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.

Kabala Medya

Kabala Medya

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Kristallnacht. Is history repeating itself?

Kristallnacht. Is history repeating itself?

Kristallnacht. Is history repeating itself?

Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır