“ The 22 aspects of Hashem through the 22 Hebrew letters ” ????? ????? ??????? ?? ???? ??? ????? ?????? ?????? ??????

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Ha’Sephardic Mizrahi L’han’achut Limmudim Shiurim Drash.

“ The 22 aspects of Hashem through the 22 Hebrew letters ”

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ASARIM, ASARIM HA’HIBATIM SHEL HA’ASHAM DERECH ASARIM USHNI’IM OTIOT AVRIUT

Kaz Kislev 5778.

Ma’et Rabino Aminadav Ibn Avraham Hinton

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The Portuguese, Turkish Sephardic Mizrahi Jew

There is Ha’Midrash-Bereishit Rabbah Alef, the reason why [the Tora] opened with a "bet" and not with an "aleph"is because the "bet" has a connotation of blessing ("B" erecha), and "aleph" has a connotation of cursing ("A"rirah). The Holy One, blessed be He, said: I will open with a "bet", with a connotation of blessing, and if it would only be that it should be able to be fulfilled! Alternatively: [The reason the Tora opens with a "bet", which equals two in gematria] is because of the two worlds that were created, this world and the world to come (Ha’Olam Ha’Bah). Alternatively: [The reason the Tora opens with a "bet", which equals two in gematria] is because of the two Toras, the written Tora, and the oral Tora, to teach you that the world was created in the merit of the Tora and its learners. Bereishith: The [same Hebrew] letters as "Bet Resh" [="first house"], meaning the first Temple, as it says (Yermiyahu 2;17) "An honorable throne, exalted from the beginning, the place of our Temple." Alternatively: The [same Hebrew] letters as "A' B'Tishrei" [="1st of Tishrei"], which was when the world was created. Alternatively: The [same Hebrew] letters as "Yirei Shabbath" [="Awe of the Sabbath"], to tell you that the world was created in the merit of Shabbath. Alternatively: The [same Hebrew] letters as "Brit Aish" [="Covenant, Fire"], that in the merit of "covenant", which is circumcision, and in the merit of fire, which is the Tora, we will be saved from the judgment of Gehinnom. Alternatively: The [same Hebrew] letters as "Briat Yesh" [="Creation of something/310"], for the creation of 310 worlds for every righteous individual. Baal Ha’Turim, Bereshith 1:1-1

Every “Jew “must learn” how to read, write, translate and transliterate in Hebrew for the 22 letters are 22 aspects of Hashem (Asarim Vashni’im Shel Elohim) that can only be understood by the 22 letters for they are hidden within, they are veiled on purpose by Hashem from the common world! For they are 22 keys, 22 portals and the only way to reach Kedusha Hashem is through Hebrew alone, for it is a doorway to Shamayim…. Hebrew holds the hidden container! We have a Tora that any man can read and study, but there is a secret Tora (Sod Ha’Tora Mostar) which Hashem has withheld from the world, a Tora that is inscribed within the 22 letters of Hebrew that most of the world has never seen or studied other than Ha’Chazal Ha’Rabbonim, Sopher and the most pious Jews. We shall endue a basis just on the twenty two letters to ascribe aspects of Hashem that most are unaware of within this world… We are taught. ?? ?????, ???? ????? ????? ???? ???????? ????? ????? ????. ???????? ??? ??? ?????. ?? ???? ????, ???? ??? ????? ?????(????? ??:????? ????? ????? ?' ????? ??? ????? ??? ??? ??????? ????? ??? ???? ?? ????? ??? ??? ???', ???? ??? ?? ??????? ??????? ?????? ?????? ??? ?? ?????? ???? ??? ??? ?? ??????? ??? ??????? ?? ?????? ????? ?????? ???? ???? ?????? ??? ?? ???? ??? ?????? ????? ????? ????? ???????? ?? ????? ????? ?????? ???? ????? ???? ??? ??????? ????? ?? ??? ?? ????? ???? ??????, ?????? ??? ???? ???? ?? ????? ?' ???? ??? ?????? ?? ???? ??? ??? ????? ????? ????? ???? ????? ???? ??? ???????? ??????? ?? ??? ?????? ?????? ?????? ????? ?????? ???? ????, ?? ???? ???? ?????? ???? ??? ????? ???? ??? ????????, ?????? ??? ?????? ?????? ???? ????? ????? ?????? ?? ??????? ??????? ????? ???? ??? ???? ??? ???? ???? ????? ??? ????? ?????? ?? ???? ?? ?? ???? ????? ??? ??????:

