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Our sages recorded authentic gateways to come closer 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.

Focus on studying the Torah according to ones sin:^[839]

Equanimity – hishtavut - השתוות 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:^[840]

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.

R. Isaac of Acre’s, Meirat Eynayim presents the gateway to equanimity as the study and attachment to the word of G-d.

Rabbi Isaac of Acre begins: “He who merits the secret of communion [with the divine] will merit the secret of equanimity (hishtawwut), and if he receives this secret, then he will also know the secret of hitbodedut, and once he has known th secret of hitbodedut, he will receive the holy spirit, and from that prophecy, until he shall prophesy and tell future things. ^[841]

R. Isaac of Acre continues: “And the cause of equanimity is the attachment of thoughts to God, for cleaving and attachment of the thought to God causes man to feel neither the honor nor the contempt that people show him.”

R. Abner does not tell the sage how to achieve equanimity. Moreover if we consider R. Isaac’s suggestion, the sage appears already a scholar of the word of G-d, so what is missing in his life to achieve equanimity?
Perhaps, the observance of commandments with ferocity and a fear of sin that brings one to full immersion in Torah beyond scholarship, essentially to swim in Her waters. Then he will become chosen of G-d and achieve R. Isaac’s description of attachment which lives no room for anything other than equanimity.

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:

And from Kings 1:10:28-29, Israel began trading – סחר with Egypt:

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:^[846]

The men of the Great Assembly enumerated [those who have no portion in the world to come^[847]] 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.^[848] 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.’^[849] 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.’^[850]

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.”^[851] A later version on Solomon’s fate from the Midrash on Proverbs:

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:

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.^[852]


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:

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:^[853]

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.

The importance of talking to God:^[854]

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-conscious take control. Similarly, one who knows Hebrew may permute and count letters to open the mind for divine inspiration:^[855]

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.^[856]

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:

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^[858] and the Bahir.^[859]

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:

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:^[860]

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.^[861] Each season is a covenant with the world, a promise for succession as well as return.

Another story illustrating the importance of trust – Bitachon from Rabbi Akiva:

Another time a person sought the advice of the Maggid of Mezzirich. The Maggid of Mezzirich was Rabbi Dov Ber. “According to one tradition Rabbi Dov Ber held a teaching position in a village near Lemberg (Lvov) and traveled their each week to discuss intricate Talmudic passages with the Penei Yehoshua – the Face of Joshua, Rabbi Jacob Joshua.”^[862]

“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.^[863] 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:

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.

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.

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.^[864] 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.

The gematria of thought – מחשבה is 355. This is also the gematria of sefira – ספירה.^[865] 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.^[866] The small number here is 13, which is ‘love’ and ‘unity’.^[867] ‘Thought’, ‘sefirah’, and ‘happiness’ are higher manifestations of ‘love’ and ‘unity’.

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.

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.^[868] 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.^[869]

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.

Letters with a similar pronunciation have related meanings and may replace each other in a word. The Sefer Yetzirah divides them into five groups:

For example, the words for happiness – סמחand growth – צמח are related in this manner.

These are the associations of the principle numbers:^[870]

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.

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.

Three denotes giving.

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.^[871]

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.”^[872] 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.

Five denotes activities and thought. This teaches that the Five Books of Moses are for our action and thought.

Six denotes love, beauty, and grace. While three denotes giving on the essential basis, six denotes an extra measure on the basis of love.

Seven denotes spirituality, sharing, a promise (shevua), an appreciation of the beauty of the world that Hashem provided through the number six.

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.

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.^[873] 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.

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.^[874]

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.

These parallel the 32 paths of wisdom from 10 to 32.

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.^[880]

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:

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.

Kaplan’s commentary on Sefer Yetzirah states the way to understand the meaning of the night sky is to see your own star patterns.^[881] 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^[882] for diagrams of the stars and constellations, but better yet, is to go under the heavens oneself and examine the stars often.^[883]

July 10, 1996
Last 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.^[884] 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.

Sefer Yetzirah refers to the seven planets and twelve signs as set in the Teli.^[885] 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.^[886]

Corona Borealis – The Northern Crown – August 5, 1996
The 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!

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 27^th, 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.

August 27^th, 1998 – 8:00 AM.

May 30^th, 2001

Kaplan’s Jewish Meditation, P.67 describes:

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.^[888] 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.

From Abraham Avinu, we learned to gaze at the stars and learn their meaning.^[889] 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.^[890]

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.^[891] 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.^[892]

From R. Nahman b. Isaac too [we learn that] Israel is free from planetary influence. For R. Nahman b. Isaac's mother was told by astrologers, Your son will be a thief. [So] she did not let him [be] bareheaded, saying to him, ‘Cover your head so that the fear of heaven may be upon you, and pray [for mercy]’. Now, he did not know why she spoke that to him. One day he was sitting and studying under a palm tree; temptation overcame him, he climbed up and bit off a cluster [of dates] with his teeth.

