Shabbat 207:1

עלויי קא מעלי ליה דאמר רב חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין אלא סתום ועשאו פתוח גרועי קא מגרע ליה דאמר ר' ירמיה ואיתימא ר' חייא בר אבא מנצפך צופים אמרום

it['s sanctity] is enhanced, for R. Hisda said: The mem and the samek which were in the Tables stood [there] by a miracle.<span class="x" onmousemove="('comment',' The engraving of the Tables went right through from side to side. Consequently the completely closed letters, viz., the mem and the samek, should have fallen out, and the fact that they did not was a miracle. This assumes that only the closed mem was then in use, for it is now assumed that the employment of distinct medial forms was a later innovation. Hence if one writes a closed mem instead of an open one, he enhances its sanctity, since that is the older form. This is historically correct: the present medial forms were probably introduced in order to make it possible to join them to the next letter, and since this was unnecessary in the case of final letters, they were left in their original state. V.J.E., art. Alphabet, Vol. 1, 443. ');">¹</span> But as for a closed letter which is written open, it['s sanctity] is diminished, for R. Jeremiah-others state, R. Hiyya b. Abba-said [The double form of] manzapak<span class="x" onmousemove="('comment',' I.e., mem, nun, zadde, pe, and kaf ([H]). V. Meg., Sonc. ed., p. 8, n. 5. ');">²</span>

ותיסברא והכתיב (ויקרא כז, לד) אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא מיהוה הואי מידע לא הוה ידעין הי באמצע תיבה הי בסוף תיבה ואתו צופים תקנינהו ואכתי אלה המצות שאין הנביא רשאי לחדש דבר מעתה אלא שכחום וחזרו ויסדום

was declared by the Watchmen [prophets].<span class="x" onmousemove="('comment',' Hence the open letters, dating from a later period, are less sacred. ');">³</span> (But, is that reasonable: surely is is written, These are the commandments,<span class="x" onmousemove="('comment',' Lev. XXVII, 34. ');">⁴</span>

גופא א"ר חסדא מ"ם וסמ"ך שבלוחות בנס היו עומדין ואמר רב חסדא כתב שבלוחות נקרא מבפנים ונקרא מבחוץ כגון נבוב בובן (רהב בהר) סרו ורס:

[teaching] that a prophet may henceforth [i.e., after Moses] make no innovations! — Rather they were in existence, but it was not known which were [to be used] medially and which finally, and the Watchmen came and fixed [the mode of their employment]). But still, 'these are the commandments' [teaches] that a prophet may henceforth make no innovations?<span class="x" onmousemove="('comment',' Even such definitive fixing, where none existed before, is held to be an innovation. Weiss, Dor, II, p. 8 maintains that this exegesis was directed against Paul's claim to abrogate the Torah. ');">⁵</span> — Rather they had forgotten them, and they [the Watchmen] reinstituted them.<span class="x" onmousemove="('comment',' Hence both forms are of equal sanctity. ');">⁶</span>

אמרי ליה רבנן לריב"ל אתו דרדקי האידנא לבי מדרשא ואמרו מילי דאפילו בימי יהושע בן נו"ן לא איתמר כוותייהו אל"ף בי"ת אלף בינה גימ"ל דל"ת גמול דלים מ"ט פשוטה כרעיה דגימ"ל לגבי דל"ת שכן דרכו של גומל חסדים לרוץ אחר דלים ומ"ט פשוטה כרעיה דדל"ת לגבי גימ"ל דלימציה ליה נפשיה ומ"ט מהדר אפיה דדל"ת מגימ"ל דליתן ליה בצינעה כי היכי דלא ליכסיף מיניה

It was stated above, R. Hisda said: The <i>mem</i> and the <i>samek</i> which were in the Tables stood [there] by a miracle. R. Hisda also said: The writing of the Tables could be read from within and without,<span class="x" onmousemove="('comment',' I.e., from both sides. ');">⁷</span> e.g., <i>nebub</i> [hollow] would be read <i>buban</i>; — <i>behar</i> [in the mountain] [as] <i>rahab</i>; <i>saru</i> [they departed] [as] <i>waras</i>.<span class="x" onmousemove="('comment',' These words do not actually occur in the Ten Commandments written on the Tables, but are given as examples of what words might be legible backwards. For the writing would naturally appear backwards as seen from without and the letters of the words given as examples are fairly easy to read thus. Maharsha assumes that R. Hisda found some meaning in these reversed readings. ');">⁸</span>

