The Hebrew Letter Dalet: Who Does The Needy Depend On?

In the introduction to the book "Yesodei HaDa'as," the author, Rabbi Moshe Rosenstein, head of the Lomza Yeshiva, testified:

"I heard from the great Rabbi Eliezer Gordon, may his memory be blessed, who was the head of the court and Rosh Yeshiva of Telz, that he received a tradition: When the book 'Mesillat Yesharim' was published, and the author was no longer alive, when the Gra read this book, he said: 'A great light has emerged in the world.' And he studied it by heart one hundred and one times.

He said that in most books the book is greater than the author, but in this case, he recognized that the author was many times greater than the book itself, and if the author were still alive, he would have gone by foot from Vilna in Lithuania to Padua in Italy to hear his wisdom."

Dalet from the word dalil – which means not dense in composition or thick in circumference, and from the word m'duldl – which implies being weakened or degraded. The definition of charity is not just with the impoverished lacking money, or the destitute who hardly survives. The mitzvah of kindness applies to anyone who is dal, meaning degraded, weakened, or impoverished in something, whether physically due to illness, age, or injury, intellectually needing teaching, or financially even in comparison to their previous status, causing distress. In any case, the one with capability in that area should have compassion, assist, and elevate him. Kindness is the act of Hashem.

As mentioned above, the face of the Dalet is turned away from the Gimel, indicating to the charitable that giving should be done discreetly, as the needy is ashamed to receive and turns away from the giver. As the Jerusalem Talmud says, "One who eats what is not his, is ashamed to look at the giver." Moreover, there's a message for the wealthy: know that the needy turns to the letter Hei, symbolizing this world, because he needs tangible assistance like food, clothing, and housing. Therefore, do not be content with words of encouragement but help him materially.

From another perspective, the Dalet faces the Hei – the letter in the Name of Hashem, with which the world was created. To remind the poor who seeks, and all those who need others, like for employment, not to rely on the benefactors but to remember that the Creator is the provider, and "Do not trust in nobles, in a human who has no salvation."

The Dalet facing the Hei also carries a message of comfort and strength for the suffering in this world. As the Midrash "Otiot d'Rabbi Akiva" says: "Why is its face [of the Dalet] turned towards the Hei? Because everyone who is poor in this world will be rich in the world to come."

In the "Sefer HaBahir," attributed to Rabbi Nechunya ben HaKaneh, it is explained that the Dalet is composed of two Vavs, one upright and one horizontal, together totaling twelve in gematria. To indicate that by natural order the fate of Israel depends on the twelve constellations. However, through the Torah and mitzvot, they can rise (Dalet from the word for drawing water, its shape like a crane) above fate and activate the beneficence of the adjacent Gimel which bestows goodness upon their good deeds – even contrary to fate. This is what is said in the Talmud: "There is no fate for Israel."

Letters Dalet and Resh – Similarities and Differences

The letter Dalet and the letter Resh are close both in their shape and essence, one is poor and the other is destitute. But in the shape of the Dalet, it integrates the spiritual letter Yud, implying that if the destitute bears the spiritual Yud, he views his material poverty spiritually, knowing what is primary and what is secondary in life, confident that the Creator who created him loves him and does everything for his good. By this spiritual contemplation, he rises in love and joy in service to Hashem, adhering to His commandments, and ultimately merits the Gimel next to Dalet to act upon him, elevating him materially too, as it is written "I will exalt You, Hashem, for You have raised me."

Moreover, the word "Echad" and the word "Acher" are similar in writing yet vastly different in meaning. What separates them is the addition of the spiritual Yud to the Resh – turning it into Dalet. For one who educates themselves to feel love and brotherhood towards the needy and provides according to the will of the Creator, thus becomes a brother to the needy. He becomes united with him as the Torah says "Love your neighbor as yourself." "Echad" has a gematria of thirteen, as does "Ahava". Indicating that by the love Israel shows to each other as per the commandment, they become one and merit Hashem's guidance with the thirteen attributes of mercy. The number of letters in the patriarchs' names: "Abraham, Isaac, Jacob" is also thirteen. Similarly, so are the matriarchs' names: "Sarah, Rebecca, Rachel, Lea". Together, the total is twenty-six, the value of the Name of Hashem.

In contrast, the letter Resh expresses from its negative side the wickedness of the poor - R'a meaning, it is lacking the ability to see with the eye of intellect and truth about life and its purpose. And behold, ignoring one's brother's poverty and not treating him with brotherhood, instead of brother - Dalet, he becomes brother - Resh. That is, wicked brother. And if he also mistreats him, then he is: cruel. Since the gentle letter Chet becomes the harsh letter Kaf, limiting and reducing, and adding the active letter Zayin to the Resh, it becomes Ach-Zar. Therefore, the gentle relationship turns into a harsh one. Thus, the difference between brother-Dalet and brother-Resh is the spiritual Yud, which the former carries, and is thus person of good character and fear of Heaven.

"Shema Yisrael Hashem Elokeinu Hashem Echad"

When a Jew wishes to proclaim their faith in one God, they recite the verse: "Hear, O Israel: Hashem is our God, Hashem is one." Conversely, it is stated in the Torah: "Do not bow down to any other god." The word "Echad" in the first verse is written in the Torah with a large Dalet. Similarly, the letter Resh in "Acher" in the second verse is written with a large Resh. This emphasis warns not to confuse the Dalet and Resh, as such a substitution would have a disastrous meaning.

Therefore, when Israel sinned with the Golden Calf, Hashem said to Moses on Mount Sinai: "Go down, for your people have become corrupt." At the symbolic level, this implies explaining why Moses must descend the mountain and his spiritual stature: because his "Amcha" corrupted the letters "R-D," by replacing the Dalet in 'Echad' with the Resh in 'Acher'. Therefore, when Moses rebuked Israel before his death, he admonished them with the words: "For they are a perverse generation, sons who lack faith." Through "a perverse generation," he rebuked them for the sin of the Golden Calf, that they altered the letters "D-R," bringing about a very negative situation of idolatry, and thus: "sons who lack fidelity."

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