Shabbat

it['s sanctity] is enhanced, for R. Hisda said: The mem and the samek which were in the Tables stood [there] by a miracle.  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  was declared by the Watchmen [prophets].  (But, is that reasonable: surely is is written, These are the commandments,  [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?  — Rather they had forgotten them, and they [the Watchmen] reinstituted them. It was stated above, R. Hisda said: The mem and the samek 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,  e.g., nebub [hollow] would be read buban; — behar [in the mountain] [as] rahab; saru [they departed] [as] waras. The Rabbis told R. Joshua b. Levi: Children have come to the Beth Hamidrash and said things the like of which was not said even in the days of Joshua the son of Nun. [Thus:] alef Beth [means] 'learn wisdom [alef Binah];  Gimmel Daleth, show kindness to the Poor [Gemol Dallim]. Why is the foot of the Gimmel stretched toward the Daleth? Because it is fitting for  the benevolent to run after [seek out] the poor. And why is the roof  of the Daleth stretched out toward the Gimmel? Because he [the poor] must make himself available to him.  And why is the face of the Daleth turned away from the Gimmel? Because he must give him [help] in secret,  lest he be ashamed of him. He, Waw, that is the Name of the Holy One, blessed be He;  Zayyin, Heth, Teth, Yod, Kaf, Lamed: [this sequence teaches,] and if thou doest thus, the Holy One, blessed be He, will sustain [Zan] thee, be gracious [Hen] unto thee, show goodness [meTib] to thee, give thee a heritage [Yerushah], and bind a crown [Kether] on thee in the world to come. The open Mem and the closed Mem [denote] open teaching [Ma'amar] and closed [esoteric] teaching.  The bent Nun and the straight Nun: the faithful [Ne'eman] if bent [humble], [will ultimately be] the faithful, straightened.  Samek, 'ayyin: support [Semak] the poor ['aniyyim]. Another interpretation: devise ['aseh] mnemonics [Simanin] in the Torah and [thus] acquire [memorize] it.  The bent pe and the straight pe [intimate] an open mouth [peh], a closed mouth.  A bent zadde and a straight zadde: the righteous [zaddik] is bent [in this world]; the righteous is straightened [in the next world].  But that is identical with the faithful bent [and] the faithful straightened? — The Writ added humility  to his humility;  hence [we learn that] the Torah was given under great submissiveness.  Kuf [stands for] Kadosh [holy]; Resh [for] Rasha' [wicked]: why is the face of the Kuf averted from, the Resh? The Holy One, blessed be He, said: I cannot look at the wicked. And why is the crown of the Kuf  turned toward the Resh? 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 Kuf suspended?  [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, Surely he scorneth the scorners, But he giveth grace unto the lowly?  If one comes to defile himself, he is given an opening;  if one comes to cleanse himself, he is helped. SHin [stands for] SHeker [falsehood]; Taw [for] emeTH [truth]: why are the letters of SheKeR close together, whilst those of 'eMeTH are far apart?  Falsehood is frequent, truth is rare.  And why does falsehood [stand] on one foot, whilst truth has a brick-like foundation?  Truth can stand, falsehood cannot stand. AT BaSh:  he that rejects Me [othi Ti'ew], shall I desire [eTh'aweh] him? BaSH: he that delighteth not in Me [Bi lo haSHak], shall My Name [SHemi] rest upon him? GaR: he has defiled his body [Gufo] — shall I have mercy [arahem] upon him? DaK: he has closed My doors [Dalthothay] shall I not cut off his horns [Karnaw]?  Thus far is the exegesis for the wicked, but the interpretation for the righteous is: AT BaSH: If thou are ashamed [to sin] [aTTah BoSh], then GaR DaK [i.e.,] dwell [GuR] in heaven [DoK]. HaZ WaF: there will be a barrier [HaZiZah] between thee and wrath [aF]. Za' HaS TaN: nor wilt thou tremble [miZda' aZe'a] before Satan [SaTaN]. YaM KoL: the prince of Gehenna said to the Holy One, blessed be He, Sovereign of the Universe! To the sea [YaM] let all [KoL] be consigned.  But the Holy One, blessed be He, replieth, AHaS, BeTa, GiF.  I [ani] spare [HaS] them, because they have spurned [Ba'aTu] sensual pleasures [GiF]. DaKaZ: they are contrite [Dakkim]; they are true [Kenim]; they are righteous [Zaddikim]. HaLaK: thou hast [LaK] no portion [HeLeK] in them. UMaRZaN SHeTH: the Gehenna cried out before Him, Sovereign of the Universe! My Lord [MaRi]! Satiate me [ZeNini] with the seed of SHeTH.  [But] He retorted, aL BaM [thou hast nought in them]; GaN DaS: Whither shall I lead them? to the Garden [GaN] of myrtles [haDaS].  Ha! WaF: the Gehenna cried out before the Holy One, blessed be He, Sovereign of the Universe! I am faint ['ayeF] [with hunger]. [To which He replied,] ZaZ HaK: these are the seed [Zar'o] of Isaac [YiZHaK]. TaR YeSH KaT: Wait [TaR]! I have [YeSH] whole companies [KiToth] of heathens whom I will give thee.