The
Four
Big
Letters
at
the
Beginning
of
the
Books
11.
After
he
ate
and
drank,
he
started
and
said,
“In
The
Song
of
Songs,
there
is
a
big
Shin
there
[in
the
beginning
of
the
word
“song”
in
Hebrew],
and
it
is
the
second
letter
from
the
last
in
the
[Hebrew]
alphabet.
The
Bet
of
Beresheet
[Genesis,
and
also,
“In
the
beginning”]
is
a
big
letter,
and
it
is
the
second
letter
from
the
beginning
of
the
alphabet.
Why
those
two
letters
are
big?
Also,
why
does
it
begin
with
the
second
letter
and
not
with
the
first,
which
is
Aleph,
as
it
does
in
The
Song
of
Songs,
which
begins
with
the
second
letter
from
the
last
in
the
alphabet,
and
not
with
the
last,
which
is
Tav?
12.
Because
the
Shin
is
the
upper
Merkava
[chariot/structure],
HGT
of
ZA,
a
Merkava
for
Bina,
it
has
three
supports
[
],
since
the
patriarchs,
HGT,
are
the
Merkava
for
Bina,
and
all
of
The
Song
of
Songs
is
the
upper
Merkava.
This
is
why
it
begins
with
a
Shin.
The
Bet
of
Beresheet
implies
that
it
is
the
Bayit
[house]
of
the
world,
for
the
work
of
creation
is
the
making
of
the
world.
This
is
why
the
beginning
is
in
Bet.
13.
For
this
reason
there
are
four
letters
that
stand
at
the
beginning
of
the
books,
and
which
are
big.
As
the
books
were
made,
so
are
the
letters
written
at
the
beginning
of
the
books.
They
are
big
letters
that
are
higher
than
all
the
other
letters
because
that
letter
is
a
concealment
of
the
entire
book,
and
all
the
secrets
and
concealments
in
that
book
are
implied
in
the
book
at
the
beginning
of
which
it
stands.
14.
These
are
the
ones:
The
Aleph
of
Divrey
HaYamim
[Chronicles],
the
Bet
of
Beresheet
[Genesis],
the
Mem
of
Mishley
[Proverbs],
and
the
Shin
of
Shir
HaShirim
[The
Song
of
Songs].
These
four
letters
in
the
beginnings
of
the
books
are
big
letters.
One
who
knows
them
knows
the
meaning
of
the
entire
book,
for
that
letter
teachers
the
meaning
of
the
entire
book.
15.
The
correction
of
the
Aleph
in
Chronicles
is
the
shape
of
a
man
in
two
manners:
Manner
1:
The
top
head,
Yod,
which
stands
at
the
top
of
the
Aleph
[
],
is
the
first
point,
which
governs
everything
in
a
carving
that
was
crowned
to
expand
below
it.
The
diagonal
Vav
in
the
middle
is
the
shape
of
Adam
[man],
ZA,
which
are
he
and
his
mate—the
Dalet
below—which
grips
to
the
side
of
the
Vav
in
the
Aleph.
This
Dalet
implies
the
Nukva
of
ZA,
who
is
called
Adam.
This
Dalet
is
the
wholeness
of
man
because
a
man
is
not
complete
without
a
male
and
a
female.
The
shape
of
a
man
is
the
four
letters
HaVaYaH
filled
with
the
letters
Aleph,
which
is
Adam
in
Gematria
(45),
ZA.
It
is
not
a
complete
man
for
HaVaYaH
filled
with
the
letter
Aleph
is
incomplete
unless
by
connecting
him
to
the
Nukva,
Malchut,
for
ZA
himself
is
Hassadim
that
are
covered
from
Hochma,
and
the
Nukva
is
illumination
of
Hochma.
When
ZA
is
connected
with
the
Nukva,
he
has
Hochma
and
Hassadim,
which
are
the
wholeness
of
the
Mochin.
It
is
not
so
when
he
is
by
himself,
when
he
is
only
Hassadim.
The
root
of
the
Mochin
is
in
AVI,
where
there
is
the
spark
from
the
ascent
of
Malchut
to
Bina,
which
is
the
root
of
all
the
Mochin.
The
correction
of
Aleph
in
Chronicles
is
the
shape
of
a
man
[Adam],
since
the
letter
implies
the
Mochin
in
HaVaYaH
filled
with
the
letters
Aleph,
which
is
Adam
in
Gematria.
This
is
explained
in
two
manners.
In
the
first
manner,
the
head
on
top,
the
head
of
the
Aleph,
namely
the
upper
Yod
in
the
Aleph,
is
the
first
point,
GAR.
The
tip
of
the
upper
Yod
is
AA,
and
the
Yod
itself
is
AVI.
The
bottom
end
of
the
Yod
is
YESHSUT.
