9 Gateways
Our sages recorded authentic gateways to come close to G-d. We may
duplicate their experiences. However, there are many prerequisites. Foremost,
one must study the Torah to the point that questions arise. Second, having
friends and being a teacher at times is a great merit. Third, one must be
indifferent to insults and complements. One must be 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.
9.1 Messiah
The messiah symbolizes redemption, may it speedily come in our days. This
is an important belief for spiritual growth. To believe that this is the time
of the messiah is a tremendous tool, because redemption symbolizes being brought
close to G-d. If we believe with our heart that these are the days and that we
will see in these times and we will return to our homeland in these days than we
contribute to the restoration of the House of Israel.
9.2 Equanimity
or Stoicism
Equanimity – hishtavut that is the
controlled response to both good and bad in life is an ingredient to spiritual
growth. The Sulam HaAliyah – the Ladder of Ascent by R. Judah Albotini
discusses
this:
[675]Text
9-1: R. Judah Albotini’s Ladder of
Acent
Equanimity brings one to concentration of the soul, and concentration
brings about the Holy Spirit, which brings one to prophecy, which is the highest
level. If so, one of the necessary prerequisites for your path in concentration
is that you first have the quality of equanimity that you not become excited by
anything.
Text
9-2: R. Isaac of Acre’s Light of the
Eyes
In explaining the mystery of Stoicism, Rabbi Abner related the following
account:
A sage once came to one who practices meditation and asked that he be
accepted into their society. The other replied, “My son, blessed are you
to God. Your intentions are good. But tell me, have you attained stoicism or
not?”
The sage said, “Master, explain your
words.” The meditator said, “If one man is praising you and another
is insulting you, are the two equal in your eyes or not?” He replied,
“No my master. I have pleasure from those who praise me, and pain from
those who degrade me. But I do not take revenge or bear a grudge.”
The other said, “Go in peace my son. You have not attained
stoicism. You have not reached a level where your soul does not feel praise of
one who honors you, nor the degradation of one who insults you. You are not
prepared for your thoughts to bound on high, that you should come and meditate
(hitboded). Go and increase humbleness of your heart and learn to treat every
thing equally until you have become stoic. Only then will you be able to
meditate.”
[676]
Text
9-3: R. Eleazar Azikri's Sefer Haredim
It is written, “I have always placed God before me.” It is
written in the book Hovot HaLevavot that it is inconceivable that a master and a
slave, one being contemptible in the eyes of the other, or those who honor and
those who despise him, should be equal in his eyes, as the hasid said to the man
who wished to concentrate, “You cannot do so unless you practice humility
and receiving insults, until you achieve equanimity.” ... And there are
three conditions in this verse, shiviti – “I placed” or
literally “I made equal” that is I make everything equal before me,
my praisers and my condemners, for I am a
worm.[677]
9.3 Wisdom
Meditation 9-1: Gates of Wisdom
On the 46th Day of the Counting of the Omer, I listened to the
davening of P’sachyah, one who opens the gates of wisdom. Yah is the name
of G-d associated with
Hochmah.[678] To open the Gates
of Wisdom, one must cling to the
Shechinah:[679]
‘Open for me the gates of wisdom.’ I beheld a circumference
of fire before the holy gates. I asked the L-rd what it means? “One must
first obtain understanding before one can find wisdom.” How can I obtain
understanding? “Through learning all of the time, one will obtain
understanding.” I do learn. “Then walk through.” The wall
of fire 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 majestic 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, “Hold onto the
Shechinah with all your might, for she is the source of your wisdom. You must
learn all the time to hold onto Her.”
An interesting Gemara
explains how Solomon fell away:
R. Isaac said: When Solomon married Pharaoh's daughter, Gabriel
descended and stuck a reed in the sea, which gathered a sand-bank around it, on
which was built the great city of Rome.
R. Isaac also said: Why were the reasons of [some] Biblical laws not
revealed? — Because in two verses reasons were revealed, and they caused
the greatest in the world [Solomon] to stumble. Thus it is written: He shall not
multiply wives to himself, whereon Solomon said, ‘I will multiply wives
yet not let my heart be perverted.’ Yet we read, When Solomon was old, his
wives turned away his heart.
Again it is written: He shall not multiply to himself horses; concerning
which Solomon said, ‘I will multiply them, but will not cause [Israel] to
return [to Egypt].’ Yet we read: And a chariot came up and went out of
Egypt for six [hundred shekels of silver].
And from Kings 1:10:28-29, Israel began trading –
סחר with Egypt:
Text
9-5: Kings 1:10:28-29
And Solomon had horses brought from Egypt, and from Keve; the
king’s traders received them from Keve at a price. And a chariot could be
imported from Egypt for six hundred shekels of silver, and a horse for a hundred
and fifty; and so they were exported to the kings of the Hittites, and to the
kings of Aram, through the traders.
From here, we learn even a trader should not return to Egypt. Is this not
the same for a tourist? And on Solomon’s ultimate fate in the world to
come:
[680]Text
9-6: Sanhedrin 104b
The men of the Great Assembly enumerated [those who have no portion in
the world to come[681]] them. Rab
Judah 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, however, they disregarded. A heavenly fire descended and its
flames licked their seats, yet they still disregarded it. Whereupon a Heavenly
Voice cried out to them, ‘Seest thou a man diligent in his business? he
shall stand before kings; he shall not stand before mean
men.[682] He who gave
precedence to My house over his, and, moreover, built My house in seven years,
but his own in thirteen, he shall stand before kings; he shall not stand before
mean men.’[683] Yet, they
paid no attention even to this. Whereupon the Heavenly Voice cried out,
‘Should it be according to thy mind? he will recompense it, whether thou
refuse, ‘or whether thou choose; and not I
etc.’[684]Elihu
defended Job against the condemnation of his peers as the Heavenly Voice defends
Solomon against the condemnation of the Great Assembly, “Should He reward
it according to your mind, when you refuse His judgment? Should He say, you
shall choose and not I; therefore speak what you
know.”
[685] A later version
on Solomon’s fate from the Midrash on Proverbs:
Text
9-7: Midrash Mishle
When the Sanhedrin wanted to put Solomon together with the three kings
and four private persons [who have no portion in the world to come], the
Shekhinah stood up before God and spoke before Him: Master of the World!
“See a man skilled at his work” [Proverbs 22:29]. But those men
want to count him among the enemies of light [the damned]. Whereupon a heavenly
voice went forth and said: “He shall attend upon kings,”
etc.