According to Ha’Sefer Yetzirah\ the word ??????? in this ?verse is a reference to the name of G’d, [as we are familiar ?with from the haggadah shel pessach, ????? ??????. Ed.] The ?reason that this word serves as a euphemism for G’d’s name is to ?remind us that He is ?????? ?? ??????, “the One to Whom all of ??‘Space’ belongs, seeing He has created it.” In keeping with this ?approach we must translate the words: ????? ?????????, as related ?to ???????, “beginning of time,” i.e. the Jewish people featured first ?in G’d’s thinking, and the word ???????, may be broken up into ??? ??'??, the material world i.e. ????, is based on the 22 letters of the ?Hebrew alphabet. [The letter ??? at the beginning, is of ?course, only a grammatical tool for turning the future tense into ?an immediate past tense. Ed.]? According to the Sefer Yetzirah the word ??????? in this ?verse is a reference to the name of G’d, [as we are familiar ?with from the haggadah shel pessach, ????? ??????. Ed.] The ?reason that this word serves as a euphemism for G’d’s name is to ?remind us that He is ?????? ?? ??????, “the One to Whom all of ??‘Space’ belongs, seeing He has created it.” In keeping with this ?approach we must translate the words: ????? ?????????, as related ?to ???????, “beginning of time,” i.e. the Jewish people featured first ?in G’d’s thinking, and the word ???????, may be broken up into ??? ??'??, the material world i.e. ????, is based on the 22 letters of the ?Hebrew alphabet. [The letter ??? at the beginning, is of ?course, only a grammatical tool for turning the future tense into ?an immediate past tense. Ed.]? Still another way of looking at this verse is based on a ?statement in the Talmud Chagigah? 14. We are told there about ?four sages who decided to investigate the mystical aspects of the ?Tora, commonly known as the pardes, (acronym for the ?four approaches to valid interpretations, ????, ????, ???, ????) Of ?these 4 scholars only one returned unharmed either physically or ?mentally, i.e. Rabbi Akiva. After his experience Rabbi Akiva ?warned anyone who would emulate him that when he would ?come to ????? ??? ?????, “stones made of pure marble,” he should ?not be misled into considering this ????, ????, (mistaking the ?phenomenon for completely transparent and therefore pure ?water). Rabbi Akiva quoted a verse from psalms 101,7 ????? ????? ??? ???? ??? ?????, “he who speaks deceitfully shall not stand before ?My eyes.”? In order to gain an understanding of what Rabbi Akiva alluded ?to here, we must first of all remember a rule that governs all ?legitimate exegesis of the Tora. The rule is that the 288 sparks ?which descended into the material world from the primordial ?world of Tohu, i.e. a world in which the Shechinah was ?the only manifestation of a creative spirit, and attached ?themselves to one or the other outstanding human being, have ?one thing in common. The persons so endowed must believe ?without doubt or reservation that all parts of the universe ?wherever, are the product of the One and only Creator Who has ?infused them with “life” (according to their respective functions). ?Their continued existence is totally dependent on this Creator, ?and this Creator dispenses of His largesse not only to those who ?believe in Him but also to those who hate Israel. (and, by ?extension, hate Him) The difference between the former (the ??tzaddikim) and the latter consists primarily in the ability of ?the tzaddikim to “pull down” additional largesse from the ?celestial reservoir thanks to their standing in that hierarchy. In ?doing so, they divert some of this largesse away from the infidels, ?the wicked.

Kedushat Levi, Bereshith Vayetzei, 6.

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That is the name of Hashem is hidden within the Hebrew, The Tora is hidden inside of the vessels of the hidden veil of Hebrew, the aspects of Hashem are hidden in the veil of Hebrew! The Tora is cloaked in a shroud and that shroud is Hebrew! When we daven Teffilin, Ha’Shacharit, Minchah, Ma’Ariv, Lilbosh Katan Tzitzit, Lilbosh Turbins, Katans, beards and all that we do in Judaism we oft ask questions what are the meanings of such things? If we looked at them in their Hebrew we would discover the doing of such things draw us from the Hebrew letters to the oneness of Hashem because they literally are the Hebrew letters manifested in physicality, tangibility from us outwards into the world. Thus we are in the doing of such things revealing Hebrew in our actions, that is we are walking (Halachot) in Hebrew manifested in our physicality, in our bodily posture, thus if you could remove our temporeality the fulfillment of such Mitzvots would reveal the aspects of Hashem from within. Hebrew is keys to portals of Shamayim and transverses the man from soul of the soul within man as he draws greater understanding of Hebrew he becomes less of self and His soul becomes more in line and his temporeality becomes less as His soul increases, he becomes clusters of the shell transformed from the covering to the vessel! And this vessel is essential to the lessening of temporeality or its impermanence to the living of soul outer the existence of self, the container changes from the bodily to vessels, from tangible to palpable, that is from corporeal, material,somatic to supernal, seraphic that is from bodily containers to vessels of containment! Hebrew is keys to the various levels, ladders of Hashem and His aspects as we shall mantle as Tallit! There is a Tallit in Hebrew that en-wraps us and it alone can draw a man to the entrance way of Shamayim, the more he delves in Hebrew, the more He draws to the entrance way, the more he understand it, the more his soul arises and his physicality lessens. That is He will see wonders, things he can’t tell or explain to others, because they could not and would not understand such things except they have seen it themselves through understanding Hebrew…. Hebrew isn’t merely scholastic, Hebrew is Shechinah! That is the glint, glimmer, energy, power of the Shechinah of Hashem is impacted within Hebrew itself and when one come to understand Hebrew it opens itself up to his soul and causes him to draw closer to Hashem. He draws or is brought close because he is drawn away from or lessen of himself and His soul glints from the power of Shechinah and He becomes as two people… That is he is bodily and spiritual and the greater is elevated higher than the other and in this the man is outer-body consciousness….

The Halachic Pasuk is ascribed for each letter as a place for further study regarding these concepts of the 22 letters and their meanings and is not the location by which the explanation in full totality came from.

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?-Alef. The first letters means: OX or Cattle; it is the numerical 1 or 1000. It expresses the strength of Hashem, like a ox or a cattle that grazes within a field! It feeds and gives life! The shape of the Alef is two Yods ?, one above and one below, with a diagonal line, the Vav ?, between them, representing the higher world and the lower world, with the Vav separating and connecting the two. Alef represents the creation of something from nothing. Alef is a key to the first door of Shamayim, it represents Creation, that is expresses that our world has a Creator, its three strokes are patterns of how Hashem pointed his finger in writing Tora as it was given to Moshe, in the pattern of Alef. Three strokes in four was the creating out of chaos which was void, which was unclarity, which was unformnable, that is three strokes in four was how the world came to be. It expresses Hashem’s aspect or attribute of being Creator thus He gave Alef to resemble that He alone is Creator. Tur Ha’Aroch, Sh’mot 20: 8.1.

??- Bet. The second letter is a Tent, Sukkah and has the numerical value of 2 or 2000. The bet resembles that Hashem has sheltered or is a protection for Am Ha’Yisrael, the Bet is a house, a Beth Midrash, Beit Knesset from the enclosure of Hashem. It displays that Hashem is our protection and expresses the aspect of Hashem creating the earth as a Sukkah amongst the universe. Thus when we build a Sukka on Sukkot we are encasing the Bet, that is we are enwrapping the Bet as a representation of the Sukka Hashem created called earth within the universe. Two strokes is a house, if the bet could be turned over it would look like a drawing of a house with a chimney, thus the Bet is a covering. Beitzah 30b.9.

?-Gimel. The third letter is a camel, it is the numerical value 3 or 3000. Just like the camel won’t bend or move, it expresses Hashem’s Tora does not change, move or bend. It is Hashem’s attribute of promise, firmness, unchangeability and eternity. That is Tora is forever, Hashem does not change, he is afixed. Two strokes is strength.

B’Midbar 23.19/Kedushat Levi Sh’mot 30.

