TET: Concealed Good
Fruit of the Womb
" And, behold, one came and said unto him, Good Master, what good thing
shall I do, that I may have eternal life? And he said unto him, Why callest thou me good?
there is none good but one, that is, God: but if thou wilt enter into life,
keep the commandments." - Matthew 19:16-17.
In Hebrew, the word "good" is tov. The initial letter of that word, called tet, is said to symbolize something that is concealed and that something is understood to be good. Therefore, tet is considered to be the letter of "concealed good."
The preceding letter, chet, is the letter that unites the man vav and the bride zayin, who then consummate the union. The result is that the bride conceives and for nine months her "good," the child, is "concealed" within her womb. She has become the "vessel" for "concealed good." Consequently, the tet, whose value is nine, represents the "concealed good" - the fruit - of the union of the groom and bride and the "vessel" which contains that which is good.
Maker of Heaven and Earth
In Genesis 1:1, the Scriptures tell us that Elohim
created "the heavens and the earth." The phrase in Hebrew is et
ha'shamayim v'et ha'aretz. The objects of this phrase - heaven and earth
- are joined together by the conjunction "and" which in Hebrew is
the letter vav, a "hook." Thus, this phrase is seen as heaven
and earth being "hooked" together in unity.
According to rabbinic interpretation, the initial letters of each word in this phrase, form a name of God, identifying Him as the One who brings Heaven and earth into relationship. Interestingly, the numerical value of this "name" for God is seventeen, which is also the value of the word tov or "good." Thus, the One who is worthy to be called "good" or tov has the ability to unite heaven and earth, God and man.
His Name Is Secret
Rabbinic tradition says that, because man is incapable of
comprehending the majesty that is God, the Creator revealed Himself in ten
different manifestations, each one teaching a specific characteristic attributed
to the Almighty. The ninth letter, tet, regarded as a vessel containing
concealed good, corresponds to the ninth of these manifestations, and is known
as yesod or "foundation."
Yesod, foundation, is seen as being the basis for everything good, even though the foundation is typically concealed from sight. Thus, yesod teaches us that God is the foundation or basis for everything good even though that goodness is oftentimes "concealed." In fact, the word yesod can be rendered, "he will be secret." "He" is the one called "good" who unites heaven and earth.
Rabbinically, it is taught that yesod also symbolizes peace or shalom. In Rabbinic literature we find that, "The Holy One, Blessed be He, found no VESSEL that could hold blessing for Israel other than peace." The conclusion of the Priestly Benediction says, "The LORD lift up his countenance upon thee, and give thee peace." The Scripture then goes on to say, "And they shall put my name upon the children of Israel; and I will bless them." (Numbers 6:26-27).
Throughout Scripture, the LORD declares, "My name is YHVH." This Hebrew phrase is numerically equivalent to the word shalom. Thus, we are to understand that shalom is a concealed name for the LORD God. We also understand that ouka shalom was the only VESSEL by which Israel could be blessed. Therefore, it seems that God Himself would be the vessel in which Israel's blessings would be contained. Furthermore, it seems that this was a "good" that was to be concealed, at least until the time He had designated that it should be revealed.
Light of the World
"But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law." - Galatians 4:4
In regard to His most Holy name, God has declared, Zeh
shmi l'olam "This is my name forever." The root of the word
olam "world" means "concealment." Thus, this phrase
can be interpreted as "This is my name to conceal." The root for
olam can also mean, "maiden" or "virgin." In Isaiah
7:14 the Scripture tells us that God would send a sign - a maiden or virgin
- almah - would conceive and bring forth ben "a son,"
who would be called Immanuel.
Because of their numerical values, these two Hebrew words - ben and Immanuel - have a connection to a secret associated with the first day of Creation. That secret is the hidden light of Day One, which God proclaimed as "good." The numerical value of ben is 52 and the value of Immanuel is 197. In the Hebrew text dealing with the first day of Creation there are exactly 52 words and 197 letters. Thus, the rabbis conclude that Immanuel the son is the concealed identity of the hidden light on the first day of Creation. The hidden light, the concealed good, is called the Light of the World.
As we know, Y'shua identifies Himself as this light and by doing so, identifies Himself as the One who is "good" - the One who unites Heaven and earth. He is the One who, though concealed, is the basis for all that is good. He is the Prince of Peace, the vessel by which all Israel may be blessed. He is the One, born of woman, so that all could know peace and could become new creatures.
In fact the letter that follows tet, yud, is said to be the initial point of creation and thus, the revelation of birth. In other words, if the offspring is concealed in the letter tet, it is revealed in yud. Thus yud teaches that, what has been concealed is now revealed - the new creation is made possible by the fact that good was "concealed" until it was time to be revealed.
is why Paul wrote, "But we speak the wisdom
of God in a mystery, even the hidden wisdom, which God ordained before the
world unto our glory: Which none of the princes of this world knew: for had
they known it, they would not have crucified the Lord of glory." (1 Corinthians 2:7-8).
In other words, for the plan of redemption to be revealed required that it
must have started out as a "concealed good." Therefore, tet
speaks ultimately of that great mystery; that God would become flesh - the
fruit of the womb - and become our salvation, our Y'shua. He would
be the vessel that would contain and disseminate the blessings God has prepared
for all of Israel.
It seems then, that when called "good master" by this unidentified person, Y'shua responded with a bit of sarcasm. "Why callest thou me good? there is none good but one, that is, God:" In other words, by calling Him good, He was acknowledging Him as the One who had come to unite, or shall we say, reconcile, Heaven and earth.