ET: Aleph-Tav/Alef-Tav: the Beginning and the End: Sign

400 1
Gematria: 401

Yom Ehhad/Day One

Bereshyt Bara Elohim Et Ha Shamaim Ve Et Ha Eretz     [Gematria = 2701]

Suares:   "If you are now thinking that you have undertood the given elements of the problem, you are on the wrong track. You have only the idea of it, and the idea is not the thing. The problem, reduced to its essential equation, is: pulsation of life and cosmic resistance."     --Cipher of Genesis, page 79


Aleph:   Infinite expansion, timeless, unknowable creative life-death
Tav:   Infinite compression, cosmic resistance, final sanctuary of all energy

"The problem," the manifestation of the universe, reduced to its essential equation: (pulsation of) life and (cosmic) resistance. Bereshyt-Bara-Elohim-Et leaves us in the center of the core equation of the universe, on the edge of manifestation. The following equations will show us the structure and process of that manifestation.

The translators tell us not to make too much of this word, which indicates "the demonstrative sense of entity" and appears only 22 (or 25 depending) times (as "untranslated") in the KJV version of the Hebrew Tanakh. It is said to be a contraction of Aut as in "the Aut of Cain ," a "distinguishing mark" which itself appears only 77/9 times in the Hebrew Bible. Genesis I, of course, has 22 verses.

Aleph-Tav can be understood in the English sense of "from A to Z." In this sense it is a totalizing equation, the integral from Aleph to Tav (on every level of structuration) of the unfolding creative process of manifestation, operating on both the existence of the container and the life of the contained (heaven and earth):

Bereshyt Bara Elohim Et Ha Shamaim Ve Et Ha Eretz .

Here's another of the 22:

Qaneetee Esh Et YHWH.

And another:

Ex 4-8:   If they will not believe you or heed the witness of the first sign, they may believe the witness of the last sign.

Aleph-Tav-Hay: You are alive from Aleph to Tav


The Hebrew word for "you" (in the second person masculine singular) may seem like a strange choice for an entry in this spiritual vocabulary list. In modern spoken Hebrew, it is used constantly in conversation without a second thought.

But "you" is also "You"—the pronoun we use when addressing God in prayer. This provides us a good place to reflect a bit on Hebrew, a language in which even the shortest and simplest of words cannot be spoken without profound theological overtones. Because Hebrew was preserved for so long as the language of the synagogue, most Jews for more than 1000 years learned atah as the word that followed barukh (in the phrase "blessed are You ...") in the opening to all traditional Jewish blessings.

The philosopher Martin Buber's great insight, in his classic I and Thou, is that every "you" we speak contains within it echoes of "the eternal You." This insight came to him because he was thinking in Hebrew. Every atah, for the hearer sensitive to Hebrew rhythms, bears within it the atah we say when we turn to God in prayer. Every atah, then, contains within it some hidden fragment of prayer. Speech is inevitably holy speech, if we look deeply enough into its root. Buber's genius lay in universalizing the Jew's experience of this primal Hebrew word.

The first two letters of atah are aleph and tav. These form the beginning and the end of the Hebrew alphabet. Since the mystical masters believe that God created all the worlds by combinations of letters, aleph and tav can be seen to stand for all Creation: All that ever was or will be comes about only through the letters from aleph through tav. (This is something like Jesus' saying, using the Greek alphabet, "I am alpha and omega," meaning "I am the beginning and the end.") But combining those two letters gives us only the word et, a particle used for the direct object. Aleph to tav by themselves refer to the world only as object.

The third letter in atah, heh, is used here to stand for the name of God. Add God's name to aleph and tav and the word comes alive. With the heh added (even though heh is really nothing but a breath!), the word is no longer "it," but "You"! The "aaahh" sound at the end draws us out, connects us to the other. With atah we address the living Subject, not the inanimate or abstract object.

These Are the Words: A Vocabulary of Jewish Spiritual Life by Arthur Green
"And yet," added Ben-Levi, "thou canst not point me out a Philistine-no, not one-from Aleph to Tau-from the wilderness to the battlements---who seemeth any bigger than the letter Jod!"
E.A. Poe
Rabbi Akiva's aleph tav Contents