The Pesikta Rabbah explains the order and reason for the creation of the constellations:^[893]

Why did the Blessed Creator create the universe during the month of Nissan (whose sign is Aries)? Because when G-d decided to create the universe, He told the Master of Darkness ‘Depart from Me, for I wish to create the universe with light,’ (the sheep of Aries is white).^[894] Whereupon the Master of Darkness (whose sign is Taurus, the ox, who is black) asked, ‘And after light, what will you create?’ And G-d answered, ‘Darkness’, the sign of the month of Iyar (Taurus). ‘After darkness, what will you create?’ ‘Twins, (Gemini) for man is destined to see through both light and darkness, and Gemini is in the form of man.’ ‘And afterwards, what will you create?’ ‘The sign of the Crab (Cancer), for man, when he rises from his toil and reaps from it’ ‘will become strengthened like a lion (Leo).’ ‘ Then I will create the virgin (Virgo), because man will then be happy, like a virgin at her nuptials. After that I will create Scales (Libra), 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 discovered that he also sinned, and he will have to descend to Purgatory; whereupon I will create the Bow (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 Goat (Capricorn), for when man ascends, he will dart like a mountain goat.^[895] I will then create the Dipper (Aquarius) to pour upon him the cleansing waters. Last, I will create fish (Pisces) to show that just as the evil eye has no effect on fish in the water, who are hidden from sight, so too Israel rises above this mundane world and neither star nor hour has absolute determination over it.’

So, the Pesikta ends with its dissolution stating that Israel is free to make its own destiny.[896]

Shailot Holam, asking a question through a dream is a tool for divine inspiration. The method involved writing a question on a piece of paper, putting it under ones pillow and in the morning inspecting the paper for a succinct answer.^[897]

Hanukah is a holiday appropriate for reflection and divination. After the candles are lit at night and the prayers and songs are sung, one sits and reflects on the candles. One admires there beauty and wonders about life. One starts spinning the dreidle.

Choose a dreidle made of wood that is small and a table with a table cloth. Then ask a question while the candle still burn and spin the dreidle in the light (of Shabbas candles) or a table light.

There are five meanings:

Because there is a fifth possibility one must find a dreidle small enough and of G-d’s perfection that it does not always land upward.

This is the technique of drawing lots to determine because of whom a situation has arisen. Practiced by the fellow shipmates of Jonah or by Joshua in identifying the cause of a plague, the technique relies on G-d’s providence to manifest through lots.

One who fills his or her life with holiness may acquire an angelic speaker who speaks through his or her own voice. This was the way of the circle of Joseph Tzayach. Amongst his circle were Joseph Karo and Nathan of Gaza who were possessed by maggidim. Also the Arizal and Chaim Vital spoke through a maggid.^[898] The all night study of Shavuot was often a time at which a person would acquire a maggid.

This technique practiced by Aryeh Lev is described in “A Tzaddik in Our Time.” Here Aryeh Lev uses the practice with a Holy Tanach to identify the correct association of bones with the fallen soldiers in a dead squadron.

Another example of divination occurs in the Torah when the High Priest would consult the Urim and Thumim – תמים for a complete lighted answer to an important question.^[899] The King of Israel might ask for guidance with the Urim and Thumim in matters of national interest when meeting with the High Priest.

“Bringing a tumim” was a way for a king to uncover a hidden reason for G-d’s will in a situation. The root of the word, Tam – תם means perfect, complete, or simple. Nevertheless, the greatness of Israel is summed up with the following:

This technique involves simply asking a child what verse they are studying in Heder, and understanding that the verse pertains to oneself in some inadequacy that one needs to work on.^[900]

The crystal ball transforms images into new images. Let the mind flow freely and choose forms that have meaning. One may defocus the eyes to let alternative images come into focus. One may ask questions and scry for an answer. What is scrying? This is similar to gazing at the stars in the night sky and putting the points together according to the inspiration of the mind. In scrying, one lets the mind reform the swirls of reflections in the crystal into an image by inspiration as an answer to a question.

The ability to do correct divination depends on the state of the diviner. In this manner, one catches obstructing angels off guard, obtaining a more accurate reading. The Tarot as well as most fortune telling is inaccurate for predicting the future as we have free will. They are most accurate for learning the story behind past events. They are also accurate for revealing the present.

