BS”D
In the process of doing research for another article, I landed on Gemara Shabbos 104a. This page delves into the significance of both the form and order of the Hebrew alphabet among other things.
What I saw there “jumped out” at me so much that I realized I needed to put the first article aside and write some of these ideas down. Beyond the simple meaning of the text (which by itself is quite deep and powerful), there are a number of profound ideas that appear to be hidden within it.
So, if you are a frequent visitor to Shirat Miriam, then this article will be a bit different from my usual content.
Everything that follows is based on several classical and chassidish sources. None of these ideas themselves are new, which is why I feel comfortable mentioning them in this context. But they give this gemara and more importantly our service in this world a bigger picture with fuller meaning.
The Text of Gemara Shabbos 104a
First, here is the section in Shabbos 104a that we’ll look at. I’ll include it with the popular translation (the bolded words follow the actual Aramaic text; the non-bolded words are included in most translations to give context):
The Sages said to Rabbi Yehoshua ben Levi: Young students came today to the study hall and said things the likes of which were not said even in the days of Joshua bin Nun. These children who only knew the Hebrew alphabet interpreted the letters homiletically.
Alef beit means learn [elaf] the wisdom [bina] of the Torah.
Gimmel dalet means give to the poor [gemol dalim]. Why is the leg of the gimmel extended toward the dalet? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why is the leg of the dalet extended toward the gimmel? It is so that a poor person will make himself available to him who wants to give him charity. And why does the dalet face away from the gimmel? It is to teach that one should give charity discreetly so that the poor person will not be embarrassed by him.
The children continued to interpret the letters.
Hei vav: That is the primary name of the Holy One, Blessed be He.
Zayin ches, tes yod, kaf lamed: And if you do so, the Holy One, Blessed be He, feeds [zan] you, and shows you favor [chein], and bestows goodness [meitiv] upon you, and gives you an inheritance [yerusha], and ties a crown [keter] for you in the World to Come [la’olam haba].
We’ll stop here…
Now, let’s unpack this possuk by possuk:
The Sages said to Rabbi Yehoshua ben Levi: Young students came to the study hall
Why young students with limited spiritual knowledge and life experience? Perhaps it is meant to teach us that the ideas which follow are basic and fundamental to our service of Hashem and will help us fulfill our purpose in the world– both as individuals and as a nation.
…and said things the likes of which were not said in the days of Yehoshua bin Nun.
Since it says “in the days of Yehoshua,” we can assume it is referring to when he become the leader of Klal Yisroel. Before then, Moshe Rebbeinu led the nation. It would not be appropriate to mention the student without the teacher.
Why is Yehoshua and the period of his leadership singled out?
Yehoshua Bin Nun was the great leader who brought us into Eretz Yisroel. He proceeded over the miraculous crossing of the Jordan river, the fall of the mighty walls of Jericho, and even made the sun stand still.
Yet, Chazal teach that the zakeinim, the elders who were contemporaries of Yehoshua, had a difficult time respecting their new leader.
In fact, when they proclaimed that “The face of Moshe is likened to the sun and the face of Yehoshua to the moon,”1 their intent was to insult Yehoshua’s spiritual level, which was comparatively lower than his teacher, Moshe Rebbeinu.
However, with these very words the zakeinim unknowingly revealed the secret of Yehoshua’s success. Although the moon has no light of its own, it perfectly reflects of the essential light of the sun.
The Sfas Emes points out that Moshe’s essence and spiritual light was so brilliant and intense that he had to cover his face with a mask when he was with other people. Yehoshua, who diligently served Moshe, was the only one in that generation capable of receiving Moshe’s brilliant, blinding spiritual light and reflecting it back to Klal Yisroel.
At the end of sefer Yehoshua2 we are told Yehoshua died at the age of one hundred ten years and was buried in Timnas Serach. Sefer Shoftim3 also mentions his burial, but calls the place of his interment Timnas Cheres. Both sources mention that this is north of Mount Gaash– which is a volcano. In both texts, however, there is no mention of Klal Yisroel eulogizing or even mourning his passing.
