The Meaning of Letters in the Talmud and Midrash

In addition to the Book of Creation, the explanation of the significance of each letter in various depths is clarified in the Midrash "Otiyot d'Rabbi Akiva," in the Talmud, and in numerous places in the Zohar and more. However, it is well known from the words of the Vilna Gaon that the basis of all these lies in the verses of the Torah, in the word where that letter first appears in the Bible at the beginning of a word. As explained in the Talmud: "One who sees a 'T' in a dream, it is a good sign for him. Since the script began with it first" meaning because the Torah first opens with the 'T' in the word "Tov" (good). And as Rashi explained there: "The 'T' that is first written in the Torah, is said for good." In other words, the essence of the letter 'T' is goodness, and the letter 'T' merely represents it. From the words of the Talmud here, it emerges that the word in which each letter first appears in the Torah indicates the essence of the letter.

Therefore, near the beginning of each chapter about the letters in this book, the place where the letter first appears in the Torah at the head of a word is brought, along with an explanation.

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As mentioned, the explanation of the unique spiritual powers of each letter appears in the Book of Creation, in the Midrash, in the Talmud, and more. However, detailing the positive or negative path in which one can act and use each of these powers is explained in a deep hint and significant concealment in the Midrash debate of the letters found in the introduction to the Zohar, in "Otiyot d'Rabbi Akiva," and other Midrashim of Hazal. In this Midrash discussing the reason why specifically the illumination of the letter 'B' (the power of division and multiplication) was chosen to be the root of creation and was thereby also selected to begin the Torah, it is described the request of each letter from the Creator to create His world through it because of its virtues, and to prove its argument it brings verses expressing its power and pointing to its importance. Yet the Creator rejects each letter due to its lacking, detailed there in the Midrash. This system of requests and rejections of the letters begins with the last letter, 'T', moving backward until the acceptance of the request of the letter 'B', and promise to the letter 'A' that the giving of the Torah will begin with it as written "Anoki Hashem Elokecha".

This Midrash, which at first glance seems strange, shines with a brilliant light and holy fiery sparks to anyone who understands the secret of the holy letters.

The clear takeaway from the text is that each letter has a spiritual essence. The request of every letter for the world to be created with it, claiming that a particular spiritual force inherent in it is the most important and beneficial, inherently clarifies the essence of the letter and the type of spiritual power inherent within it from its positive aspect, which had indeed the world been created with it, that spiritual force would have served as the most central and active force in the world (!). However, the challenging aspect that could potentially arise from that root inherent in the letter, harming the purpose of creation if the world were created with that letter, was the reason why the world was not created with it. This is what the Creator's response to it implies why He does not choose it. A response that inherently teaches the potential misuse that can be made of that letter.

The combination of letters can also operate for good or ill according to the combination of forces in the letters based on their order in the word. As the Zohar writes: "The combination of letters affects action, both for good and for ill." From this comes the great importance attached to choosing a child's name, ensuring that the combination of its letters creates a positive meaning such as "Yosef", and not a negative one like "Nimrod".

Clarification of the Letters - In Tractate Shabbat

The Sages said to Rabbi Yehoshua ben Levi several children came to the study hall today and said things that were not spoken even in the days of Yehoshua bin Nun:

Alef Beit - Learn wisdom (study Torah).

Gimel Dalet - Bestow upon the poor. Why does the leg of the Gimel face the Dalet? Because it is the way of one who bestows kindness to run after the poor. And why does the leg of the Dalet face the Gimel? To teach that the poor person should present himself to the rich. And why does the face of the Dalet turn from the Gimel? To give him in secret, so he won't be ashamed of him.

Heh Vav - This is the name of Hashem.

Zayin Chet Tet Yod Kaf Lamed - And if you do so, Hashem will sustain you [Z], grace you [Ch], do good to you [T], give you inheritance [Y], and crown you with a crown [K] in the world [L] to come.

Open Mem Closed Mem - Open saying (a clear statement), Closed saying (one that holds secrets and seems sealed until one delves deeply into understanding it).

Bent Nun Straight Nun - A bent faithful (a person who is faithful to his Creator and faithful to people and behaves humbly) will be a straight (upright) faithful [in the future].

Samech Ayin - Support the poor; another version, make signs in the Torah and acquire it (the signs help in remembering the words of the Torah).

Bent Peh Straight Peh - Open mouth, closed mouth. If there's no one worthy to teach, open your mouth and teach. But if there is someone more worthy than you, close your mouth].

Bent Tzadi Straight Tzadi - A bent righteous person, a straight righteous person.

This is the bent faithful, the straight faithful? The Scripture added bending upon bending [to instruct to further and strengthen the trait of humility. This is the explanation of the spiritual letter Yod sitting as a leader over the very bent letter Nun. This way, the letter Tzadi expresses the perfection of the righteous (Tzadi) who involves himself in spiritual Torah and its commandments and upholds it upon his great humility]. From here, the Torah was given with a nodding head [in a way that whoever bends his head in humility will gain it].

Kuf - Holy [Hashem].

Reish - Wicked. Why does the face of the Kuf turn away from the Reish? Hashem said: I cannot look at the wicked. And why is the stroke on the Kuf turned towards the Reish? Hashem said: If he repents, I will bind him a crown like mine. And why is the foot of the Kuf hanging? To leave an opening for the penitent. But let him enter through this opening (in the foot of the Kuf)? It supports Reish Lakish, who said: What is written "If to the scorners, He will scorn and to the humble, He will give grace"? One who comes to defile himself, they open for him; one who wants to purify himself, they help him. [Therefore, the foot of the Kuf was lowered to allow the penitent a quick entrance into holiness without him needing to encircle].

Shin - Falsehood.

Tav - Truth. Why is it that falsehood has its letters close together in the alphabet, whereas truth's letters are far apart? Falsehood is prevalent; truth is not common. And why does falsehood stand on one leg, and truth stands with firm foundations? Truth endures, but falsehood does not last and ultimately becomes revealed.

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