There are 56 cards for the Minor Arcana and 22 cards for the Major Arcana. The Minor Arcana include four suits of ten cards corresponding to the four elements and the ten sefirot reflected in each of them. Nevertheless the symbols on the Rider cards do not match in meaning. For the purpose of divination it matters little as long as the user has a clear understanding of each card. The four suits associate with the four letters of the tetragrammaton.^[901] The Yod is Water or Cups from Abba-Father, Hochmah consciousness. The first Heh is Fire or Wands from Imma-Mother, Binah consciousness. The Vav is Air or Swords from Zer Anpin, the central six sefirot. The final Heh is Earth or Pentacles from Bat-daughter, Shechinah consciousness.

In addition, there are four court cards in each suit: Page, Knight, Queen, and King. They reflect messengers or personal representations in the divination. The Major Arcana include 22 cards corresponding to the 22 letters of the Hebrew alphabet. The image on the card corresponds to the meaning of the associated Hebrew letter. The numbering of the major arcana should begin with the Magician as aleph – 1, the High Priestess as bet – 2, the Empress as gimmel -3, the emperor as dalet – 4. There are also overtures of numerology in the associations of the cards with these numbers. Intrinsically the cards have no power, even their symbols are subjective but they serve as a channel for divine communication.

Waite had the following to say on the association of the Hebrew letters with the Tarot Cards: ^[902]

The supposed Hebrew symbolism of the Tarot, which in justice to Papus, is laboriously elaborated – though apart from all inspiration – becomes disorganized if there is any doubt as to the attribution of its Trump Cards to the Hebrew Alphabet. Now there is one card which bears no number and is allocated therefore according to the discretion of the interpreter.^[903] It has been placed in all cases wrongly, by the uninstructed because they had nothing but their private judgment to guide them, and by some who claimed to know better because they desired to mislead. It happens, however, 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 very 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 never find the right way.”

The twelve elemental Hebrew letters correspond well with twelve of the Major Arcana trumps. The remaining ten trumps correspond better with a numerological meaning.^[904] There has been some attempt to associate them with the seven Hebrew double letters with correspondence to the seven planets and three Hebrew mother letters, but the symbolic meaning is off. Instead, English numerology has a better fit.

The term tzaddik means a righteous, holy person. Seeking out a “true” tzaddik is always a gateway to spiritual elevation. The “true” tzaddik is actually a person who has very little to say but when he speaks everyone feels that sHe is being directly spoken to even in a group setting. I present my own experience in meeting a true tzaddik:

The assistant asked for a Hebrew name and mother’s Hebrew name, address, and phone number before entering the room. The Rebbe asked for family origin.

Before the tzaddik gives his blessing, he asks questions to raise within him the energy for the blessing.

Joseph represents the essence of the tzaddik. In Jacob’s blessing over Joseph, he states in Genesis 48:24, “But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob; from thence is the shepherd, the stone of Israel.”

The Bahir 91 explains:

The Bahir, section 187 describes the character of the Shepherd:^[910]

The Bahir 193 shows that the Supernal Tzadik nourishes Israel:

The Tzadik above refers to “the Reward, the great hidden Light,” Socher, that is Hashem; the tzaddik below is as the splendid rock Dar, that is His representative in this generation. Habakkuk 3:3-6 is the biblical source text of the above:

The principle of mido-cnegdo-mido is the universal way that Hashem corrects our behavior. (See ‎2.7 Judges – Shofteem)

This consists of immersion in water.^[915]

Of special interest is the tradition concerning Miriam’s well, which is located at the Sea of Galilee—whoever immerses himself in it, or drinks of its water, experiences mystical exaltation and attains the wisdom of the Kabbalah.

The Mei Hashiloach taught an interesting point when explaining how Jacob’s form of blessing adhered closer to the will of God as opposed to Isaac who followed God’s judgment according to Torah.^[916]

The blessed God supports the pure of hand, for the hands are branches of the heart, and his heart was pure and refined; then the result was that Yakov would bless without (or independent of) his own knowledge. Therefore it is written (Psalms 16:5), “You support my fate,” as Yakov Avinu always looked toward the understanding and the will of the blessed God. Therefore he said, “I knew, my son, I knew,” “guiding his hands intentionally,” placing Ephraim before Menashe.^[917]

One can look as someone’s hands and be able to look into their heart for the “hands are branches of the heart”. This is different from chiromancy. Instead, one is looking at the quality of the skin, its color, its hue, the shape of the fingers for softness or hardness will reflect the heart of the person.

Studying the Mishnah Perkei Avot is a gateway to Kabbalah. Maimonides explains the connection in his introduction to his commentary:^[918]

The compiler of the Mishnah began with Avot for two reasons: First, to proclaim that the Haskamah (accepted norms of the scholars) and the Kabbalah (the age-long traditions) represent the full truth as received by each generation from those who preceded it.

