The Hebrew letters – Alef: the paradox between God and man

GAL IS 03/06/20123

Oalef, the first letter of the Hebrew alphabet, is formed by two yuds (the tenth letter of the
Hebrew alphabet) — one at the top, to the right, and the other at the bottom, to the left — connected by a vav.

sixth letter) diagonally. It represents the upper and lower waters and the firmament in between
them, as taught by Arizal (Rabbi Isaac Luria, who received and revealed new
perceptions within the ancient wisdom of Kabbalah.
Water is mentioned for the first time in the Torah in the account of the first day of Creation: 'And the
the spirit of God hovered over the surface of the waters." At that moment the upper waters and
inferiors were indistinguishable. Their state is referred to as 'water within water'. In the second
on the Day of Creation, God separated the two waters "stretching" the firmament between them.

In the service of the soul, as taught by Chassidut, the supernal water is the water of joy, of
experience of being close to God, while the lower water is the water of bitterness, of
experience of being distant from God.
In Jewish philosophy, the two intrinsic properties of water are 'wet' and 'cold'. Water
superior is "wet" with the feeling of unity with the "exaltation of God", while the
inferior water is "cold" with the feeling of separation, of frustration for experiencing the inherent
"the baseness of man". The Divine service, as taught by Chassidut, emphasizes that,
truly, the primordial consciousness of both waters is the sense of the Divine - each one ...
starting from your own perspective: from the perspective of the upper water, the greater the
exaltation of God, greater is the union of all in His Absolute Being. Already from the perspective of
lower water, the greater the "exaltation of God", the greater the existential vacuum between reality.
from God and from man, and hence the inherent 'lowliness of man'.
The Talmud relates about four sages who entered the Pardes, the mystical orchard of elevation.
spiritual that is achieved only through intense meditation and contemplation
cabalistic. The most notable of the four, Rabbi Akiva, said to the others before entering: "When
when you arrive at the site of the pure marble rock, do not say 'water-water', as it is claimed that
‘the one who speaks lies will not stand before my eyes’”. The Arizal explains that the place of
"rock of pure marble" is where the upper and lower waters meet. Here one cannot
evoke 'water-water' as if establishing a division between the upper water and the lower water. 'The
 the place of the pure marble rock is the place of truth - the Divine power to sustain
simultaneously two opposites. In the words of Rabbi Shalom ben Adret: “the paradox of
paradoxes." Here the "exaltation of God" and His proximity to man unite with the
"man's baseness" and his "distance" from God.
The Torah begins with the letter Bet (the second letter of the Hebrew alphabet): 'Bereishit (In the beginning)'
"God created the heavens and the earth." The Ten Commandments, the Divine revelation to the Jewish people in
Mount Sinai begins with the letter aleph: "Anochi [I] am God, your God, who took you out of the land
from Egypt, from the house of slavery." The Midrash states that the "higher reality" was separated from the
inferior reality, for God decreed that the superior reality does not descend, nor does it
the lower reality ascends. In the giving of the Torah, God nullified His decree, being Himself the
first to descend, as it is written: "And God descended upon Mount Sinai." The lower reality,
for its part, ascended: “And Moshe approached the cloud…”. The union of the “higher reality”,
superior life, with the 'inferior reality', inferior life, through the connective of the Torah, is the
fundamental secret of the letter alef.

FORM
We rise up and we go down with a wave separating them and uniting them simultaneously.
The secret of the image in which man was created.
Worlds
The upper water and the lower water with the firmament between them.
In the world:

1. The upper atmosphere, the lower atmosphere, the ocean, and the water table.
2. Waves of energy, the atmosphere, the hydrological cycle.
In the human body:

1. The respiratory system, the diaphragm, the digestive system.

2. The liquid in the head, the membrane, the moisture of the brain.

Souls
Feeling close to God and distant from Him, with the commitment to the Torah.
emitzvotequilibrating these emotions.
The sorrow is rooted in one side of my heart, while the joy is rooted in the
other side of my heart.

Divinity
Transcendent Light and Immanent Light, with the contraction (tzimtzum) and the impression (reshimu) in between
them.
The man in perfect union with the Infinite Will of God.

NAME
Wood, thousand, teaching, master.

Worlds
Wood - raw physical reality, the lower animal soul.

Thousand – multiplicity in Creation, the "thousands of mountains grazed by the ox."

The yoke of the ox being acquiesced thousands of times and returning to unification.
Souls
I will teach you wisdom - the root of the soul comes from the wisdom of God.
Direct perception of the Divine truth, being nothing.

Deity
Master of the universe.

The "One" Divine revealing Itself through the plurality of Creation.

NUMBER
Um

Worlds
The first of the countable numbers.

The beginning of the true process and the sequence of worldly events.
It is said 'something from something'.

Souls
A nation on earth.

The organic union of all Jewish souls.

It is said "something from nothing."

Divinity
"God is One": the absolute unity of God.

There is no one besides Him: One, Unique and Odd.

Nothing is counted from something.

Hebrew letters - Beit: the dwelling of God down here

GAL IS 02/06/20120
The letter work, from the word 'house', refers to the house of God: 'My house shall be a House of Prayer'
for all peoples." The Midrash states that the Divine motivation for creation was that the Holy,
Blessed be, I wished for a dwelling in the lower worlds. The realization of this desire
começou com a criação do homem, uma alma Divina investida em um corpo físico, e
continued with the multiplication of man, to 'conquer' the whole world and make it the kingdom
of God.
The Torah precedes the detailed description of the Tabernacle and its utensils with the statement of
its fundamental purpose: "And they shall make Me a Sanctuary, and I will dwell among them."
Not 'his,' the Wise explain, but 'their' — in every Jew. 'To dwell within them' is,
essentially, the revelation of Divinity to the people of Israel — always present, but
frequentemente “obscurecida”, como na época do exílio e da destruição doTemplo. A santidade
given to the people of Israel, the "sanctuary of God", when revealed and connected to the land of Israel
makes the Holy Land expand and, eventually, encompass the whole earth (underworld): "the land
from Israel will expand, in the future, over all the places of the earth.