ה"ו זה שמו של הקב"ה ז"ח ט"י כ"ל ואם אתה עושה כן הקב"ה זן אותך וחן אותך ומטיב לך ונותן לך ירושה וקושר לך כתר לעוה"ב מ"ם פתוחה מ"ם סתומה מאמר פתוח מאמר סתום נו"ן כפופה נו"ן פשוטה נאמן כפוף נאמן פשוט

The Rabbis told R. Joshua b. Levi: Children have come to the <i>Beth Hamidrash</i> and said things the like of which was not said even in the days of Joshua the son of Nun. [Thus:] <i>alef Beth</i> [means] 'learn wisdom [<i>alef Binah</i>];<span class="x" onmousemove="('comment',' Here follows an homiletic interpretation of the names of the Hebrew letters in alphabetical order. ');">⁹</span> <i>Gimmel Daleth</i>, show kindness to the Poor [<i>Gemol Dallim</i>]. Why is the foot of the <i>Gimmel</i> stretched toward the <i>Daleth</i>? Because it is fitting for<span class="x" onmousemove="('comment',' Lit., 'the way of'. ');">¹⁰</span>

ס"ע סמוך עניים ל"א סימנין עשה בתורה וקנה אותה פ' כפופה פ' פשוטה פה פתוח פה סתום צד"י כפופה וצד"י פשוטה צדיק כפוף צדיק פשוט היינו נאמן כפוף נאמן פשוט הוסיף לך הכתוב כפיפה על כפיפתו מכאן שנתנה התורה במנוד ראש

the benevolent to run after [seek out] the poor. And why is the roof<span class="x" onmousemove="('comment',' Lit.,'foot'. ');">¹¹</span> of the <i>Daleth</i> stretched out toward the <i>Gimmel</i>? Because he [the poor] must make himself available to him.<span class="x" onmousemove="('comment',' And not trouble his benefactor too much, to find him. ');">¹²</span>

קו"ף קדוש רי"ש רשע מאי טעמא מהדר אפיה דקו"ף מרי"ש אמר הקב"ה אין אני יכול להסתכל ברשע ומאי טעמא מהדרה תגיה דקו"ף לגבי רי"ש אמר הקב"ה אם חוזר בו אני קושר לו כתר כמותי ומ"ט כרעיה דקו"ף תלויה דאי הדר ביה ליעייל

And why is the face of the <i>Daleth</i> turned away from the <i>Gimmel</i>? Because he must give him [help] in secret,<span class="x" onmousemove="('comment',' As though with averted face. ');">¹³</span> lest he be ashamed of him. <i>He, Waw</i>, that is the Name of the Holy One, blessed be He;<span class="x" onmousemove="('comment',' These letters form part of the Tetragrammaton. ');">¹⁴</span>

וליעול בהך מסייע ליה לריש לקיש) דאמר ר"ל מ"ד (משלי ג, לד) אם ללצים הוא יליץ ולענוים יתן חן בא ליטמא פותחין לו בא ליטהר מסייעים אותו

<i>Zayyin, Heth, Teth, Yod, Kaf, Lamed</i>: [this sequence teaches,] and if thou doest thus, the Holy One, blessed be He, will sustain [<i>Zan</i>] thee, be gracious [<i>Hen</i>] unto thee, show goodness [<i>meTib</i>] to thee, give thee a heritage [<i>Yerushah</i>], and bind a crown [<i>Kether</i>] on thee in the world to come. The open <i>Mem</i> and the closed <i>Mem</i> [denote] open teaching [<i>Ma'amar</i>] and closed [esoteric] teaching.<span class="x" onmousemove="('comment',' Such which men are forbidden to seek. ');">¹⁵</span> The bent <i>Nun</i> and the straight <i>Nun</i>: the faithful [<i>Ne'eman</i>] if bent [humble], [will ultimately be] the faithful, straightened.<span class="x" onmousemove="('comment',' I.e., upright in the world to come. (Rashi): Jast. (s.v. [H] faithful when bent, faithful when straightened. ');">¹⁶</span>

שי"ן שקר תי"ו אמת מאי טעמא שקר מקרבן מיליה אמת מרחקא מיליה שיקרא שכיח קושטא לא שכיח ומ"ט שיקרא אחדא כרעיה קאי ואמת מלבן לבוניה קושטא קאי שיקרא לא קאי