Joseph Caro gives examples connecting Mishnah and his experiences with the Voice of Straight Words:^[919]

Then slumber came upon me, and I slept for about half an hour. I awoke in distress since he did not converse with me at length as previously. I began once more to rehearse the Mishnah and before I completed two chapters, the voice of my beloved began to knock in my mouth, saying, ‘Although you imagined I had forsaken you and left you, do not think I really will leave you before I have fulfilled my promise not to withhold good from your mouth.’

Memorizing helps one build a better memory. Strive to memorize new teachings and prayers. One can then recite the teachings while driving or walking.^[920] After memorizing, review the teachings or psalms to make them permanent. Nevertheless, one should continue to seek out and memorize new teachings for this expands the memory further.

Studying Gemara increases reasoning skills. Gemara trains one in the process of logical deduction and analysis. One may experience inspiration in technical areas of work. In general one will experience an improvement in reasoning in all matters.

“G-d commanded Moses that the written Torah should not be recited from memory, and that the Oral Torah should not be written down. The Oral Torah was recited from memory, and was thus given over from one person to another.”^[921] Hence, our sages focused on memorizing Mishnah. Others recite T’hillim from memory. Most have memorized the Shema. While we are permitted to memorize our prayers, others are careful to recite the Shema from the Siddur. The Shema says, “And you shall teach them to your children and speak of them when sitting in your house, when walking along your way and when you lie down and when you rise up” implying these words are known by heart.

Why was the Oral Torah not written down? This was to teach us that the essence of learning Torah is by watching and living with religious people. We learn the details of Torah by observing their ways.^[922] “Greater is the serving of talmudei hochamei than learning from them.”

Judaism presents five major levels to the soul:

The Nefesh is our body, which is part of our soul. In the world to come, G-d resurrects us into an eternal body. Today, the English word, ‘flesh’ contains the same ‘fesh’ sound and derives from the Hebrew word.

The Ruach is the spirit one feels by standing looking at the ocean or feeling G-d’s breeze run with ones body. The ruach is the spirit we know and feel with Hashem.

The Neshamah is our moral consciousness. When we feel guilty for sin and know the right thing to do, it is from our Neshamah that we know this.

The Chaya is our community consciousness. The Chaya is our source of a sixth sense, of knowing how others are feeling without being there. Chaya is the principle purpose of life.^[923] It is universal; it is the community’s soul. We should attach to Chaya consciousness to understand the purpose of life.

Yechidah is the part of our soul that is always with G-d. This is our direct channel of communication with Hashem.

According to our qualities, we are tested.

Each of us has qualities that G-d tests us in. If we are compassionate, we will be tested for True compassion. If we are wise, we will be tested for True wisdom. If we are helpful, we will be tested during a time of True need of help.

One can conduct a self-hypnosis session out loud talking to one self. This takes advantage of the ears, our most powerful spiritual conduit.^[924]

This is the advantage of talking to G-d, and letting G-d talk through one, providing answers. This is also an effective way to do self-hypnosis without a tape recorder.

Two hundred and eighty eight holy sparks were lost when the sefirot shattered during the creation.^[927] The following verse from Genesis alludes to them:^[928]

And the Spirit of God hovered [merahefet] over the face of the waters. (Genesis 1:2)

The word ‘hovered’ – merahefet – מרחפת consists of ‘288 (holy sparks)’ – רפח and ‘died’ – מת. The holy sparks are buried in physical objects and physical reality. One can develop and apply physical objects to benefit the Shekhinah, the female aspect of G-d, permeating our world, which elevates these sparks:^[929]

The 288 holy sparks are also four walls of creation each sustained by the Seventy-two Letter Name of God. As four represents the sides of creation so seventy-two represents their heights. Seventy-two stands for AV – עב, the chain of letters in the expansion of the Redemptive Name of God – יוד הי ויו הי – 15+22+15+20, four layers above Atzulut.

There are the ‘Two Hands’ of fifteen in the expanded Name. Fifteen^[930] relates to the left side of the tree, since the first ‘Heh’ represents the partzuf for Mother that is from Binah and the second ‘Heh’ represents the partzuf for Nukvah who is from Malchut and leans to the left. The first ‘Heh’ is the hand that gives the coin, the second ‘Heh’ is the hand that receives the coin. Elevating holy sparks by visiting places and using material for good purposes breaks the bonds of materialism and releases magic.^[931] For example, one may dance even to secular music on Purim, with joy releasing the holy sparks bound in the songs.