The Gemara above is interpreting this Mishnah:
Text
9-8: Mishnah Sanhedren 90a
MISHNAH. ALL ISRAEL HAVE A PORTION IN THE WORLD TO COME, FOR IT IS
WRITTEN, THY PEOPLE ARE ALL RIGHTEOUS; THEY SHALL INHERIT THE LAND FOR EVER, THE
BRANCH OF MY PLANTING, THE WORK OF MY HANDS, THAT I MAY BE GLORIFIED.’ BUT
THE FOLLOWING HAVE NO PORTION THEREIN: HE WHO MAINTAINS THAT RESURRECTION IS NOT
A BIBLICAL DOCTRINE, THE TORAH WAS NOT DIVINELY REVEALED, AND AN EPIKOROS. R.
AKIBA ADDED: ONE WHO READS UNCANONICAL BOOKS. ALSO ONE WHO WHISPERS [A CHARM]
OVER A WOUND AND SAYS, I WILL BRING NONE OF THESE DISEASES UPON THEE WHICH I
BROUGHT UPON THE EGYPTIANS: FOR I AM THE LORD THAT HEALETH THEE.’ ABBA
SAUL SAYS: ALSO ONE WHO PRONOUNCES THE DIVINE NAME AS IT IS SPELT.
THREE KINGS AND FOUR COMMONERS HAVE NO PORTION IN THE WORLD TO COME:
THE THREE KINGS ARE JEROBOAM, AHAB, AND MANASSEH. R. JUDAH SAID: MANASSEH HATH A
PORTION THEREIN, FOR IT IS WRITTEN, ‘AND HE PRAYED UNTO HIM, AND WAS
INTREATED OF HIM, AND HE HEARKENED TO HIS SUPPLICATION AND THEY RESTORED HIM TO
JERUSALEM, TO HIS KINGDOM. THEY [THE SAGES] ANSWERED HIM: THEY RESTORED HIM TO
HIS KINGDOM, BUT NOT TO [HIS PORTION IN] THE WORLD TO COME. FOUR COMMONERS,
VIZ., BALAAM, DOEG, AHITOPHEL, AND
GEHAZI.
[686]The
Doreshe Reshumoth – the Interpreters of Signs were a school in Israel that
avoided the Babylonian exile. They preceded Hillel and Shammai and provided a
more liberal interpretation of the last part of the Mishnah:
Text
9-9: The Doreshe Reshumoth
The Doreshe Reshumoth maintained: All of them will enter the world to
come, as it is written, Gilead is mine, Manasseh is mine; Ephraim also is the
strength of mine head; Judah is my lawgiver,’ Moab is my washpot; over
Edom will I cast out my shoe: Philistia, triumph thou because of me. [Thus:]
‘Gilead is mine’ this refers to Ahab, who fell at Ramoth-gilead;
‘Manasseh’ is literally meant; ‘Ephraim also is the strength
of mine head’ — this alludes to Jeroboam, a descendant of Ephraim;
‘Judah is my lawgiver’ — this refers to Ahitophel, who is
descended from Judah; ‘Moab is my washpot,’ to Gehazi, who was
smitten on account of matters connected with bathing; ‘over Edom will I
cast out my shoe’ — to Doeg the Edomite; ‘Philistia, triumph
thou because of me,’ The ministering Angels exclaimed before the Holy One,
blessed be He, ‘Sovereign of the Universe! If David comes, who slew the
Philistine and gave possession of Gath to thy children. [and complains at Thy
giving a share in the world to come to Doeg and Ahitophel], what wilt thou do
with him?’ He replied, ‘It is My duty to make them friends with each
other.’That we should be 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 be
friends:
[687]
Text
9-10: A Portion in the Future
Hithro'a'i
התרועעי
– Associate with or ‘triumph thou’ is thus derived from
rah –
רע, and
translated ‘make thyself a friend’. It may be observed that it is
not taught here that they actually have a portion in the world to come as a
right, but that they will nevertheless enter therein, God bearing their
iniquities to make this possible. This is in accordance with the general
attitude of Judaism that punishment is not everlasting.
God tolerates
iniquities to make possible reconciliation.
9.4 Solitude
The importance of talking to
God:
[688]Text
9-11: Solitude with God, Hitbodedut according to Breslov
Hasidism
Solitude is a great virtue and a proper and very straight way by which
to draw nearer to God, blessed be He. And every one ought to set aside a few
hours a day, during which he will pour out his heart to God in the vernacular,
such as Yiddish, which is spoken in these countries... For it is easier to
converse well in the spoken language. And whatever he feels at heart, he will
communicate to God, blessed be He, such as complaints and excuses and placating
words and supplications, so that he will be able to approach Him. And every one
should do so to the extent of his awareness of the flaws of his heart and how
much he is distant from God... It is only by conducting themselves in this
fashion that the greatest of the Tzaddikim attained their spiritual
level.”
9.5 Gematria
[TABLE]
One may sense the divine in many ways. These include prayer,
conversation with G-d, a walk in nature, looking at the stars at night, etc.
Writing is often a gateway. There is automatic writing where one lets
one’s sub-consciousness take control. Similarly, one who knows Hebrew may
permute and count letters to open the consciousness for divine
inspiration:
[689]Text
9-12: Excerpt from the Treasury of the Hidden
Eden
Take the pen in your hand, like a spear in the hand of a warrior. When you
think of something, uttering it in your heart with specific letters, also
express it with your mouth.
Listen carefully, and “watch what emanates from your lips” (Deut
23:24). Let your ears hear what your lips speak, and with your heart,
understand meaning of all these expressions. Write each expression down
immediately.
Manipulate the letters and seek out other words having the same numerical
value, even if they do not follow my path. And know that this will be your key
to open the fifty gates of wisdom...
You will rejoice and have great pleasure. You will experience ecstasy and
trembling – ecstasy for the soul, and trembling for the body... There
will be no question that, through this wondrous method, you will have reached
one of the Fifty Gates of Understanding. This is the lowest
gate...
The Divine Presence will then rest on you, and
the Fifty Gates of Understanding will be opened in your heart. From then on,
you will realize Who is with you, Who is over your head, and Who is in your
heart. You will then recognize the true way.The table below lists
the Hebrew letters, their values, and their names in Hebrew and English. Here,
the twenty-seven letters, including the final letters are divided into groups of
three according to the Ayak-Bachar –
איק
בכר transformation where each group has the same small
or reduced
number.