??-Dalet. The fourth letter is door and has the numerical four. The dalet is a gate, it is a bava. Many state that it means humility but I say that is partially correct, Dalet represents decision! The place of decision, that man has before him, the will to do and enter or the will to negate and refuse, thus the Dalet is mans door, man’s will, willfulness, that Hashem gave man intellect, reasoning, the ability to decide and thus what is at the door is mans will or his willingness to observe and do or perform that which is of Hashem. Thus it expresses Hashem’s attribute or aspects of Hashem’s ability to decide and Him granting that same right to mankind. It is two strokes left to right and downward, those strokes left to right and downward is man reaching one hand outward more than the other, that is man extending more of himself or parts of himself greater than all of himself, standing before his Creator at the place of decision, at the place of action… Thus Hashem is the decider, Hashem is the bet din of Shamayim and man stands before him with outstretched hands relating his condition, his decisions, his will, willfulness or withdrawn willpower, you see the man with one arm extended further than the other, he is reaching from within and without and his fate is within himself… Thus Hashems decisions that impact the world are enshaped in the creating of man, the creating of the universe, the giving of Tora and all that pertains to that which he does, did, will do and has done. Orchot Tzdakim 1:2.

?-Hey. The fifth letter is a hole, air, portal and is the numerical five. The Hey resembles the breath of Hashem, the air, spirit of Hashem. Thus from Hey we obtain Haya-being and breath and expresses that the breath of Hashem is the living air within man called soul. The hey was drawn on with the creating of Adam, for it resembles Hashem’s breath, his ability to create life. It is two strokes and has in its middle a space, a airway, a breath to reveal all life that exist within this world, within the worlds, all worlds that exist is the result of Hashem’s creative power and that man is gifted with the Hey, that is the breath of life that infuses man to live. Yoma 85a:11

?-Vav.? The sixth letter is a nail or hook, it is the numerical six. The vav is a hook, nail, peg, that is- its a seal. it represents the six days of Creation and Hashem’s seal or promise for each day. And it relates the aspect of Hashem sealing the world with covenant before covenant as in Shmot was granted, it expresses that Hashem has a covenant with Am Yisrael. It is one stroke left downward resembling a signature or stamp as one would see embossed on a letter. It is Hashem’s endorsement or signature of approval to the good that He related as He did. A nail or peg is meant for the purpose of having something attached, bonded, pinned, that is to tack something against something else. Mishnah Sukkah 1:1.

??- Zayin. The seventh letter is a weapon, it is the numerical seven. Zayin is a hammer. The Zayin is Hashem’s judgment. It is Hashem’s attribute or aspect of his ability to judge the universe by Tora which is righteous verdict. It is two strokes. Shabbat 147b.11.

?-Chet. The eighth letter is a fence, it is the numerical eight. Chet is a gateway, as Halacha is to Tora, it is a fence that goes around which is as a bridge to crossover in all directions one must go. It is Hashem’s aspect or attribute of being a gateway, that is a way to cross, that is a bridge to go from one side to the next. One continuous stroke; no breaks inbetween, a Chet on its side is a fence around an enclosure or a barrier enclosing. Sefer Yetzirah 5.1.

?- Tet. The ninth letter? is coiling, twisting and is the numerical nine. It is the forming, shaping, formalizing of something, that is it relates Hashem’s ability to form from nothing, to shape as He did with Adam, as he did with the universe. To form, to mold, make. It is one continuous stroke which relates coiling, an almost complete circle meant not to close, that is, it is a twisting or rather Hashem’s ability to take particles, fragments, atoms and formalize them into neurons, into frames, into shapes. Why did Hashem create the earth making it a round sphere? Why did Hashem create all the planets as round spheres? Why is the shape of the cloud variations of twistings? Why is the stalk of the grass a straight line upwards? Why is man shaped with a body that twist, that curves at the lower back, that bends at the knee, that has body postures that twist in all manner of directions? It reveals the Tet, that is it reveals Hashem creating power to make shapes, forms, frames and positions to his liking. Bava Kamma 55a:4.

??-Yod. The tenth letter is a hand, it is the numerical ten. The Yod like the Yad that points to the Tora, the Yod is the hands to work, to perform, enact, engage and cultivate. Thus it relates the aspect of Hashem granting man hands to work with, to grasp, hold, touch, handle. Its a quick continuous stroke. Berakhot 61a: 3

??-Kaf. The eleventh letter is? the palm of the hand, it is the numerical twenty. It is the cupped part of the palm, the ready to receive position of the hand extending outwards, it relates Hashem’s ability to give, it is like a cup ready to accept, thus the aspect of Hashem’s willingness to give to man, to give to the world, the universe of his good, his willingness to impart, share, grant and allow the world to receive all that he has given outwards unto the universe. As the hand cups itself when accepting something within it, to hold it until it is used, in the same manner the Kaf is Hashem’s palm that gives unto the world. The shape of the hand before the wrist is a Kaf, one stroke continuous. Sukka 32a: 12.

