The Letter P - Breaking Out and Externality

The letter P represents the creation of an opening. Therefore, it also symbolizes breaking out and externality.

For this reason, the main and important opening in the body, through which a person expresses thoughts through speech and receives food, is called: "mouth". Named after the opening letter. The lips serve as the shore (similar to the shore of the sea) of the inner part of the body, and when they separate from each other, they create an opening called "mouth".

Since the letter P contains the ability to open, it is the first letter in words meaning 'opening', such as: injury, cracking, explosion, breakout, deciphering, solution, redemption, division, farewell, permit, stripping, and so on.

The essence of speech through the mouth is bringing internal thoughts to the external through the opening in the body – the mouth, through the movement of the speech organs. Therefore, the meaning of the letter P also includes the ability to bring the internal to the external.

Thus, the letter P symbolizes externality and the vast world, in contrast to the letter B, which symbolizes internality and homeliness (as previously discussed in the chapter on the letter B). Fascinatingly, in one of the traditions of sacred script writing, the writing method of the letter P creates a white B shape inside the black P (see p. ~). It's no coincidence that the outer black shape forms the shape of the letter P, while the inner white shape forms the shape of the letter B. P expresses externality, while B expresses internality. Black symbolizes materiality that serves as a shell for pure spiritual internality, while white symbolizes spiritual, noble internality (as explained in the appendix "World of Colors" in my book "The Key"). Black as the body, and white as the soul. Therefore, the outer part of the letter, written in material ink, is black, while the inner hidden, spiritual is white.

The letter P first appears in the Torah in the word "surface" in the verse: "And the Spirit of Hashem moved upon the surface of the waters." The surface of the waters is their external side. For that is the essence of the letter P.

Shape

The shape of the letter P is like a square room, with one wall's edge open inward like a door. This is the essence of the letter: an opening. Although it seems that not only does the letter P appear as a room with an opening at the side, but also the letter T appears this way, these two letters are essentially different. The opening of the letter T is from above, designed in a way that allows entrance without exit, as its main function concentrates on its internal cycle, preserving all it contains and rewarding good for good and evil for evil (discussed in detail in the chapter on the letter T). In contrast, the opening of the letter P is located at the bottom of the letter, wide open, allowing easy entry and especially rapid exit. The essence of the letter P is opening an entry and exit point.

The letter P also resembles the profile of a human face from the side, prominently displaying the open mouth. This illustrates the "mouth," the opening, inherent in the essence of the letter P.

Indeed, each individual has the choice to use the capability of opening for positive purposes, such as opening one's wallet to give to others or opening one's mouth to speak words of Torah and encouragement. Alternatively, it can be for negative purposes, like breaking boundaries and using one's mouth for forbidden speech or eating forbidden foods. The innate desire within the capabilities of the letter "P," particularly in the power of speech and generally breaking out, is one of the strongest and most dangerous desires lurking for a person. Therefore, the letter P is among the few letters that are twisted like a snake whose head turns inward. It is unique in being composed of five lines, hinting with its twist at the primeval serpent hiding within the letter "P," which is the evil inclination inherent in the capability of speech within the mouth.

The Shape of the Letter P According to the Pardes in the Remez Layer

As is known, every matter in the Torah has four layers, and their sign is: Pardes. Pshat, Remez, Drash, Sod. Each layer also divides into depths in seventy faces, further divided like a hammer shattering rock.

As a small example of the depth layers in the Pardes of the Torah, let's examine the hints in the shape of the letter P, aside from what was mentioned earlier. We previously addressed its general shape, and now we will consider why it consists of the letter K and an inverted Y. This is according to: A. the Pshat in Remez. B. the Drash in Remez. C. the Remez in Remez. D. the Sod in Remez.