<i>Samek, 'ayyin</i>: support [<i>Semak</i>] the poor [<i>'aniyyim</i>]. Another interpretation: devise [<i>'aseh</i>] mnemonics [<i>Simanin</i>] in the Torah and [thus] acquire [memorize] it.<span class="x" onmousemove="('comment',' Cf. 'Er. 54b. ');">¹⁷</span> The bent <i>pe</i> and the straight <i>pe</i> [intimate] an open mouth [<i>peh</i>], a closed mouth.<span class="x" onmousemove="('comment',' The medial (bent) pe is almost closed ([H]). — 'A time to keep silence, and a time to speak' (Eccl. III, 7). ');">¹⁸</span>

א"ת ב"ש אותי תעב אתאוה לו ב"ש בי לא חשק שמי יחול עליו ג"ר גופו טימא ארחם עליו ד"ק דלתותי נעל קרניו לא אגדע עד כאן מדת רשעים

A bent<i> zadde</i> and a straight<i> zadde</i>: the righteous [<i>zaddik</i>] is bent [in this world]; the righteous is straightened [in the next world].<span class="x" onmousemove="('comment',' Or, righteous when bent, righteous when straight: cf. n. 8. ');">¹⁹</span> But that is identical with the faithful bent [and] the faithful straightened? — The Writ added humility<span class="x" onmousemove="('comment',' Lit., 'bending'. ');">²⁰</span>

אבל מדת צדיקים א"ת ב"ש אם אתה בוש ג"ר ד"ק אם אתה עושה כן גור בדוק ה"ץ ו"ף חציצה הוי בינך לאף ז"ע ח"ס ט"ן ואין אתה מזדעזע מן השטן י"ם כ"ל אמר [שר של] גיהנם לפני הקב"ה רבונו של עולם לים כל

to his humility;<span class="x" onmousemove="('comment',' I.e., particularly emphasized the virtue of humility. ');">²¹</span> hence [we learn that] the Torah was given under great submissiveness.<span class="x" onmousemove="('comment',' Lit., 'with bent head' ');">²²</span>

אמר הקב"ה אח"ס בט"ע גי"ף אני חס עליהם מפני שבעטו בגי"ף דכ"ץ דכים הם כנים הם צדיקים הם הל"ק אין לך חלק בהן ומרז"ן ש"ת אמר גיהנם לפניו רבונו של עולם מרי זניני מזרעו של שת

<i>Kuf</i> [stands for]<i> Kadosh</i> [holy];<i> Resh</i> [for]<i> Rasha'</i> [wicked]: why is the face of the <i>Kuf</i> averted from, the<i> Resh</i>? The Holy One, blessed be He, said: I cannot look at the wicked. And why is the crown of the<i> Kuf</i><span class="x" onmousemove="('comment',' The upward turn of the 'tittle' or 'dagger' on the upper line of the Kuf. ');">²³</span> turned toward the<i> Resh</i>? The Holy One, blessed be He, saith: If he repents, I will bind a crown on him like Mine. And why is the foot of the<i> Kuf</i> suspended?<span class="x" onmousemove="('comment',' Not joined to the rest of the letter. ');">²⁴</span>

א"ל א"ל ב"ם ג"ן ד"ס להיכן אוליכן לגן הדס ה"ע ו"ף אמר גיהנם לפני הקב"ה רבונו של עולם עיף אנכי ז"ץ ח"ק הללו זרעו של יצחק ט"ר י"ש כ"ת טר יש לי כיתות כיתות של עובדי כוכבים שאני נותן לך:

