Lettering

Hebrew language is composed of 22 letters. Five are double or mother letters which have two forms – when beginning or ending a word. These are: Kaf, Mem, Nun, Pei, Tzadh.

Aleph – The first letter is the only silent letter. Before every accomplishment even in daily life (or even Creation e.g. of the Universe) first starts as stillness and silence (The Bible begins with the second letter, Beit, not the first).

Beit – Mystically associated by the sages with a house (Bayit), as the cosmos and our existence is a dwelling-place for the divine. Rabbi Isaac Luria emphasized that each of us-through thoughts, speech and deeds-helps to bring about this redemptive process. Consistent with the viewpoint venerating the importance of daily human life, Beit begins the words for Temple of Jerusalem (Beit Hamikdosh), places of study (batei midrash), social gathering (batei knesset), prayer (batei tefilah), or seek peace within our own household (shalom habayit) as a spiritual ideal. Beit begins the vital Hebrew word for blessing (beracha), and signifies that our everyday life is filled with divine nurturance and we are encouraged to thankfully acknowledge the higher Source of our personal blessings as fully as possible.

Gimel – Gimel begins the Hebrew phrase for living-kindness (gamelet hasidim), signifying those actions of ours in daily living that benefit others. Each of us can exert tremendous impact in this realm-like biblical Abraham, who was revered especially for his deeds of kindness. Gimel begins the words for exile (gamut) and paradise (gan eden), initimating that our daily actions unite these two seemingly different realms with gamla (a bridge) to form a third more perfect entity. Gimel can also represent gilgul – the soul’s repeating cycle of physical death then rebirth on earth, in order to complete its holy mission.

Daled – Daled signifies the four realms of the universe – Aziluth (Emanation) which is the endless energy of the divine, Beriah (Creation) which is the ideas without form or structure, Yetzirah (Formation) which is the patterns or blueprints but not physicality itself, and Assiyah (Action) which is our tangible reality. Daled also conveys the frame of mind known as devekut (cleaving to God), which is an intense melding or binding together with God during prayer, Torah study, or performing the 613 mitzvot. Hasidic leader Rabbi Schneur Zalman, founder of Lubavitcher sect, stated “The essential thing is to habituate one’s mind and thought continuously so that everything one sees with one’s eyes-the heavens and the earth and all that is therein-constitutes the outer garments of the Holy One.”

Hei – Hei’s sound, a mere exhalation, shows focusing on breath is a means for spiritual development, such as when God effortless breath formed Adam Kadmon (the primal human) and the entire cosmos. When righteous figures like Abraham or Moses were addressed by God they replied Heeyayni meaning “Here I am” or “I am present” because we must be fully alive in the present moment to experience the divine. The Hasidic master Rabbi Nachman of Bartslav said “Our world consists of nothing except the day and hour that we stand in now. Tomorrow is a completely different world.” Hei also begins the word for soul-baring hitbodedut – Rabbi Nachman explained that “The idea time is at night. Seclude yourself and express yourself before God. Speak with all your heart about the day’s events and search out the goodness of your soul. Do so to the point where your soul all but flies out of you. This is true prayer.” The number five alludes to the five dimensions of the human soul – nefesh (physical instincts), ruach (emotions), neshamah (the mind), chayah (bridge to transcendent awareness), and yechidah (cosmic unity). We should daily strive to strength our highest qualities through will and devotion.

Vav – Represents space, mass, and physical wholeness because every object contains six dimensions (above and below, right and left, front and back). Heavens and Earth were created in six days. Viduy (confession) – we are responsible for our own misdeeds and it is never too late to atone and mend one’s ways but habitual lapses and persistent wrongoing, the power can be taken from us.

Zayin – Begins the word for time (zman) – neither time nor space exists but time is part of everyday life, it cannot be destroyed or nullified as a force in human existence but it can be sanctified. Remembering (zachaer) or remembrance (zikaron) is important – if we allow ourselves to be over burdened by mundane matters, we lose our inner memory and consequently sense of purpose. Baal Shem Tov emphasized “Forgetfulness is exile. Remembrance is redemption.” and “Whenever feeling downcast, each person should vitally remember. For my sake, the entire world was created.”

Chet – It begins chai (life). It also begins chalom (dream), chochmah (wisdom), and chasidut (piety).

Tet – Beginning the word tov (good), tihar (purity and brilliance), and tiyul (travel).

Yud – The cosmic messenger bringing movement and change to our lives. It begins the word for exodus (yetziyah), and day (yom), signifying that small events of a single day can exert incalculable effects upon the world. Also yetzer (impulse), which can be either selflessness (yetzer hatov), and egoistic passion (yetzer hara).

Kaf – Starts kavana meaning intentionality, willpower, also kaven “to aim”. Maimonides viewed kavana as essential for sacred experience – “It connotes that one should empty one’s mind of all thoughts and see oneself as if standing before the Divine Presence.”

Lamed – The letter’s meaning is “learning” and “teaching” – with true knowledge coming from the heart. Abraham Abulafia explained that learning has two dimensions – to initiate necessary action in the world and to guide others meaningfully – meaning that everything moves closer to divine redemption when our knowledge is heartfelt and not merely cerebral. Lashon hara starts with L which means badmouthing and it is viewed as among the worst human faults due to its divisiveness and destructiveness.

Mem – Begins and closes the word for water (mayim) and symbolizes the vast sea of human consciousness containing depths concealed from view – including knowledge and sensitivity that is seldom acknowledged and honored in civilization today. Yet, these watery realms of spirit are vital to our overall well-being. M also starts maggid (wise teacher or spiritual guide) and moloch (angel or  literally “messenger” – whom are sent to our lives to perform a specific mission we are unaware of, and we even become messengers to others unknowingly).

