The Letter Gimel: Examples and Explanations for Words Starting with Gimel

As mentioned above, words that signify height and distribution from above start with the letter Gimel. Let's now examine the following words: Wave, Wheel, Scab, Shaving, Revelation, Exile. At first glance, there seems to be no connection between them. However, while in all languages there is no necessity for a connection between words containing the same letters, in the sacred biblical language where the letters form the essence of the word, a connection exists to be revealed through the secret of the letters. When combining the letter Gimel, which signifies height and transference, with the letter Lamed, signifying learning and revelation of the hidden, we get the word "Wave". Indeed, when the sea's waters rise (a movement from place to place and spreading from above) revealing the water underneath, a wave is formed. When a circular hoop revolves and repeatedly reveals its hidden part close to the ground, it creates what is called a wheel. When a covering over a wound rises and spreads, it is a scab, a wave over Dalet—the letter hinting at the depletion of the wound's place. When hair is removed and the underlying skin is revealed, it is shaving. When someone travels to distant places and discovers a new place, it is revelation. But when one is forced to migrate and discovers a new place, it is exile. The Vav connecting joins the root of discovery—Wave, to the closure and blocking of Tav (as will be explained in the letter Tav). And the result: exile. This explains the prayer of King David, peace be upon him, when he said: "Open my eyes that I may behold wondrous things from Your Torah." That is, elevate and remove the screens blocking my spiritual vision, and I will behold wondrous things from Your Torah.

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In the letter Gimel lies the power of benevolence, weaning, and providing shelter from above, the power of connecting opposites and bringing peace between them, thereby creating the ability to rise to greatness and spiritual strength.

Indeed, through the power of choice given to a person, they can guide this power into positive channels and use it in pursuing kindness and peace, or heaven forbid, misuse it by indulging in wrongdoing. As hinted in the verse: "It is kindness, and both of them shall be severed." The Torah warns here that even an act rooted in kindness can turn into a severe transgression punishable by cutting off when the power of kindness is exploited in a distorted manner. At such a trial, one must strengthen their measure of judgment and truth and increase them over kindness, even for a person whose essence is kindness and for whom refusal is difficult. Only through the correct balance does a person reach the proper completeness. And after accustoming oneself to the correct way time after time, it becomes a part of their essence.

The Words of Rambam on Character Improvement

Rambam wrote in his great work "Mishneh Torah," which is recognized as one of the foundational books of the Jewish people:

"Each person has many characteristics, and this one is distinct from that one and far from it. There is a person who is hot-tempered, always angry, and one whose mind is settled on them, never getting angry at all. If they do get angry, it is a slight anger over many years. There is someone exceedingly haughty, and one who is extremely humble... On such paths are all other characteristics, such as the frivolous and the sober, the miser and the generous, the cruel and the merciful, the weak-hearted and the brave, and all similar.

Between every extreme characteristic, there are moderate characteristics, far from one another... Two distant extremes in any characteristic are not a good path; it is not fitting for a person to follow them, nor to teach them to oneself. If one finds their nature inclined to one of them, or prepared for one of them, or has already learned one and practiced it, one should return the self to the good and follow the path of the good, which is the correct path... Anyone whose characteristics are all moderate and balanced is called wise. Someone who is exceedingly meticulous with oneself and strays slightly from the moderate path, this way or that, is called pious.

 How does a person train oneself in these characteristics until they become fixed? They practice and repeat and perform the actions according to the moderate characteristics, returning to them consistently, until their actions are easy, without stress, and the characteristics become fixed in their soul."

The Letter Gimel in a Person's Name

In light of the above, when the letter Gimel is found in a person's name, and especially if it is at the beginning of their name, they receive through the three channels of spiritual abundance flowing through it—in its form, number, and pronunciation—a greater ability to give and share than other people. As a result, they can successfully influence others managed by them and under their protection since they know how to reward them beyond the letter of the law and with a cheerful demeanor. This characteristic of giving helps them be agile, diligent, and joyful, provided they choose to employ it properly. They have the power to mediate and reconcile between adversaries and bring peace between them. This person strives for completeness and usually does not leave unfinished matters. Their ability to express themselves is generally good, and because they tend towards giving and providing shelter from above, they find it difficult to accept authority. Therefore, if given reasonable freedom of action, their results will be much better and more successful. It is therefore important for both them and those around them to be aware of this trait that might be present and its significant impact both in their work field and concerning harmony at home.

Therefore, if they choose to channel their giving power into good and appropriate actions, through positive kindness of any kind to the needy, rewarding those under their authority, and bringing peace between people, they will rise to greatness and prosper.

However, on the other hand, they may give excessively to the point of severe self-harm and may be dragged after the temptations of their environment to forbidden things, even if they do not wish to do them—yet their giving power makes it difficult for them to refuse requests or demands from others. Since any spiritual root has the capacity to produce positive actions and produce negative actions. The power of choice is in the person's hand, as explained extensively elsewhere in this book. Yet this person, employing their strength and might from contemplating what is good and proper, can overcome any trial, however difficult, and reach the correct balance and consequently a good and happy life according to the Creator's guidance.

Furthermore, as they find it difficult to accept limitations and the authority of others, they might have difficulty deciding to marry due to a hidden fear of the mutual commitments in married life. They may not know what is holding them back. Even after marriage, they may resist (more than the ordinary person) anything perceived by them as another's imposition, creating disagreements.

The solution for this, as for any spiritual issue in one's life that requires proper guidance, is: to set a daily time for Torah and moral study through participation in regular Torah lessons. This study's power can illuminate and guide one's character into positive and beneficial pathways only, for their own good and benefit both in this world and the next.

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