Design
The letter “Gimmel” is one of the four Hebrew Letters on the Chanukah Draydel, and it’s a winner.

Here are some insights on the meaning of this letter adapted from the recently published book by Rabbi Aaron Raskin.

The Kabbalah sees the letter gimmel as composed of two letters. The first is a vav, representing a person standing upright. To the “person’s” left is the letter yud, which signifies a foot and giving, running to give charity. The Gimmel’s long neck also suggests a camel; indeed the Hebrew word for Camel is gamal.

‘Gematria’
The numerical value of gimmel is three. The number three represents the Torah of three segments: Pentateuch, Prophets and Scriptures, given to Israel composed of three groups: Kohanim, Levites and Israelites, in the third month (Sivan), to Moses (third of three children) on the third day of preparation (Talmud Shabbos 87).

The Maharal of Prague explains that three combines and integrates two contrasting forces. Let’s say a person attends yeshivah all his life and knows only of G-d and the Torah. This sheltered person then goes out into the mundane world to earn a living, and wonders, “Doesn’t this crass and materialistic world contradict G-dliness and spirituality? Are there two realities?” The Torah represented by “three” has the power to merge G-dliness with the mundane world.

“If there is no bread, there is no Torah.” G-d expects us to make a living to support ourselves and give charity. By conducting our worldly affairs with Torah values, honesty and integrity, we can find G-d also in the physical activity.

Meaning
Gimmel has several meanings. One is to nourish until ripe. After the Korach rebellion G-d told Moses, “Take a staff from Aaron and from the other tribes, and place the staves in the Holy of Holies. The next morning, they saw that the staff of Aaron produced (vayigmal) ripened almonds.” The word vayigmal is comprised of the letter gimmel.

Gimmel also means ‘to be weaned:’ “The child [Isaac] was weaned (vayigamal).” At first glance, the concepts of being weaned and nourished until ripe seem contradictory. When you nourish, you give. When weaning, you cease to give. But actually, they are consistent, because if you nourish until ripe, you no longer have to give.

As mentioned, the gimmel is related to Gamal, a camel. The camel embodies the process of weaning and nourishing, sustaining itself on vast distances after being sufficiently watered. Gimmel is also similar to gomel, to be kind or benevolent. The camel helps the sojourner survive the harsh desert by carrying him to his destination. Gimmel in Aramaic is gamla, or bridge. One can say that the bridge is the camel hump that brings people where they need to go.

Now, how is it that the gimmel actually signifies the wealthy man running after the pauper? The answer can be found in the difference between the terms “charity” and “tzedakah.” Charity means that the prominent and wealthy benefactor pities the poor person, has mercy and gives him charity.

Tzedakah, by contrast, means righteousness or justice, to do the right thing. In the case of tzedakah, your money doesn’t really belong to you;

G-d loaned it to you so when a poor person comes along, you can give him what is rightfully his. You even have an obligation to run after him and “return” the money; it never belonged to you in the first place.

Passive vs. Proactive
Tzedakah also builds a bridge between the poor person and yourself. The greatest level of charity is not to just give a one-time gift, and then say, “Goodbye, I’ll never see you again.” The greatest level of charity is to set a person on his feet, nourish him until he’s ripe, and then wean him so he never has to ask for money again.

The gimmel blends disparate elements into one harmonious whole, signifying the connection between the poor and the wealthy.