ, as it is written (Exodus 35:1), "These (eleh) are the things which the Lord commanded." [The numerical count of] "eleh" is thirty-six; "things" (being plural) is two; "the things" [indicates an additional] one - behold, forty minus one (thirty-nine). "He shall strike him forty, he shall not add" (Deuteronomy 25:3), corresponds to the forty curses received by the snake, Chava, Adam and the ground, and the sages lessened one, because of "he shall not add." A Sanhedrin is twenty-three, so [that it is possible for] those advocating innocence to have one more (than twenty), and those advocating guilt to have two more. It is best for the two to come and push off one. The numerical value of anathmea (cherem) is two hundred and forty-eight. And Shmuel said, when it takes force it takes force on [all] two hundred and forty-eight organs, and when it leaves, it leaves from two hundred and forty-eight limbs, as it is written (Habakuk 3:2), "in anger, remember to have mercy (rachem, which is made up of the same letters as cherem)." It is written,"tirash," but we read it [as] tirosh. [If] he merits, he becomes a rosh (leader); [if] he does not merit, he becomes a rash (poor person). Our rabbis, may their memory be blessed said, "A man is recognized by three things: by his purse, by his glass and by his anger. Tavel is Ramaliah. Seshach is Bavel (Babylon) [according to] its numerical value of in at-bash. The numerical value of Gog and Magog is seventy, as they are the seventy nations [of the world].