9 Gateways to the Higher Worlds

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9 Gateways

Our sages recorded authentic gateways to come close to G-d. We mayduplicate their experiences. However, there are many prerequisites.Foremost, one must study the Torah to the point that

questions arise. Second, having friends and eing a teacher attimes is a great merit. Third, one must be indiferent to insults

and complements.9.1 Messiah !he messiah symoli"es redemption, may it speedily come in ourdays. !his is an important elief for spiritual growth. !o elieve thatthis is the time of the messiah is a tremendous tool, becauseredemption symbolizes being brought close to G-d. # elievewith all my heart that these are the days of the messiah and we willsee him in these times and we will return to our home, #srael in thesedays.

9.2 StoicismText 9-! "xcerpt #rom the $ight o# the "yesIn explaining the mystery of Stoicism, Rabbi Abner related thefollowing account:

A sage once came to one who practices meditation and asked that hebe accepted into their society. The other replied, !y son, blessed are you to "od. #our intentions are good. $ut tell me, ha%e you attainedstoicism or not&'

The sage said, !aster, explain your words.' The meditator said, Ifone man is praising you and another is insulting you, are the twoe(ual in your eyes or not&' )e replied, *o my master. I have

pleasure from those who praise me, and pain from those whodegrade me. But I do not take revenge or bear a grudge.

The other said, "o in peace my son. #ou ha%e not attained stoicism.!ou have not reached a level where "our soul does not feel

praise of one who honors "ou, nor the degradation of one whoinsults "ou. #ou are not prepared for your thoughts to bound on

high, that you should come and meditate +hitboded. "o and increasehumbleness of your heart and learn to treat e%ery thing e(ually until you ha%e become stoic. -nly then will you be able to meditate.'

One may sense the divine in many ways. !hese include prayer,conversation with G-d, a wal$ in nature, loo$ing at the stars at night,etc. Writing is often a gateway. !here is automatic writing where onelets ones su-consciousness ta$e control. Similarly, one who $nowsHerew may permute and count letters to open the consciousness for

divine inspiration%&'()* One must e secure in ones identity and immune from emotions of hatred. One



must have time to study in peace and friends with whom to share ideas. One must have teachers of good character and

good will. Happiness helps in general.

&'('*Text 9-%! "xcerpt #rom the Treasury o# the &idden "den

Take the pen in your hand, like a spear in the hand of a warrior. hen you think of something, uttering it in your heart

with speci/c letters, also express it with your mouth.

0isten carefully, and watch what emanates from your lips' +1eut 23:24. 0et your ears hear what your lips speak, and

with your heart, understand meaning of all these expressions. rite each expression down immediately.

Manipulate the letters and seek out other words having the same numerical value, even if the" do not

follow m" path. #nd know that this will be "our ke" to open the $ft" gates of wisdom...

#ou will re5oice and ha%e great pleasure. #ou will experience ecstasy and trembling 6 ecstasy for the soul, and trembling

for the body... %here will be no &uestion that, through this wondrous method, "ou will have reached one of

the 'ift" (ates of )nderstanding. %his is the lowest gate...

The 1i%ine 7resence will then rest on you, and the 8ifty "ates of 9nderstanding will be opened in your heart. 8rom then

on, you will realie ho is with you, ho is o%er your head, and ho is in your heart. #ou will then recognie the true

way.

9.* +isdom

'editation 9-! Gates o# (isdomOn the +'th ay of the ounting of the Omer, # listened to the davening of/sachyah, one who opens the gates of wisdom. 0ah is the name of G-

d associated with Hochmah.&'(1* !o open the Gates of Wisdom, one must cling to the Shechinah%

&'(2*

;-pen for me the gates of wisdom.; I beheld a circumference of /re before the holy gates. I asked the 06rd what it

means& -ne must /rst obtain understanding before one can /nd wisdom.' )ow can I obtain understanding& Through

learning all of the time, one will obtain understanding.' I do learn. Then walk through.' The wall of /re was all around

me up to my eyes, but I approached the gates. I asked, do the gates open inward or outward.' If you are worthy they

open inward for wisdom will stay within. If with your own force, they will open outwards, but this wisdom will not last.' I

walked through inward opening gates.There I beheld a man in fetters on the ground. This is Solomon whose wisdom

was great and yet, lost.' I also saw a ma5estic king on a throne. This too is Solomon for there is still reward for the

wisdom once had. I asked how can one hold onto wisdom& This is only according to one;s wife for according to her

wisdom will be her husband;s and he will come to think like her.' If one is single, -old onto the Shechinah with all

"our might, for she is the source of "our wisdom. !ou must learn all the time to hold onto -er.

3n interesting Gemara explains how Solomon fell away%

Text 9-)! *anhedrin %b

R. Isaac said: hen Solomon married 7haraoh;s daughter, "abriel descended and stuck a reed in the sea, which

gathered a sand6bank around it, on which was built the great city of Rome.

R. Isaac also said: hy were the reasons of <some= $iblical laws not re%ealed& 6 $ecause in two %erses reasons were

re%ealed, and they caused the greatest in the world <Solomon= to stumble. Thus it is written: )e shall not multiply wi%es



to himself, whereon Solomon said, ;I will multiply wi%es yet not let my heart be per%erted.; #et we read, hen Solomon

was old, his wi%es turned away his heart.

Again it is written: )e shall not multiply to himself horses> concerning which Solomon said, ;I will multiply them, but will

not cause <Israel= to return <to ?gypt=.; #et we read: And a chariot came up and went out of ?gypt for six <hundred

shekels of sil%er=.

3nd from 4ings 5%5(%62-67, #srael egan trading - 888 with 9gypt%

Text 9-+! ings !!%-%9

And Solomon had horses brought from ?gypt, and from @e%e> the king;s traders recei%ed them from @e%e at a price. And

a chariot could be imported from ?gypt for six hundred shekels of sil%er, and a horse for a hundred and /fty> and so they

were exported to the kings of the )ittites, and to the kings of Aram, through the traders.

:rom here, we learn even a trader should not return to 9gypt. #s this not the same for a tourist8 3nd on Solomon/s

ultimate fate in the world to come%Text 9-/! *anhedrin +b

The men of the "reat Assembly enumerated <those who ha%e no portion in the world to come

&'(7*

<BC= = them. Rab Dudah said in Rab;s name: They wished to include another <sc. Solomon=, but an apparition of his

father;s likeness came and prostrated itself <in supplication= before them, which, howe%er, they disregarded. A hea%enly

/re descended and its Eames licked their seats, yet they still disregarded it. hereupon a )ea%enly Foice cried out to

them, ;Seest thou a man diligent in his business& he shall stand before kings> he shall not stand before mean men. &'55*

)e who ga%e precedence to !y house o%er his, and, moreo%er, built !y house in se%en years, but his own in thirteen, he

shall stand before kings> he shall not stand before mean men.;<B2= #et, they paid no attention e%en to this. hereupon

the )ea%enly Foice cried out, ;Should it be according to thy mind& he will recompense it, whether thou refuse, ;or

whether thou choose> and not I etc.;&'5;*Text 9-0! 'idrash 'ishle

hen the Sanhedrin wanted to put Solomon together with the three kings and four pri%ate persons <who ha%e no portion

in the world to come=, the Shekhinah stood up before "od and spoke before )im: !aster of the orldG See a man

skilled at his work' <7ro%erbs 22:2H=. $ut those men want to count him among the enemies of light <the damned=.

hereupon a hea%enly %oice went forth and said: )e shall attend upon kings,' etc.

!he Gemara aove is interpreting this <ishnah%

Text 9-1! 'ishnah *anhedren 9a

<#SH=3H. 3>> #S?39> H3@9 3 O?!#O= #= !H9 WO?> !O O<9, :O? #! #S W?#!!9=, !H0 9O>9 3?9 3>> ?#GH!9OASB

!H90 SH3>> #=H9?#! !H9 >3= :O? 9@9?, !H9 C?3=H O: <0 >3=!#=G, !H9 WO?4 O: <0 H3=S, !H3! # <30 C9

G>O?#:#9./ CA! !H9 :O>>OW#=G H3@9 =O O?!#O= !H9?9#=% H9 WHO <3#=!3#=S !H3! ?9SA??9!#O= #S =O! 3

C#C>#3> O!?#=9, !H9 !O?3H W3S =O! #@#=9>0 ?9@93>9, 3= 3= 9#4O?OS. ?. 34#C3 39% O=9 WHO ?93S

A=3=O=#3> COO4S. 3>SO O=9 WHO WH#S9?S &3 H3?<* O@9? 3 WOA= 3= S30S, # W#>> C?#=G =O=9 O: !H9S9

#S93S9S AO= !H99 WH#H # C?OAGH! AO= !H9 9G0!#3=S% :O? # 3< !H9 >O? !H3! H93>9!H !H99./ 2332 *24$

*25*! 2$*6 67" (&6 867647:"* T&" ;<=<7" 72'" 2* <T <* *8"$T.

!H?99 4#=GS 3= :OA? O<<O=9?S H3@9 =O O?!#O= #= !H9 WO?> !O O<9% !H9 !H?99 4#=GS 3?9 D9?OCO3<,

3H3C, 3= <3=3SS9H. ?. DA3H S3#% <3=3SS9H H3!H 3 O?!#O= !H9?9#=, :O? #! #S W?#!!9=, /3= H9 ?309

A=!O H#<, 3= W3S #=!?93!9 O: H#<, 3= H9 H93?49=9 !O H#S SA>#3!#O= 3= !H90 ?9S!O?9 H#< !O



D9?AS3>9<, !O H#S 4#=GO<. !H90 &!H9 S3G9S* 3=SW9?9 H#<% !H90 ?9S!O?9 H#< !O H#S 4#=GO<, CA! =O! !O

&H#S O?!#O= #=* !H9 WO?> !O O<9. :OA? O<<O=9?S, @#E., C3>33<, O9G, 3H#!OH9>, 3= G9H3E#.

9lihu defended Do against the condemnation of his peers as the Heavenly @oice defends Solomon against the

condemnation of the Great 3ssemly, FShould He reward it according to your mind, when you refuse His udgment8

Should He say, you shall choose and not #B therefore spea$ what you $now.&'5+* 3 later version on Solomon/s fate from

the <idrash on rovers%

&'5)*

!he oreshe ?eshumoth - the #nterpreters of Signs were a school in #srael that avoided the Caylonian exile. !hey

preceded Hillel and Shammai and provided a more lieral interpretation of the last part of the <ishnah% Text 9-! The

;oreshe eshumoth

The 1oreshe Reshumoth maintained: All of them will enter the world to come, as it is written, "ilead is mine, !anasseh

is mine> ?phraim also is the strength of mine head> Dudah is my lawgi%er,; !oab is my washpot> o%er ?dom will I cast out

my shoe: 7hilistia, triumph thou because of me. <Thus:= ;"ilead is mine; this refers to Ahab, who fell at Ramoth6gilead>

;!anasseh; is literally meant> ;?phraim also is the strength of mine head; 6 this alludes to Deroboam, a descendant of

?phraim> ;Dudah is my lawgi%er; 6 this refers to Ahitophel, who is descended from Dudah> ;!oab is my washpot,; to "ehai,

who was smitten on account of matters connected with bathing> ;o%er ?dom will I cast out my shoe; 6 to 1oeg the

?domite> ;7hilistia, triumph thou because of me,; The ministering Angels exclaimed before the )oly -ne, blessed be )e,

;So%ereign of the 9ni%erseG If 1a%id comes, who slew the 7hilistine and ga%e possession of "ath to thy children. <and

complains at Thy gi%ing a share in the world to come to 1oeg and Ahitophel=, what wilt thou do with him&; )e replied, ;It

is !y duty to make them friends with each other.;

!hat we should e friends with each other is of such importance that God accepts this as His duty and that even sinners

will have a portion in the world to come so that we may one day e friends%Text 9-9! 2 8ortion in the Future

)ithro;a;i &&&&&&& 6 3ssociate with or ;triumph thou; is thus deri%ed from rah 6 &&, and translated ;make thyself a friend;. It

ma" be observed that it is not taught here that the" actuall" have a portion in the world to come as a

right, but that the" will nevertheless enter therein, (od bearing their ini&uities to make this possible. %his

is in accordance with the general attitude of udaism that punishment is not everlasting.

God tolerates iniquities to ma>e possible reconciliation.

9./ Solitude

!he importance of tal$ing to God%Text 9-! *olitude with God, &itbodedut according to

3reslo? &asidism

Solitude is a great %irtue and a proper and %ery straight way by which to draw nearer to "od, blessed be )e. And e%ery

one ought to set aside a few hours a day, during which he will pour out his heart to "od in the %ernacular, such as



#iddish, which is spoken in these countries... 8or it is easier to con%erse well in the spoken language. And whate%er he

feels at heart, he will communicate to "od, blessed be )e, such as complaints and excuses and placating words and

supplications, so that he will be able to approach )im. And e%ery one should do so to the extent of his awareness of the

Eaws of his heart and how much he is distant from "od... It is only by conducting themsel%es in this fashion that the

greatest of the Taddikim attained their spiritual le%el.'

9./ Gematria @T23$"A

!he tale elow lists the Herew letters, their values, and their namesin Herew and 9nglish. Here, the twenty-seven letters, including theInal letters are divided into groups of three according to the 3ya$-Cachar - r$ qya transformation where each group has the samesmall or reduced numer.Table 9-! &ebrew $etters and 7umbers

4nity :ouples Fertility igor 2ction $o?e *habbas *piritual (ar

twa

7umber

rbd

$etter

'eaning a

5

&la

aleph

ox

6

ty

et

house g

;

lmg

gimel

camel d

+



tld

dalet

door h

)

ah

heh

window w

'

ww

vav

peg "

1

Jy"

"ayin

weapon

2

ty

het

fence f

7

tyf

tet

serpent

twa

7umber

rbd

$etter



'eaning y

5(

dwy

yod

hand $

6(

&$

$aph

palm of the hand l

;(

dml

lamed

ox-goad m

+(

Km

mem

water n

)(

Jwn

nun

Ish s

'(

*ms

sameh$

prop, support u

1(



Jyu

ayin

eye p

2(

ap

peh

mouth x

7(

ydx

t"adi

Ishing hoo$

twa

7umber

rbd

$etter

'eaning q

5((

&wq

$of

ac$ of head r

6((

cyr

resh

head c

;((

Jyc

shin



tooth t

+((

wt

tav

cross *

6( L)((M

typws &$

Inal

$aph K

+( L'((M

typws Km

Inal

mem J

)( L1((M

typws Jwn

Inal

nun &

2( L2((M

typws ap

Inal

peh N

7( L7((M

typws ydx

Inal

t"adi

!here are twenty-two principle letters in the Herew alphaet. Scries, to ma$e it easier to recogni"e word separation,

added Bnal letters. 6riginally, the Torah did not ha?e spaces between words or ?owels under letters.

racticing Gematria requires the following%



·alligraphy pens - Ind a Sheaer alligraphy 4it.