[690]
Table 9-1:
Hebrew Letters and Numbers
|
Unity
|
Couples
|
Fertility
|
Rigor
|
Action
|
Love
|
Shabbas
|
Spiritual
|
War
|
|
אות
Number
דבר
Letter
Meaning
|
א
1
אלף
aleph
ox
|
ב
2
בית
bet
house
|
ג
3
גמל
gimel
camel
|
ד
4
דלת
dalet
door
|
ה
5
הא
heh
window
|
ו
6
וו
vav
peg
|
ז
7
זין
zayin
weapon
|
ח
8
חית
het
fence
|
ט
9
טית
tet
serpent
|
|
אות
Number
דבר
Letter
Meaning
|
י
10
יוד
yod
hand
|
כ
20
כף
kaph
palm
of the hand
|
ל
30
למד
lamed
ox-goad
|
מ
40
מם
mem
water
|
נ
50
נון
nun
fish
|
ס
60
סמך
samehk
prop,
support
|
ע
70
עין
ayin
eye
|
פ
80
פא
peh
mouth
|
צ
90
צדי
tzadi
fishing
hook
|
|
אות
Number
דבר
Letter
Meaning
|
ק
100
קוף
kof
back
of head
|
ר
200
ריש
resh
head
|
ש
300
שין
shin
tooth
|
ת
400
תו
tav
cross
|
ך
20
(500)
כף
סופית
final
kaph
|
ם
40
(600)
מם
סופית
final
mem
|
ן
50
(700)
נון
סופית
final
nun
|
ף
80
(800)
פא
סופית
final
peh
|
ץ
90
(900)
צדי
סופית
final
tzadi
|
There are twenty-two principle letters in the Hebrew alphabet. Scribes
to make it easier to recognize word separation added final letters. Originally,
the Torah did not have spaces between words or vowels under letters. Practicing
Gematria requires the following:
- Calligraphy pens – find a Sheaffer Calligraphy Kit.
- Hebrew calligraphy book – Jay Greenspan who taught at
BCI[691] in August 1981 has an
excellent book.
- Memorize the numerical values of each Hebrew letter with the final letters
having the same numerical value as their source letters.
9.5.1 Amen
Meditation, calligraphy, and gematria go hand in hand. Here is the result
of a meditation on the word Amen after reading the Psalms of
David
[692] and the
Bahir.
[693]Text
9-13: Gematria of Amen
אמן
91
צא
מן
= צ
FROM
מן =
צ THE TZADDIK BRINGS
G-D
א INTO THE
WORLD
אשר
המתברך
בארץ
יתברך
באלה אמן
THAT WHICH HE
BLESSES IN THE LAND IS BLESSED THROUGH THIS —
AMEN
יהוה
+
אדני
26
+ 65 =
91
אילן
ROOT
< LEAVES < SUN < G-D
THE TREE TRANSMITS ENERGY
FROM ROOT TO
LEAVES
AND BACK DOWN AGAIN
The gematria of water –
מים is 90, which
is the Tzaddik. The power of water is that it does not attach to anything. In
this manner, the tzaddik descends to helping others, but does not absorb impure
ways. Sinful ways roll off of him. Nevertheless, one can attach to a messenger
of God, an angel per say, to elevate him or her. Attaching oneself to a
messenger of God is to attach oneself to the Tree of Life as they are
related:
Text
9-14: The Angel and the Tree of Life
Messenger – Malach –
מאלך = 91 =
אילן = Elon
– Tree of Life
‘Amen’ means to ‘train’ and refers to
training oneself in faith the same way one would train to be an artisan. Faith
– Emunah leads to trust – Bitachon, which leads to joy. We must
praise God as enthusiastically when something bad happens as when something good
happens. There is a story
told:
[694]Command –
Tzah –
צא teaches
that one must strive to keep the keep the commands to ascend and descend the
Tree of Life. The Sefer Raziel teaches that there are 91 days in each
season.
[695] Each season is a
covenant with the world, a promise for succession as well as return.
Text
9-15: Rabbi Immanuel Schochet on Praise to
God
Two rabbis who were brothers went to visit Mezzirich, because they had
heard so much about the Maggid. After visiting, they decided to leave because
they were not so initially impressed. Sometime later, after they had thought
things over, they decided to visit again with a question for the Maggid of
Mezzirich on the meaning of a commandment found at the beginning of Tractate
Berachot:
“How is it that we are commanded to praise God
with the same level of joy
for something bad as for something
good?”
He responded that he did not have time to answer the question, but if
they would visit Reb Zusha they would find the answer. The two who were
brothers were Rabbi Pinchas Horowitz (who would become the chief rabbi of
Frankfurt al la Main) and Rabbi Shmelke Horowitz (who would become the
Nickelsburg rabbi).
When they came to Reb Zusha, he was surprised to see them since he
thought himself the least knowledgeable of men to answer any important question.
Nevertheless, seeing that his Rebbe had asked them to ask him, he listened to
the question. He 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 Hakodesh
Baruch Hu does for us that is bad.” Reb Zusha was a very poor man who had
many difficulties getting by in life but to him nothing was bad.
Another story illustrating the importance of trust – Bitachon
from Rabbi Akiva:
Text
9-16: Rabbi Akiva on Trust
Rabbi Akiva had set out one day on a journey. 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. When he arrived at a town in the
evening, he could not find any inn that would accept him. Consequently, he was
forced to sleep out in the forest. He thanked God and went to the forest.
During the night a lion came and ate his donkey. He thanked God. A weasel came
and bit off the head of his rooster. He thanked God. Also it rained all night
long so he could not even 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 injured and robbed.
He thought about this and realized that if the innkeepers would not have
turned him down he might have also been attacked and robbed. He realized that
if the lion had not eaten the donkey, the donkey’s brae would have given
him away. Similarly if the rooster had sounded his alarm he would have been
revealed. The light of the candle also might have revealed him to the brigands.
He thanked God for everything that had befallen him.
Another time a person sought the advice of the Maggid of Mezzirich.
Text
9-17: Maggid of Mezzirich on how to deal with troubling
thoughts
He 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 Maggid said he did not have time to answer,
but he sent him to Reb Wolf who owned and inn in a nearby town, who he said
would surely know the answer. The man left and came to the inn of Reb Wolf at
night. He knocked on the door at night, Reb Wolf saw him through the window but
refused to answer. Consequently, as this was the only inn, the person went to
sleep in the fields. Next day he returned and managed to rent a room in the inn
and engage Reb Wolf in some conversation. No matter what he tried, Reb Wolf
ignored him. Finally, when he was ready to leave, he offered to pay and after
paying said that he had a few questions. At this point Reb Wolf said all his
questions ‘had already been answered.’
“When you came to the inn the first night, I did not let you in
though I saw you wanted to talk. Each day I ignored you. Finally, you gave up
and decided to pay. You see you are the Baala Boose of your own mind. You do
not have to let an idea enter your house, i.e. your mind. If the idea wishes to
have conversation, you can ignore it.”
