isaiah_43

Traditional Judaism teaches that the first tablet, containing the first five "words" or commandments, identifies our duties regarding our relationship with the LORD, while the second tablet, containing the last five commandments, identifies our duties regarding our relationship with other people. Click the links to read/hear the Hebrew:

Vehayah: the Second Passage

The second part of the Shema is from Deuteronomy 11:13-21, beginning with the word vehaya. It declares the Jew’s acceptance of the commandments and stresses the blessings that come through obedience to Adonai and the consequences that come through disobedience.

Transliteration:  Vehayah im-shamoa’ tishme’u el-mitzvotai asher anokhi metzaveh etkhem haiyom le’ahavah et-Adonai eloheikhem u’le’avdo b’khol-levavkhem u’vkhol-nafshekhem. venatati metar-artzekhem be’ito yoreh u’malkosh ve’asafta deganekha ve’tiroshkha ve’yitzharekha. venatati eisev b’sadekha livhemtekha v’akhalta vesava’ta. hishameru lakhem pen yifteh levavkhem vesadtem va’avadtem elohim acheirim vehishtachavitem lahem.  vecharah af-Adonai bakhem ve’atzar et-tashamayim velo-yiheyeh matar veha’adamah lo titen et-yevulah va’avadtem meharah mei’al ha’aretz hatovah asher Adonia notein lakhem. vesamtem et-devarai eileh al-levavkhem ve’al-nafshekhem uk’shartem otam le’ot al-yedkhem vehayi letotafot bein eineikhem. ve’limadtem otam et-beneikhem ledabeir bam beshivtekha beveitekha uvlekhtekha vaderekh uv’sharkhbekha uv’kumekha. u’khtavtam al-mezuzot beitekha u’vish’arekha. lema’an yirbu yemeikhem yimei beneikhem al ha’adamah asher nishba Adonai. la’avoteikhem lateit lahem kimei hashamayim al-ha’aretz.

Translation:  AND IF YOU WILL indeed obey my commandments that I command you today, to love the LORD your God, and to serve him with all your heart and with all your soul, he will give the rain for your land in its season, the early rain and the later rain, that you may gather in your grain and your wine and your oil. And he will give grass in your fields for your livestock, and you shall eat and be full. Take care lest your heart be deceived, and you turn aside and serve other gods and worship them; then the anger of the LORD will be kindled against you, and he will shut up the heavens, so that there will be no rain, and the land will yield no fruit, and you will perish quickly off the good land that the LORD is giving you. "You shall therefore lay up these words of mine in your heart and in your soul, and you shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall teach them to your children, talking of them when you are sitting in your house, and when you are walking by the way, and when you lie down, and when you rise. You shall write them on the doorposts of your house and on your gates, that your days and the days of your children may be multiplied in the land that the LORD swore to your fathers to give them, as long as the heavens are above the earth.

신명기11:13-21
13. 내가 오늘 너희에게 명하는 내 명령을 너희가 만일 청종하고 너희의 하나님 여호와를 사랑하여 마음을 다하고 뜻을 다하여 섬기면 14. 여호와께서 너희의 땅에 이른 비, 늦은 비를 적당한 때에 내리시리니 너희가 곡식과 포도주와 기름을 얻을 것이요 15. 또 가축을 위하여 들에 풀이 나게 하시리니 네가 먹고 배부를 것이라 16. 너희는 스스로 삼가라 두렵건대 마음에 미혹하여 돌이켜 다른 신들을 섬기며 그것에게 절하므로 17. 여호와께서 너희에게 진노하사 하늘을 닫아 비를 내리지 아니하여 땅이 소산을 내지 않게 하시므로 너희가 여호와께서 주신 아름다운 땅에서 속히 멸망할까 하노라 18. 이러므로 너희는 나의 이 말을 너희의 마음과 뜻에 두고 또 그것을 너희의 손목에 매어 기호를 삼고 너희 미간에 붙여 표를 삼으며 19. 또 그것을 너희의 자녀에게 가르치며 집에 앉아 있을 때에든지, 길을 갈 때에든지, 누워 있을 때에든지, 일어날 때에든지 이 말씀을 강론하고 20. 또 네 집 문설주와 바깥 문에 기록하라 21. 그리하면 여호와께서 너희 조상들에게 주리라고 맹세하신 땅에서 너희의 날과 너희의 자녀의 날이 많아서 하늘이 땅을 덮는 날과 같으리라