·Herew calligraphy oo$ - Day Greenspan who taught at C#

&'5'*

&'51*

&'52*

&'57* in 3ugust 5725 has an excellent oo$.

· 9./. 2men

<editation, calligraphy, and gematria go hand in hand. Here is theresult of a meditation on the word 3men after reading the salms ofavid<emori"e the numerical values of each Herew letter with the Inal letters having the same numerical value as

their source letters.

&'6(* and the Cahir.&'65*

Text 9-! Gematria o# 2men

888

75

88

88 P 8

:?O< 88 P 8 !H9 !E3#4 C?#=GS

G- 8 #=!O !H9 WO?>

888 888888 8888

88888 8888 888

!H3! WH#H H9 C>9SS9S #= !H9 >3= #S C>9SS9 !H?OAGH !H#S - 3<9=

8888 Q 8888

6' Q ') P 75

8888

?OO! R >93@9S R SA= R G-

!H9 !?99 !?3=S<#!S 9=9?G0

:?O< ?OO! !O >93@9S

3= C34 OW= 3G3#=



!he gematria of water - 888 is 7(, which is the !"addi$. !he power of water is that it does not attach to anything. #n this

manner, the t"addi$ descends to helping others, ut does not asor impure ways. Sinful ways roll o of him.

=evertheless, one can attach to a messenger of God, an angel per say, to elevate him or her. 3ttaching oneself to a

messenger of God is to attach oneself to the !ree of >ife as they are related%

Text 9-%! The 2ngel and the Tree o# $i#e

<essenger - <alach - 8888 P 75 P 8888 P 9lon - !ree of >ife

/3men/ means to /train/ and refers to training oneself in faith the same way one would train to e an artisan. :aith -

9munah leads to trust - Citachon, which leads to oy. We must praise God as enthusiastically when something ad

happens as when something good happens. !here is a story told% &'66*

ommand - !"ah - 88 teaches that one must strive to $eep the $eep the commands to ascend and descend the !ree of

>ife. !he Sefer ?a"iel teaches that there are 75 days in each season. &'6;* 9ach season is a covenant with the world, a

promise for succession as well as return.

Text 9-)! abbi <mmanuel *chochet on 8raise to God

Two rabbis who were brothers went to %isit !eirich, because they had heard so much about the !aggid. After %isiting,

they decided to lea%e because they were not so initially impressed. Sometime later, after they had thought things o%er,

they decided to %isit again with a (uestion for the !aggid of !eirich on the meaning of a commandment found at the

beginning of Tractate $erachot:

-ow is it that we are commanded to praise (od with the same level of 0o"

for something bad as for something good

)e responded that he did not ha%e time to answer the (uestion, but if they would %isit Reb usha they would /nd the

answer. The two who were brothers were Rabbi 7inchas )orowit +who would become the chief rabbi of 8rankfurt al la

!ain and Rabbi Shmelke )orowit +who would become the *ickelsburg rabbi.

hen they came to Reb usha, he was surprised to see them since he thought himself the least knowledgeable of men

to answer any important (uestion. *e%ertheless, seeing that his Rebbe had asked them to ask him, he listened to the

(uestion. )e replied that when he heard this commandment, he too could not understand the reason. In fact, he said,

to this day I still do not know the answer, because I do not understand how there can be something that )akodesh

$aruch )u does for us that is bad.' Reb usha was a %ery poor man who had many diJculties getting by in life but to

him nothing was bad.



3nother story illustrating the importance of trust - Citachon from ?ai 3$iva%

Text 9-+! abbi 2>i?a on Trust

Rabbi Aki%a had set out one day on a 5ourney. As was his custom, he took his donkey laden with his belongings, a rooster

to wake him in the morning, and a candle to read the Torah by at night. hen he arri%ed at a town in the e%ening, he

could not /nd any inn that would accept him. Konse(uently, he was forced to sleep out in the forest. )e thanked "od

and went to the forest. 1uring the night a lion came and ate his donkey. )e thanked "od. A weasel came and bit oL the

head of his rooster. )e thanked "od. Also it rained all night long so he could not e%en use his candle. In the morning he

rose up and walked into town to see if he could get a room, but when he got to the gates he saw that they were broken

in and that the town had been attacked by brigands and many people were in5ured and robbed.

)e thought about this and realied that if the innkeepers would not ha%e turned him down he might ha%e also been

attacked and robbed. )e realied that if the lion had not eaten the donkey, the donkey;s brae would ha%e gi%en him

away. Similarly if the rooster had sounded his alarm he would ha%e been re%ealed. The light of the candle also might

ha%e re%ealed him to the brigands. )e thanked "od for e%erything that had befallen him.

3nother time a person sought the advice of the <aggid of <e""irich.

Text 9-/! 'aggid o# 'ezzirich on how to deal with troubling thoughts

)e asked what am I to do with troubling thoughts that enter my mind during the day. I know they are impure but I

cannot do anything about them and they interfere with my prayer. The !aggid said he did not ha%e time to answer, but

he sent him to Reb olf who owned an inn in a nearby town, who he said would surely know the answer. The man left

and came to the inn of Reb olf at night. )e knocked on the door at night, Reb olf saw him through the window but

refused to answer. Konse(uently, as this was the only inn, the person went to sleep in the /elds. *ext day he returned

and managed to rent a room in the inn and engage Reb olf in some con%ersation. *o matter what he tried, Reb olf

ignored him. 8inally, when he was ready to lea%e, he oLered to pay and after paying said that he had a few (uestions. At

this point Reb olf said all his (uestions ;had already been answered.;3inyan or 3uilding'eaning 8ast tense

<mperati?e

4al - simple form !o ring up, to foster 3man

9mon

=if/al - passive form of 4al applied to oneself !o e true, to e faithful =e/eh/man

Heh/ah/mayn

i/el - intense form of 4al !o train, to educate 9e/mayn

3h/mayn



u/al - assive from another !o e educated, to e s$illed Oo/mahn

Oo/mohn

Hif/il - causative form of =if/al !o elieve, to entrust Heh/9h/<een

Hah/3h/<eehHuf/al - passive of Hif/al from another/s point of view !o e elieved Hah/3h/<ahn

Hah/3h/<ayn

Hitpa/el - ?eexive upon oneself !o train oneself, to practice Heet/3h/<ayn

Heet/3h/<ayn

9./.% 6ne &undred 3lessings a ;ay

!he Sha/are Orah teaches the importance of reciting one hundred

lessings a day. avid instituted this practice when he noticed ahigher degree of illness in the people. !he Sha/are Orah rings downthat there were a hundred receptacles for the poles supporting thetaernacle. !hese receptacles are associated with <alchuts, thereceptacle for G-d/s energy entering our world. ?eciting lessingshelps to disperse this ounty to the rest of the world. 4oof - 8 has thevalue 5(( and is the result of the progression of G-d/s energy from 5 -3leph - 8 to 5( - 0od - 8 to 5(( - 4oof - 8. !he next step over is 6 - et -8, 6( - caph - 8, and 6(( - resh - 8. ?earranging the letters and puttingthe columns together spells one hundred racha or lessings.

Text 9-0! 6ne &undred 3lessings a ;ay8 8 8 Q 8 8 8 P 8 8 8888

=ow, proceeding upwards from the 4oof to the 3leph, the 8 represents#srael as they tithe to the >evites represented y 8. Anless the >evitesreceive the proper tithe of 5( from the 5(( they are unale to tithethe 5 - 8 to the 4ohanim. !he 8 represents the level of the =eshamah,which requires one hundred lessings a day to trigger the ten, whichtrigger the single quanta of energy uniting our soul with Hashem.

9./.) 7ature !he word, hateva, meaning Fthe nature has gematria 2' that is thesame as 9lohim. "lohim sustains the physical #orces o# nature. ?educing it to the Fmispar 4atan the small numer, i.e. single digitwe get 2Q'P5+ and 5Q+P). 2ccording to the Ti>>uney Cohar,the single digit number relates the word to the lowest world,6lam &a2siyah, the (orld o# 2ction.

hen you came to the inn the /rst night, I did not let you in though I saw you wanted to talk. ?ach day I ignored you.

8inally, you ga%e up and decided to pay. #ou see, you are the $aala $oose of your own mind. #ou do not ha%e to let an

idea enter your house, i.e. your mind. If the idea wishes to ha%e con%ersation, you can ignore it.'



!here are seven forms of the ver for 3men%

Table 9-%! *e?en Forms o# the =erb 2men

&'6+* 2 number in the tens relates to 6lam 5etzirah, the (orld o# Formation. 2 number in the hundreds

relates to 6lam 3eriyah, the (orld o# :reation.

!he numer 5+ represents movement and challenge. =ature is always in motion and challenging us. !he numer )

represents structure as in the hierophant card of the !arot. !here are ) letters in the Herew name 9lohim - 88888. !here

are Ive oo$s of <oses. !his is a structure with a religious order. =ature is the 4ingdom of G-d in this world.

9./.+ Thought

!he gematria of thought - 88888 is ;)). !his is also the gematria ofseIra - 88888.&'6)* !his teaches that the seIrot are aspects of thought. #mmersing in !orah study attaches the

suconscious to the seIra. !he seIrot actuali"e the !orah onto ones midos or upon ones character. When an opportunity

arises, one will choose good and not sin. !o e with happiness - 88888, ;)), is another prerequisite to attach to the

thought of G-d and internali"e the words of !orah.&'6'* !he small numer here is 5;, which is /love/ and /unity/.&'61*

/!hought/, /seIrah/, and /happiness/ are higher manifestations of /love/ and /unity/.

9.0 7umerology @T23$"*A3fter studying Gematria for a few years, # ran across F>indaGoodman/s Star Signs which descries an 9nglish version ofGematria that is ased on the Herew phonetic sounds. #ncludeprogram in appendix for doing this calculation.

9.0. 2lphabet

Table 9-)! ;e?elopment o# the 2lphabet and 7umerical =alues

oman $etter =alues #or "nglish 7umerology &ebrew $etter=alues #or Gematria Gree> $etters3 - 5 3leph - 8 - 5 3lpha - T - UC - 6 Cet - 8 - 6 Ceta - V - - ; Gimmel - 8 - ; Gamma - X - Y - + alet - 8 - +elta - Z - [

9 - ) Heh - 8 - ) 9psilon - \ - ]: - 2 :eh - 8 - 2( igamma - ̂ - _G - ; Gimmel - 8 - ; Gamma - X - YH - ) Heh - 8 - ) 9ta - ̀ - # - 5 0od - 8 - 5( #ota - b -

D - 5 0od - 8 - 5( #ota - b - 4 - 6 4aph - 8 - 6( 4appa - - > - ; >amed - 8 - ;( >amda - - < - + <em - 8 - +( <u - - = - ) =un - 8 - )(=u - j - k O - 1 3yin - 8 - 1( O - - - 2 eh - 8 - 2( i - - - 5 4oof - 8 - 5(( opp - -



? - 6 ?esh - 8 - 6(( ?ho - - S - ; Shin - 8 - ;(( Sigma - -

! - + !av - 8 - +(( !au - - A - ' @av - 8 - ' Apsilon - - @ - ' @av - 8 - ' @au - z - 8

W - ' @av - 8 - ' Apsilon - - { - ) Heh - 8 - ) {i - | - } 0 - 5 0od - 8 - 5( si - ~ - •E - 1 Eayin - 8 - 1 Eeta - € -

!a$ing for example, F!he 4aalah <anual gives us%/!he/ P 5+P) /4aalah/ P 51P2 /<anual/ P 6(P6 resulting in 5).

!he maor $ey numer is 5) with minor $ey '.

#f one of the word numers summed to 55 or 66 we would not reduceit, for example%/De/P66 /Spiegel/ P 62 P 5( P 5 resulting in 6;.

!he maor $ey numer is 6; with minor $ey ).

!he numer 66 is an architect numer and is not reduced.&'62* !his stems

from the fact that there are 66 letters in the Herew alphaet y which God created the world. Similarly 55 is the sum of

the Herew letters 0od and 3leph that carry the qualities of creation from the word, /# will e/ or 9heyeh - 8888. Hence this

numer is not reduced. #f the sum of the numers of a complete name, do not give a compound numer, one adds the

compound numers of the individual names to get a compound numer result.&'67*

Herew letters that are not in the 9nglish language are listed in the following tale. 9xcept for the het, which maintains a

strong presence in 9nglish spelling, the other four letters have a diminished inuence in 9nglish spea$ing countries.

"nglish $etter &ebrew $etter *ource Tarot *ymbol

ght - 2 Het - 8 - 2hariot

8 - 7 !et - 8 - 7 Hermit

8 - '( Samech - 8 - '( evil

8 - 1( 3yin - 8 - 1( !ower

8 - 7( !"adi$ - 8 - 7( <oon

>etters with a similar pronunciation have related meanings and may replace each other in a word. !he Sefer 0et"irah

divides them into Ive groups%

Table 9-/! &ebrew $etter Groups by 8ronunciation

Group *ource $etters Formation

Guttural throat 8 8 8 8 :ormed in the throat and ac$ of the mouth with the pharynx.

>aial lips 8 8 8 8 :ormed y closing the lips

alatal palate 8 8 8 :ormed y contact etween the palate and the ac$ third of the tongue

>ingual tongue 8 8 8 8 8 :ormed y tip of tongue against front of palate ehind teeth

Siilants teeth 8 8 8 8 8 produced y expelling air etween the teeth with the tongue held at

:or example, the words for happiness - 888and growth - 888 are related in this manner.