There are seven forms of
the verb for Amen:
Table 9-2: Seven
Forms of the Verb Amen
|
Binyan or Building
|
Meaning
|
Past tense
Imperative
|
|
Kal – simple form
|
To bring up, to foster
|
Aman
Emon
|
|
Nif’al – passive form of Kal applied to oneself
|
To be true, to be faithful
|
Ne’eh’man
Heh’ah’mayn
|
|
Pi’el – intense form of Kal
|
To train, to educate
|
Ee’mayn
Ah’mayn
|
|
Pu’al – Passive from another
|
To be educated, to be skilled
|
Oo’mahn
Oo’mohn
|
|
Hif’il – causative form of Nif’al
|
To believe, to entrust
|
Heh’Eh’Meen
Hah’Ah’Meeh
|
|
Huf’al – passive of Hif’al from another’s point of
view
|
To be believed
|
Hah’Ah’Mahn
Hah’Ah’Mayn
|
|
Hitpa’el – Reflexive upon oneself
|
To train oneself, to practice
|
Heet’Ah’Mayn
Heet’Ah’Mayn
|
9.5.2 One Hundred Blessings a Day
The Sha’are Orah teaches the importance of reciting one hundred
blessings a day. David instituted this practice when he noticed a higher degree
of illness in the people. The Sha’are Orah brings down that there were a
hundred receptacles for the poles supporting the tabernacle. These receptacles
are associated with Malchuts, the receptacle for G-d’s energy entering our
world. Reciting blessings helps to disperse this bounty to the rest of the
world. Koof – ק has
the value 100 and is the result of the progression of G-d’s energy from 1
– Aleph – א to 10
– Yod – י to 100
– Koof – ק. The
next step over is 2 – bet –
ב, 20 – caph –
כ, and 200 – resh
– ר. Rearranging the
letters and putting the columns together spells one hundred bracha or blessings.
Text
9-18: One Hundred Blessings a Day
א י
ק + ב כ ר = א ק
בריך
Now, proceeding upwards from the Koof to the Aleph, the
ק represents Israel as they
tithe to the Levites represented by
י. Unless the Levites
receive the proper tithe of 10 from the 100 they are unable to tithe the 1
– א to the Kohanim.
The א represents the level of
the Neshamah, which requires one hundred blessings a day to trigger the ten,
which trigger the single quanta of energy uniting our soul with
Hashem.
9.5.3 Nature
The word, hateva, meaning “the nature” has gematria 86 that is
the same as Elohim. Elohim sustains the physical forces of nature. Reducing
it to the “mispar Katan” the small number, i.e. single digit we get
8+6=14 and 1+4=5. According to the Tikkuney Zohar, the single digit number
relates the word to the lowest world, Olam HaAsiyah, the World of
Action.
[696]
A number in the tens relates to Olam Yetzirah, the World of Formation. A
number in the hundreds relates to Olam Beriyah, the World of Creation.
The number 14 represents
movement and challenge. Nature is always in motion and challenging us. The
number 5 represents structure as in the hierophant card of the Tarot. There
are 5 letters in the Hebrew name Elohim –
אלהים.
There are five books of Moses. This is a structure with a religious order.
Nature is the Kingdom of G-d in this world.
9.5.4 Thought
The gematria of thought –
מחשבה
is 355. This is also the gematria of sefira –
ספירה.
[697]
This teaches that the sefirot are aspects of thought. Immersing in Torah study
attaches the subconscious to the sefira. The sefirot actualize the Torah onto
ones midos or upon ones character. When an opportunity arises, one will choose
good and not sin. To be with happiness –
בשמחה,
355, is another prerequisite to attach to the thought of G-d and internalize the
words of Torah.
[698] The small
number here is 13, which is ‘love’ and
‘unity’.
[699]
‘Thought’, ‘sefirah’, and ‘happiness’ are
higher manifestations of ‘love’ and ‘unity’.
9.6 Numerology
[TABLES]
After studying Gematria for a few years, I ran across “Linda
Goodman’s Star Signs” which describes an English version of Gematria
that is based on the Hebrew phonetic sounds. Include program in appendix for
doing this calculation.
9.6.1 Alphabet
Table 9-3:
Development of the Alphabet and Numerical Values
|
Roman Letter Values for English Numerology
|
Hebrew Letter Values for Gematria
|
Greek Letters
|
|
A – 1
|
Aleph –
א – 1
|
Alpha − Α − α
|
|
B – 2
|
Bet –
ב – 2
|
Beta − Β − β
|
|
C – 3
|
Gimmel –
ג – 3
|
Gamma − Γ − γ
|
|
D – 4
|
Dalet –
ד – 4
|
Delta − Δ − δ
|
|
E – 5
|
Heh –
ה – 5
|
Epsilon − Ε − ε
|
|
F – 8
|
Feh –
פ – 80
|
Digamma − Φ − φ
|
|
G – 3
|
Gimmel –
ג – 3
|
Gamma − Γ − γ
|
|
H – 5
|
Heh –
ה – 5
|
Eta − Η − η
|
|
I – 1
|
Yod –
י – 10
|
Iota − Ι − ι
|
|
J – 1
|
Yod –
י – 10
|
Iota − Ι − ι
|
|
K – 2
|
Kaph –
כ – 20
|
Kappa − Κ − κ
|
|
L – 3
|
Lamed –
ל – 30
|
Lambda − Λ − λ
|
|
M – 4
|
Mem –
מ – 40
|
Mu − Μ − μ
|
|
N – 5
|
Nun –
נ – 50
|
Nu − Ν − ν
|
|
O – 7
|
Ayin –
ע – 70
|
O − Ο − ο
|
|
P – 8
|
Peh –
פ – 80
|
Pi − Π − π
|
|
Q – 1
|
Koof –
ק – 100
|
Qopp − Θ − θ
|
|
R – 2
|
Resh –
ר – 200
|
Rho − Ρ − ρ
|
|
S – 3
|
Shin –
ש – 300
|
Sigma − − σ
|
|
T – 4
|
Tav –
ת – 400
|
Tau − Τ − τ
|
|
U – 6
|
Vav –
ו – 6
|
Upsilon − Υ − υ
|
|
V – 6
|
Vav –
ו – 6
|
Vau − ς − ϖ
|
|
W – 6
|
Vav –
ו – 6
|
Upsilon − Υ − υ
|
|
X – 5
|
Heh –
ה – 5
|
Xi − Ξ − ξ
|
|
Y – 1
|
Yod –
י – 10
|
Psi − Ψ − ψ
|
|
Z – 7
|
Zayin –
ז – 7
|
Zeta − Ζ − ζ
|
Taking for example, “The Kabbalah Manual” gives
us:
‘The’ = 14=5 ‘Kabbalah’ =
17=8 ‘Manual’ = 20=2 resulting in 15.
The major key
number is 15 with minor key 6.
If one of the word numbers summed to 11 or
22 we would not reduce it, for
example:
‘Jeff’=22 ‘Spiegel’ = 28 = 10 = 1 resulting
in 23.
The major key number is 23 with minor key 5.
The number 22 is
an architect number and is not
reduced.
[700] This stems from the
fact that there are 22 letters in the Hebrew alphabet by which God created the
world. Similarly 11 is the sum of the Hebrew letters Yod and Aleph that carry
the qualities of creation from the word, ‘I will be’ or Eheyeh
–
אהיה.