Yaiyomer: the Third Passage

The third part of the Shema is from Numbers 15:37-41 and concerns the use of the tallit, a rectangular prayer shawl with four fringes (called tzitzit). One tzitzit is attached to each corner of the tallit. The reason for wearing the tzitzit is to remind oneself to observe all of the commandments of the Lord:

Transliteration:  Vaiyomer Adonai el-Moshe leimor. dabeir el-benei yisrael ve’amarta aleihem ve’asu lahem tzitzit al-kanfei vigdeihem ledorotam venatnu al-tzitzit hakanad petil tekheilet.  vehayah lakhem letzitzit u’ritem oto uz’khartem et-kol-mitzvot Adonai va’asitem otam velo-taturu acharei levavkhem ve’acharei einiekhem asher-atem zonim achareihem. lema’an tizkeru va’asitem el-kol-mitzvotai vihtitem kedoshim leiloheikhem. ani Adonai eloheikhem asher hotzeiti atkhem mei’eretz mitzraim liyot lakhem leilohim ani Adonai eloheikhem.

Translation:  THE LORD SAID to Moses, "Speak to the people of Israel, and tell them to make tassels on the corners of their garments throughout their generations, and to put a cord of blue on the tassel of each corner. And it shall be a tassel for you to look at and remember all the commandments of the LORD, to do them, not to follow after your own heart and your own eyes, which you are inclined to whore after. So you shall remember and do all my commandments, and be holy to your God. I am the LORD your God, who brought you out of the land of Egypt to be your God: I am the LORD your God."

민수기15:37-41
37. 여호와께서 모세에게 말씀하여 이르시되 38. 이스라엘 자손에게 명령하여 대대로 그들의 옷단 귀에 술을 만들고 청색 끈을 그 귀의 술에 더하라 39. 이 술은 너희가 보고 여호와의 모든 계명을 기억하여 준행하고 너희를 방종하게 하는 자신의 마음과 눈의 욕심을 따라 음행하지 않게 하기 위함이라 40. 그리하여 너희가 내 모든 계명을 기억하고 행하면 너희의 하나님 앞에 거룩하리라 41. 나는 여호와 너희 하나님이라 나는 너희의 하나님이 되려고 너희를 애굽 땅에서 인도해 내었느니라 나는 여호와 너희의 하나님이니라

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The letter Aleph is the “father” of the Aleph-Bet, whose original pictograph represents an ox, strength, and leader. It’s numerical value is one (and also 1,000) and it is a silent letter. Aleph therefore is preeminent in its order and alludes to the ineffable mysteries of the oneness of God. Indeed, the word aluph (derived from the very name of this letter) means “Master” or “Lord.”

In the classical Hebrew script (ketav Ashurit) used for writing Torah scrolls, Aleph is constructed with two Yods (one to the upper right and the other to the lower left) that are joined by a diagonal Vav. Ketav Ashurit was the script that Jesus would have read (ketav Ivri was an older script, similar to ancient Phoenician, but was not the script used when Moses received the Torah from the LORD on Sinai. Ketav Ivri is also sometimes called the Temple Script because samples of it are extant dated to the time of Solomon’s Temple).

From the Phoenician/Ketav Ivri, the letter Aleph morphed into the Greek letter Alpha , from which came the Latin A:

1. Mysteries of Aleph
   In Kabbalistic literature, the upper Yod (meaning an arm) represents the hidden aspect of YHVH, (ein sof - “without end”), whereas the lower Yod represents the revelation of YHVH to mankind. The Vav, whose meaning is “hook,” shows connectedness between the two realms. Vav is also thought to represent humanity, since Adam was created on the sixth day. Vav is diagonal since it is humbled in the face of God’s mystery and His revelation. The two Yods also indicate the paradox of experiencing God as both hidden and close, far and near.
   
   
   
   
   
2. The Gematria of the Parts of Aleph
   The basic gematria for Aleph is one, indicating the One and only God who is the Master of the universe. Note, however, that the gematria for the parts of the letter Aleph add up to 26 (Yod+Yod+Vav). This is the same number as the sacred Name YHVH, also indicating a link between the Aleph and God Himself. This is also demonstrated in Exodus 3:14-15, where the LORD reveals His Name  (I AM THAT I AM) to Moses.
   