The traditional interpretation of the 288 sparks sees the shattering of the vessels taking place at the level of Adam Kadmon, the primordial structure at the highest level. Adam Kadmon included the four expansions of the Tetragrammaton with its highest level—Av.^[932] The sparks then fell through the four worlds of existence, Atzulut, Beriyah, Yetzirah, and Asiyah.^[933]

The number 288 is 4 x 72, while 72 is 6 x 12. The number 72 thus alludes to the power of the twelve months and tribes in the six days of the week. This is then multiplied by 4, since this concept of 72 exists in all Four Universes.

Two hundred and eighty-eight is the gematria of ‘perach’ – פרח, which means flower as a noun or verb. At the beginning of creation the image of a flower emerges from the midst of the divine name Eloah, see Figure ‎14-1: Eloah, the Flower, Forty-Two, and Creation. Hence, the word ‘flower’ alludes to the 288 Sparks of Creation. A tzaddik or a righteous person may appear as a flower because of a lifetime spent elevating the divine sparks, see Meditation ‎6-1: Former Chief Hasidic Rebbe of Jerusalem.

Here is the opinion of Rabbi Levi Yitzchok of Berditchev:^[934]

Man’s main task in this world is to “transform darkness into light.” he must therefore raise up these Sparks, elevating them higher and higher until they return to their Root and Source.

The ARI teaches that one way to elevate the sparks is through the giving of a coin of charity.^[935]

The Root of all Judgments is the 288 Sparks [which fell from Atzilut to Beriyah when the Vessels were shattered]. Add to this [a unit representing] the whole, and you have 289, [the numerical value of PRaT (פרט)].

Hence, the gift a coin, larger probably being better, has significance in elevating holy sparks. Finally, there are extraneous thoughts that enter ones mind during prayer that are from the fallen sparks. There are mixed opinions on elevating thoughts with the general opinion being if one can do so that is good, but if they are overwhelming one is better pushing them aside.^[936]

I heard from my master [the Baal Shem Tov] that this [fixed prayers are not a supplication] can be proven through the extraneous thoughts that enter one’s mind during worship. These thoughts come from the Broken Vessels, and the 288 Sparks that one must separate each day. [These extraneous thoughts enter one’s mind during prayer in order that] he rectify and elevate them. The extraneous thoughts of one day, however, are not at all the same as those of the next. This evidence should be obvious to one who considers it.

The 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 Name of God associated with that quality and then the Tetragrammaton with the corresponding vowels of the sephira.^[937]

From the above it follows that in the main the occupation of elevating thoughts is only for the remnant called by the Lord, but so far as the masses are concerned the evil thought must be rejected so as to fulfill the command, ‘That ye go not about after your own heart’ [Num. 15:39]’. Nevertheless, after he has pushed it aside it is proper for him to have in mind and to depict to himself those divine names, which are required for the thoughts to be elevated, each one according to its respective category. For instance, when he has a thought of love he should depict the name El and the Tetragrammaton pointed with the vowel segol – אֶ. When he has a thought of fear he should depict the name Elohim and the Tetragrammaton pointed with the vowel sheva, and so forth. There is no need to deal with this matter at any greater length. In manuscript we have profound expositions of the topic. But for the present this is sufficient for the enlightened. May the Lord our God be with us.

The vowels and names here are:^[938]

Reading the Torah with letters, awareness of their beauty – the crowns, with vowels, and with notes gathers all the sparks together.^[939] Pronouncing vowels and especially notes according to inspiration with understanding of the words is the heart of reading Torah while the intellect is the preserved tradition.

The two hands which act together to form all reality, chesed (72) plus gevurah (216) = 288 = 2 times 12 squared. 288 is the number of nitzotzot "fallen sparks" (from the primordial cataclysm of "the breaking of the vessels") which permeate all of created reality. Through the "dual effort" of chesed and gevurah, not only to form reality, but to rectify reality (through the means of "the left arm repels while the right draws near"), these fallen sparks are redeemed and elevated to return and unite with their ultimate source. In a universal sense, this is the secret of the coming of Moshiach and the resurrection of the dead.^[940]

Since we know the first hand, ‘Heh’ is Binah and the second hand, ‘Heh’ is Malchut, we arrive at the Rabbi’s interpretation by seeing that Binah reaches across to Hesed, and Gevurah reaches down to Malchut. As a mother is inclined to redeem her child; redemption, the quality of the 72 Letter Name of G-d crosses over to unbounded Hesed – Loving-kindness. This is the raising of the 72 fallen sparks of Hesed. Furthermore, Malchut always reaches up to Gevurah, the source of her strength, her financial security—essentially her means to making a nest whereby she transforms the restraint of Gevurah into the creation of a new world.^[941] This is the raising of the 216 fallen sparks of Gevurah. Together they raise all 288 fallen sparks. The two-hands raise the fallen sparks back to heaven.^[942]