Hence this number is not reduced. If the sum of the numbers of a complete name,
do not give a compound number, one adds the compound numbers of the individual
names to get a compound number
result.
[701]Hebrew letters
that are not in the English language are listed in the following table. Except
for the het, which maintains a strong presence in English spelling, the other
four letters have a diminished influence in English speaking countries.
Table 9-4:
Missing Hebrew Letters in English
|
English Letter
|
Hebrew Letter Source
|
Tarot Symbol
|
|
ght – 8
|
Het –
ח – 8
|
Chariot
|
|
? – 9
|
Tet –
ט – 9
|
Hermit
|
|
? – 60
|
Samech –
ס – 60
|
Devil
|
|
? – 70
|
Ayin –
ע – 70
|
Tower
|
|
? – 90
|
Tzadik –
צ – 90
|
Moon
|
Letters with a similar pronunciation have related meanings and may replace
each other in a word. The Sefer Yetzirah divides them into five
groups:
Table
9-5: Hebrew Letter Groups by
Pronunciation
|
Group
|
Source
|
Letters
|
Formation
|
|
Guttural
|
throat
|
א ח
ה ע
|
Formed in the throat and back of the mouth with the pharynx.
|
|
Labial
|
lips
|
ב ו
מ פ
|
Formed by closing the lips
|
|
Palatal
|
palate
|
ג כ
ק
|
Formed by contact between the palate and the back third of the
tongue
|
|
Lingual
|
tongue
|
ד ט
ל נ ת
|
Formed by tip of tongue against front of palate behind teeth
|
|
Sibilants
|
teeth
|
ו ס
ש ר צ
|
produced by expelling air between the teeth with the tongue held
flat
|
For example, the words for happiness –
סמחand growth
– צמח are
related in this manner.
9.6.2 Single Numbers
These are the associations of the principle
numbers:
[702]Table 9-6:
Principle Associations of the Numbers
|
#
|
Planetary
Ruler, Sign Ruled
and Trait
|
Vibration
|
Colors
|
Gems
|
Health
|
Treatments
|
Warnings
|
Foods
|
|
1
|
Sun
Leo
Initiate
|
Take charge, inventive, ego, protect the weak
|
Sunny gold, yellow, royal purple
|
Topaz, amber
|
Heart problems, lower back pain
|
Magnesium
|
|
|
|
2
|
Moon
Cancer
Sensitive
|
Imagina-tion, romance, love
|
|
|
|
|
|
|
|
3
|
Jupiter
Sagittarius
Expand
|
Fruition, optimism, expansion
|
Autumn colors: yellow, burnt orange, rust; turquoise, sky blue.
|
Turquoise
|
Overstrain of nervous system by overwork, lack of sleep; sciatica,
neuritis, skin troubles, hip vulnerability.
|
Serenity. Avoid negative emotions, depression, stress, and overwork in
these months:
|
Caution in December, February, June, and September.
|
|
|
4
|
Uranus
Aquarius
Base
|
Inventive-ness, individual-ity, genius, tolerance
|
Electric blue,
cobalt blue,
silver-gray,
ocean green
|
Sapphire, quartz, azurite, malachite
|
Mental disorders, melancholy, anemia, poor circulation, pains in the head
and back
|
Electrical treatments,
hypnosis, mental suggestion, massage,
whirlpools
|
Avoid all kinds of drugs, avoid highly seasoned foods, avoid red
meat
|
Eat spinach
Principle herbs -sage
|
|
5
|
Mercury
Gemini
Virgo
Move
|
|
Pearl gray, light green, silver
|
Aquamarine, Platinum, Silver
|
Nervous, insomnia. Phantom pains in shoulders, arms, and hands.
|
Practice grace under pressure. Patience, sleep, rest, quiet
surroundings.
|
|
Carrots, parsnips, sea kale, oatmeal, parsley
|
|
6
|
Venus
Taurus
Love
|
|
Pastels, pink, blue, brown green
|
Opals, copper
|
Infections in the throat, nose, upper lungs
|
Visits to the country. Live in the country.
|
|
|
|
7
|
Neptune
Pisces
Spirit
|
|
sea green
light yellow
aqua
pink
white
|
|
|
|
|
|
|
8
|
Saturn
Capricorn
Material
|
|
Black
|
|
|
|
|
|
|
9
|
Mars
Aries
Conflict
|
|
|
Diamond
|
|
|
|
|
9.6.2.1 Number 1
One denotes initiative.
One is for G-d above.
One people
take charge, are inventive, do not like criticism, and may have a long way to
go.
9.6.2.2 Number 2
Two denotes help.
Two are the Luhot, the Two Tablets that G-d
provided us with His words. They are meant to be a help to live with G-d and
each other.
9.6.2.3 Number 3
Three denotes giving.
9.6.2.4 Number 4
Four denotes our home.
At the time of the destruction of the Temple,
the people did not have the four arms, only the arm of halacha. They would
learn at home and pray in the Temple. They did not learn in a house of a study,
with others.
[703]
|
Four concepts
|
Reference to:
|
Reference to:
|
|
L’lmod – to learn
|
Mikra – scripture
|
Pshat – simple interpretation
|
|
Lamed – to teach
|
Mishnah – six commentaries
|
Remez – allusion
|
|
Lishma – to guard over the things we shouldn’t do
|
Talmud – the finishing, Gemara.
|
Drash – expounding
|
|
Laasot – to do the things we’re supposed to do
|
Halacha – the law.
|
Sod – secret
|
The number four represents work. Reb. Chiya ben Avi said in the name
of Hulla, “Greater is the person who has delight in living off of his own
work than one who has fear of
heaven.”
[704] For a person
with the fear of heaven, the passuk says, “happy is the man who fears
G-d”, “Ashrei ish y’rat Hashem.” Further, for the one
who lives by his own work the psalm says, “the person who eats by his own
toil, he will be happy and his life good.” This means happy for him in
this world and good for him in the world to come.
9.6.2.5 Number 5
Five denotes activities and thought. This teaches that the Five Books of
Moses are for our action and thought.
9.6.2.6 Number
6
Six denotes love, beauty, and grace. While three denotes giving on the
essential basis, six denotes an extra measure on the basis of love.
9.6.2.7 Number 7
Seven denotes spirituality, sharing, a promise (shevua), an appreciation of
the beauty of the world that Hashem provided through the number six.
9.6.2.8 Number 8
Eight is material substance and immortality—a pair that often seem
paradoxical. Nevertheless, eight teaches that proper use of wealth leads us to
immortality as we cultivate the spirit that Hashem provided with the number
seven.
The word Echad referring to one G-d, “Ain Od melvado”
– “There is none beside Him”. This teaches that the Alpeh
overrules the harmful influence of the Het that is 8 and the Dalet that is 4
when they are found together.