Because the people were lax and did not eulogize Yehoshua in a manner befitting his stature, Hashem caused the mountain of Gaash to almost erupt on the day of his burial, and the leaders of that generation were punished with shortened lifespans.4
The nation’s failure to honor Yehoshua properly is somewhat surprising given that Klal Yisroel were on such a high spiritual level at the time. After all, this is the generation that had spent 40 years eating mann, surrounded by the the Clouds of Glory, drinking from Miriam’s well, seeing Hashem’s Presence dwelling in their midst, and learning Torah from Moshe Rebbeinu. They also participated in the miraculous conquest of the Land of Israel.
Nevertheless, they did not show proper hakores hatov (gratitude) to their former spiritual leader, nor perform loving-kindness (Gemilos Chasidim) by elevating his soul with hespedim.
As we’ll see below these two qualities are a fundamental part of our Divine service in the world. Yet, “…in the days of Joshua bin Nun,” they were “not said [i.e. not emphasized].”
These children who only knew the Hebrew alphabet interpreted the letters homiletically. Alef beit: learn [elaf] understanding [bina]
Before we get to this possuk, a few questions:
- First, what does it mean that the whole aleph-beis is even being considered?
- Second, why is there no direct mention of the Torah in the first line? Instead, it’s only hinted to.
- Finally, given that the aleph-beis represents all of creation, why is there is no initial mention of Hashem, it’s Creator, at the very beginning? Though Hashem is mentioned in this gemara, we have to wait till the fifth and sixth letters.
Now, let’s answer these questions…
The Hebrew letters are the vessels through which Hashem created the heaven and earth.
In the act of Creation, Hashem spoke ten utterances, and through these utterances, the physical and spiritual worlds came into being. We can think of these ten statements as “garments” through which Divine energy is translated into physical and spiritual existence. Thus, the letters of the aleph-bais taken as a whole represent the entire spectrum of Divine expression in the world. They also represent the complete system for spiritual growth and development.
The aleph, the first letter of the Hebrew alphabet, symbolizes the head, the source of human intellect. The name of this letter itself literally means “to engage in study.” This is to teach us that drawing close to God is a process that starts in the mind. Life is meant to be an intellectual journey to discover God’s Presence and Omnipotence in the world.5
By not specifically singling out the Torah, it thus includes the whole gamut of human experience. We are not here in this world to live our lives passively. The events and circumstances we experience on a daily basis are not random. They are carefully designed in their every detail to deliver Divine, personalized messages.
When we use our minds to seek out those hidden Divine messages, we eventually come to the “beit,” a level of understanding of the Divine forces pulling the strings. In the process we learn new things about ourselves and our Creator that we can use to grow emotionally and spiritually.
This is how Avraham Avinu came to the recognition of Hashem and of the Torah long before before Hashem even revealed His Presence to him. And, this is the meaning behind the idea that we can learn Torah from observing the world around us:
Rabbi Yoḥanan said: Even if the Torah had not been given, we would have learned modesty from the cat [which covers its excrement], and that stealing is unacceptable from the ant [which does not take grain from another ant], and that forbidden relations [are objectionable] from the dove, [which is faithful to its partner]…
Eruvin 100b
Gimmel dalet: give to the poor [gemol dalim]
In the process of revealing Hashem in our lives, we come to clearly recognize all the loving kindness that Hashem sends our way, moreover, we also recognize that Hashem is giving this to us constantly whether we merit or not. Even within a difficult and prolonged nisayon, we can clearly pick out Hashem’s loving Hand… if we choose to.
And, sometimes that recognition stirs within us an overpowering feeling of gratitude. When that happens we are tapping into the very nature of a Jew, which is to be thankful. This is hinted to in the fact that the word Jew, Yehudi (יהודי) is directly related to the Hebrew word hoda’ah (הודיה), which means gratitude.
But how should we express this gratitude? Should we just say “thank you” and move on? The ultimate expression of gratitude is to strengthen ourselves in learning Torah and the performance of its mitzvos with the intent to enhance our connection to Hashem and to further reveal Hashem’s Presence in the world.
Doing so is “giving to Hashem,” because such thoughts and actions create a vessel into which Hashem can pour the blessings and goodness that are meant for us. In other words, what we “give” to Hashem is the ability to give to us. When Hashem is “aroused” by our thoughts and actions to send us goodness (and as a consequence, blessings to the world at large), it gives Hashem unimaginable nachas ruach, spiritual pleasure.