9.0.% *ingle 7umbers

!hese are the associations of the principle numers%D 8lanetary

uler, *ign uled

and Trait=ibration :olors Gems &ealth Treatments (arnings Foods

5 Sun

>eo

#nitiate !a$e charge, inventive, ego, protect the wea$ Sunny gold, yellow, royal purple, !opa", amer

Heart prolems, lower ac$ pain <agnesium

6 <oon

ancer

Sensitive #magination, romance, love

; Dupiter

Sagittarius

9xpand :ruition, optimism, expansion 3utumn colors% yellow, urnt orange, rustB turquoise, s$y lue. !urquoise

Overstrain of nervous system y overwor$, lac$ of sleepB sciatica, neuritis, s$in troules, hip vulneraility.

Serenity. 3void negative emotions, depression, stress, and overwor$ in these months% aution in

ecemer, :eruary, Dune, and Septemer.

+ Aranus

3quarius

Case #nventiveness, individuality, genius, tolerance

9lectric lue,

coalt lue,

silver-gray,

ocean green

Sapphire, quart", a"urite, malachite

<ental disorders, melancholy, anemia, poor circulation, pains in the head and ac$

9lectrical treatments,

hypnosis, mental suggestion, massage, whirlpools 3void all $inds of drugs, avoid highly seasoned foods, avoid red meat

9at spinach

rinciple hers -sage

) <ercury



Gemini

@irgo

<ove

earl gray,light green,

silver

3quamarine, latinum, Silver

=ervous, insomnia. hantom pains in shoulders, arms, and hands. ractice grace under pressure. atience, sleep,

rest, quiet surroundings. arrots, parsnips, sea $ale, oatmeal, parsley

' @enus

!aurus

>ove

astels, pin$, lue, rown green

Opals, copper #nfections in the throat, nose, upper lungs @isits to the country. >ive in the country.

1 =eptune

isces

Spirit sea green

light yellow

aqua

pin$

white

2 Saturn

apricorn

<aterial Clac$7 <ars

3ries

onict iamond

9.0.%. 7umber

One denotes initiative.

One is for G-d aove.



One people ta$e charge, are inventive, do not li$e criticism, and mayhave a long way to go.

9.0.%.% 7umber %

!wo denotes help.

!wo are the >uhot, the !wo !alets that G-d provided us with Hiswords. !hey are meant to e a help to live with G-d and each other.

9.0.%.) 7umber )

!hree denotes giving.

9.0.%.+ 7umber +

:our denotes our home.

3t the time of the destruction of the !emple, the people did not havethe four arms, only the arm of halacha. !hey would learn at home andpray in the !emple. !hey did not learn in a house of a study, withothers.Four concepts e#erence to! e#erence to!

>/lmod - to learn <i$ra - scripture shat - simple interpretation

>amed - to teach <ishnah - six commentaries ?eme" - allusion

>ishma - to guard over the things we shouldn/t do !almud - the Inishing, Gemara. rash - expounding

>aasot - to do the things we/re supposed to do Halacha - the law. Sod - secret

!he numer four represents wor$. ?e. hiya en 3vi said in the name of Hulla, FGreater is the person who has delight in

living o of his own wor$ than one who has fear of heaven.

Table 9-+! 'issing &ebrew $etters in "nglish

&';(*

Table 9-0! 8rinciple 2ssociations o# the 7umbers

&';5*

Table 9-1! 7umber Four

&';6* :or a person with the fear of heaven, the passu$ says, Fhappy is the man who fears G-d, F3shrei ish y/rat

Hashem. :urther, for the one who lives y his own wor$ the psalm says, Fthe person who eats y his own toil, he will e

happy and his life good. !his means happy for him in this world and good for him in the world to come.

9..2.3 4umber 3

:ive denotes activities and thought. !his teaches that the :ive Coo$sof <oses are for our action and thought.

9..2. 4umber

Six denotes love, eauty, and grace. While three denotes giving onthe essential asis, six denotes an extra measure on the asis of love.

9..2.5 4umber 5



Seven denotes spirituality, sharing, a promise LshevuaM, anappreciation of the eauty of the world that Hashem provided throughthe numer six.

9..2.6 4umber 6

9ight is material sustance and immortality-a pair that often seemparadoxical. =evertheless, eight teaches that proper use of wealthleads us to immortality as we cultivate the spirit that Hashemprovided with the numer seven.

!he word 9chad referring to one G-d, F3in Od melvado - F!here isnone eside Him. !his teaches that the 3lpeh overrules the harmfulinuence of the Het that is 2 and the alet that is + when they arefound together.

9..2.9 4umber 9

=ine denotes reirth. #n nine months a person is made. #n ninemonths we can rema$e ourselves with the tools of eight, the spirit ofseven, the eauty of six, the thoughts and action of Ive, thefoundation of four, the giving of three, the help of two, the initiative of one.

!he indestructile 7 is the energy of change in the universe. !henumer represents tension which initiates change as in the 7( degree

squares or 52( L5Q2Q(P7M degree oppositions of astrology.

&';;* Focusing

on the number 9 brings action to the will o# G-d. 9ssentially the energy of 7 is the magic that transforms thought

and will into action and deed.

Text 9-1! 2bulaBa and the 7ine-letter circle

Abula/a incorporated the idea of the nine6letter number into a circle with the se%enty6two letter *ame. ...The nine letters

within a circle reappear in Abula/a;s Sefer ha6)aftarah, where they appear within the circle of the letters of the forty6two

letter *ame, while preser%ing the number nine. ... The use of the concentric circles in order to combine the letters of

%arious 1i%ine *ames likewise appears in other works of Abula/a, such as Imre Sefer and "an *a;ul. &';+*

<editating on the Seventy-two >etter =ame in circles of nine rings forth redemptive energy. !he circle itself adds a

tenth component symoli"ing the seIrot or the !"elem of G-d. <editating on the :orty-two >etter =ame in circles of nine

rings forth creative energy as in the creation of the world.

9.0.) :ompound 7umbers

!hese parallel the ;6 paths of wisdom from 5( to ;6.

Table 9-! :ompound 7umbers

7umber ;escription &ebrew 'eaning Tarot &ebrew$etter Tarot <nterpretation



5( !he Wheel of :ortune yod - y - 5(

action55 3 >ion <u""led - 3 lenched :ist !he 0od and 3leph represent acreative master numer here. $aph - $ - 6(

life ?econciliation from two distinct forces is $ey to success here. Aniting theforces in a common goal will un mu""le the lion. !he conicting forces may e inoneself that one must reconcile.&';)* 56 !he SacriIce - !he @ictim lamed - l -

;(

coition

5; ?egeneration - hange 5; is not an unluc$y numer, as many people elieve. !he ancients claimed that Fhe who

understands how to use the numer 5; will e given power and dominion. !he symol of 5; is a s$eleton or death, with a scythe, reaping down

men in a Ield of new-grown grass, where young faces and heads appear to e thrusting through the ground and emerging on all sides. 5; is a

numer of upheaval, so that new ground may e ro$en. #t/s associated with power, which, if used for selIsh purpose, will ring destruction upon

itself. !here is a warning of the un$nown and the unexpected. 3dapting to change gracefully will ring out the strength of the 5; viration, and

decrease any potential for negative. 5; is associated with genius - also with explorers, rea$ing the orthodox and new discoveries of all $inds.

mem - m - +(

water eath tarot card. eath is change and the regeneration of life.

5+ <ovement ... hallenge <agnetic communication with the pulic through writing, pulishing, and all media-related

matters is associated with the 5+. eriodic changes in usiness and partnerships of all $inds are usually eneIcial. ealing with speculative

matters rings luc$B li$ewise, movement and travel associated with cominations of people and nations can e fortunate. However, oth gains

and losses are sometimes temporary, due to the strong currents of change, which are ever-present. 5+ warns of danger from accidents related to

natural elements L!his is not asolute, merely a warning to e cautiousM !here is ris$ involved in depending on the word of those who

misrepresent a situation. #t/s a mista$e to rely on others. rely on the intuition, the self, the voice within. !he Fluc$ of 5+ includes speculative

proects. nun - n - )(

smell !emperance tarot card. <ovement, change in life while ringing more failures rings more successes in life. <ovement rings

temperance and alanced perspective.

5) !he <agician 0ah - hy, the reator/s name, FWith 0ah, G-d created the world. Songs of praise, Shir 3malot, there are 5).

0ishtaach contains 5) praises of Hashem. F5) was used to reect the highest degree attainale in the praise of G-d.sleep !he devil on

the tarot card symoli"es addiction, ut also magic. On the positive side there is enchantment, luc$, good speech, magnetic charisma.

5' !he Shattered itadel !he 0od @av letters from the name of G-d reveal the spiritual signiIcance of the numer. !he

reduced numer eing 1 carries the same virations. !he compound numer is a warning sign as these are the male letters of the name of G-d

unalanced. !he seven reduces udgmental and preudice qualities and gives a quiet magnetism and inuence over others. !he Herew word for

fall has the magniIed value of 5'(. !emperance with G-d/s help gives safety. ayin - u - 1(

anger !ower tarot card. aution and heeding the message of G-d are $eys to protection. 3voiding high positions and cli edges minimi"e

the danger of falling. Ceing acute to the messages of dreams helps as well.

&';'* samech - s - '(

&';1* 3dvanced planning with careful detail circumvents the ris$. :inding happiness without fame is $ey. 51 !he Star of the <agi

peh - p - 2( #mmortality. Star tarot card.

52 Spiritual-<aterial onict 52 instances of the tetragrammaton compose 16 letters symoli"ing the 16 >etter =ame. !his

occurs in salm 67, the Shema, the Song of <oses, and the 3midah y intention.taste <oon tarot card. <aterialism striving to destroy

the spiritual side. Citter quarrels. Generosity, love and forgiveness are the solution to this inuence.

57 !he rince of Heaven $oof - q - 5((

laughter Sun tarot card, victory over temporary failures and disappointment. Happiness and fulIllment, success.6( !he 3wa$ening resh - r - 6((



peace Dudgment tarot card, at some point there will e an 3wa$ening for the person and a new clear path will e pursued.

65 !he rown of the <agi shin - c - ;((

Ire !he Aniverse or World tarot card. !he rown of the <agi is the intelligence of Ire. Success, advancement, elevation of a career.

66 Sumission - and aution !he master architect who uilds with the 66 letters in the Herew alphaet. tav - t - +((

grace 3 Clind man, good, ut fooled y others.

6; !he ?oyal Star of the >ion Success, protection from those in high places. Grace, no other numer

can stand in its way.

6+ >ove - <oney - reativity 3nother fortunate numer of $armic reward. 3ssociation and assistance

from people of high ran$, Inancial success, gain through romance and magnetism. Warning from self-indulgence and arrogance.

6) iscrimination and 3nalysis

6' artnerships ompassion, unselIshness, aility to help others not always oneself.

61 !he Scepter !his is 4aph Eayin. >ife and a Sword equal a Scepter. F9xcellent, harmonious,

and fortunate numer with a touch of enchantment.62 !he !rusting >am

67 Grace Ander ressure

;( !he >oner - <editation

;5 !he ?ecluse - the Hermit

;6 ommunication

!he numer 5' has a terminal association. !he Herew source meaning of the numer is from the ver,

/fall/ - nofel - lpn with gematria%

lamed Q peh Q nun P ;( Q 2( Q )( P 5'( P‚ which can e reduced to 5' with the law of "eros.

&';2* t"adi$ - x - 7(

&';7* romise of authority and command, rewards from laor, intellect, imagination, creative faculties. 4armic reward from previous incarnations.

&'+(*

#n Genesis '%5-+, the word refers to a people orn of the result of the marriages of the Sons of G-d and the Sons of <en%

Text 9-! *ons o# God too> ;aughters o# 'en

And it came to pass, when men began to multiply on the face of the earth, and daughters were born unto them, that the

sons of "6d saw the daughters of men that they were fair> and they took them wi%es, whomsoe%er they chose. And the

0ord said: ;!y spirit shall not abide in man for e%er, for that he also is Eesh> therefore shall his days be a hundred and

twenty years.; The *ephilim 6 Mylpn were in the earth in those days, and also after that, when the sons of "6d came into

the daughters of men, and they bore children to them> the same were the mighty men that were of old, the men of

renown.

!he numer 5' refers to the shattered citadel that was once great ut now the 4ing and ueen fall to their doom. #n$ind, the =ephilim no longer live and many great $ingdoms no longer exist.



Who were the =ephilim8 Who are the sons of G-d and sons of men8 !he sons of G-d are the descendants of 3dam who

ear the divine soul. !he sons of men are people who were around at the time, the result of evolution. !he sons of G-d

eing tempted y their odies saw the eauty of the daughters of men and too$ them to e wives. !heir sons ecame

heroes pursuing greatness, ut trait for trait li$e their father/s lust, away from the spirit of Hashem.

9.0.+ &igher :ompound 7umbers

Table 9-9! &igher :ompound 7umbers

7umber 'eaning;; magniIed 6+;+ same as 6);), ++ same as 6'

;' same as 61;1 Sensitive nature, good and fortunate friendships, pulicmagnetism, productive partnerships. 9mphasis on love and romanceand need for harmony, happiness and success from partnerships.

9.1 *tar (isdom @F<G4"*A

9.1. ecording *tar 8atterns in a Eournal

4aplan/s commentary on Sefer 0et"irah states the way to understandthe meaning of the night s$y is to see your own star patterns. !his is

similar to seeing shapes in cloud patternsB ut one/s own imaginationwill reveal the inner meaning of the constellation. !here is referenceto using tolemy/s constellations as an accurate asis, ut etter yet,is to go under the heavens oneself and examine the stars often.&'+5*:onstellation*eeing

3ries Small ram horns indicate initiative with limited power. 3 eautiful horse heading downwards indicates pleasant

ourneys to uncommon places.

!aurus Short reaching ut greatest power is on the left, with long reaching mighty power on the right. !hese are the

horns of !aurus, the strongest of the constellations. !aurus is an ant with a small ody and short legs, ut with large

pincers on his head for carrying large loads. :rom the ant we learn the mastery of wor$.

Gemini Similar to the !aurus with the short power of the two rightest stars estalishing the left pillar and the longerranging power of smaller stars uilding the right pillar. Cetween the pillars of Gemini are two paths, one reaching the

highest thoughts, the other strong in creative desire. !he Gemini is a house, stale on the outside, ut with an

unalanced quest within.

ancer ancer is the uttery, eautiful and delicate in emotion, ut glorious in eing. !hose who cherish them

discover the Garden of 9den. !he ancer is close to the ollux star, her precious GemLiniM and her heart itters aove the

ower of a hydra/s head.