   
   
   There is a midrash (fable) that asks why Aleph was not selected to be the first letter of the Torah. In the story, all of the letters come before the LORD giving reasons why they should be the first letter - all, that is, except for the letter Aleph. When the LORD asked why, Aleph explained that since he was silent, he had nothing to say. But the LORD honored Aleph’s humility and declared him to be the first of all the letters -- and to be honored as the letter of the first word of the Ten Commandments:
   .
   
   
   
3. In the Beginning -- Aleph-Tav
   In Or Torah, Rabbi Dov Ber, the Maggid of Mezritch, explained first words of Torah: Bereshit Bara Elohim Et - “In the beginning God created et” (Gen 1:1). Note that et is an untranslatable word used to indicate that "a definite direct object is next" (thus there needs to be an et before the heavens and the earth). But Dov Ber points out that et is spelled - Aleph-Tav, an abbreviation for the Aleph-Bet.  Aleph is the first letter of the Hebrew alphabet and Tav the last, so, he reasoned, in the beginning God created the Aleph-Bet. Since God did this before creating the heavens and the earth, the letters are considered to be the primordial “building blocks” of all of creation.
   
   Rabbi Shneur Zalman of Liadi stated that if the letters were to depart even for an instant, all of creation would become absolute nothingness (Zalman, Shneur. 1981. "Igeret Hateshuvah." Likkutie Amarim - Tanya. Brooklyn: Kihot. 289).
   
   
    
4. Aleph and the Divine Names
   There are a number of divine Names that begin with the letter Aleph, including the following:
    
   •  - El
   • - Elohim
   • - Eloha
   • - ehyeh asher ehyeh
   • - Adonai
   • - Adon Olam
   • - Adir
     
     
      
5. Aleph is a picture of the God-Man
   As One who is composed of both the upper realm of heaven and the lower realm of the earth, connected by the humility of the body, Aleph is a picture of the God-Man unity that is Yeshua HaMashiach, “Who, being in the form of God...took upon himself the form of a servant...as a man...” (Phil 2:6-11).
   
   Moreover, in Revelation 22:13 Jesus refers to Himself as the Aleph and Tav, the First and the Last, and thereby told us directly that the Hebrew Alphabet would provide revelation about Him:
   
   
   
   Note that this phrase is a direct reference to Isaiah 41:4, 44:6, and 48:12, where Adonai Himself says that He is the First and the Last -- and explicitly declared that there is no other “god” beside Him.
   
   
   
6. Aleph is a picture of Messiah’s Intercession
   From a Messianic point of view, Aleph represents Yeshua the Mashiach as our Intercessor and Kohen Gadol. The two Yods represent outstretched arms or hands reaching both to mankind and to God. The diagonal Vav represents the sacrifice of Yeshua on our behalf. And since Yeshua is the Aleph and the Tav, the letter represents His divinity, His humility in silence as He opened not His mouth when He was unjustly accused, and so on.
   
   
    
7. Aleph is a picture of Oneness in Unity
   Aleph also is a picture of three-in-one, or hashilush hakadosh. Just as there are three parts to Aleph, but Aleph is One (echad), so there are three Persons to the Godhead, yet God is absolutely One. The gematria of the word Aleph is 111 (Aleph=1, Lamed=30, and Pey=80).
   
   
   
   
   
8. Aleph is Eschatological
   Yeshua is called the Aleph and the Tav, and the letter Aleph itself has overtones of the acharit hayamim, or “end of days” spoken of in prophecy. The idea that there are 6,000 years of the Olam Hazeh (the present age before the arrival of the Messiah to set up His kingdom) comes from the fact that there are 6 alephs in the first verse of the Tanakh, and each represents 1,000.
   
   
   
   
   
   
9. Aleph and Names of God
   The first Name of God revealed in the Tanakh is (elohim), which starts with the letter Aleph. Elohim is also the third word in the Scriptures. Other Names that begin with Aleph include El, Eloha, Elah, Adonai, Av, Avinu, Avir, Abba, etc.
   
   
   
   
   
10. Aleph and Metaphors of God
    In three places in Scripture the LORD is metaphorically identified with something else. In each case, the metaphor begins with an Aleph:
     
    • Fire - Hebrews 12:29, Deuteronomy 4:24
    • Light - 1 John 1:5; Isaiah 10:17;
    • Love - 1 John 4:16
      
       
11. Textual Oddities
    An undersized Aleph appears in Leviticus 1:1 (Vayikra):
    
    
    
    The sages reasoned that Moses’ humility (anavah) was such that he waited for the LORD to call him into the ohel mo’ed (Tent of Meeting), despite the fact that God had previously granted him full access to His Presence. The Book of Leviticus begins with vayikra (“and he called”) -- spelled with an undersized Aleph -- as a scribal token of Moses’ humility.
    