Now let’s go a little deeper, because there is a system through which all of the above happens. Understanding the basics of this system is a powerful tool to stay strong a focused even under the most difficult circumstances…
…gemol dal (give to the poor one)
Why is the leg of the gimmel extended toward the dalet? Because it is the manner of one who bestows loving-kindness to pursue the poor.
Whenever we remember Hashem and recognize His Providence in our lives, especially in times of distress and difficulty, we are in the best position to “give to the dal.” A dal is a poor individual who may have had prosperity at one time, but has since been brought low. This person has little to no physical property of his own, and now lives a meager life. As such, a dal’s existence involves a constant underlying sense of displacement and detachment from the world.
Interestingly, the root for dal, also has the complete opposite meaning, “to raise up high” as in:
אֲרוֹמִמְךָ יְ֖הֹוָה כִּ֣י דִלִּיתָ֑נִי
I will exalt You, Hashem,
for You have raised me up on high
Rashi, Tehillim 30:2
This hints to the fact that the experience of being brought low has a purpose: to ultimately bring the individual to a very high place, much like a bucket (דלי) that is lowered into a well in order to draw out water.
In this world, the consummate dal is the Shechina, the feminine aspect of God’s Presence which has been brought low, “detached” as it were, from Hashem’s corresponding male aspect.
This Divine separation is represented in the Ineffable Name of God: yud-hei-vav-hei (י–ה–ו–ה). This Name of God is actually made up of two parts: yud-hei (י–ה) and vav-hei (ו–ה). The yud-hei, is the higher male aspect of God’s Holy Name that corresponds to His revealed and perceived Presence, while the female vav-hei, corresponds to the lower hidden Hand of God in the world. This second part, specifically the letter hei within it, is associated with the Shechina.
In times of golus, such as now, when God’s Presence is hidden, then God’s Name is said to be “divided.” However, in the days of Moshiach, when God’s Presence will be known and revealed to the world at large then this Name of God will be “unified.”
This is the meaning of “On that day, He will be One, and His Name will be One.”6
But, this brings us to an important question: why does God’s Name even need to be split in the first place?
The answer is that Hashem sends His Presence out to comfort and guide His people in galus (exile). As our Sages teach, “When they were exiled to Mitzrayim and to Bavel, the Shechina was with them.”7
In parshas Vayigash, Hashem tells Yaakov Avinu: “I will go down with you to Egypt, and I will also bring you up.”8 According to the Sfas Emes this is not just a Divine promise to Yaakov Avinu, it is simultaneously a promise to all future generations that Hashem’s Presence will be with us in every experience of galus and geula (redemption).
Moreover, the fact that the “I” in Hashem’s promise to Yaakov, is placed before “with you” teaches us that Hashem’s Presence doesn’t follow the Yidden when they go into golus. The Shechina “precedes” the Yidden and greets them upon their arrival. Likewise, “I will also bring you up,” Hashem precedes us, prepares for us and awaits our arrival, in the resulting geula. As our Sages teach,
Behold, I am standing there before you…
“Hakodash Boruch Hu said to [Moshe],
wherever you see the footsteps of a person,
there I am in front of you.”
Yalkut Shimoni, Shemos 17:6
Thus, in times of difficulty and distress, the Shechina is right there with us sharing in our pain. As it says in Tehillim9, “And I shall be with him in sorrow.” In fact, the small curved extension on the right-hand side of the dalet’s horizontal bar resembles an ear.10
This may hint to the fact that whenever a Yid cries out in pain, the Shechina “hears” and cries out, too.
Sometimes our struggles in life may seem overwhelming, but the truth is we are not going through them alone. Since Hashem’s Presence is with us in our personal distress to both comfort and guide us, we have the unique ability to experience Hashem’s Presence at our weakest, darkest and most difficult moments in life. In fact, such times are a tremendous ais ratzon. Whenever we strengthen ourselves, and call out to Hashem with even the slightest level of emunah, bitachon, emes, or simcha, even from the bottom of the deepest pit that we’ve fallen into countless times before, we actually open the door to our own geula.
