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The Hebrew Letter Alef

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muman613:

--- Quote from: AnnJaffe on September 22, 2013, 04:21:41 AM ---Thank You for those links, but does anyone have a reference on the idea that the mid part of the alef was originally a straight line? I find it amazing that this was published in a book that claims everything is based on Torah / Kabbalah text, yet he gives no reference. I doubt he would publish something he didn't verify.  :o

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I tried to find a reference to this but was not successful. It is possible what you said is true. The sources I found did indicate that the Vav itself divides the upper world from the lower world, and I could see how maybe when first created they could have been horizontal, but when Adam and Chava ate from the tree of knowledge of good and evil it upset the separation of good and evil, thus mixing it. But this is just my supposition...

AnnJaffe:

--- Quote from: muman613 on September 22, 2013, 09:29:17 PM ---I tried to find a reference to this but was not successful. It is possible what you said is true. The sources I found did indicate that the Vav itself divides the upper world from the lower world, and I could see how maybe when first created they could have been horizontal, but when Adam and Chava ate from the tree of knowledge of good and evil it upset the separation of good and evil, thus mixing it. But this is just my supposition...

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thanks, because it makes sense id like to include it but without a source I cant, I must of asked by now at least 5 rabbis, none knew a source :-(

muman613:

--- Quote from: AnnJaffe on September 29, 2013, 07:09:57 AM --- thanks, because it makes sense id like to include it but without a source I cant, I must of asked by now at least 5 rabbis, none knew a source :-(

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I just saw a shuir where the Rabbi almost explained this discussion between the Alef and the Beit which the Chabad site I posted above discussed. This derives from the question about why the Torah starts with the letter Beit rather than Alef. It would make sense to start with Alef since it is the 1st letter, but there are reasons the Torah starts with a Beit (Beresheit) and the one most people say is because 'beit' is to 'Baruch' (Blessing) while 'Alef' is to "arur' (Curse)...


--- Quote ---http://www.shemayisrael.com/parsha/peninim/archives/bereishis71.htm

PARSHAS BEREISHIS

In the beginning of G-d's creating the heavens and the earth. (1:1)

Clearly, one's interest is piqued when he notes that the Torah begins with the letter bais, the second letter of the alphabet, rather than the aleph which precedes it in the order of the alphabet. It would reason that the Torah would open its account of Creation with the first letter of the aleph-bais. This question has not eluded the commentators, who offer their varied explanations. The simplest and most straightforward explanation offered by the Midrash is that bais is the language of berachah, blessing, while aleph is the vernacular of arrur, curse. Upon commencing any endeavor, one wants to infuse it with blessing. Creation is certainly no different.

How do we define blessing in contrast to curse? If we were to take the Midrash beyond its philosophical explanation, we could say that the gimatria, numerical value, of the letter aleph is one, while the gimatria of bais is two. Since the dawn of time, man has been able to decide how he wants to live his life. Should he live as a "one," self-centered, caring only about himself, or does life go beyond the ani, I? Does life transcend his personal needs, his interests, his desires, and answer to the bais, "two," the mutual sharing of oneself with his fellow. One who lives only for himself is cursed. Hillel says, Im ani l'atzmi, mah ani? "If I am for myself, what am I?" Life is about working with others, helping others, needing others, partnerships, affiliations, alliances and brotherhoods. One who thinks only of himself, to the exclusion of Hashem's "other" creations, does not fulfill the purpose of creation.

The bais represents blessing and duality. It is the peaceful coexistence of two people that gives the greatest expression to the motif of creation. When Hashem asked Kayin, "Where is Hevel, your brother?" his response was, "Am I my brother's keeper?" Kayin had just expressed his perspective on life: Me. He was an aleph person, caring only about himself. His brother did not fit into the equation. His life was determined by his needs - not those of his brother. Is it any wonder that, when threatened by his brother's spiritual success, he responded with murder. He had no room for anyone else in his life.

Lo tov l'heyos ha'adam levado, "It is not good for man to be alone" (Bereishis 2:18). While this pasuk addresses the need for man to seek a mate, a companion for life, it may also be viewed as our mission vis-?-vis the Jewish community. Just as it is not good for man to be alone, caring only about himself, neither should we, as Jews, allow another Jew to be left alone. Just as it is incumbent upon us to share with others, so, too, it is our responsibility to see to it that no Jew be left alone. As I recently saw stated, the Hebrew word for life, chayim, is plural. This teaches us that life is essentially shared. To live for oneself alone is not to live.

The Maharal connects the bais of plurality with the bais of blessing and the bais of Creation. Hashem created the world with the bais, imbuing it with blessing, for He is blessed and only from Him does true blessing emanate. True blessing, however, is possible only when opposites work together towards a common, beneficial purpose. The harmonious interaction is demonstrated by the various phenomena: heaven and earth; light and darkness; man and woman; etc. Through such cooperation, the world and its inhabitants can continue to coexist, providing blessing for mankind. The bais is the beginning of plurality, and it best symbolizes the blessing of common endeavor.

We certainly cannot ignore, however, the "aleph." Indeed, we may suggest that the goal of the bais, two people working together, such as husband and wife, is that they should meld together into one harmonious unit, so that they will transform the bais/plurality, into an aleph, unity. That is what achdus, unity, is all about.

This idea may be derived from a passage in the Talmud Yerushalmi, Meseches Chagigah 2:2. As we mentioned earlier, bais signifies blessing, whereas in earthly matters, aleph implies arur, curse. Chazal tell us that after bais was chosen for Creation, aleph withdrew itself from the running. It did not compete for "first place." Hashem turned to the aleph and asked, "Why do you remain silent?" Aleph replied, "In the presence of the other letters, I cannot render any claims, since they all request plurality, while I am only one."

A very impressive response, but Hashem had already "decided" to create the world with the bais. Why did He question the aleph's reason for keeping silent? The Baal HaTanya explains that the aleph was under a grave misconception concerning this world's purpose in Hashem's scheme of things. A world in which the bais, plurality, plays such a preeminent role is not a place for the aleph, which represents oneness, G-dliness, uniqueness. To correct this error in perception, Hashem said to the aleph, "Do not be afraid, for you stand at the head of the aleph-bais like a king. As I am One, so are you one. My intention is to create a world in which My Divine Spirit prevails throughout. This will be achieved through my Torah, which I will give to My People. When I present them with the Torah, I will begin with the Aseres HaDibros, Ten Commandments, with an aleph/Anochi Hashem, 'I am G-d.'" From the above, we may surmise that the goal of duality is oneness. Diversity is good, as long as the various sides/perspectives share a common goal. Otherwise, they catalyze contention and controversy.

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I hope to write some more on this topic soon...

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