Finally, one will awaken from the dead as holy sparks, and this is the resurrection on the Day of Judgment.^[943] As God asked Ezekiel “if these bones can live?” and Ezekiel replied, “O God only thou knowest”; our bones are renewed and we are covered in flesh and sinews once more, enwrapping the holy sparks of God. This is the true ‘awakening’ from the death of materialism that we experience while we are y[944]alive.⁹⁴⁴

The Torah is written without vowels, chanting notes, and periods. Hence, one must understand the context to know the end of the sentences. Notes are too numerous to memorize. Instead one should focus on the meaning of the text and add the notes as one recognizes the groupings of words. There is great zehus, merit, in learning the Torah portion each week. This ranks at the same level as kibud av v’im, honoring thy mother and father.

When reading the Torah in front of a congregation one will be corrected for each error in word pronunciation. This may interfere with the kavanah of the reader. Perhaps this is not always good as one may have a deep feeling for the words.^[945]

The same is true when a person recites words of Torah with love [and devotion]. G-d has great delight, and does not pay attention to the fact that he does not read it correctly.^[946]

The crowns on the Torah letters do not correspond to vowels or notes, but like a true gift of adornment are free of practical meaning. The letters, crowns, vowels, and notes correspond to the ascent through the worlds Asiyah, Yetzirah, Beriyah, and Atzulut.

The Torah layout of words is another key to the inspiration of the text. A tikkun is a text with layout of words in duplicate to the Torah for learning to read a Torah portion from the scroll. A verse falling out entirely on one line or on the top of a Torah page may have extra significance. Spaces between words or the size of letters are other keys.^[947]

While, studying with a friend is much better than studying Torah alone, to write what one learns is as if one has acquired a friend:^[948]

Walking is a form of meditation, helping one to talk with G-d. One may walk in the beauty of nature, or even on a treadmill, the key is the walking. The runner’s high is a physical experience akin to meditation.

The messiah symbolizes redemption, may one 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 closer to G-d. If we believe with all our heart that these are the days and that we will see in these times and that we will return to our homeland in these days then we contribute to the restoration of Zion.^[950]

Visiting graves is a way of the honoring the dead by remembering what they lived for. One may be inspired by the soul of the departed, as there is a remnant of the soul that remains with the bones until the day of resurrection. One may learn secrets to the Torah from these righteous souls such as how to preserve ones Torah learning.^[951]