Beit is numerically equal to the word 'ta'avá', which means 'desire' or 'passion' (412). From a
Generally, 'ta'avá' denotes a negative human characteristic. However, in several
places, 'ta’avá' indicates the positive passion of the tzadik, the righteous man. A passage
The Proverbs state: 'He will fulfill the passion of the tzadik', and a second says: 'the passions
The righteous ones are only good.” The “desire” of God, the “righteous of the world” is totally
above reason and logic. At this level, one does not ask 'why'. As Rabi expressed
Shneur Zalman of Liadi: "About passion, there can be no question." Just as God is the
the essence of good, also His passion is "only good".
With whom did the Saint, Blessed be He, consult about whether or not to create the world? With the souls.

dostzadikim." As "almas dostzadikim referem-se a todas as almas judias, como é dito: "Todo
"His people are the tzadikim." The connotation of God as the "Tzadik of the world" refers to the origin and

absolute union of the Jewish soul in Its own Essence. When the soul descends to invest itself
in finite consciousness and in the experience of an apparently mundane body, your task is to become
above, truly emulating your Source, the "TzadikAbove". This is
achieved through the refinement and purification of passion, ta'avá, so that it becomes
just good
"The TzadikAcima" dwells in the House built for Him by the tzadik down here. Here, the passion
the Creator's deeper essence is realized. Obeitgrande, the first letter of the Torah and the beginning of
Creation expresses this fundamental purpose, as it is said: 'The last action is the first to emerge.'
in thought.” In the first word of the Torah, Bereishit, the three “servant” letters — the
prefixobite the two suffix letters, yudetav - formambayit, 'house' (equivalent to spelling
total of letrabeit). The root of 'bereishit', rosh, means 'head'. Thus, the most
"natural" should be read as: rosh bayit, "the head of the house". A swap of the letters.
deroshformaosher, "joy". When the righteous invoke God, the "Head", into His
House, this becomes a house of true and eternal joy.
Bringing the 'Head' to dwell in His 'House' down here, in true joy, is the
secret debrachá, "blessing", that begins with the letter bet. Our Sages teach that the
"Grandebeit" begins Creation — and the Torah as a whole — with the power of blessing. God
bless His creation, which He created with the attribute of goodness, the attribute of Avraham
(Abram), as will be explained in the lyrics. Avraham, the first Jewish soul, receives
subsequently the power of blessing, the 'grandebeit' of Creation, as it is said: 'And you will be
[he who grants] blessing.” Later, at the time of his circumcision, he was
granted the 'pequenohei' of Creation, the power to attract downward and manifest the blessing
Divine joy in the most minute detail of reality.
The Priestly Blessing is composed of three verses. The number of words increases in order.
of 3, 5 and 7, always with the same difference of two, beit. The number of letters increases in the
order of 15, 20 and 25, always with the same difference of five, hey. The words represent
a total or broad consciousness, while the letters represent a particular consciousness,
you small. The power to bless "totally" is the power of the letterbeit, as it is said: "And full
with the blessing of God.” The power to attract blessing to the most insignificant detail of reality
belong to hei.
This service of Avraham, and of all the Jews after him, leads to the realization of the intention.
primordial of Creation, the understanding of the blessing power of Israel, of the dominion of the King
(the "Head of the House") expands to encompass all reality, and, therefore, grants
true joy to all.

FORM
Three connected openings on the left, the "north side."
Worlds
Evil begins in the north.

The ability of man to choose between good and evil.

The three positive character traits of the animal soul and the evil inclination. The opening of the northern side.
it symbolizes the attribute of courage.

Souls
The opening on the north side symbolizes the 'fear of the sky.'

Everything is in the hands of heaven, except the fear of heaven.

The Messiah will close the open side — the integration of free will and Omniscience.
Speaking Torah — revealing the inner spark of Messiah.
Divinity
Closed Sides — Divine revelation — "You" — in mind, heart, and action.

Open Side — Divine concealment — "He" — in the concealed heart — the darkness above the light.

NAME
House

Worlds
A physical house.

The metaphysical "house" of the person — their relationship with reality.

All Creation is a 'house' in relation to God.

 O prazer supraconsciente — “Um homem sem uma casa não é um homem.”

Souls
The feminine aspect of the soul represented by the house.

A man's house is his wife.

The soul as a house for God — the daughter of the priest.

The power of gestation.

Divinity
The desire of God to create a dwelling for Himself in the lower worlds.

The House of Immanence and the House of Transcendence.

NUMBER
Two

Worlds
The beginning of revealed plurality.

The dualistic nature of Creation.

Hierarchical complexity.

Souls
The soul described as the 'subordinate of the King'.

Yossef: the Prisma effect — the revelation of the mind.

Mordechai: the temporal effect — the revelation of the heart.

Divinity
The Divine power itself to contain two oppositions.
Concealment of the Divine essence and revelation of Its light.

Hiding and revealing light in low and high states of consciousness.

The Torah begins with a great beginning.
The Name Havaye and the Name Elokim.
The two companions who never part.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
 Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet - Guimel:

Reward and Punishment
GAL IS 01/06/20120

Our Wise Men teach that gimel, the third letter of the Hebrew alphabet, symbolizes a
rich man running after a poor man, Odalet, to give him charity.
the word 'palavraguimelderiva' comes from the word 'palavraguemul', which in Hebrew means both to give a

reward as much as giving a punishment. In the Torah, both the reward and the punishment
share the same primordial objective: the rectification of the soul so that the light of God
can be received in all its extent.
Reward and punishment indicate that man is free to choose between good and evil.
(The dogmatic teaching, then, refers to the opening of the left side of the dobeit,
where it originates, as explained above.) ORambam (Maimonides) emphasizes, in
In particular, free will as something fundamental to the Jewish faith. According to Rambam, the
The Coming World, the time of reward, is a completely spiritual world, of souls.
without bodies. Regarding this point, Ramban (Nachmanides) disagrees and argues that
since complete freedom of choice exists only in our physical world, the
maximum rectification of reality — the reward of the World to Come — will also occur
in a physical plan. Kabbalah and Chassidut support the opinion of Ramban.
This is indicated by the leg of the letraguimel, which represents the race of the rich man to
doing good to the poor man. Running, more than any other physical act, expresses the
power of will and free will (the Hebrew word for 'to run', ratz, is related
with the word 'will', ratzon). When running, the leg stays firmly in contact with the ground;
through an act of kindness, the soul directly affects physical reality. The reward
Finally, the definitive revelation of the Essential light of God will then be legitimately granted.
to the soul exactly in the same context of the effort of her life — the physical world.
The Torah says: "Today [in this world] to do them," from which the Sages conclude: "Tomorrow [in the next world]".