    According to the sages, Moses wanted the word vayikra to be written without the Aleph, as “vayikar” (“and He happened upon,” the same word used to describe how the LORD “happened upon” Balaam in Numbers 23:4).  In his humility, Moses did not want to use a word that implied that the LORD regularly called to him. However, God overruled him and insisted that the Aleph be included, but allowed Moses to use an undersized version, as a token of his modesty before others.
    
    
    
12. Aleph Pictograph
    The pictograph for Aleph is the ox or bull, representing strength:
    
    
    
    Note that even though the pictograph may represent the basis for ketav Ivri, it may have pagan overtones (e.g., the “bull” god) derived from ancient Canaanite culture.

Additional Resources:

For further study about the mysteries of the Hebrew alphabet, you may wish to consult the following resources. Note, however, that most of these sources are non-Christian and rely on Kabbalistic interpretations not endorsed by hebrew4christians.com:

• The Secret of Hebrew Words by Benjamin Blech (Aronson, 1991)
• The Hebrew Alphabet, a Mystical Journey by Edward Hoffman (Chonicle, 1998)
• The Book of Letters by Lawrence Kushner (Jewish Lights, 1990)
• In His Own Words by L. Grant Luton (Beth Tikkun, 1999)
• The Wisdom in the Hebrew Alphabet by Michael Monk (Artscroll, 1986)
• Hebrew Word Pictures by Frank Seekings (Living Word Pictures, 1994)
• The Inner Meaning of the Hebrew Letters by Robert M. Haralick (Aronson, 1995)
• The Inner Dimension website (www.inner.org)
• Safrus: STA”M sofer scribal arts (www.safrus.com)
• Mordecai Pinchas - Sofer Scribe (in the UK)
• Eliezar Adam, Sofer Scribe (www.soferstam.com; Chicago)
• Torah Scribe - Jewish Scribal Arts (torahscribe.com)
• The Jerusalem Scribe (www.jerusalemscribe.com; Jerusalem)
• Avraham Borshevsky - Israeli calligraphy artist (goldenscribe.com)
• STA’M - Rabbi Yerachmiel Askotzky's web site (stam.net)
• STA”M - Sofer.net services (sofer.net)
   

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The letter Bet is the second letter of the Aleph-Bet, having the numeric value of two. The pictograph for Bet is a house or dwelling, and the "architecture" of the classical Hebrew letter likewise looks something like a house constructed of three Vavs. Notice the opening on the left side of the letter: it functions as a "window" for the letterform.

1. Mysteries of Bet
   In Kabbalistic literature, Bet represents otherness, duality, paradox, creation, a dwelling place in lower reality. Since the three Vavs close off view above, below, and behind the Bet, we are left with mystery about the nature of plurality coming from oneness.
   
   The three Vavs add up to 18, the same value for chai, or life. The house of creation is then the life of the universe. Bet also has a prefixive function meaning "in," suggesting God's intention of abiding within the realm of creation.
   
   A midrash explains why Bet was selected as the first letter of the Tanakh (the word bereshit, the first word of the Scriptures). All of the letters are said to have appeared before God to make their appeal, but Bet was chosen because on account of it, all of creation will bless (barukh) God.
   
    
2. Bet in the Tanakh
   The Scriptures begin with the book of Genesis, but in Hebrew this book is named after its first word: בְּרֵאשִׁית (bereshit). The first letter of revelation from the LORD, then, was the Bet found in this word.
   
   In some Jewish scribal traditions, the Bet that marks the first letter of the Torah is made extra large and includes 4 taggin (crownlets) as opposed to its normal one.
   
   Bet is a plosive sound indicating force and power that proceeds from the mystery of Aleph that stands silently behind it:
   
   
   
   Interestingly, (av) is the word for Father, the One who creates the universe.
   
   
   
3. Bet is a picture of Yeshua as Master of the House
   Consider the word בְּרֵאשִׁית (bereshit) once again. Notice that the word is derived from the shoresh (rosh), which means head or chief:
   
   
   
   Since we know that Yeshua was "in the beginning with God" and is Himself God (John 1:1-2), the Head of the house of creation is no other than Yeshua the Mashiach (Hebrews 3:4). This is further confirmed by looking at the verse from Genesis 1:1 alongside the verse from John 1:1:
   
   
   
   Yeshua is said to have "tabernacled" with us (John 1:14), whose body was indeed (Bet-El), the habitation of God Almighty.
   
