This letter resembles in its form a person running. It is composed of the tall VAV with a small YUD as its foot. It can symbolize the rich running to help the poor, as depicted on the painting by the man hastening to give to the other, whose basket is empty. The "run and return" of the soul to receive both spiritual and material abundance from God, then fulfilling its mission on earth by sharing it with others, is symbolized by the elongated white shape near the top of the painting. The circles symbolize different worlds, physical and spiritual, all of which are bridged by the "run and return". Running also implies freedom of choice, an essential element of Jewish faith. By an act of will, a person places his/her foot firmly on the ground and affects physical reality when running, just as the spiritual act of choice affects the physical world by our subsequent actions, good or evil. The act of giving both reward and punishment is expressed by the same word in Hebrew and is implied in the figure of the man running. Similarly, nurturing and weaning are expressed by the same word (gamul), the mother nursing her child in order to help him to independence. In Psalm 131 the soul is compared to a nursing infant: "my soul is like a child nursing on his mother." God nourishes and supports us, but sometimes seems to withdraw from us, only to teach us independence and help us to become stronger. This is the symbolism of the mother and baby in the upper right corner of the painting. We are admonished by the Scriptures to emulate God in loving kindness: to visit the sick, show compassion to those who mourn, and clothe the naked. These actions are illustrated near the bottom of the painting. The word GIMEL means "camel", the animal which helps us to pass through the desert, the journey of life. In Kabbalah it is the symbol of death, so on the painting (upper right) the camel is bridging the two circles, as if from one world to the next. When Rebecca saw Isaac, her intended soul-mate for the first time, she fell off the camel's back, recognizing the personification of her Divine purpose in life (lower left of painting). The numerical value of GIMEL is three, the number of stability and of the finding of balance between two opposites. The three aspects of Divine manifestation are represented by the three patriarchs: ABRAHAM shows God's wisdom and loving kindness (Chesed). ISAAC represents God's justice and might (Gevurah). JACOB is the union of these apparently opposite qualities in his ability to reconcile uncompromising justice and mercy in truth. This gives us the beauty of creation associated with Jacob (Tiferet), the balance of all nature. Some other examples of the significance of three in the Scriptures and tradition are the triple bond between God, Torah and Israel, and the division of the Jewish people into the three groups of kohanim (priests), levites and Israelites. The three active elements of fire, water and air are on the left, right and centre of the triangle. These three elements are in balance in nature. Fire represents sacrifice in the Temple, water corresponds to loving kindness, which gives life, like water descending in nature, and air is the symbol of the Torah. Earth the more passive element is associated with DALET, the next letter.