The Coming World will receive its reward. Only today do we have the chance to
to choose between good and evil. And thus, according to our choice, we ourselves are
que definimos a recompensa e a punição de “amanhã”.Tal como o mal é um fenômeno
finished, so is the punishment — different from good and the reward, which are
truly infinite. Oguimelde 'today' is the secret of 'better an hour'
better acts in this world than a whole life in the World to Come.
The word 'tomorrow' is the secret of 'better an hour of serenity in the World.'
Vine of what a whole life in this world.
FORM
A person in motion.
Worlds
The race of the rich after the poor, from the full to the empty, inherent to nature.

Souls
The race and the return of the soul between its Divine source and the physical dwelling.

Jacob's hand grasping Esau's heel.

The constant progress of the Jew.

Divinity
The expansion and contraction of Infinite Light in the process of Creation.

NAME
Camel; bridge; weaning; benevolence

Worlds
The journey of the camel through the desert of this world.

The camel symbolizes the angel of death.

The bridge; the bonding force inherent to nature.

Primordial question and Divine wisdom.

Souls
The soul feeding on its Source.

The weaning process through which a person learns to be independent.

Divinity
The constant granting of God's goodness and the weaning of tzimtzum.
The obligation to emulate God through the act of giving to others.

NUMBER
Three

Worlds
Numerical symbol of stability and balance.

Balance between the three primary elements of Creation: air, water, and fire.

Souls
The three Fathers: Abraham, Isaac, and Jacob.

The three divisions of Jewish souls: Cohanim (priests), Leviim (Levites) and Israelites.
The moon is shining.
Divinity
The three parts of the Torah: The Five Books of Moses, the Prophets, and the Writings.

Three links are firmly united: Israel, Torah, and God.

The Letters of the Alphabet - Dalet:

Abnegation
GAL IS 30/05/20120

Odalet, the fourth letter of the Hebrew alphabet, the poor man, receives charity from the man.
rich, oguimel. The word means 'door'. The door is at the entrance of the house, obeyit.
NoZohar, it is said as 'that has nothing (d’leit)'. This expresses the
characteristic of the lowest of the Divine Emanations, malchut, "kingdom", which
does not have any light other than that which it receives from the highest sephirot. In the service to

God made by man, odaletcharacterizes 'shiflut', 'humility', the perception that the
a person has nothing. Along with the awareness of their free will,
a person must know that God grants them the power to achieve success, and not think, God
do not allow your achievements to originate from 'my power and the strength of my hand.'
Any deed in this world — particularly the accomplishment of a mitzvah, the fulfillment
of the will of God — it depends on Divine assistance. This is especially true in the struggle
of the person against their bad inclination, whether manifested through a physical passion,
of the stubborn resistance to accepting the yoke of Heaven, or due to apathy, laziness, etc. As
Our Sages teach us: 'If it were not for the help of God, [man] would not be able to succeed.'
[your bad inclination].
The Talmud describes the situation where a man carries a heavy object and another appears.
man to help him, placing his hands under the object, when, in reality, the first
The man is carrying all the weight alone. The second man is referred to as 'a
"helper simply apparent." Thus we are, explains the Baal Shem Tov,
relation to God. Definitely, all a person's strength comes from Above. Free will is not
nothing more than the expression of the person's will to participate in the Divine act. It
simply place your hand under the weight carried solely by God.
For the Lord, God, is goodness, for the Lord rewards a man according to his
Indeed, the payment is according to the person's deed.
it is not an act of kindness (chesed), but of judgment (din)! He replies: 'according to
with your act" can be read "as if the act were yours." Thus, the supreme kindness of God
is to cover the "undeserved" reward with an appearance of merit, in order not to
to embarrass the receiver. The Name of God in this verse is Adnut, which are also the
letters of the word hebraicadiná, "judgment", indicating the Divine aspect of judgment
through which God's benevolence (chessed) is expressed more broadly.
OZoharlêchessedcomochas of the laws, 'having compassion for the poor', i.e., for the one who does not
possesses nothing.

Regarding a arrogant person, God says: 'I and she cannot dwell together.'
the door to God's house allows entry to those who are humble in spirit. The door itself,
odalet is the quality of modesty and humility, as explained above.
Odalettambém is the initial letter of the word dirah, "home", as in the phrase, "the home [of
God] down here.” Thus, the full meaning of dedaleté is the door through which the humble
come to build God's dwelling here below.
FORM
Two lines forming a right angle, with a corner. A hunched man. Three levels.
the debt (cancellation).
Worlds
A quina: Consciousness of the ego.

Nullification of the Existence.

 The unconscious knowledge of every creature about its continuous recreation by God.

Souls
The vertical line: self-denial.

Bitul Bimtziut: 'Remaining full.'

Collective consciousness; willingness to sacrifice one's life for one's people.

Divinity
The horizontal line: the immersion of the soul in its Divine Source.

Total Abandonment: 'Totally prostrating oneself.'

Letters surrounded by white parchment. Willingness to sacrifice your life for God.

NAME
Door; poor man; rise - elevation.

Worlds
Gate — a pathway to the truth.
The servant who refuses to go through the door of freedom.

Souls
The true humility of the soul.
The moon as a symbol of the soul.

Divinity
The elevation of the soul by God within Himself.
I will exalt the Lord, God, for the Lord has lifted me up. Without possessions.

NUMBER
Four

Worlds
Four elements of the physical world: fire, air, water, and earth.

Solid, liquid, gaseous, combustion.

Hydrogen, carbon, nitrogen, oxygen.

The four physical forces: gravity, electromagnetism, strong, weak.

Man, animal, plant, and inanimate objects.