Nun – Meaning fish – faith brings us a sense of abundance in our daily life. Also begins prophecy (navooah) and prophet (navi). It opens and closes niggun (melody or tune). Music has always been prized as a spiritual force in Jewish tradition and as a doorway to transcendent experience. A song without words is limitless and can be repeatedly endlessly, raising us to the heights of spiritual ecstacy (prophetic inspiration).

Samech – Divine support and protection for us – aiding our mission on Earth. Secret (sod) connotes the hidden realm around us and human existence as a mystery which only revelation can illumine at certain times. Sipurim (stories) ourish our soul and give us a greater appreciation for the holiness existing around us – Rabbi Nachman of Bratslav cherished storytelling as a valuable means to wake people up from their inner slumber. Soolam (ladder), specifically Jacob’s vision of angels on the ladder between Earth and paradise, suggests no matter how high our ultimate aspirations, everyday living provides the solid crucial grounding for transcendent human experience.

Ayin – Eyes (aynayim) symbolizes the qualities of perception and insight – awareness of the interconnectedness of all things and hidden pattern of meaning underlying events in the everyday world, of which we have limited sensitivity to the splendor that surrounds us. Tree (aytz) of life (aytz chaim) describes every form as being filled with the ineffable radiance of God. The higher our consciousness, the better able we are to behold and experience this celestial energy. Advice (aytzah) also teaches that spiritual development always involves the help of others. We are hardly expected to grow up by pulling ourselves up by our own bootstraps – peers and mentors are placed in our lives for practical guidance (not just spiritual counseling – they give specific direction for action).

Pei – Mouth (peh) represents the power of human speech. When people speak, they release a spiritual energy into the universe (setting both visible and invisible events in motion). Pei is a double letter – we should know when to share cheerful supportive words and when to stay silent (when not to speak instead of shaming someone). Our speech has the power to open doorways (poht – opening or ptach – doorway) into new realms of experience. Pirkey Avoth is the starting place for inner transformation (higher living).

Tzadi – Tzadik (righteous) describes one who follows Jewish ethics – and embraces friends, family and community responsibilities (not stay secluded). They bring down the light of heaven into this rocky mundane world. According to Rabbi Isaac Luria, God created the cosmos through a process called tzimtzum – withdrawl or contraction of the divine so that a void separate from God could exist – matter and everything. We must reduce our inner forcefulness in order to allow others-such as loved ones-their own unique growth and learning. Tzadakah (charity) – we are encouraged to aid the poor and less fortunate, not for philanthropic reasons but as a vital act of justice. And charity ought to be given cheerfully, compassionately, and comfortingly. And the highest form is to give anonymously.

Kuf – Begins kedushah (holines and sanctification). Zohar – “Whoever makes an effort to purify himself receives assistance from above.” Korban means sacrifice – originally refers to burnt offerings at the Holy Temple but now means we must necessarily sacrifice aspects of our lower self, letting go of egoistic thoughts and desires, so that the holy can flow into us. Rabbi Nachman of Bratslav explained “In seeking to sanctify God’s Name, each person has something in his life which is more of a barrier for him than anything else. This is precisely the barrier he has to break in order to serve God.” Kabayl (to receive) such as Kabalat Shabbat (welcome or receive the Sabbath) – open our souls fully to the holiness it contains and can impart to our entire week. In broader terms, many techniques of Jewish spiritual practice, such as meditation, are designed precisely to help us attain a more welcoming, receptive consciousness toward the sacred. Kabbalah – the entire Jewish mystical tradition has two connotations – body of knowledge received by humanity from the Holy One and also by each generation from its living teachers.

Reish – Associated with higher consciousness as it starts the word for holy spirit (ruach ha-kodosh). Each of us is capable of great intuition, even prophetic capability, all depending upon our diligence and effort. Maimonides taught that fear and especially anger hinder the development of ruach ha-kodosh. Also begins the word ruach (wind or breath). Inner calmness through breathing can lead directly to lofty, ecstatic states of consciousness. Healing (rafooah) and healer (rofeh) intimate that our physical well-being is interwoven with the vitality of our breathing as well as our intuitive ability. The healer doesn’t only fix but integrates all three mind body and spirit.

Shin – Starts shalom (peace) – not only absence of strife but as prosperity. Shabbat – rest and sacred time in harmony. Shin is the rhythyms of change in everyday life leading to a peaceful existence. Joy (simcha) is an inner quality as essence of spirituality. Rabbi Nachman of Bratslav declared “Try to be as happy as you possibly can. Search for your good points in order to make yourself happy. The main source of strength within is joy.”

Tav – “Tikun” (rectify or redeem or make whole) and this letter symbolizes that our universe is marked by cycles in all things and that the ultimate end of this human cycle is joyful, complete redemption. Sparks of holiness are lodged in all things, according to Rabbi Isaac Luria and in order for Creation to occur, shards of the divine fell into the world of matter, and it is the task of each person to redeem and liberate the sacred that lies within everything. Tefila (prayer) is the tradition outpouring of religious feeling and passion and Jewish prophets urged fervent and heartfelts attitude when we pray. Teshuvah (repentence or returning to the Source) – each of us is estranged from our divine essence to a certain degree, therefore we must constantly seek to nurture and then express our highest qualities in the everyday world (redemption then universal tikun will occur).