^[839] See Text ‎2-62: Rabbi Yaakov Culi quoting Zohar on the Offerings and Table ‎2-12: Offerings on p. 83.
^[840] Studies in Ecstatic Kabbalah, Moshe Idel trans., pp. 122-124.
^[841] Studies in Ecstatic Kabbalah, Moshe Idel trans., pp. 112-113
^[842] Meirat Eynayim, Light of the Eyes, Rabbi Isaac of Acco, Quoted in Chaim Vital’s Shaarey Kedushah part4, trans. in Meditation and Kabbalah, Aryeh Kaplan, p.143.
^[843] Studies in Ecstatic Kabbalah, Moshe Idel, p.132.
^[844] Chabad Salt Lake City, morning service, 46^th Day of the Counting of the Omer, 6/9/05
^[845] Inspiration during the morning prayer from Psachyah Lichenstein, Chabad Salt Lake City, 6/9/2005 – 46^th day of the Omer.
^[846] Soncino Talmud translation of Sanhedrin 104b
^[847] Origins of Kabbalah, Schloem, p.165
^[848] Proverbs 22:29
^[849] He shall stand before kings in Paradise (Rashi). He shall not stand before mean men in paradise.
^[850] Job 34:33 Soncino commentary note 38 states, “It would appear from this passage that the men of the Great Synagogue were regarded as the actual arbiters of the matter, save in the case of Solomon.”
^[851] Job 34:33
^[852] Balaam: v. Num. XXXI. 8, 16; Doeg the Edomite: v. I Sam. XXI, 22; Ahitophel: v. II Sam. XV; Gehazi: v. II Kings V, 20.
^[853] Soncino Sanhedren 105a note 3 and Cf. M. Joseph. Judaism as Creed and Life, pp. 146-147
^[854] Likutey Moharan part 2, par.25
^[855] “Treasury of the Hidden Eden”, Abraham Abulafia, trans. in Meditation and Kabbalah, Kaplan. p.85.
^[856] Midrash Tannaim, described further in “Torah, Light, and Healing” by Matityahu Glazenson.
^[857] BCI is a program offered by the Brandeis Bardin Institute. The program is aimed at college youth from the ages of 18-25 and consists of a 1 month intensive Jewish learning experience.
^[858] see The Psalms of David by James Freemantle, William Morrow Press. This most beautiful work was published by the son of .... ... spent mostly of his life working on the calligraphy and illustrations in this work which was dedicated in love to whose wife.
^[859] Bahir 95, 119
^[860] Rabbi Immanuel Schochet, Feb 3^rd 2003.
^[861] The Book of the Angel Rezial, ed. and trans. Steve Savedow, p.11
^[862] The Great Maggid, Rabbi Immanuel Schochet, p.22
^[863] Boss of your own mind
^[864] Torah, Light, and Healing, Matityahu Glazerson, Aronson, 1993, page 22
^[865] Torah, Light, and Healing.
^[866] Rabbi Nachman’s Wisdom, Aryeh Rosenfeld, Tape 28.
^[867] Small number of 355 is: 3+5+5=13
^[868] Linda Goodman’s Star Signs, Linda Goodman, St. Martin’s Press p.200.
^[869] Linda Goodman’s Star Signs, Linda Goodman, St. Martin’s Press pp. 216-217.
^[870] Linda Goodman’s Star Signs, Linda Goodman, St. Martin’s Press pp. 65-80.
^[871] Berachos 8a.
^[872] Berachos 8a, towards bottom – “Amar lai rabbah.”
^[873] Linda Goodman’s Star Signs, Linda Goodman, St. Martin’s Press, pp.176-178.
^[874] The Mystical Experience in Abraham Abulafia, Moshe Idel, p.24.
^[875] Linda Goodman’s Star Signs, Linda Goodman, St. Martin’s Press, pp.250-251.
^[876] The World of Prayer, Elie Munk, Vol. 1, page 36.
^[877] Linda Goodman’s Star Signs, Linda Goodman, St. Martin’s Press, pp.195, 212 and 254.
^[878] Ibid, page 121. Berachot 28b mentions the correspondence of 18 names of G-d in the listed prayers but does not mention that they multiply to 72 letters. Munk quotes Bereshis Raba 15:14 and Ramban on Exodus 6:3 to make this point on page 85.
^[879] Linda Goodman’s Star Signs, Linda Goodman, St. Martin’s Press, pp.261.
^[880] Ibid.
^[881] Sefer Yetzirah, Aryeh Kaplan, 1^st Ed., 1990, Ch.5 p.220
^[882] http://home.comcast.net/~erniew/astro/almagest.html displays the stars in each constellation.
^[883] http://www.dibonsmith.com/graphics.htm presents constellation diagrams fairly uncluttered.
^[884] The Tallis is a prayer shawl warn in the mornings having strings called Tzitzit descending in the four corners. This also symbolizes the higher Tallis in the heavens but more importantly the presence of Hashem surrounding our lives.
^[885] Sefer Yetzirah 6:1, Aryeh Kaplan trans. Page 231.
^[886] Ibid. page 233.

^[887] Jan 3, 1997
^[888] Watching the stars at night eliminates eye strain headaches.
^[889] See Text ‎2-18: Abraham and the Stars p.45
^[890] Here are two good web sites for getting your Hebrew birthday: http://www.chabad.org/calendar/birthday.asp. Also http://www.partner.org.il/ at the lower right hand corner.
^[891] Above the Zodiac, M. Glazerson, p.11.
^[892] Tractate Shabbat 156A-156B
^[893] Pesikta Rabba ch.4 quoted by Rabenu Bachaya in Kad HaKemach quoted by Glazerson in Above the Zodiac, p.12.
^[894] The Master of Darkness is the supernal Israel whose sign is the Taurus. Even today Israel Independence Day, its birthday is in Iyar.
^[895] The mountain goat climbs with joy, feeding on young grasses, nourished by the first waters of heaven.
^[896] Kabbalah Centre, Berg.
^[897] Rabbi Goldberg, Ahavas Torah, June 3, 2001, San Jose, CA.
^[898] Shabbatai Zvi, Goldish, Chapter 2: Nathan of Gaza and the Roots of Sabbatean Prophecy, p.7.
^[899] Exodus 28:30
^[900] Heder – literally room but referring to Jewish elementary education.
^[901] The Holy Kabbalah, A. E. Waite, quoting Eliphas Levi p. 555. In general Waite discredits the ideas of Levi as being without fact and of imagination not inspiration.
^[902] Ibid p. 556.
^[903] Fool card which has number 0 but has been placed incorrectly in correspondence with the letter Aleph.
^[904] see Linda Goodman’s Star Signs
^[905] Compare this with the Hierophant whose operating location is a sanctuary, a temple.
^[906] The upper and lower gardens of Eden.
^[907] Yaakov Neuman 4/23/2002.
^[908] Yaakov Neuman. This alludes to the Big Bang, the source of the world.