That
point
governs
everything,
and
all
the
Mochin
expand
from
it
in
a
carving
that
has
been
crowned
to
expand
below
it,
for
once
the
Yod
entered
the
light
of
Bina
and
becomes
Avir
[air],
she
is
a
carving
and
a
place
of
deficiency,
a
preparation
for
elicitation
of
Hochma
upon
the
exit
of
the
Yod
from
the
Avir.
That
carving
is
later
crowned
with
illumination
of
Hochma,
and
expands
below
it
in
ZA
and
in
Nukva,
in
the
letter
Vav,
which
is
the
shape
of
Adam,
ZA.
The
Dalet
below
the
Aleph
is
connected
to
the
Vav,
and
is
the
mate
of
ZA,
the
wholeness
of
Adam,
ZA,
for
he
is
called
Adam
only
when
he
is
connected
to
the
Malchut,
at
which
time
he
has
the
complete
Mochin
Hochma
and
Hassadim,
which
are
called
Adam.
16.
The
second
manner
is
in
the
middle
of
the
Aleph,
the
Vav,
which
stands
diagonally.
It
is
in
the
shape
of
Adam,
the
middle
line,
and
two
arms
grip
it
on
both
sides,
namely
two
lines—right
and
left—from
this
side
and
from
that
side.
The
shape
of
the
Aleph
is
that
of
Adam.
This
is
why
Aleph
is
written
at
the
beginning
of
the
book,
Chronicles,
since
that
book
came
only
in
order
to
complete
the
shape
of
Adam
in
his
degrees,
with
these
offspring
of
his,
which
are
presented
in
Chronicles,
so
all
will
be
one,
a
complete
man
[Adam].
17.
The
Bet
of
Beresheet
is
big
because
it
is
as
the
shape
of
a
Bayit
[house]
for
the
entire
world,
which
it
surrounds—by
its
shape—from
three
sides,
above
and
below,
and
the
entire
work
of
creation
is
included
in
it.
It
surrounds
three
sides
of
the
entire
world,
and
its
north
side
remains
open
and
is
not
built
because
there
is
the
section
of
evil,
for
there
dwells
the
evil
of
the
entire
world,
since
all
the
judgments
come
from
the
left
line,
the
north
wind,
as
it
is
written,
“Out
of
the
north
the
evil
will
break
forth.”
18.
For
this
reason,
because
the
Bet
is
the
house
and
building
of
the
entire
world,
it
stands
at
the
beginning
of
the
Torah,
big,
and
inscribed,
pointing
to
the
secrets
in
the
entire
book,
since
the
Torah
is
the
middle
line,
ZA,
who
gradually
corrects
the
broken
north
side,
the
left
line.
19.
That
book
is
as
the
work
of
creation,
and
was
made
in
the
Mem-Bet,
which
is
included
in
the
work
of
creation,
where
there
are
Mem-Bet
(42)
letters
from
the
Bet
of
Beresheet
to
the
Bet
of
and
Bohu
[void].
Hence,
the
book
of
Beresheet
[Genesis]
is
Bet
in
the
beginning,
and
ends
with
the
[final]
Mem
of
Mitzrayim
[Egypt],
which
amount
to
the
name
Mem-Bet
letters.
20.
The
open
Mem
is
the
complete
Nukva,
Malchut,
a
virtuous
woman
who
is
crowned
in
her
crowns.
For
this
reason,
the
entire
book,
Proverbs,
is
a
praise
of
that
virtuous
woman,
Malchut,
to
educate
people
about
keeping
from
an
evil
woman,
the
Sitra
Achra,
as
it
is
written,
“To
keep
you
from
a
woman
of
wickedness,”
and
to
approach
that
virtuous
woman
with
sublime
work.
This
is
why
the
big
Mem
at
the
beginning
of
the
book
goes
for
that
matter.
21.
That
Shin
at
the
beginning
of
Shir
HaShirim
[The
Song
of
Songs],
unites
with
the
upper
Merkava.
The
patriarchs,
HGT
of
ZA,
are
the
upper
Merkava
to
Bina.
Abraham
and
Isaac,
HG,
grip
one
another
and
are
included
in
one
another.
Jacob,
Tifferet,
comes
in
the
middle
and
determines
for
the
two
sides,
uniting
them
with
one
another
and
sustaining
the
illumination
of
both
of
them.
For
this
reason,
everyone
unites
in
the
upper
world,
Bina,
as
they
are
a
Merkava
to
Bina,
and
the
Hochma
and
Hassadim
in
Bina,
YESHSUT,
appear
over
them.
22.
Because
of
it,
that
praise
is
in
the
upper
Merkava,
the
Merkava
of
Bina,
which
is
unified
in
the
king
that
peace
is
all
his,
ZA,
and
this
is
why
it
is
big.
For
this
reason
the
Shin
was
unified
at
the
beginning
of
the
book,
to
show
that
the
whole
book
concerning
this
matter
is
gradually
established,
which
is
why
the
letter
Shin
implies
the
praise
of
the
entire
book.