The Letter 'Reish' – Leader and Expansion

The letter 'Reish' symbolizes the head and the ruler. It represents the reward of a spiritually complete individual, known as the *tzaddik* (צ'), who has also sanctified himself (ק'), thereby advancing to greatness and becoming a leader.

The letter 'Reish' first appears in the Bible in the word "Bereishit" (the 'Bet' in 'Bereishit' is merely a prefix, whereas 'Reish' is a root letter in "Rishit"). 'Reish' embodies leadership and the notion of the beginning.

Pronunciation

'Reish' in Aramaic (a language derived from Hebrew) means 'head'. Because the *tzaddik* who sanctified himself until reaching complete worthiness becomes the head, and thus his words are heeded. He also becomes wealthy in this world, akin to the scriptural "Alei Rosh," which means 'ascend and acquire'. "Rosh" implies inheritance and possesses the root 'to inherit'. Additionally, he gains eternal inheritance in the afterlife.

In other words, after a person develops themselves through the messages embedded in all preceding letters, reaching perfection – the level of holiness, represented by the letter 'Kuf', whose numerical value, one hundred, signifies completeness – begins the sequence of letters representing the individual's greatness and vast reward. First and foremost, he becomes a leader.

On the negative side, the letter 'Reish' denotes emptiness, deficiency, the opposite of 'Rosh'. 'Reish' implies poverty, as in "and to the poor have nothing" - devoid of everything, worse than the poor who have little.

As the Radbaz wrote in "Magen David": "Reish – 'Alei Rosh'. Know that this letter is Israel's inheritance, prepared for the righteous in the future to come. This is 'Alei Rosh' – because the inheritance [is placed] above. If you ascend [by choosing good], you will inherit this inheritance. If not, you are 'poor and destitute'."

Consider its shape like a bent tube that receives abundance from the upper line and drains it downward.

Moreover, 'poverty' is someone who had wealth and became impoverished. Similarly, the wicked – inherited a pure soul only to disgrace it with his actions. Thus, opposite the positive 'Reish', the *tzaddik* full of mitzvot and holiness stands at the pinnacle – the negative 'Reish', the wicked person devoid of mitzvot descends and becomes destitute (with the additional materialistic 'Ayin'). This sits at the zenith (head) of good, and this at the bottom (destitute) of evil.

Shape

The shape of the letter 'Reish' is like half a closed 'Mem'. On one side, it looks like a person's head, and on the opposite side – entirely empty, without a base below, and devoid of any content within.

The bending of the 'Reish' symbolically represents from the negative side a degraded individual standing with a bowed head in submission and humiliation.

Refer above to the letter 'Dalet' for understanding the similarity between 'Reish' and 'Dalet'. The Zohar discusses how removing the 'tip' from the word 'Echad' leaves 'Acher', reflecting the 'accuser' from the world of falsehood. According to this, the Radbaz in "Magen David" interpreted "he pierced the name" – likened to creating a hole in the 'Dalet' of "Echad", changing it to "Acher", losing his world.

Numerical Value

The numerical value of the letter 'Reish' is two hundred. Before 'Reish', the alphabetical sequence depicted the process of required ascent for any individual to build themselves – their inner world, progressively elevating through levels of spirituality, initially through units, then through tens, reaching the complete work hinted at in the number one hundred, becoming a holy person (ק'). From the letter 'Reish', begins the depiction of a completed person's reward, with each ascension by hundreds – adding another hundred each time. In the 'Reish', duplication of the holy man's level occurs as his reward unfolds, expansion and elevation upwards to become the head. From here, transformation (ש') occurs from a simple person to an 'Ish Elohim', reaching the ultimate purpose (ת') of man – to delight in the Creator and enjoy the radiance of His presence.

The Letter of Expansion

The letter 'Reish' represents expansion upwards to becoming a leader or descent downward to becoming destitute. This sets it apart from the letter Dalet, similar in shape, representing status above or below the middle line. Poverty against poor. The letter Reish expresses the process of expansion and extension upwards or downwards.