The four seasons of the year; the four directions.

The four worlds: Atzilut, Beriah, Yetzirah, and Assiyah.

Souls
The four matriarchs: Sarah, Rebecca, Rachel, and Leah.
 The four wives of Jacob: Rachel, Leah, Bilhah, and Zilpah.

The four sons and the four cups of wine of the Seder.
The four expressions (levels) of redemption.
The four feet of the Divine Throne: Abraham, Isaac, Jacob, and David.

Father, mother, son, daughter: the first commandment of the Torah: 'grow and multiply.'

Divinity
The four letters of the Name of God.

The four components of the text of the Torah.

The four basic levels of interpretation of the Torah.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

As Letras do Alfabeto – Hei:

Expression - Thought, Speech and
Action
GAL IS 29/05/20120
The name of the letter appears in the verse, "Take (hei) for yourselves seeds." "Take"
(hi) expresses the revelation of personality in the act of giving oneself to the other. Giving to others.
as a form of self-expression is the greatest gift of a person. In the secret of lettergame,
the rich man gives of himself to the poor man in the form of charity. The highest form of
charity is when the donor is completely hidden from the receiver, so as not to
to shame him, as it is written, "The hidden gift subdues anger." Here, in the secret of
the letter itself, the present is the relationship and the expression of the person, attracting the receiver to

the essence of the giver. José, who pronounced the verse "take seeds for yourselves",
corresponds to the sefirah of Yesod, whose function is to express personality in the form of
seed donation, as explained in the Kabbalah. When Joseph gave grains for
the first time to his brothers, they did not recognize him - similarly to...
aoguimel. When he revealed himself to his brothers (and therefore to all of Egypt), his
donation became the dohei. Instead of grains, he now gave seeds.
The soul has three forms of expression - 'garments', in the terminology of Kabbalah
Chassidut—: thought, speech, and action. The highest garment, thought, is
expression of the inner intellect and emotions of the person for themselves. The process that
turns the intellect and conscious emotions through thought is similar to that of the person
to give oneself (the essentially unconscious domains of the soul) to another (the state of
awareness of the person). The two lower garments - speech and action - are a
manifestation of the person to others.
The three lines that make up the form correspond to these three garments:
the horizontal line corresponds to thought; the vertical line corresponds to speech; the loose leg corresponds to action.

The horizontal line symbolizes a state of calmness. The horizontal, continuous flow of
thought is the contemplation of how God is equally found everywhere and in
all things. Regarding your Jewish companion, a person must understand that
each of us possesses an innate inner spark of Divinity, and that all Jews are
equal in essence. This understanding, the higher horizontal plane of consciousness of
person in relation to others, establishes the "scenario" for all relationships
individual and personal.
The point of origin of speech, the vertical line to the right of the hei, is directly connected to
the line of thought and, therefore, descends to express thoughts and
inner feelings of the person to others. The root of the word 'speak' in Hebrew, davar,
it means 'leadership', as in the statement, 'There is a leader (dabar) in a generation, not
two leaders in a generation". Leadership implies hierarchy, relative positions of high
and low, and therefore is represented by a vertical line. The King, as well as all the
leaders govern through the strength of their speech, as it is said, "By the word of the King, His
sovereignty is established.
The separation of action — the loose leg to the left of the body — from thought — the line
horizontal superior - reflects a deep truth about the nature of action. "Many
The thoughts are in the heart of man; yet the counsel of God surely
will prevail.” The servant of God experiences the gap that exists between his thoughts and his
actions. He is often unable to understand his deepest intentions.
At other times, he is surprised by unexpected success. In both cases, he feels
the hand of God directing his acts. The void is the experience of Divine Nullity, the
true source of all Creation: something from nothing.
We have now reached the culmination of the sequence represented by the three letters
—guimel, daletehei—: the process of giving oneself to another. The gift, represented by the leg,
the loose segment dohei, when fully integrated with the receptor, becomes its own
force of action and self-donation to others. Furthermore, he now understands
completely that the effect and the fundamental force of your acts are, in fact, the action of the
Divine Providence.
FORM
Three lines; the two lines together with a leg loose on the left.
Worlds
Three dimensions of physical reality:

Width - horizontal line;

Length - vertical line;

Depth – the loose leg.

There is a dimension of reality beyond initial sensory perception.

We will do and understand.

Souls
The three garments (“servants”) of the soul:

Thought (meditative or involuntary) - horizontal line;

Speech (from the heart or the lips) – vertical line;

Action - loose leg.

Obeinoni, who rules over his "servants".
Divinity
 The three Divine manifestations:

Essence - horizontal line;

Transcendent light - vertical line;

Immanent Light – loose leg.

NAME
Break; pick seeds; vision; revelation.

Worlds
The breaking of the vessels and the resulting plurality of Creation.

The teacher diminishing the magnificence of his understanding in favor of the student.

Damaged existence resulting in unified existence.

Souls
Imbuing reality into the souls of Israel.

Divinity
Divine Revelation – "Seeing" God.
Supreme revelation of the Messiah.
Heipequeno: potential Divine revelation.

NUMBER
Five

Worlds
Division symbol.
The five origins of speech in the mouth.

The five fingers of the hand.

The five visible planets in the solar system.

The five vanities in the opening verse of Ecclesiastes.

Souls
The five levels of the soul.

Five times "Bless the Lord, my soul," in Psalms 103 and 104.

The five voices of joy of the bride and groom.

Divinity
Five books of Moses.
Five voices in the delivery of the Torah.
 Five times "light" on the first day of Creation.

Five final letters.

Five redemptions.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet – Vav:

Connection
GAL IS 28/05/20120

At the beginning of Creation, when the Infinite Light filled all of reality, God contracted His
Light to create an empty space, which would be the "place" necessary for existence of the
finite worlds. Into this void, God "pulled," figuratively speaking, a single
ray of light coming from the Infinite Source. This ray of light is the secret of letravav.
Although the line seems to be a single one, it, however, has two dimensions — a force
external and an internal —, and both are part of the process of Creation and interaction
continues between the creative force and the reality created.
The external force of the line is the power to differentiate and separate the various aspects of
reality, thus establishing a hierarchical order — high and low — within the
Creation. The internal strength of the line is the power to reveal the inherent inclusion present in the various

aspects of reality, one within the other, uniting them, thus, as a vital whole. This
the property of the vav, in its use in Hebrew, is called vav hachibur, the 'vavda'
connection — and. The first vav of the Torah — "In the beginning God created the heavens and [vav] the earth"

— serves to unite spirit and matter, heaven and earth, throughout Creation. Estevav, who
it appears at the beginning of the sixth word of the Torah, it is the twenty-second word of the verse.