9.6.2.9 Number 9
Nine denotes rebirth. In nine months a person is made. In nine months we
can remake ourselves with the tools of eight, the spirit of seven, the beauty of
six, the thoughts and action of five, the foundation of four, the giving of
three, the help of two, the initiative of one.
The indestructible 9 is
the energy of change in the universe. The number represents tension which
initiates change as in the 90 degree squares or 180 (1+8+0=9) degree oppositions
of astrology.
[705] Focusing on
the number 9 brings action to the will of G-d. Essentially the energy of 9
is the magic that transforms thought and will into action and deed.
Text
9-19: Abulafia and the Nine-letter circle
Abulafia incorporated the idea of the nine-letter number into a circle
with the seventy-two letter Name. ...The nine letters within a circle reappear
in Abulafia’s Sefer ha-Haftarah, where they appear within the circle of
the letters of the forty-two letter Name, while preserving the number nine. ...
The use of the concentric circles in order to combine the letters of various
Divine Names likewise appears in other works of Abulafia, such as Imre Sefer and
Gan
Na’ul.[706]Meditating
on the Seventy-two Letter Name in circles of nine brings forth redemptive
energy. The circle itself adds a tenth component symbolizing the sefirot or the
Tzelem of G-d. Meditating on the Forty-two Letter Name in circles of nine
brings forth creative energy as in the creation of the world.
9.6.3 Compound
Numbers
These parallel the 32 paths of wisdom from 10 to 32.
Table 9-8:
Compound Numbers
|
Number
|
Description
|
Hebrew Meaning
|
Tarot Hebrew Letter
|
Tarot Interpretation
|
|
10
|
The Wheel of Fortune
|
|
yod –
y –
10
action
|
|
|
11
|
A Lion Muzzled – A Clenched Fist
|
The Yod and Aleph represent a creative master number
here.
|
kaph –
k –
20
life
|
Reconciliation from two distinct forces is key to success
here. Uniting the forces in a common goal will un muzzle the lion. The
conflicting forces may be in oneself that one must
reconcile.[707]
|
|
12
|
The Sacrifice – The Victim
|
|
lamed –
l –
30
coition
|
|
|
13
|
Regeneration – Change
|
13 is not an unlucky number, as many people believe. The
ancients claimed that “he who understands how to use the number 13 will be
given power and dominion.” The symbol of 13 is a skeleton or death, with
a scythe, reaping down men in a field of new-grown grass, where young faces and
heads appear to be thrusting through the ground and emerging on all sides. 13
is a number of upheaval, so that new ground may be broken. It’s
associated with power, which, if used for selfish purpose, will bring
destruction upon itself. There is a warning of the unknown and the unexpected.
Adapting to change gracefully will bring out the strength of the 13 vibration,
and decrease any potential for negative. 13 is associated with genius –
also with explorers, breaking the orthodox and new discoveries of all
kinds.
|
mem –
m –
40
water
|
Death tarot card. Death is change and the regeneration of
life.
|
|
14
|
Movement ... Challenge
|
Magnetic communication with the public through writing,
publishing, and all media-related matters is associated with the 14. Periodic
changes in business and partnerships of all kinds are usually beneficial.
Dealing with speculative matters brings luck; likewise, movement and travel
associated with combinations of people and nations can be fortunate. However,
both gains and losses are sometimes temporary, due to the strong currents of
change, which are ever-present. 14 warns of danger from accidents related to
natural elements (This is not absolute, merely a warning to be cautious) There
is risk involved in depending on the word of those who misrepresent a situation.
It’s a mistake to rely on others. rely on the intuition, the self, the
voice within. The “luck” of 14 includes speculative
projects.
|
nun –
n –
50
smell
|
Temperance tarot card. Movement, change in life while
bringing more failures brings more successes in life. Movement brings
temperance and balanced perspective.
|
|
15
|
The Magician
|
Yah –
hy, the
Creator’s name, “With Yah, G-d created the world.” Songs of
praise, Shir Amalot, there are 15. Yishtabach contains 15 praises of Hashem.
“15 was used to reflect the highest degree attainable in the praise of
G-d.”[708]
|
samech –
s –
60
sleep
|
The devil on the tarot card symbolizes addiction, but also
magic. On the positive side there is enchantment, luck, good speech, magnetic
charisma.
|
|
16
|
The Shattered Citadel
|
The Yod Vav letters from the name of G-d reveal the
spiritual significance of the number. The reduced number being 7 carries the
same vibrations. The compound number is a warning sign as these are the male
letters of the name of G-d unbalanced. The seven reduces judgmental and
prejudice qualities and gives a quiet magnetism and influence over others. The
Hebrew word for fall has the
magnified value of 160. Temperance with G-d’s help gives
safety.
|
ayin –
u –
70
anger
|
Tower tarot card. Caution and heeding the message of G-d
are keys to protection. Avoiding high positions and cliff edges minimize the
danger of falling. Being acute to the messages of dreams helps as
well.[709] Advanced planning with
careful detail circumvents the risk. Finding happiness without fame is
key.
|
|
17
|
The Star of the Magi
|
|
peh –
p –
80
|
Immortality. Star tarot card.
|
|
18
|
Spiritual-Material Conflict
|
18 instances of the tetragrammaton compose 72 letters
symbolizing the 72 Letter Name. This occurs in Psalm 29, the Shema, the Song
of Moses, and the Amidah by
intention.[710]
|
tzadik –
x –
90
taste
|
Moon tarot card. Materialism striving to destroy the
spiritual side. Bitter quarrels. Generosity, love and forgiveness are the
solution to this influence.
|
|
19
|
The Prince of Heaven
|
|
koof –
q –
100
laughter
|
Sun tarot card, victory over temporary failures and
disappointment. Happiness and fulfillment, success.
|
|
20
|
The Awakening
|
|
resh –
r –
200
peace
|
Judgment tarot card, at some point there will be an
Awakening for the person and a new clear path will be pursued.
|
|
21
|
The Crown of the Magi
|
|
shin –
c –
300
fire
|
The Universe or World tarot card. The Crown of the Magi is
the intelligence of fire. Success, advancement, elevation of a
career.
|
|
22
|
Submission – and Caution
|
The master architect who builds with the 22 letters in the
Hebrew alphabet.
|
tav –
t –
400
grace
|
A Blind man, good, but fooled by others.
|
|
23
|
The Royal Star of the Lion
|
|
|
Success, protection from those in high places. Grace, no
other number can stand in its way.
|
|
24
|
Love – Money – Creativity
|
|
|
Another fortunate number of karmic reward. Association and
assistance from people of high rank, financial success, gain through romance and
magnetism. Warning from self-indulgence and arrogance.
|
|
25
|
Discrimination and Analysis
|
|
|
|
|
26
|
Partnerships
|
|
|
Compassion, unselfishness, ability to help others not always
oneself.
|
|
27
|
The Scepter
|
This is Kaph Zayin. Life and a Sword equal a Scepter.
|
|
“Excellent, harmonious, and fortunate number with a
touch of enchantment.”[711]
Promise of authority and command, rewards from labor, intellect, imagination,
creative faculties. Karmic reward from previous incarnations.
|
|
28
|
The Trusting Lamb
|
|
|
|
|
29
|
Grace Under Pressure
|
|
|
|
|
30
|
The Loner – Meditation
|
|
|
|
|
31
|
The Recluse – the Hermit
|
|
|
|
|
32
|
Communication
|
|
|
|
The number 16 has a terminal association. The Hebrew source
meaning of the number is from the verb,
‘fall’ – nofel
–
נפל
with gematria:
lamed + peh + nun = 30 + 80 + 50 = 160 => which can be
reduced to 16 with the law of
zeros.
