The Letter Pe: Life and Death in the Power of the Tongue

The numerical value of the letter Pe is eighty. It represents strength, as it says, "and if in might, eighty years." The sages also said in the Mishnah: "Eighty for strength." This means that if a person reaches the age of eighty, it is proof of strength. The number of strength is represented by the letter Pe, indicating the strength required to create an opening. This applies to both physical openings and, more importantly, spiritual breakthroughs and changes.

The number eighty is the perfection of the number eight, represented by the letter Chet, symbolizing the supernatural; it represents the life of a person striving to rise above material nature through proper handling of worldly trials. This is because a person's completion in facing challenges is shown by his absolute control over the natural urge to break limits, and the restraint he places on his mouth (*Pe*). As it is written, "Death and life are in the power of the tongue." This control is achieved through the strength symbolized by the letter Pe, which is eighty.

Furthermore, the organ that assists a person more than any other in using the power of choice for good is the mouth, where the power of speech resides. With it, a person communicates with others in real conversation, learns wisdom in matters of ethics, law, and behavior, understands what he must face and how, and rises above material nature through good and appropriate speech, unlike animals. If humans communicated only through signs and movements like animals, they would not be able to learn or teach Torah and wisdom, and the power of human choice would not be properly expressed. Therefore, the letter Chet, symbolizing the living, struggling person, has a numerical value of eight, while Pe, symbolizing the human mouth, has a numerical value of eighty. This represents one as the pinnacle of the other.

Pe: A Letter with Dual Forms

The letter Pe is one of the seven doubled letters: BeGad KePaRet. This means that each of them has a hard form with a dagesh and a soft form without it. In these letters, the dagesh expresses difficulty and strength, while the softer form indicates softness and weakness. As explained in the Book of Creation, every doubled letter has a soft and hard side, a strong side, and a weak side. The doubled letters have opposite properties.

There it is explained that the letter Pe symbolizes the foundation of grace, including outward beauty on one side, and ugliness on the other. That is, the degree of grace in a person, as indicated by their facial features, body language, tone, and style of speech, is hidden in the dagesh Pe. Whereas ugliness and repulsion are found in the soft Pe. The letter Pe, especially, expresses externality. Grace and ugliness are visible on the face of a person and belong to one's external aspect, leading either to grace in the eyes of all who see him or to rejection by them.

Grace also leads to positive breakthrough (*Pe*) and strength (as in dagesh Pe) in many areas, whereas a person's rejection by his surroundings creates an opening (*Pe*) for mental and physical deterioration and weakness (soft Pe).

As explained in several places in this book, understanding the secret of the letters, even partially, illuminates the Torah verses and reveals layers of the wondrous depths in every change present in its words, letters, and in the manner of its reading according to its points. Here is an example:

In one place in the Torah, it says, "ve'rapo yerape," and the Pe has a dagesh. In a different instance, it says, "for I, the Lord, am your healer," and the Pe is soft. In light of the explanation that the dagesh indicates strength and difficulty, while the soft form indicates softness, a significant foundational idea is implied here. When a person's healing is through a human doctor after a sin and thus requires suffering for cleansing the sin's stain, this healing comes with difficulty, distress, and pain. Hence, it says, "ve'rapo yerape" with a dagesh Pe. However, when one merits healing through repentance, prayer, and charity that removes the evil decree, and Hashem heals him, it says, "ani Hashem rof'echa" with a soft Pe. This healing comes with softness and pleasantness. Many attest to miraculous healings without any natural explanation, occurring after deep spiritual awakening and corrective actions, annulling complex and painful treatments and surgeries.

On a simpler level, the essence of the opening in the letter Pe encompasses two types of transitions: outward and inward. These different actions are expressed in the two Pe letters. The soft Pe - inward entry through the opening, as in 'tzafnat' (concealment within, suggesting gentleness and softness). The dagesh Pe - outward exit, as in 'pea’anach' (bursting out, indicating strength and emphasis).

These are the actions of the dagesh and soft Pe in a person's name. A dagesh Pe in a name activates opening forces in that person with strength, power, and outward expansion, while the soft Pe creates inward opening activities, softness, and gentleness.

Further explained in the Book of Creation: "He ruled the Pe [within domains relating to the essence of the letter], crowned it with a crown. And formed brilliance in the universe, the fifth day of the week, and the right nostril in the soul." This explanation requires further elaboration that is beyond this scope.

Simple Pe (Final Pe)

As explained above, the simple and final Pe represents the end, the days of the Messiah, when he who overcomes his inclination and properly guards the entrances of his body merits to stand tall in greatness, with his mouth open in wisdom and joyful song.

Since the dagesh indicates strength and difficulty, the final Pe (פ׳) symbolizing the greatness of man in the good end of the Messianic days, is only soft. There is no dagesh in the final Pe, for all forms of difficulty have no place in the days of good reward, in the pleasantness of cleaving to Hashem.

As explained in the Talmud: "A closed (פ), an open (ף) - an open mouth, a closed mouth." That is, there are times when one must open their mouth and speak what he knows, and times to close it and remain silent. As Rashi explains there: "An open mouth when others gather, disperse; a closed mouth when they disperse, gather your words, close your mouth humbly." That is, when others keep the Torah and do not teach it publicly, open your mouth and spread words of Torah. But if there are many greater than you who spread, you should gather your words and close your mouth in humility.

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