It alludes to the power to connect and interrelate all twenty-two individual forces.
from Creation: the twenty-two letters of the Hebrew alphabet, from aleph to tav. (The wordet[that
appears before the two examples of the word 'the' in this verse, and it is written
generally considered as representative of all the letters of the alphabet, dealefatav.
Our Wise Ones interpret the word in this verse as an inclusion of all the
various objects of Creation present in the sky and on earth.
In biblical Hebrew, the letter vav also serves the function of inverting the apparent tense of
a verb for its opposite — from the past to the future and from the future to the past (vav
hahipuch). The first appearance of this type of devavnaTorá is the letter vav that begins the twentieth
second word of the Creation narrative, 'And God said...'. This is the first pronouncement
explicit among the ten statements of Creation: 'And God said [the verb 'to say' being
inverted from past time to future time by the beginning of the word — "E"]:
'Let there be light,' and there was light.
dotzimtzum, the primordial contraction, is, in itself, the secret of time (future becoming
past) that permeates space.
In the Divine service of a Jew, the power to bring from the future to the past is the secret.
teshuva ("repentance" and "return to God") stemming from love. Through
repentance coming from fear, a person's deliberate transgressions transform into
in errors; the severity of their past transgressions is partially softened, but
does not completely change. However, when a Jew returns out of love, their transgressions
deliberate actions truly transform into merits, as the very awareness of the
the distance from God resulting from transgressions becomes the motivating force for one to
person return to God with an even greater passion than that of someone who never did
shrunk.
Every Jew has a share in the World to Come, as it is written: 'And all of his nation is'
of 'tzadikim'; they will inherit the earth forever." The power of teshuva to transform
completely in good the past of the person is the power they should convert the past
in the future. This very transformation requires, paradoxically, the attraction of the light of the future

for the past.

Bringing the future to the past in the Divine service is the secret of studying the teachings.
deeper aspects of the Torah, that aspect of the Torah that is related to the revelation of
arrival of Mashiach. Rashi explains the verse in the Song of Songs: 'Let him me'
kiss with the kisses of your mouth, for your love is better than wine" — an allusion to the
sweet teachings that will be revealed by Mashiach. When a person dedicates themselves
to the study of the secrets of the Torah, it draws from the future to the past, in order to strengthen itself

to return in complete repentance for love, and thus convert your past into
future.
FORM
A vertical line.

A pillar.

An upright man.

Worlds
The twelve pillars of Creation — the twelve lines of a cube. The twelve tribes.

The seven pillars of Creation — the six directions and time. The seven shepherds.

A pillar of Creation of the future. Messiah.

The connecting rods in the Tabernacle.

Souls
The complete height of man — standing on the earth with his head towards the sky.
The Jewish people united.

The "Golden Path" in the service to God.

The torso in relation to the hands, the feet, and the brit.

Divinity
The pillar of Truth.
The consistency of the middle pillar.

The Divinity penetrating through the central point of all Creation.

NAME
A Hook

Worlds
The connection hooks of the pillars in the Tabernacle - concealment and revelation.

The axes of symmetry and the balance between symmetry and asymmetry.

Souls
The power that unites the souls of Israel.

The desire to fulfill God's Will inscribed in the heart of every Jew.

The axes that connect the good points present within each Jew.

Divinity
 The link between the diverse laws — etched letters of the Divine essence — of the Torah.

The binding force between the Divine sparks present throughout reality.

NUMBER
Six

Worlds
The Six Days of Creation, and their six corresponding Divine forces active in creation.
The six letters of the word bereishit, 'In the beginning'.
The sixalefs the first verse of the Torah.
The six millennia of the world's duration.

The six directions of the physical world.

Souls
The six wings (states of love and fear in the soul) of the fire angels.

Give the truth to Jacob.

Divinity
The six orders of the Mishnah.
The six "points" of the "Star of David."
Six cubits — the dimensions of the Tablets received by Moses on Mount Sinai.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet - Zayin: A

Woman of Value
GAL IS 27/05/20120
OMaguid of Mezritch, successor of Baal Shem Tov, teaches us that the verse, 'A
A woman of value is the crown of her husband,
anterior, vav, represents aor yashar ("direct light") that descends from God to the worlds.
Ozayin, whose shape resembles the dovav, although with a crown on top, reflects aor
return ["return light"]. Or return ascends with such strength
that she reaches a state of consciousness higher than that of the point of origin
revealed by yashar. Upon reaching the initially supraconscious sphere deketer(a
"crown"), it expands its consciousness to the right and to the left. In fact, "not
there is no left in that Primordial [the level of deketer], because everything is right.
This means that God's consciousness (left) at this level initially
The supraconscious is indistinguishable, in its aspect of direct connection with God, from the most
elevated expression of love to God (right).
The experience of sorrow, subsequent to the consummation of the inherent creative process
the creation of man on the sixth day is the secret of the seventh day of creation - the
Shabbat. The "Shabbat Queen," which generally represents the woman in relation to the man.
"The woman of value is the crown of her husband" - has the power to reveal in her husband.
your own supraconscious crown, the experience of serene pleasure and sublime will
given to the day of Shabbat.
Who is a good [literally, "kosher"] woman? One who does the will of her
"husband." Chassidut explains that the word "makes" also means "rectifies", as stated in
conclusion of the Creation narrative (the establishment of the seventh day, the Shabbat): "that God
created to do" — "to do" in the sense of "to rectify" (implying that God gave us to
task of completing the rectification of His Creation), as explained by the Wise.
Thus, the 'kosher woman' is one who rectifies her husband's will by elevating him to a
new awareness of the previously supraconscious spheres of the soul.
FORM
A 'vav' whose head expands in both directions, thus looking like a
crown. The scepter of a King.
Worlds
 The sovereignty manifested in the world.