>eo !he creative curve of >eo is also a unicorn, proud of its horn, though it e faint, see$ing a playful life. >eo/s

truest eauty shines Irst in its chest, y heart or reast, and second in its tail showing its are.

@irgo !he constellation of @irgo is Irmly grounded in Spica, the magnitude 5 star and source of her power. !he @irgo

will not stray far from her grounded ways, though she reaches far and wide in her life. She is a eautiful and dependale

person, comfortale and enaling activities.



>ira >i$e the >ittle ipper, a tail ending in a ox. !he >ira/s mind is expansive at Irst with ideas, ut traps itself in

a ox of decision ma$ing. >ira is a strong sign that Ills the world with eauty and discipline, ut who can help her in her

need, when she tosses aside those who love her8 !he Watcher, G-d, will guard her.

Scorpio !he head of Scorpio see$s for $nowledge and plums the depths of earth or the heights of heaven. #ts ody is

long li$e a sna$e that carries its head where it desires. !he Scorpion head is eautiful, $ind, and considerate. We must

care for the Scorpion for sƒhe does not $now herƒhis own loneliness, thin$ing that herƒhis exos$eleton will protect herƒhimforever. #n truth, sƒhe will shed this s$eleton in each growth cycle, vulnerale again to hurt.

Sagittarius Sagittarius is an exploring cra, slowing see$ing out and discovering the world around. !he

Sagittarius is careful and methodical.

apricorn !he precise dancer of life see$s the perfection of the ody in motion and pleasure. apricorn is a lady in a

gown speeding o towards her love with her gown sweeping ac$ ehind her.

3quarius 3quarius is a gardener with her arms and legs on the earth planting and tending the world. G-d created the

world for 3quarius and 3quarius for the world. How He loves her she might not $now, as she loves the world.

isces isces is a sharp point pursuing his interests in life. He stays close to the ground, while his mind soars the

heavens. >i$e an #ex on the dessert hills of 9in Gedi, each isces has a spring, a source of life.

Euly , 990

>ast night # noticed raco serpenting its way up and around Arsala <inor and then up into its head. !he =orth star is at

the tail of Arsala <inor which is '7 to Arsala <aor. 3ll constellations hang o of raco li$e a !allis in Herew.

Table 9-! :onstellation <magination

&'+6* #n the s$y raco swirls closely around the =orth star and its si"e and position give it the appearance that all other

constellations descend from it.

Figure 9-! The ;ragon, 3ig and $ittle ;ipper

Sefer 0et"irah refers to the seven planets and twelve signs as set in the !eli. &'+;* !he !eli may have originally meant a

all with a line attached to it for capturing animals and raco is precisely in this shape. !here is also the connotation of

items hanging from the !eli from the word !allis mentioned aove. Other authorities identify the !eli with the ole Serpent

or >eviathan. Overall the !eli is the ragon of the Aniverse from which the guiding constellations descend. &'++*

:orona 3orealis - The 7orthern :rown - 2ugust /, 990

!he crown can e found y Irst locating 3rcturus and then loo$ing higher up in the s$y. !he crown reminds me of the

seIra 4eter whose Herew name means crown.. !here is a dual star system in this constellation that ares up once every

2( years for a single night„

Figure 9-%! The 7orthern :rown

The *outhern :ross

!he stars elow the equator are also ama"ing to see. erhaps most ama"ing of all is rocyon in anis <inor elow and

etween Gemini and ancer. !he star is (.+ magnitude and Illed with the colors cool lue, spar$ling ?ed, and white L$ind



of li$e the AS :lagM. #f you are at the equator LSingaporeM and loo$ up to the right you will see anopus LwhiteM, and

aove to the right 3chernar, and then :omalhaut. Celow and etween the last two is the Southern ross with its leader 3l

=air.

3t )%;( 3<, 3ugust 61th, 5772, # see rocyon, Serius and 3dhara, and anopus, 3chernar, and :omalhaut rising to the

right. !hey are G-d/s lights in the Southern s$y. !hey are eautiful. # learned in Singapore that G-d created all people with

a special love and each is precious and has distinct importance.

'editation 9-%! ;reaming egression and 2dam and "?e

3ugust 61th, 5772 - 2%(( 3<.

I dreamed of tracing my identity and another back through ancestors. I saw in myself diLerent ob5ects and in the other

person ob5ects that did not match. 8inally, I saw an apple in me and then in her the same apple and I was as Adam and

she as ?%e. The apple turned into a tree with many fruits and the tree was growing as a fruitful %ine extending into the

reaches. I heard my father call my name, DeL, with his youthful %oice. Then I awoke refreshed and happy. I looked

outside and the sun was shining. hen you can see the sunrise in Singapore you ha%e found a prie' 6 Tao Kheng.

'editation 9-)! =iewing :onstellations in the 7ight *>y

<ay ;(th, 6((5

Saw the pattern of the spade pointing towards the north in the night sky. The spade is the sword suit in Tarot or wind in

astrology and is ominous. The north represents wealth. 8orming constellations by gaing at the night sky is a form of

di%ination.

9.1.% *tar 'editation

4aplan/s Dewish <editation, .'1 descries%

Text 9-9! aplan on 'editating on the *tars

-ne type of meditation mentioned in the ohar +B:Bb, 2:23Bb

in%ol%es contemplating the stars. The ohar pro%ides a biblical sourcefor this type of meditation, from the %erse, 0ift your eyes on high,and see who created these, the -ne who brings out their host bynumber, )e calls them all by name . . .' +Is. 4C:2.

)a%e you seen the stars in the night, they eliminate headaches withtheir twinkling light.<4N=

>oo$ing at the stars at night is a healing activity. !hey remind us of the grandeur of the heavens and lift us eyond the

daily stress of life.&'+'* :or a life of contentment and simplicity, one should choose to live in a place where the stars



shine right. >oo$ing at the stars estows wisdom on the ga"er. >earning the movements of the stars estows

understanding. Coth together ring $nowledge.

9.1.) 2strology

!he twelve Herew >unar months associate with astrological signs,ut do not necessarily coincide with them. #n $aalah a person/sastrological sign is according to their Herew month irth date, notthe position of the Sun. #n my case # was orn <arch 'th, 57'6 at 2%;)< in Croo$lyn, =0. On the Herew calendar, this is the date 3dar ## 5,)166 under the sign of isces.&'+1*

!he !almud shows that while our sages were aware of astrology, they also $new that good deeds suugate negative

inuences. Cy default a person may live under the inuence of the stars, ut with might and courage he may rule his

stars.&'+2* Star positions that have conunctions are magniIed and have strong inuence. 3lso the planetary ruler of theascendant sign is signiIcant in regard to the statements elow. &'+7*

Text 9-%! Tractate *habbat on the 3irthday o# the (ee>

It was recorded in R. Doshua b. 0e%i;s notebook: )e who <is born= on the /rst day of the week <Sunday= shall be a man

without one <thing= in him 6 hat does ;without one <thing= in him; mean& Shall we say, without one %irtue& Surely R.

Ashi said: I was born on the /rst day of the weekG )ence it must surely mean, one %ice. $ut Surely R. Ashi said: I and

1imi b. @akuta were born on the /rst day of the week: I am a king and he is the captain of thie%esG 6 Rather it means

either completely %irtuous or completely wicked. <hat is the reason& $ecause light and darkness were created on that

day.= )e who is born on the second day of the week will be bad6tempered 6 hat is the reason& $ecause the waters were

di%ided thereon. )e who is born on the third day of the week will be wealthy and unchaste. hat is the reason& $ecause

herbs were created thereon. )e who is born on the fourth day of the week will be wise and of a retenti%e memory. hat

is the reason& $ecause the luminaries were suspended <thereon= 6 )e who is born on the /fth day of the week will

practice bene%olence. hat is the reason& $ecause the /shes and birds were created thereon. )e who is born on the

e%e of the Sabbath will be a seeker. R. *ahman b. Isaac commented: A seeker after good deeds. )e who is born on the

Sabbath will die on the Sabbath, because the great day of the Sabbath was desecrated on his account. Raba son of R.

Shila obser%ed: And he shall be called a great and holy man.

R. )anina said to then, <his disciples=: "o out and tell the son of 0e%i, *ot the constellation of the day but that of the

hour is the determining inEuence. )e who is born under the exalted inEuence of the Sun will be a distinguished man: he

will eat and drink of his own and his secrets will lie unco%ered> if a thief, he will ha%e no success. )e who is born under

Fenus will be wealthy and unchaste <immoral=. hat is the reason& $ecause /re was created therein. )e who is born

under !ercury will be of a retenti%e memory and wise. hat is the reason& $ecause it <!ercury= is the sun;s scribe. )e

who is born under the !oon will be a man to suLer e%il, building and demolishing, demolishing and building, eating and

drinking that which is not his and his secrets will remain hidden: if a thief, he will be successful. )e who is born under

Saturn will be a man whose plans will be frustrated. -thers say: All <nefarious= designs against him will be frustrated. )e

who is born under edek <Dupiter= will be a right6doing man <adkan= R. *ahman b. Isaac obser%ed: Right6doing in good

deeds. ;)e who is born under !ars will be a shedder of blood. R. Ashi obser%ed: ?ither a surgeon, a thief, a slaughterer,

or a circumciser. Rabbah said: I was born under !ars. Abaye retorted: #ou too inEict punishment and kill.



It was stated. R. )anina said: The planetary inEuence gi%es wisdom, the planetary inEuence gi%es wealth, and Israel

stands under planetary inEuence. R. Dohanan maintained: Israel is immune from planetary inEuence. *ow, R. Dohanan is

consistent with his %iew, for R. Dohanan said: )ow do we know that Israel is immune from planetary inEuence& $ecause it

is said, Thus saith the 0ord, 0earn not the way of the nations, and be not dismayed at the signs of hea%en, for the

nations are dismayed at them: they are dismayed but not Israel. Rab too holds that Israel is immune from planetary

inEuence. 8or Rab Dudah said in Rab;s name: )ow do we know that Israel is immune from planetary inEuence& $ecause it is said, and he brought him forth from abroad. Abraham pleaded before the )oly -ne, blessed be )e, ;So%ereign of the

9ni%erseG one born in mine house is mine heir.; ;*ot so,; )e replied, ;but he that shall come forth out of thine own

bowels.; ;So%ereign of the 9ni%erseG; cried he, ;I ha%e looked at my constellation and /nd that I am not fated to beget

child.; ;"o forth from <i.e., cease= thy planet <gaing=, for Israel is free from planetary inEuence. hat is thy calculation&

$ecause edek <Dupiter=B stands in the est& I will turn it back and place it in the ?ast.; And thus it is written, ho hath

raised up edek from the east& )e hath summoned it for his sake.

8rom Samuel too <we learn that= Israel is immune from planetary inEuence. 8or Samuel and Ablat were sitting, while

certain people were going to a lake. Said Ablat to Samuel: ;That man is going but will not return, <for= a snake will bite

him and he will die.; ;If he is an Israelite,; replied Samuel. ;he will go and return.; hile they were sitting he went and

returned. <Thereupon= Ablat arose and threw oL his <the man;s= knapsack, <and= found a snake therein cut up and lying

in two pieces 6 Said Samuel to him, ;hat did you do&; ;?%ery day we pooled our bread and ate it> but to6day one of us

had no bread, and he was ashamed. Said I to them, OI will go and collect <the bread=O. hen I came to him, I pretended

to take <bread= from him, so that he should not be ashamed.; ;#ou ha%e done a good deed,; said he to him. Then Samuel

went out and lectured: $ut charity deli%ereth from death> and <this does not mean= from an unnatural death, but from

death itself.

8rom R. Akiba too <we learn that= Israel is free from planetary inEuence. 8or R. Akiba had a daughter. *ow, astrologers

told him, -n the day she enters the bridal chamber a snake will bite her and she will die. )e was %ery worried about this.

-n that day <of her marriage= she took a brooch <and= stuck it into the wall and by chance it penetrated <sank= into the

eye of a serpent. The following morning, when she took it out, the snake came trailing after it. ;hat did you do&; her

father asked her. ;A poor man came to our door in the e%ening.; she replied, ;and e%erybody was busy at the ban(uet,

and there was none to attend to him. So I took the portion which was gi%en to me and ga%e it to him. ;#ou ha%e done a

good deed,; said he to her. Thereupon R. Akiba went out and lectured: ;$ut charity deli%ereth from death;: and not

<merely= from an unnatural death, but from death itself.

8rom R. *ahman b. Isaac too <we learn that= Israel is free from planetary inEuence. 8or R. *ahman b. Isaac;s mother was

told by astrologers, #our son will be a thief. <So= she did not let him <be= bareheaded, saying to him, ;Ko%er your head so

that the fear of hea%en may be upon you, and pray <for mercy=;. *ow, he did not know why she spoke that to him. -ne

day he was sitting and studying under a palm tree> temptation o%ercame him, he climbed up and bit oL a cluster <of

dates= with his teeth.

!he esi$ta ?aah explains the order and reason for the creation of the constellations%&')(*



Text 9-%! 8esi>ta abbah on the :reation o# the :onstellations

hy did the $lessed Kreator create the uni%erse during the month of *issan +whose sign is Aries& $ecause when "6d

decided to create the uni%erse, )e told the !aster of 1arkness ;1epart from !e, for I wish to create the uni%erse with

light,; +the sheep of Aries is white.<NB= hereupon the !aster of 1arkness +whose sign is Taurus, the ox, who is black

asked, ;And after light, what will you create&; And "6d answered, ;1arkness;, the sign of the month of Iyar +Taurus. ;After

darkness, what will you create&; ;Twins, +"emini for man is destined to see through both light and darkness, and "emini

is in the form of man.; ;And afterwards, what will you create&; ;The sign of the Krab +Kancer, for man, when he rises from

his toil and reaps from it; ;will become strengthened like a lion +0eo.; ; Then I will create the %irgin +Firgo, because man

will then be happy, like a %irgin at her nuptials. After that I will create Scales +0ibra, for then, man;s deeds will be

measured as on scales. Afterwards I will create the Scorpion +Scorpio, for when man;s deeds will be weighted, it will be

disco%ered that he also sinned, and he will ha%e to descend to 7urgatory> whereupon I will create the $ow +Sagittarious,

for man will surely plead for mercy and he will then be sprung from punishment, like an arrow from a bow. Then I will

create the "oat +Kapricorn, for when man ascends, he will dart like a mountain goat. <N2= I will then create the 1ipper

+A(uarius to pour upon him the cleansing waters. 0ast, I will create /sh +7isces to show that 5ust as the e%il eye has no

eLect on /sh in the water, who are hidden from sight, so too Israel rises abo%e this mundane world and neither star nor

hour has absolute determination o%er it.;

So, the esi$ta ends with its dissolution stating that #srael is free to ma$e its own destiny.