?-Lamed. The twelfth letter is an ox-goad and is the numerical thirty. Lamed means to, for, towards, belonging to, in, regard to, according to and in. An OX-GOAD is a wooden tool approximately eight feet fitted with an iron scraper at its end. In Shofetim 3:31 it is mentioned regarding Shamgar who used it to kill 600 Philistines. It is further mentioned in Kohelet 12:11. The Lamed represents the heart, it is a staff or goad or tool for learning and instruction. It is the aspect of Hashem teaching and granting instructions called Tora to the universe. Like a seat the lamed is a chair to sit and learn and to study, like the goad ,it is meant to teach and implement teaching, to instruct. Hashem’s aspect or attribute of teaching the world His Tora from Moshe down to us. Megillah 27b:18.

?- Mem. The thirteenth letter? is water, it is the numerical value 40. As Hashem dwelt inside of water when creating the earth as the water was already created before the earth as the Tora does not teach us He created the waters, but that the waters were already prior created- Bereshith 1.1- Ha’Ruach hovered upon the sphere of the waters, that is the waters that encircled the universe Hashem was over, it is through Mem which is a brook, its shape like channels,the waters stretched across the universe, no wonder scientist think the moon once had water, all the planets in the universe was encircled with water, the channels flowed out of the universe and created pools within the earth. The mem reveals the aspect of Hashem granting water as a source of life, 60% of man’s body is water, brooks and channels flow within, thus Hashem is the giver and sustainer of life and flows through water and in water. Sefer Yetzirah 3:3.

?-Nun. The fourteenth letter is a fish, it is the numerical 50. The Aramaic word for fish is Nuun, and it represents Hashem’s aspect of creating life, beyond human form, there are animals which were placed in Gan Eden, which will be in Ha’Gan Eden Ha’Olam Ha’Bah. What purpose is animal life in the world-to-come? It isn’t to sustain and nourish us as we have today, then what purpose is animal in Ha’Olam Ha’Bah? Kohelet 3:18-19. Just like animals were created in Ha’Gan Eden, they will be seen in Ha’Olam Ha’Bah for they express Hashem’s creative power to create life, they were not for consumption in Gan Eden and they will not be for consumption in Ha’Olam Ha’Bah, they will be for the purpose of relating Hashem’s ability to create life! Man was never meant to eat meat or that the life of something be taken for the nourishment of another life- Bereshith 1.30-Rashi Chumash. Hashem stated the green herbs was for our nourishment, man doesn’t need to kill to live, he kills to live because he is fragmented and life has lost value, even the animal has a soul! Thus mans impermanence causes us to crave after meat, which is to destroy something in order that we might live, thus the animals in the world to come will not be for nourishment . Thus the nun expresses Hashem’s ability to create life forms. However when Beit Ha’Mikdash is re-established Ha’Cohenim will offer sacrifices to Hashem- Zecharyah 14.16/ Yirmeyahu 33.15-18/ Yeshayah 56.6-8.

However I shall tell you something you have not known, the animal who loses his life as sacrifice for Hashem will regain his life, that is the sacrifice of the first shade, the first vessel will shade self again in a celestial skin, alive again, for it was sacrificed, thus it gave its total existence for Hashem, therefore it has a soul which continues. Kedushat Levi, Vayikra,Shmini 5. Even a man that lives his whole life for Hashem and dies in old age is a sacrifice, for he sacrificed his time, his bodily posterity, his mind, his will, his thoughts to achieve the efforts of Hashem and age, changes in health, time passes and He dies rather in old age or through sickness from the impermanence of this life and is therefore facing a sacrifice of temporeality to gain full spirituality, from his temporeality to Admon, to the life of his soul opposite Guf! Thus he sacrificed himself to Hashem and after death he awakens anew without impermanence or the fragility of life. Everything we do for Hashem is one form of a sacrifice or another. Alef Sh’muel 1.4.

Tehillim 51:19- Ha’ Zivchei Elohim (The sacrifices of Hashem “From man to G-d”) are Rucha Nishbarah (The inner soul, man’s will that seek humility); a contrite (Regretful, Apologetic, Repentant) and obedient heart, O Hashem. You will not despise!