Natural selection.

Souls
"A virtuous woman is her husband's crown." Sarah: the experience of Shabbat and of
Kabbalah experienced by the soul.

The choice of the Jewish People.

Divinity
Sabbath, Kabbalah.

The expansion of light returns, at its peak, to the left — fear — and to the right —
love.

To become a vessel for the blessing of God and for holiness.

NAME
Weapon — sword; ornament or crown; species — genus; to support.

Worlds
Arma — a sword.

Conflict as an inherent characteristic of physical nature.

Souls
Species or gender; the union between husband and wife.

Man is the ornament that crowns Creation.

The three crowns of God — two of which He gave to His children.

Divinity
God sustaining the world.

NUMBER
Seven - "Every seventh is loved."

Worlds
Maximum solidity.
The seventh day of Creation - Sabbath.

The seven weeks of the counting of the Omer.

The seven consecutive months in which the three Festivals occur.

The sabbatical year; the year of jubilee, after 7 years 7 times.

The seventh millennium.

The seven fruits of Israel; seven seas; seven heavens.

 The seven chambers of Paradise.

Souls
The seven lamps of the Menorah; the seven categories of Jewish souls.
The seven shepherds of Israel: Abraham, Isaac, Jacob, Moses, Aaron, Joseph, and David.

The seven laps, the seven blessings, and the seven days of celebration for the groom and the bride.

As setemitzvotrabínicas.
Divinity
The seven "eyes" of God watching over all Creation.

As lower sephiroth.
Tishrei, the seventh month.
Rosh Hashanah and Yom Kipur, the revelation of Divine Providence.
Sukkot— the seven clouds of glory.
Simchat Torah - Seven Hakafot.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet – Chet: A

Vital Dynamics of Going and Coming
GAL IS 26/05/20120
Take the letter of life (chaim, from raizchayah, whose most important letter is ochet).
Chassidut teaches that there are two levels of life - the 'essential life' and the 'life that
vivifies. God Himself is in the state of 'Essential Life'. His power of creation
permeating all of reality continuously is 'life that gives life'. So it is also in the soul
Judaism: the essence of its root, which is one with God, possesses the state of 'essential life'.
reflection of the light of the soul that shines down here to enliven the body and its experience
physics is at the level of 'life that gives life'. The second level of life, life as we
We usually know it, it manifests as a pulse, the secret of 'going and coming.'
According to Ari z"l, the letter 'chet' is formed by the combination of the two letters.
previous, vavezayin, with a fine line in the shape of a bridge, called
dechatoteret("hunchback"). The new energy generated by the union of dovav— ouyashar— and
ozayin— ouchozer— is the secret of 'hovering' or 'touching without touching'. The idea of 'hovering'
appears right at the beginning of Creation: 'And the spirit of God 'hovered' over the water.' The word
"pairar" (merachefet) is the eighteenth word in the Torah. It is the first word of the Torah.
what is numerically a multiple of twenty-six, the value of NameHavayah(merachefet=
728 = 26 times 28. Twenty-eight is the numerical value of koach, 'power'. Thus, the secret
the complete indication by the numerical value of the word 'hover' is 'the power of God'. In Kabbalah,
this word is, in particular, the secret of the Divine power to resurrect the 288 sparks
falls that "died" in the process of "breaking the receptacles" (merachefetsendo a
permutation demeit rapach, "288 died"). The Wise teach us that the "Spirit of
"God" cited here is, in fact, the soul of the Messiah (which changes to the name of life, "the name

live
"Hover" is represented in the Torah "like an eagle that lifts its nest and hovers over its
cub
The eagle hovers over its nest while feeding its chick, "touching without touching."
eagle here is a metaphor for God in relation to His children, Israel, in particular, and
for the entirety of His Creation in general. If God fully revealed His
Supreme presence or removed Your power of continuous recreation, the world
would immediately cease to exist.
Therefore, by 'hovering' over the created reality, God continues to sustain and maintain His
Creation, simultaneously granting to each creature — or, in the terminology of Kabbalah,
each receptacle - the ability to grow and develop 'independently'. A
the letter echoes, thus, the delicate balance between the revelation of the Presence of God
for us (ovavdochet) and the concealment of His creative power from His Creation
(ozayindochet)
This 'pairing' state, 'touching without touching', is the beginning of the phenomenon of 'life that

"vivifies". The "touching without touching" of Cima reflects, consequently, as "going and coming".
in the inner pulse of every living creature. "And the living creatures [chayot] come and go like
a bolt". Not leiachayot ("living creatures"), but schayut ("vital force").
The own chatoteret, the sublime fine line that connects the two components or movements.
from 'life that gives life', points upwards. It alludes to 'He who dwells at the top of the world'—
God, what is the 'Essential Life'. In fact, His Essence paradoxically fills and
sustains all created reality, while at the same time 'hovers' above the level of
own vital force "pairing", inscrutable and beyond human perception.
FORM
Umvavà right and umzayinà left with a thin and curved bridge (chatoteret) connecting them.
on top.
Worlds
A portal: the power to enter a higher level of energy and exit from it.

The elevation of all worlds on Shabbat and its subsequent descent after Shabbat.
At the level of Souls: the power of the person to enter the mysteries of their own soul and
then return to worldly consciousness.
At the level of Divinity: the power of the person to enter the mysteries of the Torah and then return.
to the awareness of your mission on earth.

Souls
The union of the three partners in man: father (vav), mother (zayin), and G-d (chatoteret, chupá).
The marital dance.

Divinity
God lives at the top of the world.
God 'hovering' over Creation.
The union between the immanence of God, transcendence, and the Jewish People.

NAME
Fear; Life — whose complete expression is love.

Worlds
To love God with the physical body.
 The vital force of the body.

Souls
To love God with the soul.

The vital force of the soul.

The pulsation is dotted.

Divinity
The essential union with God.

The vital force of life itself.

The resurrection of the dead.

NUMBER
Eight

Worlds
The eight vertices of a cube.

The three-dimensional plurality.