9. ;i?ination

9.. ;ream uestions

Shailot Holam, as$ing a question through a dream is a tool for divine

inspiration. !he method involved writing a question on a piece ofpaper, putting it under ones pillow and in the morning inspecting thepaper for a succinct answer.&');*

9..% ;reidle

Hanu$ah is a holiday appropriate for reection and divination. 3fterthe candles are lit at night and the prayers and songs are sung, onesits and reects on the candles. One admires there eauty andwonders aout life. One starts spinning the dreidle.

hoose a dreidle made of wood that is small and a tale with a talecloth. !hen as$ a question while the candle still urn and spin thedreidle in the light Lof Shaas candlesM or a tale light.

!here are Ive meanings%

Table 9-! ;reidle *pinning

$etter 'eaningGimelyes is the answer



Heh half and half=un noShin no and a lossdoes not land on a facethe answer is under your own control andeort

Cecause there is a Ifth possiility one must Ind a dreidle smallenough and of G-d/s perfection that it does not always land upward.

9..) $ots o# Eonah

!his is the technique of drawing lots to determine ecause of whom asituation has arisen. racticed y the fellow shipmates of Donah or y

Doshua in identifying the cause of a plague, the technique relies on G-d/s providence to manifest through lots.

9..+ 'aggid

One who Ills his or her life with holiness may acquire an angelicspea$er who spea$s through his or her own voice. !his was the way of the circle of Doseph !"ayach. 3mongst his circle were Doseph 4aro and=athan of Ga"a who were possessed y maggidim. 3lso the 3ri"al andhaim @ital spo$e through a maggid.&')+* !he all night study of Shavuot was often a time at

which a person would acquire a maggid.

9../ 8age Turning

!his technique practiced y 3ryeh >ev is descried in F3 !"addi$ inOur !ime. Here 3ryeh >ev uses the practice with a Holy !anach toidentify the correct association of ones with the fallen soldiers in adead squadron.

9..0 4rim and Thumim

3nother example of divination occurs in the !orah when the Highriest would consult the Arim and !humim - 8888 for a completelighted answer to an important question.&'))* !he 4ing of #srael might as$ for guidance

with the Arim and !humim in matters of national interest when meeting with the High riest.

Text 9-%%! ing *aul as>s #or a :omplete 2nswer

Saul then said to the 0ord, the "6d of Israel, $ring a complete answer.'

Donathan and Saul were indicated by lot, and the troops were cleared.

+Samuel I B4:4B642

FCringing a tumim was a way for a $ing to uncover a hidden reason for G-d/s will in a situation. !he root of the word,

!am - 88 means perfect, complete, or simple. =evertheless, the greatness of #srael is summed up with the following%

Text 9-%)! 7o 2ugury is in the &ouse o# Eacob

*o harm is in sight for Dacob, no woe in %iew for Israel.



The 0ord their "6d is with them and their @ing;s acclaim is in their midst.

"6d who freed them from ?gypt is for them like the horns of the wild ox.

0o, there is no augury in Dacob, no di%ining in Israel:

Dacob is told at once, yea Israel, what "6d has planned.

+*umbers 23:2B623

9..1 =erse o# a :hilds *tudy

!his technique involves simply as$ing a child what verse they arestudying in Heder, and understanding that the verse pertains tooneself in some inadequacy that one needs to wor$ on.&')'*

9.. :rystal

!he crystal all transforms images into new images. >et the mind owfreely and choose forms that have meaning. One may defocus theeyes to let alternative images come into focus. One may as$questions and scry for an answer. What is scrying8 !his is similar toga"ing at the stars in the night s$y and putting the points togetheraccording to the inspiration of the mind. #n scrying, one lets the mindreform the swirls of reections in the crystal into an image yinspiration as an answer to a question.

9..9 Tarot !he aility to do correct divination depends on the state of the diviner.#n this manner, one catches ostructing angels o guard, otaining amore accurate reading. !he !arot as well as most fortune telling isinaccurate for predicting the future as we have free will. !hey aremost accurate for learning the story ehind past events. !hey are alsoaccurate for revealing the present.

!here are )' cards for the <inor 3rcana and 66 cards for the <aor3rcana. !he <inor 3rcana include four suits of ten cardscorresponding to the four elements and the ten seIrot reected ineach of them. =evertheless the symols on the ?ider cards do notmatch in meaning. :or the purpose of divination it matters little aslong as the user has a clear understanding of each card. !he foursuits associate with the four letters of the tetragrammaton.&')1* !he 0od is

Water or ups from 3a-:ather, Hochmah consciousness. !he Irst Heh is :ire or Wands from #mma-<other, Cinah

consciousness. !he @av is 3ir or Swords from Eer 3npin, the central six seIrot. !he Inal Heh is 9arth or entacles from

Cat-daughter, Shechinah consciousness.



#n addition, there are four court cards in each suit% age, 4night, ueen, and 4ing. !hey reect messengers or personal

representations in the divination. !he <aor 3rcana include 66 cards corresponding to the 66 letters of the Herew

alphaet. !he image on the card corresponds to the meaning of the associated Herew letter. !he numering of the

maor arcana should egin with the <agician as aleph - 5, the High riestess as et - 6, the 9mpress as gimmel -;, the

emperor as dalet - +. !here are also overtures of numerology in the associations of the cards with these numers.

#ntrinsically the cards have no power, even their symols are suective ut they serve as a channel for divinecommunication.

Waite had the following to say on the association of the Herew letters with the !arot ards% &')2*

Text 9-%+! (aite on the Fool Tarot :ard

The supposed )ebrew symbolism of the Tarot, which in 5ustice to 7apus, is laboriously elaborated 6 though apart from all

inspiration 6 becomes disorganied if there is any doubt as to the attribution of its Trump Kards to the )ebrew Alphabet.

*ow there is one card which bears no number and is allocated therefore according to the discretion of the interpreter.

<NH= It has been placed in all cases wrongly, by the uninstructed because they had nothing but their pri%ate 5udgment

to guide them, and by some who claimed to know better because they desired to mislead. It happens, howe%er, that

they also were at sea. I may go further and say that the true nature of Tarot symbolism is perhaps a secret in the hands

of a %ery few persons, and outside that circle operators and writers may combine the cards as they like and attribute

them as they like, but they will ne%er /nd the right way.' &ebrew $etter *ource (ands 4p

Fire 8entacles 4p

"arth *words 4p

2ir :ups 4p

(ater &ebrew $etter *ource 'aHor 2rcana 4p

aleph - a - 53ce of Wands

4eter, eginnings aleph - a - 5<agician

!he rod up is the upper yod and pointing downwards is the lower you.

et - - 6 et - - 6 High riestess

!he et is the home, the spiritual center of the high priestess.gimmel - g - ;

gimmel - g - ; 9mpress

mother, creator, ; suggests children, Gimmel associates with fortune from the dreidle.

dalet - d - + dalet - d - + 9mperor

heh - h - ) >oss, destitution, shattered hopes and loss of faith. heh - h - )

Hierophant

!he upper and lower temples.vav - w - ' vav - w - ' >overs

@av is the channel from the Small :ace of G-d to =u$vah, the female presence of G-d.

"ayin - " - 1 "ayin - " - 1 hariot



Eayin is the seventh day of the wee$, a time of victory and rest from the wor$ wee$.

het - - 2 het - - 2 Strength

Het is a fence that protects.

tet - f - 7 tet - f - 7 Hermit

!et is li$e the serpent removed the rest of the world and yet, part of G-d/s plan. !he hermit is similar.

yod - y - 5( yod - y - 5( Wheel of :ortune

new eginnings, auspicious time, li$e the yod is a point eginning. !he tip of the yod is 4eter as the full yod is Hochmah.

4eter is the will or the primal thought of creation.

$aph - $ - 6( $aph - $ - 6( Dustice

!he 4aphot are the /hands/ or pans on each side of the scale of udgment.

lamed - l - ;( lamed - l - ;( Hanged <an

Hung up on learning and cannot act.

mem - m - +( mem - m - +( eath

?eirth, water washes clean and renews life. <i$vah experience of renewel.

nun - n - )( nun - n - )( !emperance

!here are +7 levels to fall efore the )(samech - s - '( samech - s - '(

evil <agic

Supports and connections. 3n allusion of magic, ut is not magic at all ut something real. Sometimes we hide ehind

supports, getting too dependent on what is secure. !his too is the devil and letting go of security is the eginning of

freedom.

ayin - u - 1( ayin - u - 1( !ower

struc$ y lightning and $ingƒqueen falling from it. !he 3yin ?a or evil eye is the !ower that rings others down. 3nother

eye is the <a/ayan, the spring or fountain, that rises up and returns a person to a higher place. peh - p - 2(

peh - p - 2( Star

Hope and nourishment from one place to the next. eh is an opening, a pitcher that pours water upon the land.

t"adi$ - x - 7( t"adi$ - x - 7( <oon

3ssociated with isces and the dreamer. !his was Doseph the ?ighteous. sychic power is here ut sometimes it is di…cult

to distinguish etween prophecy and delusion.

Apright the card represents deception. Self-righteousness is a deception for a person is not as sƒhe seems. 3lso, the more

righteousness, the greater the tests of temptation.

$oof - q - 5(( $oof - q - 5(( Sun

4oof is laughter, light li$e the sun.

resh - r - 6(( resh - r - 6(( Dudgment

?esh is war and peace, the process of udgment.

shin - c - ;(( shin - c - ;(( World



Shin is the Shamayim, the heavens of Ire and water that are the source of the world in creation. tav - t - +((

tav - t - +(( :ool

While the fool is not aware that he may e stepping o of a cli, the !av, the Q symoli"es the intersection of choices

that one comes to. One cannot $now which path will e the est and li$e the fool simply chooses one and wal$s on.

Table 9-)! &ebrew 2lphabet and the Tarot e?ersed

&ebrew $etter *ource (ands ;own

Fire 8entacles down

"arth *words ;own

2ir :ups ;own

(ater 'aHor 2rcana ;own

aleph - a - 5 3 <agician

!he rod up is the upper yod and pointing downwards is the lower you.

et - - 6 C High riestess

!he et is the home, the spiritual center of the high priestess.gimmel - g - ;

9mpress

dalet - d - + 9mperor

heh - h - ) >oss, destitution, shattered hopes and loss of faith. >oss, destitution,

shattered hopes and loss of faith. Hierophant

vav - w - ' : >overs

"ayin - " - 1 ?eturn of a possession or to the original state hariot

het - - 2 H Strength

tet - f - 7 # Hermit

yod - y - 5( D Wheel of :ortune

new eginnings, auspicious time, li$e the yod is a point eginning. !he tip of the yod is 4eter as the full yod is Hochmah.

4eter is the will or the primal thought of creation.

$aph - $ - 6( 4

lamed - l - ;( >

mem - m - +( <

nun - n - )( =

samech - s - '(

ayin - u - 1( O

eh - p - 2(

4oof - q - 5((

?esh - r - 5(( ?

Shin - c - ;(( Stav - t - +(( !



vav - w - ' @

vav - w - ' @

vav - w - ' @

heh - h - ) {

yod - y - 5( 0

"ayin - " - 1 E

9.9 Tzaddi> !he term t"addi$ means a righteous, holy person. See$ing out aFtrue t"addi$ is always a gateway to spiritual elevation. !he Ftruet"addi$ is actually a person who has very little to say ut when hespea$s everyone feels that sHe is eing directly spo$en to even in agroup setting. # present my own experience in meeting a true t"addi$%

'editation 9-+! 7i>elsburg abbi

Danuary B2, BHH3 6 H:3C A!

I had an audience with the Taddik of *ikelsburg, Rabbi !. 0ebo%its.)e is spiritual heir and a descendent of Rabbi Smelke of *ikelsburg, astudent of the $aal Shem To%. )is silence con%eys understanding. )esuggested reading 7salm B2P daily. )e asked some (uestions,listened to answers and stories, and seemed to understand what wassaid and not said.

!he assistant as$ed for a Herew name and mother/s Herew name,address, and phone numer efore entering the room. !he ?eeas$ed for family origin.

hen I discussed the *othingness of @eter that I saw or the book$ahir that I studied, his face lit up and I heard a sigh. There wassomething in his silence. ?%en when he spoke to the congregation, asilence in him waited. This was like the silence of @eter, waiting for

the word to come forth to manifest the will of "6d. This is awonderous silence. I ne%er saw his face turn from anyone who(uestioned him. )is soul was safe from the outside world.

$efore the taddik gi%es his blessing, he asks (uestions to raisewithin him the energy for the blessing.

Doseph represents the essence of the t"addi$. #n Daco/s lessing over Doseph, he states in Genesis +2%6+, FCut his ow aode in strength,and the arms of his hands were made strong y the hands of the

mighty God of DacoB from thence is the shepherd, the stone of#srael.



Text 9-%/! The *hepherd, oc> o# <srael

'rom there is the shepherd, the rock of Israel 7 larcy Jahuwr Kcm

!he Cahir 75 explains%

%he stone that the builders re0ected has become the head cornerstone.

It ascends to the place from which it was graven , as it iswritten,

'rom there is the Shepherd, the Stone of Israel.

!he Cahir, section 521 descries the character of the Shepherd%

!he twelve elemental Herew letters correspond well with twelve of the <aor 3rcana trumps. !he remaining ten trumps

correspond etter with a numerological meaning.&''(* !here has een some attempt to associate them with the seven

Herew doule letters with correspondence to the seven planets and three Herew mother letters, ut the symolic

meaning is o. #nstead, 9nglish numerology has a etter It.

Table 9-%! &ebrew 2lphabet and the Tarot 'aHor 2rcana, Trumps, 4p

&''5* !he numer two is a$in to sensitivity, emotion, partnerships and the psychic.