?- Samech. The fifteenth letter means support, it is the numerical 60. Samech means: Support, enhance, to shoulder! Thus it ascribes Hashem’s help to mankind.

Tehillim 145: 14/ Zohar 1:3a: 1.

?- Ayin. The sixteenth letter is an eye, it is the numerical value 70. From the Ayin we obtain Ayin Ha’ Ra- The evil eye, Ayin Ha’Tov- the good eye. Hashem is the all seeing eye! The Jew is not susceptible to the evil eye, it has no penetration to the Jew for we are taught in

Bava Metzia 84a: 10 states the descendants of Joseph are not susceptible to the evil eye, thus the evil eye has no influence or ability or power to effect the Jew! The Jew that wears amulets, red strings and hamsa or otherwise is not needed for the Jew! For the evil eye can not penetrate the Jew because the Jew has a seal placed on us, the seal of Hashem. Ayin reveals the aspect that Hashem is the all seeing eye, he sees and knows all things, nothing is hidden from him, nothing in this world or the worlds. “ He is the all seeing eye “

Sefer Kuzari 3:11/ Midrash Tanchuma, Toldot 12:1.

??-Peh. The seventeenth letter is a mouth, it is the numerical value 80. It refers to the power of speech, it ascribes or reveals aspects of Hashem’s voice to Am Yisrael. Hashem spoke in an audible voice to Moshe did He not? A G-d who knows all languages is able to speak in that which you know- Sh’mot 3/ Shmot 19/ Sh’mot 33.11- Hashem spoke to Moshe as one who speaks to His friend. No man in this world has reached the stead of Moshe, to be able to speak with Hashem and to hold a conversation with Hashem! Our oral law is called Shebel Peh! That is it was transmitted in conversation from person to person before it became written, our Tora Shebictav to be truthful initiated itself oral as well, that it was spoken to Moshe and then handed down to Am Yisrael and to the men of the great synagogue onward. Peh relates Hashem’s voice. Many state we do not hear Hashem today, however he is still speaking though we aren’t hearing him audibly, every time you study the Hebrew in Tora you are hearing him speak! Mshneh Tora, Shebel Peh 1./ Gittin 60b:5.

?-Tzade- The eighteenth letter is a hook, it is the numerical value 90. Tzad means from the side, from this we derive Tzad-akah-right. Tzaddik- Right as in Righteous ones, Tzaddik Hashem- Hashem is right and righteous! Tzaddikim- Right ones! So it is a hook in that it is meant to capture, thus it ascribes Hashem’s character in establishing righteousness, in organizing what He establishes as right as a hook or fishing hook captures and brings up. Tehillim 119: 137- TZADE- RIGHTEOUS ARE YOU HASHEM, AND UPRIGHT ARE YOUR JUDGMENTS!

?-Kuf. The nineteenth letter is the back of the head, it has the numerical value 100. The kuf is man facing forward with the back of his head showing, it is where the occipital lobe sits, the occiptal lobe processes what the eyes are seeing, they process information quickly from the back of the head through the processing of the eyes, relating pictorial images and processing information pertaining to colors, patterns, shapes, sizes, descriptions and images. Thus it relates Hashems creative power in mankind giving him the mental capacity to process information and to categorize images into its proper places. Sefer Yetzirah Gra Version 2:3.

??- Resh. The twentieth letter is the head, it is the numerical 200. The resh means: Head, Leader,The Resh, the 20th Hebrew letter, means head, leader and beginning. It is the symbol of choosing between greatness and degradation. In it is the word for poor ?? Rash, but when it is filled the power of the Aleph it becomes Rosh ???, head or first, expressing the Firstness, Oneness, and Eternity of the Creator, and the qualities of being a leader, not a follower.

Reish is a container, just as Beith (2) and Khaf(20) are containers. But while Khaf represents forms such as a cup or house, Reish(200) represents containing the infinite, exponential growth. It also represents the constant transition, flow and change of life. It is like a constant flow of energy, breaking through, breaking down into pieces, and building anew.

The Resh also relates to Ha’Reshimo????? , the spiritual DNA we are meant to explore in life. It contains the secrets of Beresheet ??????, the beginning. As the word ??? Rosh Head, it also refers to the secrets of the Crown Keter ???, the highest of the Sephirot. Resh also signifies the aspect or attributes of Hashem as head and leader of the universe.