God is One in the seven heavens and on the earth.

Souls
The eighth day — the day of circumcision.

The eight days of Chanukah - "The candle of God is the soul of man."
The circumcision of the foreskin of the lips on (Zot) Chanukah.
The circumcision of the foreskin of the ears on the eighth day of Sukkot.
The circumcision of the heart's foreskin on Yom Kipur, the eighth day of the separation of the High Priest.
Priest.
Divinity
The portal to the infinite.

The Transcendent Light of God.

The origin of the Jewish soul and its descent through the seven heavens to the earth.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
 Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet –Tet:

Introversion – The Hidden Good
GAL IS 25/05/20120

Take the initial letter of the word 'tov', 'good' (or 'well'). The 'inverted' form
symbolizing thus the hidden good, inverted, as explained in the Zohar: "Your good is
hidden within you." The shape of the letter symbolizes the union of the groom and the bride
consumed through conception. The secret of the dotet (numerically equivalent to nine —
the nine months of gestation —) it is the power of the mother to carry her hidden inner treasure — the
fetus — during the entire period of pregnancy.
Pregnancy is the power to transform potential into achievement. The revelation of a
new and effective energy, the revelation of birth, is the secret of the following letter of aleph-
beet, oh you. It reveals the main point of "Essential Life", as understood in the
secret of the conceived dochete realized, impregnated, noted.
Among the eight synonyms for 'beauty' in Hebrew, tov - 'good' - refers to the state
more internal, hidden and 'modest' beauty. This level of beauty is personified in the Torah.
by Rebeca and Batsheva, who are described as "very beautiful [kind] in appearance."
In the beginning of Creation, the appearance of light is defined as "good" in the eyes of God: "And
God saw that the light was good.” Our Sages interpret this as meaning “good for
to be kept hidden for the righteous in the Future Time.” “And where did He hide it? In the Torah,
for 'there is no other good but the Torah.'
Baal Shem Tov teaches that the 'Future Era' also refers to each generation.
Every soul of Israel is a potential tzadik (as it is said, 'and all your people are)
"detzadikim"), connected to the good hidden light in the Torah. The more the individual performs their

potential to be a tzadik, more kindness he reveals from within the "belly" of the Torah.
In the first verse of the Torah — "In the beginning God created the heavens and the earth" — the letters
The initials of 'the heavens and the earth' represent the 'Hidden Name' of God in Creation (alef-hei-
vav-hei), according to the Kabbalah. The numerical value of this Name is seventeen — the same
of words, 'good'. The word corresponds to 12 times 17 = 204 — the total value of the
twelve permutations of the four letters of this hidden Name. Tzadikim, which are called
"good ones" possess the power of the Hidden Name (derived from "the heavens and the earth"), the goodness

hidden necessary to unite heaven and earth and, therefore, reveal the inner light and purpose of
Creation. Just as the Aleph has the power to sustain opposites — the power of the firmament.
by joining the upper and lower waters —, thus it also has the strength to unite the
higher and lower worlds, 'heavens and earth'. Chassidut teaches us that in the service of the soul,
such power manifests in man when he takes on the state of 'being in the world and outside'
of the world" simultaneously. To be "in the world" means to be fully aware of the
mundane reality in order to rectify it. To be "out of the world" means to be
completely aware that, in fact, 'there is no one but Him.'
Another connection between light and good is found in the story of the birth of Moses: "And
She [Yocheved, mother of Moses] saw that he was good." Rashi cites the Midrash that explains that
At the birth of Moses, an intense light filled the room. According to the
traditional Messorá, the word ('good') in this verse is written in a very large size
great. This alludes to the Absolute Divine Good granted to the soul of Moses, whose mission of
Life was to fulfill the promise of redemption of Egypt and the revelation of the Torah at Sinai.
Egyptian exile is compared to the womb where Israel was fruitful, in a latent form, for
two hundred and ten years. In Sinai, heaven and earth united, as explained in the letter alef.
Thus, the complete teaching about oteté is that through the service of the soul, all the
reality becomes "pregnant" with the infinite goodness and beauty of God, thus bringing
harmony and peace for "heavens and earth".

FORM
A container with an inverted edge; asefirádeyessod; peace.
Worlds
Hidden form in matter.

Hidden potential in achievement.

Peace among the elements of Creation.

Peace between water and fire in the sky: "He who brings peace in the heights."

Souls
The soul hidden in the body.

Peace among the souls of Israel.

 The external womb: the impure world; the internal womb: the pure aspiration of the soul.

Divinity
God hidden within His Creation.
The future revelation of universal peace.

The presence of G-d imbued in the world.

NAME
Inclination; stick - snake; below; bed.

Worlds
The serpent in the Garden of Eden: the inhabitant; innate models of behavior.

The lowest worldly inclinations.

The tendency to lie.

Souls
The power to judge appropriately.

The correct power of imagination.

The twelve tribes of Israel.

The twelve senses.

Divinity
The breastplate of the High Priest.

The bed - the union of man and his wife in the Presence of God.

Intonation of the Torah.

NUMBER
Nine

worlds
Nine physical materials that form containers that absorb impurities.

Nine levels of peace.

Nine Sefirot turning blessing into malchut.
Souls
The nine months of gestation.

The nine positive commandments in the laws of Principle and Character.