&''6*

th level of ultimate destruction or +7 levels to rise efore the )(th level of ultimate salvation. !he )(th day after the

ounting of the Omer is Shavuot, revelation of God achieved through complete temperance with life.

&'';*

&''+*

&'')* !he numer two is a$in to sensitivity, emotion, partnerships and the psychic.

&'''*

It is thus written 8Isaiah 11*:, I will grant him a spirit of the fear of (7d,

#nd he will not 0udge b" the sight of his e"es,

-e will not admonish according to what his ear hears.

-e will incline all the world to the pan of merit.

'rom there counsel emanates, and from there health emanates to the world.

'rom there is the Shepherd, the Stone of Israel.



%his is the place that is called %here.

!he Cahir 57; shows that the Supernal !"adi$ nourishes #srael%

'rom %here is nourished the ;ock of Israel.

+hat is the meaning of from %here

+e sa" that this is the Supernal ;ighteous <ne 7 .

+hat is -e 8the %=adik above:

-e is the ;eward, the great hidden >ight, which is called Socher 7

#nd the splendid rock below is called ?ar 7

#nd the ra"s these are the ra"s from -is -and,

the" are from the $ve $ngers @of his right handA.

!he !"adi$ aove refers to Fthe ?eward, the great hidden >ight, Socher, that is HashemB the t"addi$ elow is as the

splendid roc$ ar, that is His representative in this generation. Haa$$u$ ;%;-' is the ilical source text of the aove%

(7d came from %ean, and the -ol" <ne from mount Caran. Selah.

-is (lor" covered the heavens, and the earth was full of his praise.

#nd -is brightness was as the lightD and -e had ra"s of light coming out of -is handsD

#nd there was the -iding of -is Cower.

Before -im went pestilence, and burning coals went forth at -is feet.

-e stood, and measured the earth -e beheld and drove asunder the nationsD

#nd the everlasting mountains were scattered, and the perpetual hills did bow

-is wa"s are everlasting.

9. 'easure #or measure

!he principle of mido-cnegdo-mido is the universal way that Hashemcorrects our ehavior. LSee †6.1 Dudges - ShofteemM

Table %-%! 'easure #or 'easure

;eeds ewardI8unishment



Wor$ing too hard to the point of idolatry or violating the Shaat.One loses ones o.

3te too much or with a lust for food Stomach ache9ating pig or non-$osher sea animals 3cid-reuxWal$ed someplace he shouldn/t have gone Hurt his feet

Crea$ing the Shaat Stoning LsequillaM, thrown o a uilding 5)feet in height, then he is stoned if he isn/t already dead.

!oday he may fall o a roof y accident or is attac$ed y a wild animaland thrown to the ground.#f a person commits a crime y urning LseraphaM. Curning Ls/neifaM,molten led is poured down the throat.

!oday a person may e urned to death y a Ire or it y a sna$esuering the urning poison.9marassing a person

ommitting murder. Headache for emarrassing a person,

Head cut o y sword. !oday, he may e attac$ed y andits or $illersthat $ill him y $nives.3dultry ho$ed to death.

!oday, he may die y drowning or a sic$ness where there is a…xation.Geha"i, student of 9lisha, desired the money of =aaman. Cecause ofthis he was given the leprosy that =aaman had overcome.

Haman desired to destroy the Dews #nstead he was destroyedCe happy with what you got and you will $eep what you have. See$that which is not yours, and what is yours will e lost.Samson loo$ed and desired for a foridden item. Samson waspunished y having his eyes linded.Samson served the Dews loyally for twenty years. F# never as$ed a Dewfor a favor. Samson/s last words were rememer me so that #can ta$e one revenge for my two eyes. One eye should have eensu…cient punishment for the igam LsinglularM mista$e of a !"adi$and for this he as$ed Hashem to compensate him for the loss of otheyes. :or this, he $illed more hilistines in his death than while he

lived.4ing 3sa made the wise students, the !almedei Hochamim, come upand serve him in his army. He would also call a groom and ride upfrom the huppah and ma$e them serve in the army. 4ing 3sasuered a foot ailment or pains in the legs where he could not wal$well.3vraham 3vinu tried to ring the people to his side to have the samelevel of faith. 3vraham would oer his guests sumptuous meals. 3tthe end the guests would want to less him, ut he would say, howdare you, FCless Hashem, for he is the one who created the food. !heperson would feel ashamed and e rought close to Hashem.When Dudah sent the garments of Doseph ac$ to his father, he said, F#care not, please recogni"e this, and see if you can recogni"e who are



these from. !his caused his father so much suering. :or this, !amar sent Dudah his to$ens with the same expression, F!o the ownerof these things, that is whom # am pregnant from - F# care not, pleaserecogni"e this, who do these elong to, ecause she did not want toemarrass him.&''1* Dudah confessed, she is more righteous LmimeniM then me or from me. 0ou saved

my child !amar from Ire. Dudah $new she was right, ut how did he $now that she wasn/t a prostitute-"onah with othermen, ecause he $new the whole thing was his cause. Cecause of this Hashem added the full name of Hashem to

his name. 3 person who confesses commits a 4iddush Hashem, a holiness of G-d, ecause he did not hide his crime.

Cecause he saved three lives, Hashem saved three lives of his descendents measure for measure.

However, Dudah recogni"ed his mista$e.

&''2* Cecause he said she was right and never committed a sin, Hashem would ring the entire $ingdom of Dudah from

which avid and the holy nation will come. !his is all written up ecause so much 4iddush Hashem came from this act.

&''7* #saiah committed sin y saying, ‡#n the midst of a people of unclean lips do # dwell‡ L#sa. vi.M. :or this,

the slander which is compared to Ire, he was punished with Ire, with the live coal ta$en from the altar L#sa. vi.M.9liah

spo$e that Fonly he is left that is righteous :or this he is required to visit every assover seder to ear witness to

the righteousness of #srael.

9. 8uriBcation !his consists of immersion in water.

&'1(*

&'15*

Text 9-%0! 'iriamss (ell

-f special interest is the tradition concerning !iriam;s well, which is located at the Sea of "alilee6whoe%er immerses

himself in it, or drinks of its water, experiences mystical exaltation and attains the wisdom of the @abbalah.

!he <ei Hashiloach taught an interesting point when explaining how Daco/s form of lessing adhered closer to the will of

God as opposed to #saac who followed God/s udgment according to !orah.&'16*

Text 9-%1! &a'ei *hiloach

The blessed "od supports the pure of hand, for the hands are branches of the heart, and his heart was pure and re/ned>

then the result was that #ako% would bless without +or independent of his own knowledge. Therefore it is written

+7salms B:N, #ou support my fate,' as #ako% A%inu always looked toward the understanding and the will of the

blessed "od. Therefore he said, I knew, my son, I knew,' guiding his hands intentionally,' placing ?phraim before

!enashe.<Q3=

One can loo$ as someone/s hands and e ale to loo$ into their heart for the Fhands are ranches of the heart. !his is

dierent from chiromancy. #nstead, one is loo$ing at the quality of the s$in, its color, its hue, the shape of the Ingers for

softness or hardness will reect the heart of the person.

9.% 'ishnah



Studying the <ishnah er$ei 3vot is a gateway to 4aalah.<aimonides explains the connection in his introduction to hiscommentary%&'1+*

Text 9-%! 'aimonides on 8er>ei 2?ot

The compiler of the !ishnah began with A%ot for two reasons: 8irst, to proclaim that the )askamah +accepted norms of

the scholars and the @abbalah +the age6long traditions represent the full truth as recei%ed by each generation from

those who preceded it.

Doseph aro gives examples connecting <ishnah and his experiences with the @oice of Straight Words%&'1)*

Text 9-%9! Eoseph :aros 'aggid 'esharim

*o sooner had we studied two tractates of the !ishnah than our Kreator smote us so that we heard a %oice speaking out

of the mouth of the saint, may his light shine...

Then slumber came upon me, and I slept for about half an hour. I awoke in distress since he did not con%erse with me at

length as pre%iously. I began once more to rehearse the !ishnah and before I completed two chapters, the %oice of my

belo%ed began to knock in my mouth, saying, ;Although you imagined I had forsaken you and left you, do not think I

really will lea%e you before I ha%e ful/lled my promise not to withhold good from your mouth.;

<emori"ing helps one uild a etter memory. Strive to memori"e new teachings and prayers. One can then recite the

teachings while driving or wal$ing.&'1'* 3fter memori"ing, review the teachings or psalms to ma$e them permanent.

=evertheless, one should continue to see$ out and memori"e new teachings for this expands the memory further.

Studying Gemara increases reasoning s$ills. Gemara trains one in the process of logical deduction and analysis. One may

experience inspiration in technical areas of wor$. #n general one will experience an improvement in reasoning in all

matters.

FG-d commanded <oses that the written !orah should not e recited from memory, and that the Oral !orah should not e

written down. !he Oral !orah was recited from memory, and was thus given over from one person to another. &'11*

Hence, our sages focused on memori"ing <ishnah. Others recite !/hillim from memory. <ost have memori"ed the Shema.

While we are permitted to memori"e our prayers, others are careful to recite the Shema from the Siddur. !he Shema

says, F3nd you shall teach them to your children and spea$ of them when sitting in your house, when wal$ing along your

way and when you lie down and when you rise up implying these words are $nown y heart.

Why was the Oral !orah not written down8 !his was to teach us that the essence of learning !orah is y watching and

living with religious people. We learn the details of !orah y oserving their ways.&'12* FGreater is the serving oftalmudei hochamei than learning from them.



9.) *oul

Dudaism presents Ive maor levels to the soul%

Table 9-+! Fi?e $e?els o# the *oul

*oul 'eaning 'ani#estation=efesh Cody Health?uach Spirit ositive morale=eshamah Soul <oral sensehaya ommunity Soul,

rinciple purpose of lifeSixth sense 0echidah One soul with G-d rophecy

!he =efesh is our ody, which is part of our soul. #n the world tocome, G-d resurrects us into an eternal ody. !oday, the 9nglish word,/esh/ contains the same /fesh/ sound and derives from the Herewword.

!he ?uach is the spirit one feels y standing loo$ing at the ocean orfeeling G-d/s ree"e run with ones ody. !he ruach is the spirit we$now and feel with Hashem.

!he =eshamah is our moral consciousness. When we feel guilty for sinand $now the right thing to do, it is from our =eshamah that we $now

this.

!he haya is our community consciousness. !he haya is our sourceof a sixth sense, of $nowing how others are feeling without eingthere. haya is the principle purpose of life.&'17* #t is universalB it is the community/s

soul. We should attach to haya consciousness to understand the purpose of life.

0echidah is the part of our soul that is always with G-d. !his is our direct channel of communication with Hashem.

9.+ *e?en Tests3ccording to our qualities, we are tested.

Table 9-/! *e?en Tests

uality *ageHesed

4indness 3raham was tested in $indness y whether he wouldforsa$e Sodom or plead on their ehalf. Sodom whose values dieredutterly from 3raham/s would have nothing redeemale in the eyes of 3raham.Gevurah

Strength and discipline #saac was tested in strictness y his



acceptance of the 3$eidah, his personal sacriIce. !iferet

Ceauty and truth Daco was tested in truth y living in the house of>avan. He dealt with >avan in a straight manner though he was

treated in a croo$ed manner.=et"ah

9ternity and victory <oses was tested with eternity y reectingthe oer of his children starting a new chosen people to Hashem.Hod

>ight of than$fulness 3aron was tested in gratitude y resolvingdisagreements etween husand and wife, etween #sraelite and#sraelite, even etween <oses and the people.

0esod

:oundation righteousness Doseph was tested in righteousness in hisoservance of his father/s teachings in the house of haraoh and hisdenying the seductions of otiphar/s wife.<alchut

4ingship and

presence of God avid was tested in $ingship y perseveringaccording to the will of God. His desire to uild a temple in Derusalem

was to ring the presence of God close all the days of his life. Hedesired that the greater splendor e in the temple more than his owndwelling.

G-d tested his leadership to see whether he would lead according toHis will.

9ach of us has qualities that G-d tests us in. #f we are compassionate,

we will e tested for !rue compassion. #f we are wise, we will etested for !rue wisdom. #f we are helpful, we will e tested during atime of !rue need of help.

9./ *el#-tal> One can conduct a self-hypnosis session out loud tal$ing to one self.

!his ta$es advantage of the ears, our most powerful spiritual conduit.&'2(*

Text 9-)! $earn by *pea>ing Teachings so Thy 6wn "ar 'ay &ear



-ur Rabbis said: 1o you wish not to ha%e pains in your ear nor in any of your limbs& Then bend your ear to Torah, and

you will inherit life, as it is said: Incline your ear and go to !e> listen, and gi%e life to your soul.'

!his is the advantage of tal$ing to G-d, and letting G-d tal$ through one, providing answers. !his is also an eective way

to do self-hypnosis without a tape recorder.

'editation 9-/! J2 with &a>odesh 3aruch &u

hat of our prayers when we pray for what we need most&

I hear prayers all the time. And I answer prayers all the time, but you must be a !an and pursue what you really need

yourself.

hat of the past failures and the future&

The past is o%er and the future may A0A#S be better than what might ha%e been. 1o not li%e in regret as one may

make any future possible.

hat of Torah stories such as the Sons of "od taking daughters of men to marry&

I ha%e gi%en through di%ine inspiration the Torah, but the speci/c contents is according to the experience and ideas of

man. The Torah contains these ideas and you may interpret them as you see /t.

hat of "ematria and other numerical techni(ues re%ealing secrets in the Torah.