This expansion of the 'Reish' symbolizes rapid ascent to the peak, unlike the letter 'Kuf', the letter of circumference. The arduous, prolonged, and gradual work on personal traits to achieve various degrees on the path to perfection is analogous to ascending a winding mountain road. At first, the turns are long and tiring until completing another circuit, reaching a higher one. But once reaching the top, the step to the mountain peak is swift and easy. Thus, when achieving the sanctity of the 'Kuf', the pace of receiving reward quickens and one becomes a leader symbolized by the 'Reish', signifying rapid upward expansion to chief leadership.

The Order of the Letters Kuf and Reish

In the Talmud, the order of the letters 'Kuf' and 'Reish' conveys an important and encouraging message to the wicked. The upper window of the 'Kuf' resembles the window of the 'He', serving as an entrance for those who wish to repent. Therefore, the letter 'Reish' follows 'Kuf' and is placed beside its opening. Indicating to those who seek purification that even if one is wicked (Reish), should they desire to return to Hashem (Kuf), they will receive great assistance. Without this opening, much toil would be required, circling beneath the 'Kuf', climbing to it from below. This signal to the wicked of the possibility of a swift return into the 'heart' of holiness (Kuf) implies that the returning wicked individual is lovingly received like a lost son welcomed back by his father despite his straying. Thus the Talmud states:

"Kuf - Holy, Reish - Wicked. Why does the face of the 'Kuf' not turn towards the 'Reish'? Said Hashem: I cannot look at the wicked. Why does the tag of the 'Kuf' face the 'Reish'? Hashem said: If he repents, I will crown him like Myself [!]. Why is the leg of the 'Kuf' detached? So that if he returns, he can enter through here. And should he enter through the lower opening at the base of the 'Kuf'? Supports Resh Lakish, who said: What is written "if for scoffers, he will scoff, and to the humble he will give grace"? If he comes to defile, they open for him [granting permission according to the human choice given]. If he comes to purify, they help him [not just open, but also assist him from the heavens to return. Therefore, a special opening was made in the 'Kuf' near the 'Reish', aiding the penitent to enter immediately into the holiness letter - to quickly return to the Blessed Holy One]".

The Light of Hidden Footsteps

Once upon a time, there was a man who strove all his life to draw closer to his God; he engaged in Torah study, observed the commandments, strived to correct his own traits, facing challenges and trials.

Over time, as all things come to pass, his day came too. He felt his soul departing his body and ascending to the heavens.

There, in the spiritual world of truth, he stands before the infinite light of the Blessed One... and the enormous light embraces and envelops with softness and sweetness, radiating infinite love.

Suddenly he looks back, and his eyes behold all the events of his life spread before him on the sands by the seashore, appearing before him, resembling footsteps imprinted in the sand, from birth until his last day.

He looks at them and notices an additional pair of footsteps accompanying his own. Like a flash of lightning it strikes him, realizing that this additional pair of steps is but a metaphor for the footsteps of God, which lovingly accompanied him throughout his life in all matters, unseen. A deeper gaze reveals that at certain times only one pair of footsteps is visible in the sand. He attempts to understand: At which points do the additional footsteps vanish, only to return later, discovering to his dismay – the footsteps disappear precisely during times when his trials were hardest, when he almost stumbled and fell.. His memory resurfaces the hardships and crises he endured during those periods, the immense suffering and efforts he exerted not to fall, prevailing only by miraculous perseverance.

He feels a choke of disappointment and pain, unable to restrain himself. He turns to the loving infinite light, bursts into a stormy cry, and asks from the depths of his heart:

"My beloved Father, King and God! Didn't you promise in your Torah that those who wish to purify themselves are aided not to falter. All my days, without being seen, you closely accompanied me, why then during my hardest tests did you abandon me, leading me to nearly fail? Why during my toughest times do your footsteps vanish?"

And behold, a soft, gentle, loving voice whispers affectionately to the aching heart:

"My beloved son, dearest to me of all, do you truly think that I abandoned you for a moment?

The footsteps you see are mine alone.

For due to my infinite love for you, at those times I carried you upon the palms of my hands..." 

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