The Rare and Extreme Letter Tet

The letter Tet is not as common in the Torah as other letters are. Because it inherently expresses the supernatural, it is extreme in its essence to an uncommon degree; Tov (goodness) and Tahara (purity) are extreme and perfect, and on the other hand, To Telemot (obscurity) destroys, and Tumah (impurity) is extreme. This extremity to one of the two sides is rare in our world. Since the Torah existed before the creation of the world, which was created according to the secret combinations of letters in the order of its words, and it is like the architectural plan of a building, where every detail in the building is already written in it, every letter in the Torah is as frequent and present as its essence is in our world.

Words Containing the Letter Tet

The word 'kimmot' begins with the thorny letter Kuf and ends with the twisted letter Tet (being expressed as the sensual serpent, in contrast to the word 'kimut' that begins with the letter Kaf representing a vessel, a receptacle, and ends with the letter Tav that closes the measurement of quantity in that vessel).

The one who sinks (T) into sin (T) and becomes impure (T) by it, and whose whole life is a cycle (T) from material to material and from desire to desire, will ultimately have the sin itself return to him (T) and harm him, removing him from the world. And this is the concealment that the material nature of the world conceals, the loss and suffering that the sinner receives in the very area he enjoyed unlawfully and chased so much. Therefore, words like Teva (nature), Tvilah (drowning), Taut (error), and Tumah (impurity) all begin with the letter Tet. All of them are meant to hide the truth, as the evil inclination hinted at by the letter Tet. Against all these stands the inclination for Tov (good), which is also hinted at by the letter Tet, leading a person to Tahara (purity). And whoever chooses the path of Tov, the Tov will return to him in a beneficial manner.

The Meaning of the First Nine Letters in Sequence

The one Creator (Aleph) created a creation (Bet) built (Bet) from parts (Bet) that form two opposites (Bet); bestowing abundance, in the aspect of giving (Gimel), and receiving, in the aspect of poverty (Dalet).

This activity (of division, giving, and receiving) led to the emergence and appearance of the universe (Hey), in the aspect of 'birth' from the spiritual world above it (Hey). This process occurred over six days (Vav) in which the material world was created, limited by six directions (Vav) and containing a spiritual connection force that unites its parts with compassion (Vav).

Besides the connecting force in the material, internal spiritual activity was created within it, causing movement (Zayin). This is the secret of the electron movement in the inanimate, the growth force in plants, life, and movement in animals, the speech of the speaking person, initiative (Zayin), movement (Zayin), and struggle (Zayin) in the world.

In living humans, a soul of life (Chet) is added, granting them the power of choice (Chet) between good deeds and bad deeds, between truth and falsehood, and according to it, will operate the force of movement within them. This also bestows grace (Chet) on their faces.

According to the choice (Chet) the person makes, Tov (good) will return to them for good deeds, and bad for bad deeds. Yet, this bad is ultimately for their own benefit, to cleanse and purify them from the blemishes of their transgressions. So that they may merit eternal life (Tet) and receive the reward for their good deeds.

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In summary, the letter Tet expresses the nature of cyclicality in creation, both in the reward for the good and punishment for the bad, as well as in the law of conservation of matter and energy. For it is a law in creation that everything and every action is eternal and not lost. Therefore, the letter Tet expresses both the good and the eternal. Even though the evil inclination, sin, and impurity, and the suffering that follows them, are also hinted at by the letter Tet, nevertheless, these too are meant for man's benefit:

The inclination and sin are to allow a person to elevate through them when they stand up to temptation and trial and do not fail them; and suffering to cleanse them from the impurities of their iniquities.

The Letter Tet in a Person's Name

Therefore, when the letter Tet appears in a person's name, and especially if it is at the beginning of the name, they receive through it great power to be exceptionally good and inspiring, or to be extreme in evil and moral corruption. This possibility exists both in the commandments between them and their Creator, in human relations in society and family, and in self-improvement and personality shaping. They are particularly prone to extremely fail in the measure of pride, due to a sense of having a height above all others, because of their natural prominence and qualities they perceive in themselves not found in others. For the letter Tet, being the ninth, is high above all others, and after it, one returns to the starting point. But if they do not channel their qualities to benefit others without understanding that all their qualities are not their own but a gift from their Creator, and they must thank Him, instead of exalting above others - their pride may return to them forcefully and avenge them, as it is written: "Before destruction, there is pride." For not choosing the illumination of the 'good' in the letter Tet, the aspect of 'Tat' in the letter Tet will operate in them as explained above. Even members of their household will feel distant in their hearts from them, as the sages stated in the Talmud, "One who is arrogant, even the members of their own household do not accept them." Then they will recognize their spiritual shortcomings, regret their actions, and upon proper repentance, they will return to purity prior to the sin. If their return to Hashem is out of love, the sages said, "In the place where penitents stand, the wholly righteous do not stand."

However, if from the outset they choose Tov by humbly giving to others the Tov given to them by Hashem, giving secretly to the poor in a way that does not embarrass them, correcting their traits, fulfilling Hashem's commandments properly, and using the greatness attribute of the letter Tet to recognize their abilities without being arrogant - in such a person, the illumination of the good in the letter Tet will return to them multiple times over, uplifting and elevating them in all areas, and they will attain the aspect of royalty, like a crown atop the Tet. By being loved by their household and all acquaintances, who are happy to do their will wholeheartedly and willingly. In this path, they also gain peace of mind, joy of life, and positive self-confidence. They love others, feel them, and are warm to their needs, and their intuitions are generally more accurate than those of others. Even their household members acquire these positive traits, making it easy for them to be calm and filled with faith and security (although they must learn to respect their desire not to overly share their problems and personal matters. This is their trait, to 'maintain a certain distance' from everyone). Through their good path, doing good for others without shaming them, they also annul harsh decrees and remove the angel of death from them, as explained in the Midrash "Otiyot d'Rabbi Akiva" mentioned above.

For through the power of choice given to a person, they can use the illumination of the letter for good or bad. Therefore, they should involve themselves greatly in books of ethics and regularly participate in Torah classes, the study of which refines the soul and elevates a person, guiding them on how to channel all their forces towards Tov, with the right balance. For every spiritual root can cause positive actions and can cause negative actions. The power of choice is in the person’s hands, as explained extensively in the chapter on a person's name. 

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