   
   
4. Bet and the Names of God
   Bet is used with several Names and Titles of God, including Borei Israel (creator of Israel), but is primarily associated with the Son of God (ben elohim). Interestingly, if we combine the name for father (av) with the word for son (ben), we have the word (even) meaning stone. Even Ma'asu is the "Rejected Stone" and pictures the LORD Yeshua as the One rejected by Israel during His first advent.
   
    
5. Bet is a picture of the Son of God
   The word for "create" in Hebrew is (bara), and the word for son is (bar). If we separate the letters within the word for bara, we will have: (bar Aleph), which points to the Son of the Father (Aleph). Thus we have:
   
   
   "In the beginning the Son of Aleph..."
   
    
6. Bet Pictograph
   The pictograph for Bet is that of a tent or house:

   
   
   Note that even though the pictograph may represent the basis for ketav Ivri, it most likely has pagan overtones.
   
   
   

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The letter Gimmel is the third letter of the Aleph-Bet, having the numeric value of three. The pictograph for Gimmel is a camel, and the "architecture" of the classical Hebrew letter looks something like a man constructed from a Vav and a Yod. Notice the Yod that points to the left, indicating the direction the "man" is walking.

1. Mysteries of Gimmel
   In the Talmud it is said that the Gimmel symbolizes a rich man running after a poor man (the next letter Dalet) to give him tzedakah (charity). (dalut) in Hebrew means impoverished. Gimmel thus represents the free choice to run after the teaching of Torah by practicing acts of chesed (lovingkindness).
   
   The root (gamal) means to deal out to, to give, or wean. The word (g'mul) means either recompense or benefit, indicating that the nature of the giving can lead to either blessing or judgment for the one who gives. In other words, how one chooses to "run" the race in Olam Hazeh will determine the outcome of his or her life in Olam Habah. Hence gemilut chasidim is the practice of kindness toward others.
   
   The parts of gimmel add up to 16, the same value for , the verb to be, thus indicating that our giving affects the nature of our existence in the realm of the spirit.
   
   The number three also represents stability, like three legs of a stool. From the Mishnah (oral Torah) it is said that the world itself stands on three things: Torah, avodah (worship) and acts of lovingkindness. Other important "triads" include the three patriarchs (Abraham, Isaac and Jacob) and the sections of the Tanakh (Torah, Nevi'im, and Ketuvim).
   
    
2. Gimmel in the Tanakh
   The (go'el) is the name for the kinsmen Redeemer (Lev. 25:26; Num. 5:8; 35:19, 21-7; Deut. 19:6, 12; Jos. 20:5, 9; Ruth 3:9, 12; 4:14; 2 Sam. 14:11; Isa. 49:7).
   YHVH Himself is identified as the ultimate Redeemer of Israel and mankind (Psalm 19:14[5-H]]). God is also revealed as (gadol) and (gibbor), the great and mighty One who brings about true (ge'ulah) or redemption.
   
    
3. Gimmel is a Picture of Yeshua as our Redeemer
   Yeshua the Mashiach is identified as the Redeemer of mankind (John 4:42). He is the One who, being born into the world, runs forth bearing charity for the poor ones who stand "behind the door." He is our nourishment and our great Benefit. But for those who spurn His love, Yeshua represents judgment and recompense (i.e., the Avenger of blood, called go'el haddam).
   
   Note that Gimmel also can mean "lift up," as a camel lifts up the one who is upon it. Likewise, Yeshua has been lifted up and exalted before the world as the One who has conquered sin and death on our behalf. Benefit indeed!
   
    
4. Gimmel is a Picture of the Holy Spirit
   Aleph (1) and Bet (2) equal Gimmel (3), suggesting that Gimmel (3) represents the Holy Spirit proceeding forth from the Father (Aleph) and the Son (Bet). And what is the role of the Holy Spirit (or Helper) in olam hazeh? It is threefold: to convict of sin, righteousness, and judgment to come (John 16:8). And He will "take what is mine and declare it unto you" (John 16:14), bringing true aide to the poor who are trapped behind the door.
   
