(Gimel) refers to (Gadol— "greatness"), regarding which it is written (Psalm 147:5):
Gadol adoneinu v’rav koach lit’vonato ein misparTranslation:
Great is our Lord, and mighty in power; His understanding is infinite.The three-pronged shape of the current magical glyph for the letter Gimel is said to represent a bow and arrow, and we are reminded that a bow comprises three forms, i.e. the bow, the string and the arrow. Hence, the letter Gimel also stands for (Gibor—"Mighty"). In this regard the "Pirkei Avot" (4:1) informs us that individuals who are truly "mighty" are those who can control their personal impulses.
(Dalet) comprises four corners, each crowned with a circlet. The number aligns with the gematria of Dalet which is four. In delineating the magical glyph, we are told that it comprises four extensions, a descending line extending from top right to bottom left, and two "openings" respectively at the top and bottom of the image. The latter reminds us that the residence of the rich man should have a minimum of two entrances to allow easy thoroughfare for the poor (Dal—"poor"). It is understood that our very success in life depends on our kindness to the lowly, in fact, the diagonal line extending from upper right corner to the bottom left of the magical glyph, indicates the blessings and abundance the Divine One extends to those who support the poor. In this regard we are told (ashrei maskil el dal—"Happy is he that considereth the poor").
The two openings in the magical glyph, and the foursquare form of the design, are said to refer to the openings and measure of ones house, of which any floorspace of 4 (Dalet) by 4 (Dalet) or more cubits necessitates a Mezuzah. I have addressed the amuletic virtues of the latter item in "The Book of Sacred Names." In this regard, Joshua Trachtenberg noted that the Mezuzah "retained its original significance as an amulet despite rabbinic efforts to make it an exclusively religious symbol." As it is, we are informed that all homes with Mezuzot are filled with the Presence of the Divine One, protecting it against dangers of all kind.
(Heh), we are told its shape pertains to the world having been created out of this letter. This statement is substantiated by a special interpretation of Genesis 2:4 reading:
Eleh toldot ha-shamayim v’ha-aretz b’hibar’amTranslation:
These are the generations of the heaven and of the earth when they were created.In the current instance the concluding fifth term in the phrase, i.e. , is interpreted (b’Heh bar'am) which translates "they created with Heh." Similarly to the magical glyph for the previous letter, the current glyph has two openings, i.e. upper and lower, and four corners, the latter said to indicate the four ruchot (directions), i.e. East, West, North and South. In this instance we are informed regarding the two openings, that after death the worthy individual is directed into Gan Eden (Garden of Eden) via the narrow upper opening. However, undeserving individuals are directed via the wide lower opening into Gehinom (a locale of rectification). This is said to be reflected in Isaiah 5:14 reading:
La-chen hir’chivah sh’ol naf’shah u’fa’arah fiha livli chokTranslation:
Therefore the nether-world (She’ol) hath enlarged her desire, and opened her mouth without measure.Be that as it may, we are told that the magical glyph for Heh is open above and below in order to show that everything in manifestation is changeable, and that a man granted with dignity and wealth, could lose everything when in his pride he raises himself above his fellow humankind. In this regard we are reminded in Proverbs 16:5
To’avat YHVH kol g’vah levTranslation:
Every one that is proud in heart is an abomination to YHVH.Thus the Divine One brings the haughty down, and raises up the lowly as said in Psalms 75:7 :
Ki Elohim shofet zeh yashpil v’zeh yarimTranslation:
For Elohim is judge; He putteth down one, and lifteth up another.