A. the Pshat in Remez: The shape of the letter K in the letter P expresses the power of bending for forming a shape, while the letter Y inside it expresses the spiritual world. Since the power of speech in the mouth (P) gives shape (K) of words to the blowing spirit (Y) exiting from a person. It is also mentioned in the Tikkunei Zohar: "Y is the speech in the mouth". Therefore, the spiritual letter Y is internal, similar to the spirit exiting from a person's interior, while the external letter K resembles the shape of the material mouth. The speech organs shape the spirit exiting from within a person, giving it the form of a letter and word with their movements.

B. the Remez in Remez: The bent K in the bent P hints at a person bending oneself before the Creator in supplication and self-nullification before His will. The Y within it hints at the holy Divine Presence, represented by the letter Y, which contracts itself to dwell within the K, within a person who nullifies themselves before their Creator, thus becoming a throne (K) and chariot for the Divine Presence. As written: "And let them make Me a sanctuary, and I will dwell among them". The Sages expounded: "And I will dwell [not within the sanctuary but] within them [within Israel themselves who become a chariot for the Divine Presence]". This is how the two letters K and Y together appear like a human face.

C. the Drash in Remez: The Y inside the K looks like a tongue within a mouth. However, the open end of the Y faces upward, hinting that the tongue's purpose is to speak of sublime matters, spiritual and beneficial things. When faced with the temptation to discuss forbidden topics or eat forbidden foods, it should close up within the mouth. Whoever withstands the test of guarding the tongue and mouth attains greatness. This is why the bent P appears (relative to the simple P) as a human face with a closed mouth, expressing the closing of the mouth. In contrast, the extended (final) P (ף) represents opening the mouth and expansion. It implies that whoever bends and closes their mouth from bringing in or sending out forbidden things, such as consuming the impure or speaking slander and verbal vulgarity that harms others, Hashem will elevate in the future. The mouth now bent and closed will open with words of wisdom and song in the world to come.

Moreover, according to the Drash: the bent P appears as a person with lips pressed together in silence, while the final P (ף) appears as if the lower jaw has moved downward for speech. This teaches that "there is a time to be silent and a time to speak." In other words, there are times when a person should close the mouth and remain silent, and there are times to open the mouth and speak. For "life and death are in the power of the tongue." The power of the mouth can seal the fate of the speaker and those around. As the midrashic text "Letters of Rabbi Akiva" states:

"Why is one of them sitting (P) and the other standing (ף)?

Because the mouth binds [ties and closes. This is the bent P closing what is inside], and the mouth releases. The mouth seals, and the mouth opens. Among seventy nations, no nation or tongue can open their mouth in both worlds, in this world and the next, except for Israel."

Furthermore, the letter K in P, shaped like a bent vessel containing the spiritual Y, alludes to the external body serving as a vessel for the soul trapped within. This confinement exists only during the time designated for dealing with bodily desires when the material body is bent and lowly, thus obstructing the spiritual illumination of the soul within. But in the end, in the Messianic days, when the body that will rise in resurrection will be pure from the stain of the original sin, it will no longer be a barrier blocking the spiritual soul within. The spirit will shine through in full glory. This is the meaning of the final extended P (ף), whose bend opens downward, hinting at the ultimate spiritual release in the Messianic era, free from the body's murkiness and its negative inclinations.

D. the Sod in Remez: The shape of the Y within the P resembles food being introduced into the mouth. This hints that just as the existence of the material body in this world depends on food, so does, according to the Sod, the existence of the material creation depends on the illumination of the spiritual Y. Just as a person ensures their food connects to the body through the mouth, similarly, a person should connect creation to the illumination of the Y, via the mouth, i.e., through Torah study and prayer. Thus, opening (P) the source of upper abundance and bringing it into this world, something hinted at in the Sod in the verse"You open Your hand, and satisfy the desire of every living thing." "You open the Yod of Your hand," the upper Y, "and satisfy [from there] the desire of every living thing." This is achieved through the Torah study and prayer of a person, which work to connect all creation to the upper world, drawing abundance from there to here as His wisdom has decreed.

To purchase the book "The Code" by Rabbi Zamir Cohen, visit Hidabroot Shops.