Baal Ha’Turim Bereshith 1: 1:1

??-Shin. The twenty first letter is a tooth, it is the numerical value 300. The Shin, the 21st Hebrew letter is the letter of fire and transformation. Shin literally means tooth and its shape is 3 branches of flame, its a candelabrum, a Menorah. These are the 3 pillars of the tree of life, reaching high like flames and purifying . It also represents the right and left extreme opposites and the requirement to balance them by following the central pillar, the middle way. Both the tooth and fire meanings of Shin refer to it as a process of transformation. The Shin expresses the ability as a tooth or mill to grind as does the mill with wheat, the name of Hashem is transposed within the Shin and through the shin, the Cohenim would place hands in the shape of Shin to declare the power of Hashem and His Shkinah, in the same manner the Shin is an illumination that transforms the world, as does this grinding process of wheat make bread. That is the grinding process, the milling process of Hashem causes newness to arise from within man to become transformed from and of Hashem to the greater good, to the heightened awareness and sensitivity to Hashem and the need for Hashem within their lives. Menachot 35a.

??-Tav. The twenty second and final letter of the 22 Hebrew letters is a sign, mark, banner, it is the numerical 400. From Tav which is sign, mark, banner we obtain Tavnit which is plan or pattern, copy, format thus man is called Tavnit Ish- the pattern of man, thus Adam was the first pattern- thus Tav is a display that expresses a banner over the earth, Hashem’s advertisement displayed in humanity relating Hashems gift to give, the power of an ensign is man within the earth, we are living banners, walking advertisements of Hashem’s goodness throughout the earth. The Tav is not a end of anything it is the starting point back to Bereshith, that is it is not an ending door it is a door leading back to the Aleph the first door revolving around each other in a continuous flowing order. This banner expresses Hashem as a sign or ensign for his people. Shabbat 63a:25.

Sh’mot 17.15- Moshe built an altar and named it Hashem Nissi (Hashem is my banner).

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“ The Sacred Tongue-????? ?????? "

The sacred tongue is Hebrew

It is taught in the name of R. Meir: Everyone who dwells permanently in the Land of Yisrael, recites the SHMA morning and evening, and speaks the sacred tongue is assured that he will dwell in the world-to-come. Shab 1:3, 3c.

YOU ARE EXPECTED TO LEARN HEBREW AND THEN TO TEACH IT TO YOUR CHILDREN. “ And you shall teach them to your children, to speak of them” (Dvarim 11:19). From this verse it is inferred: When a child begins to speak, his father should speak to him in the sacred tongue and teach him Tora; if he does not speak to him in the sacred tongue and does not teach him Tora, it is as though he were burying him, for Scripture says, “You shall teach them to your children, to speak of them…. That your days may be multiplied, and the days of your children, your days and the days of your children will be multiplied; if you do not, your days and the days of your children will be made fewer. For the rule is that a negative commandment implies the corresponding positive commandment, and a positive commandment the corresponding negative commandment. Sif Deut 46.

Yisrael were redeemed from Egypt because they did not change their names. They went down there as Reuven and Shimon, and came back up as Reuven and Shimon. Reuven was not called Refus, nor Judah Julianus, nor Joseph Justus, nor Benyamin Alexander. Also, because they did not change their language [being Hebrew] they continued speaking the sacred tongue, for Scripture says, “ When the house of Ya’akov went forth from a people of strange language “ (Tehillim 114:1), and Yosef also said, “ It is my mouth that speaks unto you “ (Bereshith 45:12) – speaks to you in the sacred tongue.

Lev. R. 32:6’ Song R. 4:12. 1; Mteh 114.4.

“ She shall be called woman (Isha) because she was taken out of man (Ish)” (Bereshith 2:23). It is said in the name of R. Simeon: Just as the Tora was given in the sacred tongue, so was the world created with the sacred tongue. Have you even heard anyone say gune, gunya, gunya; anthrope, anthropia, gavra, gavarta. But Ish and Isha are used. Why? Because in Hebrew the masculine form and the feminine form correspond to each other. Gen. R. 18:4.

R. Hanina said: It was to Babylonia that the Holy One exiled Yisrael because heir language is closet o the language of Tora. B. BK 82b-83a.