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Chet, life at the summit

The twenty-two letters · article 9 of 23

Value eight. Scribes draw a hump on the roof of Chet: He lives, at the height of the world.

Chet is the eighth letter and has the value eight. Sefer Yetzirah places it among the letters of the throat, with Alef, Heh and Ayin. Its shape is a roof resting on two feet. The Talmud reports that Rav Ashi saw the books of the precise scribes of the house of study, who made a hump, chatoteret, on the roof of Chet, and gives its meaning: "as if to say: He lives, chai, at the height of the world."

In Sefer Yetzirah, Chet is one of the twelve simples. G-d "made the letter Chet reign and bound a crown to it," and through it formed Sartan, the Crab, in the world, the month of Tammuz in the year and the left foot in the body. The book adds that the twelve simples are arrayed "as for a battle," and quotes Ecclesiastes: G-d made "the one opposite the other."

In tractate Shabbat, the children's sentence continues: "if you do so, the Holy One, blessed be He, feeds you and is gracious to you." Chet gives chen, grace. A little further on, the same page quotes the verse of Proverbs: "He scorns the scorners, but to the humble He gives grace," and Resh Lakish derives from it that one who comes to purify himself is helped.

Tractate Menachot, describing the crowns of the letters, pauses at Chet. Rava teaches that seven letters carry three crowns; Rav Ashi adds what he saw among the precise scribes: they add a hump on the roof of Chet and leave the foot of Heh suspended. For Chet, the Talmud gives a brief explanation: the hump says that G-d lives, at the height of the world. The name of the letter and the word chai, living, share their first letter, and the Talmud reads in the shape itself an affirmation of divine life. The Alphabet of Rabbi Akiva reads Chet as chet, sin: when sinners return before G-d in teshuvah, they are at once received like righteous people who never sinned.

Eight, life and grace. The scribes give Chet a hump that lifts the eyes toward the Living One, at the height of the world; the children of Shabbat 104a read in it the grace G-d grants to the one who gives; Sefer Yetzirah associates it with the month of Tammuz. To look upward, and to receive the grace promised to the humble.

Source text

חטרי להו לגגיה דחי"ת כלומר חי הוא ברומו של עולם

They make a hump on the roof of Chet, as if to say: He lives, at the height of the world.

Menachot 29b:6-7, Wikisource Talmud Bavli, CC-BY-SA.

Key terms

HebrewTransliterationMeaning
חheteight; read chen, grace
חיhailiving
חטוטרתhatoterethump on the roof of the letter
חןhengrace

Sources

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In the same section

The letters, stones of creationThree mothers, seven doubles, twelve simples. For Sefer Yetzirah, G-d formed the world by engraving and combining twenty-two letters.Alef, the first letterValue one, a breath. Alef complained that it did not open creation; G-d reserved for it the first word at Sinai.Bet, the houseValue two, the letter that opens the Torah. Closed on three sides, open to the front: a house, and a blessing.Gimel, the one who givesValue three. The foot of Gimel stretches toward Dalet, for the one who does good runs after the poor.Dalet, the poor oneValue four. Dalet makes itself available to Gimel, but turns its face away, so that the gift is given in secret.Heh, the open doorValue five. This world was created through Heh: open below for whoever wants to leave, with an opening above for whoever returns.Vav, the hook and six directionsValue six. A straight line that joins, the hook of the Tabernacle pillars, and the seal of the six directions of the world.Zayin, the crowned letterValue seven. Moses found G-d binding crowns to the letters, and Zayin is among those that carry three.Chet, life at the summitValue eight. Scribes draw a hump on the roof of Chet: He lives, at the height of the world.Tet, the letter of goodValue nine. The first Tet in the Torah is that of "it is good." Seeing a Tet in a dream is a good sign.Yod, the smallest letterValue ten. The world to come was created through Yod, for the righteous there are few, and their heads are bowed.Kaf, the palm and the crownValue twenty. Kaf is the palm and the pan of the scale; the children of the house of study read in it the crown promised in the world to come.Lamed, the heart that learnsThirty, the letter of Tishrei in Sefer Yetzirah. Rabbi Akiva reads its name as a heart that understands knowledge.Mem, water and the hidden wordForty, mother of water in Sefer Yetzirah. Open in the middle of a word, closed at the end: a revealed word, a hidden word.Nun, the faithful one bent, then uprightFifty. Bent in the middle of a word, straight at the end: the humble faithful one and the upright one. For Rabbi Akiva, the lamp of the soul.Samekh, support for those who fallSixty, a closed letter that stood by a miracle in the tablets. The children of the study hall read in it: support the poor.Ayin, the eye of the TorahSeventy, a letter of the throat. The children read in it the poor; Rabbi Akiva, the eye of the Torah, light of every light.Peh, the open and closed mouthEighty, bent in the middle of a word, straight at the end. The children of the study hall read in it: open mouth, closed mouth.Tzadi, the righteous one bent, then uprightNinety. The Talmud adds the bending of the righteous to that of the faithful: hence the Torah was given with bowed head.Kuf, holiness that waitsOne hundred. The Talmud reads in it the Holy One who turns His face from the wicked, yet turns His crown toward him and leaves him an open door.Reish, the head and the fallTwo hundred. Head of all things for Rabbi Akiva, the wicked for the children of the study hall: the same letter carries the beginning and the fall.Shin, the fire with three branchesThree hundred, mother of fire in Sefer Yetzirah. It opens the name Shaddai, but also the word sheker, and falsehood has no feet.Tav, the mark of truthFour hundred, the last letter. For the children of the study hall, truth on wide bases; for Rabbi Akiva, the first to come forward.

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