[712]In Genesis
6:1-4, the word refers to a people born of the result of the marriages of the
Sons of G-d and the Sons of Men:
Text
9-20: Sons of God took Daughters of Men
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 G-d saw the daughters
of men that they were fair; and they took them wives, whomsoever they chose.
And the Lord said: ‘My spirit shall not abide in man for ever, for that he
also is flesh; therefore shall his days be a hundred and twenty years.’
The Nephilim –
נפלים
were in the earth in those days, and also after that, when the sons of G-d 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.
The Nephilim no
longer live and many great kingdoms no longer exist. The numerological
influence of sixteen refers to the shattered citadel that was once great but now
the king and queen have fallen to their doom.
Who were the Nephilim?
Who are the sons of G-d and sons of men? The sons of G-d are the descendants of
Adam who bear the divine soul. The sons of men are people who were around at
the time, the result of evolution. The sons of G-d being tempted by their
bodies saw the beauty of the daughters of men and took them to be wives. Their
sons became heroes pursuing greatness, but trait for trait like their
father’s lust, away from the spirit of Hashem.
There may be an
allusion to Adam Kadmon, primordial man in Daniel 7:13 who contained all the
souls of man. In this sense the Sons of God who took daughters of men are the
souls of humanity who took wives from humans who existed from evolution but were
not from Adam and Eve and did not possess a divine soul.
9.6.4 Higher Compound Numbers
Table 9-9:
Higher Compound Numbers
|
Number
|
Meaning
|
|
33
|
magnified 24
|
|
34
|
same as 25
|
|
35, 44
|
same as 26
|
|
36
|
same as 27
|
|
37
|
Sensitive nature, good and fortunate friendships, public magnetism,
productive partnerships. Emphasis on love and romance and need for harmony,
happiness and success from partnerships.
|
9.7 Star
Wisdom [FIGURES]
9.7.1 Recording Star
Patterns in a Journal
Kaplan’s commentary on Sefer Yetzirah states the way to understand
the meaning of the night sky is to see your own star
patterns.
[713]
This is similar to seeing shapes in cloud patterns; but one’s own
imagination will reveal the inner meaning of the constellation. There is
reference to using Ptolemy’s
Almagest
[714] for diagrams of the
stars and constellations, but better yet, is to go under the heavens oneself and
examine the stars often.
[715]
Table 9-10:
Constellation Imagination
|
Constellation
|
Seeing
|
|
|
Small ram horns indicate initiative with limited power. A beautiful horse
heading downwards indicates pleasant journeys to uncommon places.
|
|
|
Short reaching but greatest power is on the left, with long reaching mighty
power on the right. These are the horns of Taurus, the strongest of the
constellations. Taurus is an ant with a small body and short legs, but with
large pincers on his head for carrying large loads. From the ant we learn the
mastery of work.
|
|
|
Similar to the Taurus with the short power of the two brightest stars
establishing the left pillar and the longer ranging power of smaller stars
building the right pillar. Between the pillars of Gemini are two paths, one
reaching the highest thoughts, the other strong in creative desire. The Gemini
is a house, stable on the outside, but with an unbalanced quest
within.
|
|
|
Cancer is the butterfly, beautiful and delicate in emotion, but glorious in
being. Those who cherish them discover the Garden of Eden. The Cancer is close
to the Pollux star, her precious Gem(ini) and her heart flitters above the
flower of a hydra’s head.
|
|
|
The creative curve of Leo is also a unicorn, proud of its horn, though it
be faint, seeking a playful life. Leo’s truest beauty shines first in its
chest, by heart or breast, and second in its tail showing its flare.
|
|
|
The constellation of Virgo is firmly grounded in Spica, the magnitude 1
star and source of her power. The Virgo will not stray far from her grounded
ways, though she reaches far and wide in her life. She is a beautiful and
dependable person, comfortable and enabling activities.
|
|
|
Like the Little Dipper, a tail ending in a box. The Libra’s mind is
expansive at first with ideas, but traps itself in a box of decision making.
Libra is a strong sign that fills the world with beauty and discipline, but who
can help her in her need, when she tosses aside those who love her? The
Watcher, G-d, will guard her.
|
|
|
The head of Scorpio seeks for knowledge and plums the depths of earth or
the heights of heaven. Its body is long like a snake that carries its head
where it desires. The Scorpion head is beautiful, kind, and considerate. We
must care for the Scorpion for s/he does not know her/his own loneliness,
thinking that her/his exoskeleton will protect her/him forever. In truth, s/he
will shed this skeleton in each growth cycle, vulnerable again to
hurt.
|
|
|
Sagittarius is an exploring crab, slowly seeking out and discovering the
world around. The Sagittarius is careful and methodical.
|
|
|
The precise dancer of life seeks the perfection of the body in motion and
pleasure. Capricorn is a lady in a gown speeding off towards her love with her
gown sweeping back behind her.
|
|
|
Aquarius is a gardener with her arms and legs on the earth planting and
tending the world. G-d created the world for Aquarius and Aquarius for the
world. How He loves her she might not know, as she loves the world.
|
|
|
Pisces is a sharp point pursuing his interests in life. He stays close to
the ground, while his mind soars the heavens. Like an Ibex on the dessert
hills of Ein Gedi, each Pisces has a spring, a source of life.
|
July 10, 1996Last night I noticed Draco
serpenting its way up and around Ursala Minor and then up into its head. The
North star is at the tail of Ursala Minor which is 69 to Ursala Major. All
constellations hang off of Draco like a Tallis in
Hebrew.
[716] In the sky Draco
swirls closely around the North star and its size and position give it the
appearance that all other constellations descend from it.
Figure 9-1: The
Dragon, Big and Little Dipper
Sefer Yetzirah refers to the seven planets and twelve signs as set in
the
Teli.
[717]
The Teli may have originally meant a ball with a line attached to it for
capturing animals and Draco is precisely in this shape. There is also the
connotation of items hanging from the Teli from the word Tallis mentioned above.