They are signi/cant though the Torah was written before these ideas were understood. Again they are an interpretation

that is %alid.

hat of the "reek philosophers: 7lato, 7ythagoras, etc& hat of their religion&

They are the minim or conspirators that ha%e attempted to philosophie away my re%elation. They are otherworldly,

while I say this world is most important. They are not the source of Dewish ideas, but simply the /rst to carefully record

earlier ideas.

hat of @abbalah&

!y truest re%elation was to the simple shepherds who were my prophets. I am not really unknowable all that much. The

Ayn Sof idea is appropriate in that I ha%e no boundaries but I do speak to my prophets directly. I am not talking through

your %oice by an angel, but directly. I am really (uite simple, though the kabbalists ha%e made a lot of complications.



hat of the spiritual world&

I am truly in the physical world. It is as 1a%id says, the dead cannot praise' !e.

hat of the afterlife&

1o you really want to know the answer here& There is a dispersion of the soul after death mostly. 8or some who ha%e not

achie%ed enough merit, they may seek to be reborn. The soul is concei%ed by a mother and father as a completely new

thing most of the time. The soul represents their aspirations. -ccasionally a former soul meets these aspirations and is

reborn.

hat of the ohar&

Truly the prophet who wrote this book is belo%ed and close to me. )e saw my Image. The classic Dewish man with a

semi6bitter attitude is really (uite in my image.<PB= I am pragmatic.

hat of all the angels Eying before you in blue skies and praising #ou&

If it pleases them I allow it. The praise does nothing for !e. I /nd all of this stuL kind of amaing. I am really (uite

simple.

hat of Desus and Khristianity&

ell Desus was not !e and not 1i%ine.

I am one, there is no one else besides !e. There is no di%ine son of "6d. There is no di%ision in !e, there is no trinity.

There is no godhead, I was before, am now and fore%er will be beyond description or di%ision.

8or e%ery soul born of a woman there is a human father.

hat of religions&

!ost religion is self6ser%ing and di%isi%e. I am really not a fan of any religion. -%erall, all people should see themsel%es

from the same /rst mother and father, Adam and ?%e. They are all brethren. That they di%ide themsel%es from each

other based on religion is not %ery sensible. They may limit their ability to marry in this manner.

$ut isn;t it better to marry someone with a similar background and %alues&



It can help, but this is not always an issue of religion.

hen we ask #ou to pro%ide us with what we need, what do #ou think&

I hear this prayer all too much. I pro%ide for your needs always, but you do not see what I ha%e gi%en or pursue the

answers to your prayers.

hat of the Dews&

They are indeed my chosen people. They are a simple people after my own image. Their ways are simple and good. <P2=

9.0 *par>s

!wo hundred and eighty eight holy spar$s were lost when the seIrotshattered during the creation.&'2;* !he following verse from Genesis alludes to them%&'2+*

Text 9-)! *pirit o# God &o?ered and the *par>s "ntered

And the Spirit of "od ho%ered <merahefet= o%er the face of the waters. LGenesis 5%6M

!he word /hovered/ - merahefet - 88888 consists of /622 Lholy spar$sM/ - 888 and /died/ - 88. !he holy spar$s are uried in

physical oects and physical reality. One can develop and apply physical oects to eneIt the She$hinah, the female

aspect of G-d, permeating our world, which elevates these spar$s%&'2)*

Text 9-)%! &asidic 8rayer by $ouis Eacobs on the &oly *par>s

$y using the things of the world in a spirit of consecration man release these ;holy sparks; and redeems them for the

holy. $y thus ele%ating the ;holy sparks; man pro%ides the 8emale +the Se/rah !alkhut, the Shekhinah, with the ;female

waters; which enable )er to be united with the !ale +the Se/rah Tiferet and so assist the ;sacred marriage; by means of

which harmony is promoted in the Se/rotic realm and the di%ine grace can Eow.

!he 622 holy spar$s are also four walls of creation each sustained y the Seventy-two >etter =ame of God. 3s four

represents the sides of creation so seventy-two represents their heights. Seventy-two stands for 3@ - 88, the chain of

letters in the expansion of the ?edemptive =ame of God - 888 88 888 88 - 5)Q66Q5)Q6(, four layers aove 3t"ulut.

!here are the /!wo Hands/ of Ifteen in the expanded =ame. :ifteen&'2'* relates to the left side of the tree, since the Irst

/Heh/ represents the part"uf for <other that is from Cinah and the second /Heh/ represents the part"uf for =u$vah who is

from <alchut and leans to the left. !he Irst /Heh/ is the hand that gives the coin, the second /Heh/ is the hand that

receives the coin. 9levating holy spar$s y visiting places and using material for good purposes rea$s the onds of

materialism and releases magic.&'21* :or example, one may dance even to secular music on urim, with oy releasing

the holy spar$s ound in the songs.



!he traditional interpretation of the 622 spar$s sees the shattering of the vessels ta$ing place at the level of 3dam

4admon, the primordial structure at the highest level. 3dam 4admon included the four expansions of the

!etragrammaton with its highest level-3v.&'22* !he spar$s then fell through the four worlds of existence, 3t"ulut, Ceriyah,

0et"irah, and 3siyah.&'27*

Text 9-))! abbi 2ryeh aplan on the Two &undred and "ighty-eight *par>s

The number 2PP is 4 x Q2, while Q2 is x B2. The number Q2 thus alludes to the power of the twel%e months and tribes

in the si days of the week. This is then multiplied by 4, since this concept of Q2 exists in all 8our 9ni%erses.

!wo hundred and eighty-eight is the gematria of /perach/ - 888, which means ower as a noun or ver. 3t the eginning of

creation the image of a ower emerges from the midst of the divine name 9loah, see :igure 5+-5% 9loah, the :lower,

:orty-!wo, and reation. Hence, the word /ower/ alludes to the 622 Spar$s of reation. 3 t"addi$ or a righteous person

may appear as a ower ecause of a lifetime spent elevating the divine spar$s, see <editation '-5% :ormer hief Hasidic

?ee of Derusalem.

Here is the opinion of ?ai >evi 0it"cho$ of Cerditchev%&'7(*

Text 9-)+! abbi $e?i 5itzcho> on the Two &undred and "ighty-eight *par>s

The root and source of the Tree of @nowledge consists of the 2PP Sparks. $efore they fell and were broken> their root

was %ery high. $ut as a result of Adam;s sin these 2PP Sparks fell and were broken. They descended lower and lower

until they were clothed with a combination of good and e%il in the "lowing )usk' and in physical things.

!an;s main task in this world is to transform darkness into light.' he must therefore raise up these Sparks, ele%ating

them higher and higher until they return to their Root and Source.

!he 3?# teaches that one way to elevate the spar$s is through the giving of a coin of charity.&'75*

Text 9-)/! <saac $uria on the Two-hundred and "ighty-eight *par>s

hen a person gi%es charity, he takes in his hand a coin, which in )ebrew is 7erutah +&&&&&. )e should mediate on this

word, and contemplate that the letters of 7erutah and 7RaT F) +&&& &&, a detail of F)6the 2PP ha%e fallen to the lower

letters of the name of "od into our world are the same.

The Root of all Dudgments is the 2PP Sparks <which fell from Atilut to $eriyah when the Fessels were shattered=. Add to

this <a unit representing= the whole, and you ha%e 2PH, <the numerical %alue of 7RaT +&&&=.



Hence, the gift a coin, larger proaly eing etter, has signiIcance in elevating holy spar$s. :inally, there are

extraneous thoughts that enter ones mind during prayer that are from the fallen spar$s. !here are mixed opinions on

elevating thoughts with the general opinion eing if one can do so that is good, ut if they are overwhelming one is

etter pushing them aside.&'76*

Text 9-)0! 3aal *hem To? #rom Toldot 5aa>o? 5ose# on "le?ating *par>s

I heard from my master <the $aal Shem To%= that this </xed prayers are not a supplication= can be pro%en through the

extraneous thoughts that enter one;s mind during worship. These thoughts come from the $roken Fessels, and the 2PP

Sparks that one must separate each day. <These extraneous thoughts enter one;s mind during prayer in order that= he

rectify and ele%ate them. The extraneous thoughts of one day, howe%er, are not at all the same as those of the next.

This e%idence should be ob%ious to one who considers it.

!he secret of elevating thoughts is a very advanced form of prayer where after a thought has occurred, one considers the

sephira that has a quality similar to the thought and then mentally pronounces the =ame of God associated with that

quality and then the !etragrammaton with the corresponding vowels of the sephira. &'7;*

Text 9-)1! abbi Ce?i "limelech on "le?ating *trange Thoughts o# the % Fallen *par>s

8rom the abo%e it follows that in the main the occupation of ele%ating thoughts is only for the remnant called by the

0ord, but so far as the masses are concerned the e%il thought must be re5ected so as to ful/ll the command, ;That ye go

not about after your own heart; <*um. BN:3H=;. *e%ertheless, after he has pushed it aside it is proper for him to ha%e in

mind and to depict to himself those di%ine names, which are re(uired for the thoughts to be ele%ated, each one

according to its respecti%e category. 8or instance, when he has a thought of lo%e he should depict the name ?l and the

Tetragrammaton pointed with the %owel segol 6 88. hen he has a thought of fear he should depict the name ?lohim and

the Tetragrammaton pointed with the %owel she%a, and so forth. There is no need to deal with this matter at any greater

length. In manuscript we ha%e profound expositions of the topic. $ut for the present this is suJcient for the enlightened.

!ay the 0ord our "od be with us. *eBra7ame o# God =owels and Tetrammaton

4eter 9hyeh asher 9hyeh - 8888888 88888 8888888 4amet" - 88 88888888

Hochamah 0ah - 8888 atach - 88 88888888

Cinah 0H@H - pronounced 9lohim !"ere - 88 88888888

Hesed 9l - 888 Segol - 88 88888888

Gevurah 9lohim - 88888888 Sheva - 88 88888888

!iferet 0H@H - 8888 Holam - 88 88888888=et"ah 0H@H !"avaot - 8888 88888888 hiri$ - 8888888888

Hod 9lohim !"avaot - 88888888 88888888 4iut" - 88 88888888

0esod Shaddai, 9l hai - 88888 ˆ888 888 Shure$ - 888 888888888888

<al$hut 3donai - 8888888

?eading the !orah with letters, awareness of their eauty - the crowns, with vowels, and with notes gathers all the spar$s

together.



!he vowels and names here are%&'7+*

Table 9-0! 7ames o# God and the Tetragrammaton #or "le?ating Thoughts

&'7)* ronouncing vowels and especially notes according to inspiration with understanding of the words is the heart of

reading !orah while the intellect is the preserved tradition.

Text 9-)! abbi 5itzcha> Ginsburgh on the % *par>s

The two hands which act together to form all reality, chesed +Q2 plus ge%urah +2B 2PP 2 times B2 s(uared. 2PP is

the number of nitotot Ofallen sparksO +from the primordial cataclysm of Othe breaking of the %esselsO which permeate

all of created reality. Through the Odual eLortO of chesed and ge%urah, not only to form reality, but to rectify reality

+through the means of Othe left arm repels while the right draws nearO, these fallen sparks are redeemed and ele%ated

to return and unite with their ultimate source. In a uni%ersal sense, this is the secret of the coming of !oshiach and the

resurrection of the dead.<H=

Since we $now the Irst hand, /Heh/ is Cinah and the second hand, /Heh/ is <alchut, we arrive at the ?ai/s interpretation

y seeing that Cinah reaches across to Hesed, and Gevurah reaches down to <alchut. 3s a mother is inclined to redeem

her childB redemption, the quality of the 16 >etter =ame of G-d crosses over to unounded Hesed - >oving-$indness. !his

is the raising of the 16 fallen spar$s of Hesed. :urthermore, <alchut always reaches up to Gevurah, the source of her

strength, her Inancial security-essentially her means to ma$ing a nest wherey she transforms the restraint of Gevurah

into the creation of a new world.&'71* !his is the raising of the 65' fallen spar$s of Gevurah. !ogether they raise all 622

fallen spar$s. !he two-hands raise the fallen spar$s ac$ to heaven.&'72*

:inally, one will awa$en from the dead as holy spar$s, and this is the resurrection on the ay of Dudgment. &'77* 3s God

as$ed 9"e$iel Fif these ones can live8 and 9"e$iel replied, FO God only thou $nowestB our ones are renewed and we

are covered in esh and sinews once more, enwrapping the holy spar$s of God. !his is the true / awa$ening/ from the

death of materialism that we experience while we are ye &1((*live.1((

Text 9-)9! Cohar !1b on esurrection

;- 0ord, I ha%e the report of thee, and I am afraid'; +)abak. III, 2, he said. ;This %erse did )abakkuk exclaim at the time

when he reEected on his own death and his resurrection through ?lisha. hy was he named )a$a@ku@& $ecause it is

written, At this season when the time cometh round, thou shalt be embracing +)o$e@eth a son' +II @ings IF, B, and

he6)abakkuk6was the son of the Shunammite. )e recei%ed indeed two embracings, one from his mother and one from

?lisha, as it is written, and he put his mouth upon his mouth' +Ibid. 34.

In the $ook of @ing Solomon I ha%e found the following: )e +?lisha traced on him the mystic appellation, consisting of

se%enty6two names. 8or the alphabetical letters that his father had at /rst engra%ed on him had Eown oL when the child

died> but when ?lisha embraced him he engra%ed on him anew all those letters of the se%enty6two names. *ow the

number of those letters amounts to two hundred and sixteen, and they were all engra%ed by the breath of ?lisha on the

child so as to put again into him the breath of life through the power of the letters of the se%enty6two names. And ?lisha

named him )abakkuk, a name of double signi/cance, alluding in its sound to the twofold embracing, as already

explained, and in its numerical %alue +). $. @. F. @. P. 2. BCC. . BCC to two hundred and sixteen, the number of the



letters of the Sacred *ame. $y the words his spirit was restored to him and by the letters his bodily parts were

reconstituted. Therefore the child was named )abakkuk, and it was he who said: - 0ord, I ha%e heard the report of

thee, and I am afraid' +)abak. III, 2, that is to say, I ha%e heard what happened to me, that I tasted of the other world,

and am afraid. ... R. Simeon then wept and said: ;I also from what I ha%e heard am seied with fear of the )oly -ne,

blessed be )e.; )e then raised his hands abo%e his head

9.1 Torah eading

!he !orah is written without vowels, chanting notes, and periods.Hence, one must understand the context to $now the end of thesentences. =otes are too numerous to memori"e. #nstead one shouldfocus on the meaning of the text and add the notes as one recogni"esthe groupings of words. !here is great "ehus, merit, in learning the

!orah portion each wee$. !his ran$s at the same level as $iud avv/im, honoring thy mother and father.

When reading the !orah in front of a congregation one will ecorrected for each error in word pronunciation. !his may interfere withthe $avanah of the reader. erhaps this is not always good as onemay have a deep feeling for the words.&1(5*

Text 9-+! eading the Torah is a ;elight #or God

Rabbi Israel $aal Shem To% said that a person can read the Torah and see lights on the letters, e%en though he does not

understand it fully. Since he is reading with great lo%e and enthusiasm, "6d does not pay attention to the fact that he

may not be reading correctly.