^[909] Compare this with the Hierophant whose operating location is a sanctuary, a temple.
^[910] Such was the manner of Levi Yitzhak of Berditchov who would always find the good in his fellow Jew when he spoke to G-d.
^[911] Rather to go to death than to commit worshipping idols, adultery, or murder. Embarrassing a person is a form of murder.
^[912] The three who survived the fire under King Nebuchadnetzar.
^[913] Aryeh Rosenfeld, Gemara Shir on Sotah, Track 4, http://www.breslov.org/ra/rr/ey/sotah/track_04.ram.
^[914] Midrash Tanhuma
^[915] An Introduction to the Kabbalah, Moshe Hallamish, p.63
^[916] See ‎2.1.7 Parsha Toldot p.63
^[917] Living Waters, Parshat Vehechi, p.101
^[918] Mishnah Avot, Pinhas Kehati, p.1.
^[919] Maggid Mesharim, Yosef Caro presenting, trans. in Jewish Mysticism An Anthology, Dan Cohn-Sherbok, pp.144-145.
^[920] Driving or walking particular to places of Jewish learning and prayer.
^[921] Me’am Lo’ez, Aryeh Kaplan trans. Page 2.
^[922] Berachos 2a, CD-Daf, audio commentary Rav Fishel Schachter.
^[923] Rabbi Immanuel Schochet
^[924] Torah, Light, and Healing, chapter 22 – The Ear Gateway to the Body, page 153.
^[925] The Kotzger Rebbe.
^[926] December 26th, 2001, hypnosis session, followed by a dream, and another hypnosis session. Hypnosis works better when one is well-rested and this was the case in the second session.
^[927] Meditation and Kabbalah, Kaplan, page 231, 337n63, 289, 340n64
^[928] Hasidic Prayer, Louis Jacobs, p. 106.
^[929] Hasidic Prayer, Louis Jacobs, p. 106.
^[930] Also see Linda Goodman’s Star Signs, Linda Goodman, ‘Magic and the occult description of the numerology of 15’
^[931] see Text ‎9-40: Rabbi Yitzchak Ginsburgh
^[932] Light Beyond, Aryeh Kaplan, 237:n29, 220:n26, 109:n19, 220, 307
^[933] Aryeh Kaplan summarizes Etz Chaim, Shaar RaPaCh Nitzutzim (sparks) in Light Beyond, 220:n106
^[934] Light Beyond, Aryeh Kaplan, p. 237.
^[935] Meditation and Kabbalah, Aryeh Kaplan, p. 231
^[936] Light Beyond, p. 220.
^[937] Hasidic Prayer, Louis Jacobs, Chapter IX – “The Elevation of ‘Strange Thoughts’”, p. 118.
^[938] Meditation and Kabbalah, Aryeh Kaplan, p. 126, 185.
^[939] This is the channel of twenty-two.
^[940] http://www.inner.org/sefirot/sefgevur.htm, Rabbi Yitzchak Ginsburgh.
^[941] Illustrating how Malchut is the source of Keter (the force of creation) in the subsequent world below. The end of each Tree of Life is the beginning of another. Moshiach of Malchut represents salvation and the Ribono Shel Olam’s resurrection of the dead in the world to come. Binah expresses the 72 Letter Name in her redemptive connection to Hesed. Malchut magnifies redemption three-fold, into the creation of a new world for the resurrection of the dead. This is the raising of the 216 sparks. The Shechinah creates the new world by the power of gevurah, channeling the 216 fallen sparks into a new world by tzimtzum. Yet, this is a raising of the 216 fallen sparks because Keter is above Malchut though in different worlds.
^[942] See Text ‎10-58: Abulafia on the 216 Letter Name of God
^[943] This is depicted in the tarot card of judgment, number 20.
^[944] Linda Goodman’s Star Signs, p. 257.
^[945] Meditation and Kabbalah, Kaplan, page 288
^[946] Lekutim Yekarim #3
^[947] See The 26 Letter Name
^[948] ‘HaYom Yom’, Rabbi Menachem Schneerson Z”l for Menachem Av 14.
^[949] Perkei Avot 1:6
^[950] Zion is a homeland in service to G-d, which is to love each other, e.g. homeland of Israel.
^[951] Kabbalah New Perspectives, Moshe Idel, p.77 quoting the Midash Rabbah Ecclesiastes 10:10

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