[To show] that if he repents, he can enter and be brought in [to God's favour] through this [opening]. This supports Resh Lakish, for Resh Lakish said: What is meant by, <i>Surely he scorneth the scorners, But he giveth grace unto the lowly</i>?<span class="x" onmousemove="('comment',' Prov. III, 34. ');">²⁵</span> If one comes to defile himself, he is given an opening;<span class="x" onmousemove="('comment',' I.e., he is permitted, but not actively helped. ');">²⁶</span> if one comes to cleanse himself, he is helped. SHin [stands for] <i>SHeker</i> [falsehood]; <i>Taw</i> [for] <i>emeTH</i> [truth]: why are the letters of<i> SheKeR</i> close together, whilst those of 'eMeTH are far apart?<span class="x" onmousemove="('comment',' The three letters of Sheker, [H] occur together; whereas the three of emeth, [H] are far apart, [H] being the first, [H] the middle, and [H] the last letters of the alphabet. ');">²⁷</span> Falsehood is frequent, truth is rare.<span class="x" onmousemove="('comment',' I.e., Instances of truth are found only at distant intervals. ');">²⁸</span> And why does falsehood [stand] on one foot, whilst truth has a brick-like foundation?<span class="x" onmousemove="('comment',' I.e., each of the letters of [H] is insecurely poised on one leg ([H] was anciently written [H]) with a narrow pointed bottom) whereas those of [H] are firmly set, each resting on two ends, the [H] too resting on a horizontal bar. ');">²⁹</span> Truth can stand, falsehood cannot stand. <i>AT BaSh</i>:<span class="x" onmousemove="('comment',' Here follows an interpretation of the letters coupled, the first with the last, the second with the last but one, and so on. ');">³⁰</span> he that rejects Me [<i>othi Ti'ew</i>], shall I desire [<i>eTh'aweh</i>] him? <i>BaSH</i>: he that delighteth not in Me [<i>Bi lo haSHak</i>], shall My Name [<i>SHemi</i>] rest upon him? <i>GaR</i>: he has defiled his body [<i>Gufo</i>] — shall I have mercy [<i>arahem</i>] upon him? <i>DaK</i>: he has closed My doors [<i>Dalthothay</i>] shall I not cut off his horns [<i>Karnaw</i>]?<span class="x" onmousemove="('comment',' Or the passages may be understood affirmatively: though he has rejected Me, yet shall I desire him; etc. ');">³¹</span> Thus far is the exegesis for the wicked, but the interpretation for the righteous is: <i>AT BaSH</i>: If thou are ashamed [to sin] [<i>aTTah BoSh</i>], then <i>GaR DaK</i> [i.e.,] dwell [<i>GuR</i>] in heaven [<i>DoK</i>]. <i>HaZ WaF</i>: there will be a barrier [<i>HaZiZah</i>] between thee and wrath [<i>aF</i>]. <i>Za' HaS TaN</i>: nor wilt thou tremble [<i>miZda' aZe'a</i>] before Satan [<i>SaTaN</i>]. <i>YaM KoL</i>: the prince of Gehenna said to the Holy One, blessed be He, Sovereign of the Universe! To the sea [<i>YaM</i>] let all [<i>KoL</i>] be consigned.<span class="x" onmousemove="('comment',' Rashi: 'all' — i.e., including Israel; the sea, i.e., Gehenna. ');">³²</span> But the Holy One, blessed be He, replieth, <i>AHaS, BeTa, GiF</i>.<span class="x" onmousemove="('comment',' A combination of letters wherein the first, eighth. and fifteenth are grouped together; similarly the second, ninth and sixteenth, and so on. ');">³³</span> I [<i>ani</i>] spare [<i>HaS</i>] them, because they have spurned [<i>Ba'aTu</i>] sensual pleasures [<i>GiF</i>]. <i>DaKaZ</i>: they are contrite [<i>Dakkim</i>]; they are true [<i>Kenim</i>]; they are righteous [<i>Zaddikim</i>]. <i>HaLaK</i>: thou hast [<i>LaK</i>] no portion [HeLeK] in them. <i>UMaRZaN SHeTH</i>: the Gehenna cried out before Him, Sovereign of the Universe! My Lord [<i>MaRi</i>]! Satiate me [<i>ZeNini</i>] with the seed of <i>SHeTH</i>.<span class="x" onmousemove="('comment',' I.e., with all, both Jews and non-Jews. ');">³⁴</span> [But] He retorted, <i>aL BaM</i> [thou hast nought in them]; <i>GaN DaS</i>: Whither shall I lead them? to the Garden [<i>GaN</i>] of myrtles [<i>haDaS</i>].<span class="x" onmousemove="('comment',' I.e., of Eden, probably so called here on account of its fragrance: cf. B.B. 75a. ');">³⁵</span> <i>Ha! WaF</i>: the Gehenna cried out before the Holy One, blessed be He, Sovereign of the Universe! I am faint [<i>'ayeF</i>] [with hunger]. [To which He replied,] <i>ZaZ HaK</i>: these are the seed [<i>Zar'o</i>] of Isaac [<i>YiZHaK</i>]. <i>TaR YeSH KaT</i>: Wait [<i>TaR</i>]! I have [<i>YeSH</i>] whole companies [<i>KiToth</i>] of heathens whom I will give thee.