    
5. Gimmel is a picture of Grace
   According to Soferut, Gimmel is formed from a Zayin and a Yod. Zayin means "sword" and Yod means "hand." Here then is a picture of grace: Gimmel approaches the poor man of Dalet, behind the door, with an open hand (the "sword" (of Zayin) is facing the other direction). The Holy Spirit comes, as the Emissary of Jesus, and knocks on the door of the heart. The sword of judgment, however, is sheathed, and this then represents the opportunity to repent and let the Spirit of God into your heart.
   
   May you soften your heart today and know the outstretched hand of God -- and not the edge of the sword of His judgment.
   
    
6. Crowned Letters
   In some Torah Scrolls, eight Hebrew letters are given special adornment by attaching three "tagin" or crownlets to them.  Collectively these letters are sometimes called "sha'atnezgets" letters (for Shin, Ayin, Tet, Nun, Zayin, Gimmel, and Tsade).
   
   Midrash ascribes the origin of the tagin as part of mattan Torah - the giving of the Torah at Sinai. The Talmud describes Moses wondering about why God was affixing these embellishments to certain letters of the Torah:
   
   "When Moses went up to God, he found God sitting and putting little crowns on the top of the letters of the Law. He said to God, 'Who is it that forces You to put crowns to the letters of the Law [which You have already written]? He replied, 'A man is to appear on earth after many generations, Akiba b. Joseph by name, who will expound for each top of every letter of the Law heaps and heaps of rulings'...." Talmud (Menachot 29b)
   
   
   
   Some people have wondered if these crownlets are the "tittles" referred to by Jesus in Matthew 5:18, although it is unclear that the tagin were in use at that time. It is more likely that the "tittle" refers to the "kots" or "thorn" that projects from a letter.
   
   

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The letter Dalet is the fourth letter of the Aleph-Bet, having the numeric value of four. The pictograph for Dalet looks something like a closed (hanging) tent door, whereas the classical Hebrew script (ketav Ashurit) is constructed of two lines and a corner point (or overhang) called an "ear." The bent shape of the dalet symbolizes a needy person who is bent over (the word Dalet comes from (dalah) which means to draw out or impoverish, and the word (dalut) means poor or impoverished). Dalet's ear is said to be listening for the gemilut chasidim of the approaching Gimmel.

1. Mysteries of Dalet
   Dalet represents lowliness and the consciousness of possessing nothing of one's own. As a door Dalet also symbolically represents the choice to open ourselves to the hope of our dreams or to remain closed off and alienated.
   
   The corner point represents the concept of bitul or spiritual self-nullification. Practice of bitul leads to humility, the doorway to God's house, which is attained by the technique known as devekut, cleaving or clinging to God:
   
   
   
   
   
2. Dalet and the Pardes
   Traditional Jewish sages identify four levels of interpretation of the Scriptures, called  (pardes), an acronym formed from:
    
   •  - P'shat (literal meaning based on historical intent of author)
   • - Remez (hint, allusion, analogy, allegory)
   • - D'rash (application, exposition)
   • - Sod (mystery, "deep" meaning)
     
     Indeed the word for knowledge, (da'at), means the "door on the eye" using the ancient pictographs.
     
      
3. Dalet and the Torah
   There are four letters to the Name of the LORD , just as there are four components of the text of Torah, including:
    
   •  - Otiyot (letters). The 22 medial and 5 final forms of the Hebrew consonants.
   • - Nikudot (vowel marks). The vowel marks added to the text.
   • - Tagin (crowns). The crowned letters for the so-called Sha'atnezgets letters: Shin, 'Ayin, Tet, Nun, Zayin, Gimmel and Tzade.
   • - Ta'amim. Cantillation (or trope) marks used for chanting the Torah.
     
      
4. Dalet and the Names and Titles of God
   God is called dayan ha'emet, the True Judge.
   
   
   
   Yeshua the Mashiach is indeed the True Judge whom the Father has given all authority over the destinies of mankind.
   
   
   
5. Dalet and the Doorway from Judah
   Yeshua the Mashiach, of course, was of the tribe of Judah. Interestingly, the name for the tribe (yehudah) contains every letter of the Sacred Name except for the letter Dalet, suggesting that the door to the LORD would come through Judah.  
   
    
6. Dalet is a Picture of Humanity in need of Yeshua
   The word for religion is (dat), which means the "door of the cross" using the ancient pictographs. The Father (Aleph) sent His Son (Bet) and by means of the Holy Spirit (Gimmel) who makes appeal to the poor and needy to receive the grace of the LORD God of Israel. As Yeshua said, "Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me" (Revelation 3:20).
   
   
    

Hebrew for Christians
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