GEMATRIA: The tenth letter of the alef-beis—and also the smallest—is the letter yud

On the simplest level, the design of the yud is a point: a dot which represents G‑d’s essential power; the one G‑d Who is indivisible. Furthermore, the yud looks like a flame that soars ever higher, representing the soul of a Jew yearning to unite with G‑d.3

Additionally, the yud represents the method by which the blessing descends from G‑d to His people. The letter yud when spelled out is י-ו-ד. The yud represents a seminal drop, the concentrated power of G‑d. The vav represents a descent, for its form is that of a chute—and through this the bless­ings of G‑d travel downward to our world. The dalet, having height and width, represents the physical world, signifying how G‑d’s blessings are manifest in every aspect of nature. This teaches us that G‑d’s blessings don’t only reside in heaven. They flow down to this corporeal world and endow us with physical health, sustenance and success.

Perhaps this is why the first letter of each of the three pas­sages of the Priestly Blessing begins with the yud:4

יברכך ה’ וישמרך—May G‑d bless you and guard you.

יאר ה’ פניו אליך ויחנך—May G‑d shine His countenance upon you and be gracious to you.

ישא ה’ פניו אליך וישם לך שלום—May G‑d turn His countenance toward you and grant you peace.

Furthermore, every letter of the alef-beis begins with the yud, a point. This illustrates the inherent spirituality of every letter of the Hebrew alphabet, and that the Torah and G‑d’s teachings are all for the sake of the Yid, or Jew.

MEANING: The meaning of yud is a Yid—a Jew. The yud can also repre­sent a yad—a hand, which is an allusion to G‑d, for we say that G‑d took us out of Egypt with a mighty hand.


How do we differentiate between the yud that represents G‑d and the yud that alludes to man? We see many times in our prayer books that the name of G‑d is composed of two consecu­tive yuds, one immediately adjacent to the other. The two yuds constitute a vital force in two of G‑d’s names: The first name of G‑d, the Tetragrammaton, is spelled י-ה-ו-ה—Yud-Hei-Vav-Hei. The Tetragrammaton represents G‑d as He is be­yond nature. The second name of G‑d is A-donai—which is א-ד-נ-י—Alef-Dalet-Nun-Yud. It signifies how G‑d, the Master of the universe, manifests Himself in nature. The Yud at the begin­ning of the Tetragrammaton and the Yud at the end of A-donai come together—a Yud followed by another Yud—to represent a fusion of these two expressions of G‑dliness. This fusion is an affirmation of the fact that while we live in a physical world of “natural” order, G‑d is truly the one and only creator of nature.

In the Hebrew that is not simplified by dots that represent vowels, there is an ackowledgement that when you bring these two letters of Y and D together they may have a number of meanings. Each individual meaning is relevant.

How do we differentiate between the yud that represents G-d and the yud that alludes to man? We see many times in our prayer books that the name of G-d is composed of two consecu­tive yuds, one immediately adjacent to the other. The two yuds constitute a vital force in two of G-d’s names: The first name of G-d, the Tetragrammaton, is spelled י-ה-ו-ה—Yud-Hei-Vav-Hei. The Tetragrammaton represents G-d as He is be­yond nature. The second name of G-d is A-donai—which is א-ד-נ-י—Alef-Dalet-Nun-Yud. It signifies how G-d, the Master of the universe, manifests Himself in nature. The Yud at the begin­ning of the Tetragrammaton and the Yud at the end of A-donai come together—a Yud followed by another Yud—to represent a fusion of these two expressions of G-dliness. This fusion is an affirmation of the fact that while we live in a physical world of “natural” order, G-d is truly the one and only creator of nature.

Here we understand the importance of the Tetragrammaton as it is the label for the 4 letters manifesting the divine.

The yud is also the first letter in the two names for a Jew. The first name is ישראל (Yisrael). Jews are called b’nei Yisrael—the children of Israel. Yisrael means both לי ראש—“I am the head, and שר א-ל—“minister of G-d.” The terminology “minis­ter of G-d represents the spiritual aspect of a Jew when he prays, studies Torah, performs acts of loving-kindness and all the other mitzvos.

The second name for a Jew is b’nei Yaakov—the children of Jacob. Yaakov is a phonetic fusion of the letter yud and the word akeiv. Yud represents The Great Monad. Akeiv means “heel,” the lowest part of man. The heel is what we use to tread upon the earth. Therefore, the mission of a Jew is to go forth into the depths of the materialistic world and infuse it with the Yud of The Great Monad, with The Great Monadliness. This isn’t true only with regard to the land of Israel or the synagogue. It refers to every place a Jew’s foot lands. We must journey from Shabbos into the weekday and from prayer into business with the same intention, with the same passion to fulfill and complete The Great Monad’s creation.

We’ve just said that there are two names for a Jew. But from where does the word “Jew” (Yehudi in Hebrew) actually derive? We don’t even see the term Yehudi in our texts until Megillas Esther, the scroll that we read on Purim. In Megillas Esther, Mordechai refused to bow down to the wicked Haman. It says: “A man, a Jew (ish Yehudi), was in Shushan the capital, and his name was Mordechai.”  The Talmud observes that Mordechai didn’t come from the tribe of Judah (Yehudah). Rather he belonged to the tribe of Benjamin. He should thus have been called “Mordechai the Benjaminite (Yemini).” The Talmud proceeds to state that anyone who denies idolatry and thereby acknowledges G-d is called a Yehudi—Yehudah, or the Jew.

I believe this one paragraph tells us how critical it is for the “Jew” to separate themselves from my tribe. Indigenous peoples do that all the time – demarcating who they are and who they are not which I respect. The problem is, if the Jew is going to claim a non-Jewish paradigm for their own heritage – they would have to acknowledge there may be others that have as much right to that paradigm as they do. Kabbalah can not be “Jewish” even if the method they created is. I would say the method has proven very useful, but to prevent others access to Kabbalah because they’ve developed a new method is not very Charitable which the Jews have represented in their letter “gimmel.”  What I am proving here in this site is that the Jews have claimed the Heiros Gamos within their own heritage which one could argue was a part of their history for thousands of years so embedding it within the language of their alef-beit would be appropriate. The fact that this embedding has even contributed to the ease of manifesting a wider purpose that could be argued is also Divine would be appreciated. But there is fear that the Jewish agenda being so different would be proprietory over their aleph-beit AND their method of stream lining the Hieros Gamos and its intent would need to be addressed before demanding copyright privileges and a need for separation from my agenda. What’s good for the goose as they say. 

It is interesting to note that the letter yud, when placed at the beginning of a word, represents constancy.  …The verb asah (עשה), “to do,” would typically refer to a one-time accomplishment. Here, however, a yud precedes it—יעשה. The yud empowers asa with continuity. 

The same concept holds true with G-d’s name. The name of G-d is spelled Yud-Hei-Vav-Hei. The word hoveh (hei, vav, hei) means “the present.” G-d continuously creates the world—right now, even as you read this. The Yud in front of hoveh reminds us that Creation was not a singular occurrence. Rather, G-d is forming the world anew every moment. 

Which is why the term “Here and now” is so relevant.

Yud. The G-d’s indivisible power. His hand. His name. A corridor to a heightened level of connection and understanding.

The following will be useful:

Tetragrammaton – Hooking together the 4 letters of yud hei vav hei
Four Matriarchs hooking together elements in the natural world  – straddling sacred/mundane

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