Other authorities identify the Teli with the Pole Serpent or Leviathan. Overall
the Teli is the Dragon of the Universe from which the guiding constellations
descend.
[718]Corona
Borealis – The Northern Crown – August 5, 1996The crown
can be found by first locating Arcturus and then looking higher up in the sky.
The crown reminds me of the sefira Keter whose Hebrew name means crown.. There
is a dual star system in this constellation that flares up once every 80 years
for a single night!
Figure 9-2: The
Northern Crown
The Southern Cross
The stars below the equator are
also amazing to see. Perhaps most amazing of all is Procyon in Canis Minor
below and between Gemini and Cancer. The star is 0.4 magnitude and filled with
the colors cool blue, sparkling Red, and white (kind of like the US Flag). If
you are at the equator (Singapore) and look up to the right you will see Canopus
(white), and above to the right Achernar, and then Fomalhaut. Below and
between the last two is the Southern Cross with its leader Al
Nair.
At 5:30 AM, August 27th, 1998, I see Procyon, Serius and
Adhara, and Canopus, Achernar, and Fomalhaut rising to the right. They are
G-d’s lights in the Southern sky. They are beautiful. I learned in
Singapore that G-d created all people with a special love and each is precious
and has distinct importance.
Meditation 9-2: Dreaming Regression and Adam and
Eve
August 27th, 1998 – 8:00 AM.
I dreamed of tracing my identity and another back through ancestors. I
saw in myself different objects and in the other person objects that did not
match. Finally, I saw an apple in me and then in her the same apple and I was
as Adam and she as Eve. The apple turned into a tree with many fruits and the
tree was growing as a fruitful vine extending into the reaches. I heard my
father call my name, Jeff, with his youthful voice. Then I awoke refreshed and
happy. I looked outside and the sun was shining. “When you can see the
sunrise in Singapore you have found a prize” – Tao
Cheng.
Meditation 9-3: Viewing Constellations in the Night
Sky
May 30th, 2001
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. Forming constellations by gazing at the night sky
is a form of divination.
9.7.2 Star Meditation
Kaplan’s Jewish Meditation, P.67 describes:
Text
9-21: Kaplan on Meditating on the Stars
One type of meditation mentioned in the Zohar (1:1b, 2:231b) involves
contemplating the stars. The Zohar provides a biblical source for this type of
meditation, from the verse, “Lift your eyes on high, and see who created
these, the One who brings out their host by number, He calls them all by name .
. .” (Is. 40:26).
Have you seen the stars in the night, they eliminate
headaches with their twinkling
light.[719]
Looking at the stars at night is a healing activity. They remind us of the
grandeur of the heavens and lift us beyond the daily stress of
life.
[720] For a life of
contentment and simplicity, one should choose to live in a place where the stars
shine bright. Looking at the stars bestows wisdom on the gazer. Learning the
movements of the stars bestows understanding. Both together bring
knowledge.
9.7.3 Astrology
From Abraham Avinu, we learned to gaze at the stars and learn their
meaning.
[721] Hence the Sefer
Yetzirah, the Book of Creation, traces its origin to Abraham.
The twelve
Hebrew Lunar months associate with astrological signs, but do not necessarily
coincide with them. In kabbalah a person’s astrological sign is according
to their Hebrew month birth date, not the position of the Sun. In my case I was
born March 6
th, 1962 at 8:35 PM in Brooklyn, NY. On the Hebrew
calendar, this is the date Adar II 1, 5722 under the sign of Pisces and the
forth day of the week.
[722]
The Talmud shows that while our sages were aware of astrology, they also
knew that good deeds subjugate negative influences. By default a person may
live under the influence of the stars, but with might and courage he may rule
his stars.
[723] Star positions
that have conjunctions are magnified and have strong influence. Also the
planetary ruler of the ascendant sign is significant in regard to the statements
below.
[724] Text
9-22: Tractate Shabbat on the Birthday of the
Week
It was recorded in R. Joshua b. Levi's notebook: He who [is born] on
the first day of the week [Sunday] shall be a man without one [thing] in him
— What does ‘without one [thing] in him’ mean? Shall we say,
without one virtue? Surely R. Ashi said: I was born on the first day of the
week! Hence it must surely mean, one vice. But Surely R. Ashi said: I and Dimi
b. Kakuzta were born on the first day of the week: I am a king and he is the
captain of thieves! — Rather it means either completely virtuous or
completely wicked. [What is the reason? Because light and darkness were created
on that day.] He who is born on the second day of the week will be bad-tempered
— What is the reason? Because the waters were divided thereon. He who is
born on the third day of the week will be wealthy and unchaste. What is the
reason? Because herbs were created thereon. He who is born on the fourth day of
the week will be wise and of a retentive memory. What is the reason? Because the
luminaries were suspended [thereon] — He who is born on the fifth day of
the week will practice benevolence. What is the reason? Because the fishes and
birds were created thereon. He who is born on the eve of the Sabbath will be a
seeker. R. Nahman b. Isaac commented: A seeker after good deeds. He 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 observed: And he shall be called
a great and holy man.
R. Hanina said to then, [his disciples]: Go out and tell the son of
Levi, Not the constellation of the day but that of the hour is the determining
influence. He who is born under the exalted influence of the Sun will be a
distinguished man: he will eat and drink of his own and his secrets will lie
uncovered; if a thief, he will have no success. He who is born under Venus will
be wealthy and unchaste [immoral]. What is the reason? Because fire was created
therein. He who is born under Mercury will be of a retentive memory and wise.
What is the reason? Because it [Mercury] is the sun's scribe. He who is born
under the Moon will be a man to suffer evil, 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. He who is born
under Saturn will be a man whose plans will be frustrated. Others say: All
[nefarious] designs against him will be frustrated. He who is born under Zedek
[Jupiter] will be a right-doing man [zadkan] R. Nahman b. Isaac observed:
Right-doing in good deeds. ‘He who is born under Mars will be a shedder of
blood. R. Ashi observed: Either a surgeon, a thief, a slaughterer, or a
circumciser. Rabbah said: I was born under Mars. Abaye retorted: You too
inflict punishment and kill.
It was stated. R. Hanina said: The planetary influence gives wisdom,
the planetary influence gives wealth, and Israel stands under planetary
influence. R. Johanan maintained: Israel is immune from planetary influence.
Now, R. Johanan is consistent with his view, for R. Johanan said: How do we know
that Israel is immune from planetary influence? Because it is said, Thus saith
the Lord, Learn not the way of the nations, and be not dismayed at the signs of
heaven, for the nations are dismayed at them: they are dismayed but not Israel.
Rab too holds that Israel is immune from planetary influence. For Rab Judah said
in Rab's name: How do we know that Israel is immune from planetary influence?
Because it is said, and he brought him forth from abroad. Abraham pleaded before
the Holy One, blessed be He, ‘Sovereign of the Univ