This is %ery much like a child who is %ery much lo%ed by his parents. ?%en though it cannot speak well, its parents ha%e

great en5oyment when it asks for something.

The same is true when a person recites words of Torah with lo%e <and de%otion=. "6d has great delight, and does not pay

attention to the fact that he does not read it correctly.<QC2=

!he crowns on the !orah letters do not correspond to vowels or notes, ut li$e a true gift of adornment are free of

practical meaning. !he letters, crowns, vowels, and notes correspond to the ascent through the worlds 3siyah, 0et"irah,

Ceriyah, and 3t"ulut.

!he !orah layout of words is another $ey to the inspiration of the text. 3 ti$$un is a text with layout of words in duplicate

to the !orah for learning to read a !orah portion from the scroll. 3 verse falling out entirely on one line or on the top of a

!orah page may have extra signiIcance. Spaces etween words or the si"e of letters are other $eys.&1(;*



While, studying with a friend is much etter than studying !orah alone, to write what one learns is as if one has acquired

a friend%&1(+*

Text 9-+! The uill shall be your #riend

The B4th of !enachem A% NQCB +BH4B marked /fty years since my father told me to begin recording the stories he told

me. hen the Temach Tedek began writing on Talmudic and Khassidic sub5ects, the Alter Rebbe said to him: ;9knei

l;cha cha%er;<QCN=+lit. ac(uire a friend for yourself> ;read %;kaneh l;cha cha%er; 6 the (uill shall be your friend.'

!y father once (uoted the Alter Rebbe, %;kaneh etc..., the (uill shall be your friend' 6 and elaborated: This refers to the

(uill of the heart, meaning that whate%er one learns one must experience emotionally.

9. (al>ing

Wal$ing is a form of meditation, helping one to tal$ with G-d. One maywal$ in the eauty of nature, or even on a treadmill, the $ey is thewal$ing. !he runner/s high is a physical experience a$in to meditation.

9.19 (raves@isiting graves is a way of the honoring the dead y rememeringwhat they lived for. One may e inspired y the soul of the departed,as there is a remnant of the soul that remains with the ones until theday of resurrection. One may learn secrets to the !orah from theserighteous souls such as how to preserve ones !orah learning.&1('*

-ne of the students of R. Simeon bar #ohai had forgotten what he learned. In tears he went to the cemetery. $ecause of

his great weeping, he came to him in a dream and told him: hen you wail, throw three bundles, and I shall come.' The

student went to a dream interpreter and told him what had happened. The latter said to him: Repeat your chapter three

times, and it will come back to you.' The student did so and so indeed it happened.

&'()* <eirat 9ynayim, >ight of the 9yes, ?ai #saac of 3cco, uoted in haim @ital/s Shaarey 4edushah part+, trans. in

<editation and 4aalah, 3ryeh 4aplan, p.5+;.

&'('* F!reasury of the Hidden 9den, 3raham 3ulaIa, trans. in <editation and 4aalah, 4aplan. p.2).

&'(1* haad Salt >a$e ity, morning service, +'th ay of the ounting of the Omer, 'ƒ7ƒ()

&'(2* #nspiration during the morning prayer from sachyah >ichenstein, haad Salt >a$e ity, 'ƒ7ƒ6(() - +'th day of the

Omer.



&'(7* Soncino !almud translation of Sanhedrin 5(+

&'5(* Origins of 4aalah, Schloem, p.5')

&'55* rovers 66%67

&'56* He shall stand efore $ings in aradise L?ashiM. He shall not stand efore mean men in paradise.

&'5;* Do ;+%;; Soncino commentary note ;2 states, F#t would appear from this passage that the men of the Great

Synagogue were regarded as the actual ariters of the matter, save in the case of Solomon.

&'5+* Do ;+%;;

&'5)* Calaam% v. =um. {{{#. 2, 5'B oeg the 9domite% v. # Sam. {{#, 66B 3hitophel% v. ## Sam. {@B Geha"i% v. ## 4ings @, 6(.

&'5'* Soncino Sanhedren 5()a note ; and Kf. !. Doseph. Dudaism as Kreed and 0ife, pp. B46B4Q

&'51* >i$utey <oharan part 6, par.6)

&'52* <idrash !annaim, descried further in F!orah, >ight, and Healing y <atityahu Gla"enson.

&'57* C# is a program oered y the Crandeis Cardin #nstitute. !he program is aimed at college youth from the ages of

52-6) and consists of a 5 month intensive Dewish learning experience.

&'6(* see !he salms of avid y Dames :reemantle, William <orrow ress. !his most eautiful wor$ was pulished y

the son of .... ... spent mostly of his life wor$ing on the calligraphy and illustrations in this wor$ which was dedicated in

love to whose wife.

&'65* Cahir 7), 557

&'66* ?ai #mmanuel Schochet, :e ;rd 6((;.

&'6;* !he Coo$ of the 3ngel ?e"ial, ed. and trans. Steve Savedow, p.55

&'6+* !orah, >ight, and Healing, <atityahu Gla"erson, 3ronson, 577;, page 66

&'6)* !orah, >ight, and Healing.

&'6'* ?ai =achman/s Wisdom, 3ryeh ?osenfeld, !ape 62.

&'61* Small numer of ;)) is% ;Q)Q)P5;

&'62* >inda Goodman/s Star Signs, >inda Goodman, St. <artin/s ress p.6((.

&'67* >inda Goodman/s Star Signs, >inda Goodman, St. <artin/s ress pp. 65'-651.

&';(* >inda Goodman/s Star Signs, >inda Goodman, St. <artin/s ress pp. ')-2(.

&';5* Cerachos 2a.

&';6* Cerachos 2a, towards ottom - F3mar lai raah.

&';;* >inda Goodman/s Star Signs, >inda Goodman, St. <artin/s ress, pp.51'-512.



&';+* !he <ystical 9xperience in 3raham 3ulaIa, <oshe #del, p.6+.

&';)* >inda Goodman/s Star Signs, >inda Goodman, St. <artin/s ress, pp.6)(-6)5.

&';'* !he World of rayer, 9lie <un$, @ol. 5, page ;'.

&';1* >inda Goodman/s Star Signs, >inda Goodman, St. <artin/s ress, pp.57), 656 and %/+.

&';2* #id, page 565. Cerachot 62 mentions the correspondence of 52 names of G-d in the listed prayers ut does not

mention that they multiply to 16 letters. <un$ quotes Cereshis ?aa 5)%5+ and ?aman on 9xodus '%; to ma$e this point

on page 2).

&';7* >inda Goodman/s Star Signs, >inda Goodman, St. <artin/s ress, pp.6'5.

&'+(* #id.

&'+5* http%ƒƒwww.dionsmith.comƒgraphics.htm presents constellation diagrams fairly uncluttered.

&'+6* !he !allis is a prayer shawl warn in the mornings having strings called !"it"it descending in the four corners. !his

also symoli"es the higher !allis in the heavens ut more importantly the presence of Hashem surrounding our lives.

&'+;* Sefer 0et"irah '%5, 3ryeh 4aplan trans. age 6;5.

&'++* #id. page 6;;.

&'+)* Dan ;, 5771

&'+'* Watching the stars at night eliminates eye strain headaches.

&'+1* Here are two good we sites for getting your Herew irthday% http%ƒƒwww.chaad.orgƒcalendarƒirthday.asp . 3lso

http%ƒƒwww.partner.org.ilƒ at the lower right hand corner.

&'+2* 3ove the Eodiac, <. Gla"erson, p.55.

&'+7* !ractate Shaat 5)'3-5)'C

&')(* esi$ta ?aa ch.+ quoted y ?aenu Cachaya in 4ad Ha4emach quoted y Gla"erson in 3ove the Eodiac, p.56.

&')5* !he <aster of ar$ness is the supernal #srael whose sign is the !aurus. 9ven today #srael #ndependence ay, its

irthday is in #yar.

&')6* !he mountain goat clims with oy, feeding on young grasses, nourished y the Irst waters of heaven.

&');* ?ai Golderg, 3havas !orah, Dune ;, 6((5, San Dose, 3.

&')+* Shaatai Evi, Goldish, hapter 6% =athan of Ga"a and the ?oots of Saatean rophecy, p.1.

&'))* 9xodus 62%;(

&')'* Heder - literally room ut referring to Dewish elementary education.

&')1* !he Holy 4aalah, 3. 9. Waite, quoting 9liphas >evi p. ))). #n general Waite discredits the ideas of >evi as eingwithout fact and of imagination not inspiration.



&')2* #id p. ))'.

&')7* :ool card which has numer ( ut has een placed incorrectly in correspondence with the letter 3leph.

&''(* see >inda Goodman/s Star Signs

&''5* ompare this with the Hierophant whose operating location is a sanctuary, a temple.

&''6* !he upper and lower gardens of 9den.

&'';* 0aa$ov =euman +ƒ6;ƒ6((6.

&''+* 0aa$ov =euman. !his alludes to the Cig Cang, the source of the world.

&'')* ompare this with the Hierophant whose operating location is a sanctuary, a temple.

&'''* Such was the manner of >evi 0it"ha$ of Cerditchov who would always Ind the good in his fellow Dew when he spo$e

to G-d.

&''1* ?ather to go to death than to commit worshipping idols, adultery, or murder. 9marrassing a person is a form of

murder.

&''2* !he three who survived the Ire under 4ing =euchadnet"ar.

&''7* 3ryeh ?osenfeld, Gemara Shir on Sotah, !rac$ +, http%ƒƒwww.reslov.orgƒraƒrrƒeyƒsotahƒtrac$‰(+.ram .

&'1(* <idrash !anhuma

&'15* 3n #ntroduction to the 4aalah, <oshe Hallamish, p.';

&'16* See 6.5.1 arsha @ayechi

&'1;* >iving Waters, arshat @ehechi, p.5(5

&'1+* <ishnah 3vot, inhas 4ehati, p.5.

&'1)* <aggid <esharim, 0osef aro presenting, trans. in Dewish <ysticism 3n 3nthology, an ohn-Shero$, pp.5++-5+).

&'1'* riving or wal$ing particular to places of Dewish learning and prayer.

&'11* <e/am >o/e", 3ryeh 4aplan trans. age 6.

&'12* Cerachos 6a, -af, audio commentary ?av :ishel Schachter.

&'17* ?ai #mmanuel Schochet

&'2(* !orah, >ight, and Healing, chapter 66 - !he 9ar Gateway to the Cody, page 5);.

&'25* !he 4ot"ger ?ee.

&'26* ecemer 6'th, 6((5, hypnosis session, followed y a dream, and another hypnosis session. Hypnosis wor$s

etter when one is well-rested and this was the case in the second session.



&'2;* <editation and 4aalah, 4aplan, page 6;5, ;;1n';, 627, ;+(n'+

&'2+* Hasidic rayer, >ouis Dacos, p. 5('.

&'2)* Hasidic rayer, >ouis Dacos, p. 5('.

&'2'* 3lso see >inda Goodman/s Star Signs, >inda Goodman, /<agic and the occult description of the numerology of 5)/

&'21* see !ext 7-;2% ?ai 0it"cha$ Ginsurgh

&'22* >ight Ceyond, 3ryeh 4aplan, 6;1%n67, 66(%n6', 5(7%n57, 66(, ;(1

&'27* 3ryeh 4aplan summari"es 9t" haim, Shaar ?aah =it"ut"im Lspar$sM in >ight Ceyond, 66(%n5('

&'7(* >ight Ceyond, 3ryeh 4aplan, p. 6;1.

&'75* <editation and 4aalah, 3ryeh 4aplan, p. 6;5

&'76* >ight Ceyond, p. 66(.

&'7;* Hasidic rayer, >ouis Dacos, hapter #{ - F!he 9levation of /Strange !houghts/, p. 552.

&'7+* <editation and 4aalah, 3ryeh 4aplan, p. 56', 52).

&'7)* !his is the channel of twenty-two.

&'7'* http%ƒƒwww.inner.orgƒseIrotƒsefgevur.htm, ?ai 0it"cha$ Ginsurgh.

&'71* #llustrating how <alchut is the source of 4eter Lthe force of creationM in the susequent world elow. !he end of

each !ree of >ife is the eginning of another. <oshiach of <alchut represents salvation and the ?iono Shel Olam/s

resurrection of the dead in the world to come. Cinah expresses the 16 >etter =ame in her redemptive connection to

Hesed. <alchut magniIes redemption three-fold, into the creation of a new world for the resurrection of the dead. !his is

the raising of the 65' spar$s. !he Shechinah creates the new world y the power of gevurah, channeling the 65' fallen

spar$s into a new world y t"imt"um. 0et, this is a raising of the 65' fallen spar$s ecause 4eter is aove <alchut though

in dierent worlds.

&'72* See !ext 5(-)6% 3ulaIa on the 65' >etter =ame of God

&'77* !his is depicted in the tarot card of udgment, numer 6(.

&1((* >inda Goodman/s Star Signs, p. 6)1.

&1(5* <editation and 4aalah, 4aplan, page 622

&1(6* >e$utim 0e$arim Š;

&1(;* see !he 6' >etter =ame

&1(+* ?ai Cenamin Eippel, haad, Salt >a$e ity quoting /Ha0om 0om/, ?ai <enachem Schneerson El for

<enachem 3v 5+.

&1()* er$ei 3vot 5%'



&1('* 4aalah =ew erspectives, <oshe #del, p.11 quoting the <idash ?aah 9cclesiastes 5(%5(

7.5 <essiah

·7.6 Stoicism

·7.; Wisdom

·7.+ Solitude

·7.) Gematria &!3C>9*

·7.' =umerology &!3C>9S*

·7.1 Star Wisdom &:#GA?9S*

·7.2 ivination

·7.7 !"addi$

·7.5( <easure for measure

·7.55 uriIcation

·7.56 <ishnah

·7.5; Soul

·7.5+ Seven !ests

·7.5) Self-tal$

·7.5' Spar$s

·7.51 !orah ?eading

·7.52 Wal$ing

·7.57 Graves

9 Gateways to the Higher Worlds

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Transcript of 9 Gateways to the Higher Worlds