And why is the leg of the dalet extended toward the gimmel? That [the dal] will make himself available to him
Just as our pain is the Shechina’s pain, our geula is the Shechina’s geula.
Though the Shechina is with us in our galus of a galus, at all times this aspect of Hashem’s Presence yearns to be returned to Her rightful place– a place of Unity and Divine Revelation.
But the realization of that unity depends on us. To the extent that we reveal the truth of God’s Unity in our lives, the more Hashem’s Name in the world is unified.
This process involves more than learning Torah and fulfilling its precepts. It’s even more than knowing intellectually that everything in this world is created, sustained, and directed by God and that all He does is for the good.
It means that when we both look out into the world at large and we consider our personal circumstances and experiences, we “search for Hashem and His might; seek His Presence [literally, Face] constantly.”11 It also means that any deficiency we see or experience is not in God. What we see are the very deficiencies that we ourselves possess.
When we strive to live our lives according to this truth… even when things happen that make life seem unfair, random, or cruel… then the portion of the Divine Presence that resides with us is uplifted and reunited with its Source.
Thus, the leg of the dalet is leaning towards the gimmel.
And why does the dalet face away from the gimmel? [to] teach that one should give discreetly
Tzniut (צניעות) means modesty and humility… That we should give discreetly means that we should ultimately serve Hashem from the deepest recesses of the heart and mind, from a hidden, internal place that is not shone to others. We should also not feel overly proud about our spiritual accomplishments since they can only happen with Divine Assistance and are usually compromised by our own limitations and shortcomings.
…so that [he] will not be embarrassed by him.
In this possuk it is unclear who may be embarrassed by whom. The simple translation is that the embarrassment would be on the side of the poor individual who is humbled by the need to receive tzedakah from others. However, in the case of one who has intent to give to the Divine Presence, then it is the giver himself who may feel embarrassed.
The more that we think about how much Hashem continuously gives to us, even when we fall significantly short in our service of Him, and the more we consider the limits of our intentions, the greater our sense of embarrassment before Hashem. The word for embarrassment used in this gemara, לִיכְּסִיף, actually means to become pale, frightened. It’s a particularly intense form of shame that closely resembles shock. In fact, the influx of Divine sustenance that Hashem sends to us even when we are undeserving is a called nehamah d’kissufa (נהמא דכיסופא) , a Kabbalistic term that literally means, “the bread of embarrassment” in Aramaic.
Thus, the “Face” of the Dalet (Shekina) is symbolically turned away from the giver/gimmel, to mean that we are not exposed to the full intensity of Her light. Otherwise, we’d be unable to act. The word לִיכְּסִיף is also related to the word כְּסִוף, “yearning.” The soul yearns to experience Hashem’s closeness, however, we would be too ashamed to give, in other words, serve Hashem, in the face of such an overwhelming revelation of truth.
Hei vav: That is name of the Holy One, Blessed be He.
Instead, the Dalet (Shekina) is facing the letters which represent the lower, hidden aspect of Hashem, longing to return to its rightful place of unity.
Zayin ches, tes yod, kaf lamed: And if you do so, the Holy One, Blessed be He, feeds [zan] you, and shows you favor [chein], and bestows goodness [meitiv] upon you, and gives you an inheritance [yerusha], and ties a crown [keter] for you in the World to Come [la’olam haba].
“If you do so…” If you take the lessons of Shabbos 104a to heart… to apply yourself intellectually to both the Torah and the experiences you have in life… so that you come away with an understanding of Hashem, His guidance of the world, and your personal tafkid within it… moreover, you do this with the specific intent to “give to Hashem” and His creations (i.e. those in need)… then you will receive countless physical and spiritual blessings in this world… while you’ll fully inherit the World to Come…
References:
- Baba Basra 75a
- Yehoshua 24:29-30
- Shoftim 2:8-9
- Midrash Rabbah
- Artscroll Tehillim, commentary 119:1; p1416
- Zachariah 14:9
- Megillah 29a
- Bereishis 46:4
- Tehillim 91:15
- The Wisdom of the Hebrew Alphabet, Rabbi Michael L. Munk
- Tehillim 105:4