Deity
 The numerical symbol of truth and eternity.
The nine blessings of Mussaf on Rosh Hashaná.
The nine blows of the shofar.
Eternal life.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet - Yud: the

infinite point
GAL IS 24/05/20120

A letrayud, a small suspended point, reveals the spark of the essential good hidden within.
of the letters. After the tsimtsum, the contraction of the Infinite Light of God to 'make space' for the
Creation, a unique point remained within the empty space, or
"impression". The secret of this point is the power of the Infinite to contain finite phenomena.
within Him and express them to the apparent external reality. The finite manifestation
starts from a zero dimensional point, later developing into a line
of single dimension and on a two-dimensional surface. This is referred to in the spelling
complete from letter help (yud-vav-dalet): "point" (yud), "line" (vav) and "surface" (dalet).
These three stages correspond in Kabbalah to: 'point' (nekudá), 'spectrum' (sefirá) and
"figure" (partzuf). The starting point, the essential power doyud, is the "little that contains
much.” The “much” refers to the simple Infinity of God hidden within the initial point of
revelation, which reflects the Infinite potential of the point to develop and express itself in all
the multiple finite phenomena of time and space.
Before the tsimtsum, the power of limitation was hidden, latent within the Infinite Essence.
of God. After the tzimtzum, this power of limitation was revealed, and, paradoxically, the
the own Infinite Essence of God, which "hid" the power of limitation, has now become
hidden (not for real, but only within the limited human perspective) inside the
constricted point of light.
From within this point of limitation reveals the secret of the ten sephirot, the Divine channels.
of light through which God continues to make His world exist. Ten, the numerical value
doyud, it is also the number of the commandments (literally, "declarations") revealed by
God to His People, Israel, in Sinai. All the commandments and, in fact, every letter of the Torah,
has the power of 'the little that holds much'; each one is a channel for the revelation of the
Infinite Light of God within the finite reality.
FORM
A "molded" point: a crown on top and a "path" underneath.
The smallest of letters; the only letter hanging in the air.

Worlds
The 'way' doyud; the initial point of space and time.
Innate wisdom: "The wisdom of Solomon."

Direction and purpose: the awareness of the present moment.

Souls
The 'body' doyud; the cuneiform point.
The wisdom of God manifests in the judgment of Solomon.
The power of self-annulment.

Divinity
The crown of the upper hand; the shapeless point of the wedge.
The wisdom of God inspiring and directing the genius of Solomon.
The revealed Omnipresence; the beginning and the end of each letter (form).

NAME
Hand; to believe

Worlds
 The secret of space; to believe — the principle of action and reaction.

The undulating nature of radiation.

Souls
Inteligência; Amizade.

Recognize — make space for others; empathy.

Divinity
The 'hand' of God — the Infinite Will and the ability to sustain Creation.

Physical and spiritual charity.

"Grasping the Hand of God": identification with archetypal souls and service in the Temple.

The thought of God — the origin of the Jewish soul.

NUMBER
Ten; 'The tenth will be sacred'; the decimal nature of reality.

Worlds
Ten divine assertions through which the world was created.

Ten things created on the first day.

Ten things created at the twilight of the end of the first Friday.
Ten generations from Adam to Noah and from Noah to Abraham.

Ten kings who ruled the whole world; Ten nations given to Abraham.

Ten unclean animals; Ten categories of forbidden magic.

Ten battles of Joshua; Ten essential members of the body.

Souls
Assefirot - Spiritual Powers; Ten categories of the souls of Israel.
Ten tests of Abraham; Ominiamde ten men.
Dez sinônimos para oração; Dez sinônimos para canção.

Ten main songs sung throughout history.

Ten martyrs of Israel; Ten spiritual functions of the heart.

Divinity
Ten Commandments; Ten Plagues.

Ten miracles in the Sacred Temple; Ten days of repentance.

Yom Kipur - the tenth day; The Divine Name ten times in Yom Kipur.
Ten names of Ruach HaKodesh; Ten are called 'the man of God.'
Ten verses of the Kingdom, Remembrance and sound of the Shofar.
Ten synonyms for repentance.
Home
Kabbalah
 Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Artigo anterior

Next article →

The Letters of the Alphabet – Kaf: The

Power to Realize Potential
GAL IS 23/05/20120

The two letters of the complete pronunciation 'dokaf' are the first letters of the words in
Hebrew coach ("potential") worker ("real"). Thus, it refers to the latent power within the
spiritual sphere of fully manifesting in the physical sphere of reality. God creates the
the world continuously; otherwise, Creation would immediately disappear. Your
potential is, therefore, realized at every moment. This concept is referred to as 'the
power to realize the potential always present within the realized.
In Chassidut, we learn that this should be the person's initial awareness when
to wake up. Like the literal meaning of the word 'kafé' - 'palm' - the part of the body where the
potential is realized — this awareness is reflected in the custom of clapping one hand
hand with the other upon waking, before reciting the Mode Ani prayer: "I thank You, King
I live and eternal, for having restored my soul within me with mercy; Yours
Loyalty is great.
Joining the palms of the hands is an act and sign of subjugation similar to the act of bowing down.
of a king. While bowing, the person completely nullifies their consciousness in the
in the presence of the King, by bringing the palms of her hands together, she enters a state of supplication and prayer.

to the King so that He reveals the new will of His Divine crown to His
subjects.

The café is also the root of the word kipá (etymologically, the root of the word cap in English).
oyarmulkeou solidéu. Regarding the creation of man it is written: “The Lord placed
Your Palm [kaf] over me." Our Sages refer to Adam as "the formation of the
Palms [kaf] of the Saint, Blessed be.” The awareness of the presence of the “Palms” of God.
over the individual's head, during His continuous creation of him, becomes the zucchetto (kippa)
in your head. Even higher, the very power to realize the manifest potential
In His Hands fundamentally derives from His crown (the power of will) above
Your head (i.e., the "supra-rational" Will).
As a verb, kaf means 'to subjugate' or 'to coerce'. The Talmud teaches us that at the moment
At the delivery of the Torah at Sinai, 'He suspended the mountain above them like a barrel.'
Chassidut explains that the Divine motivation expressed in this act was, indeed, great.
love for Israel. Such love was demonstrated through all the extraordinary
revelations at Sinai in which the people were 'coerced', so to speak, to respond in
acceptance, with love, to the yoke of Heaven. The mountain itself seemed to envelop.
vigorously the people. Here the secret of the "much" revealed from the "small"
point to give.
FORM
Three lines connected with rounded ends; the crown on the head of a prostrated king.

Worlds
The entirety of the space surrounding the earth.

The outermost area of the universe.

Souls
Three connected properties of the crown: faith, sublime pleasure, and will.

{"meaning1":"to wait","meaning2":"crown","meaning3":"to surround"}

Divinity
Three stages of light before God created the world.

The soul's ability to relate to the Essence of God.

NAME
Palm; clouds; power to subjugate.
Worlds
The power to subjugate the forces of nature.

The fatigue of work.

The power to govern.

Nuvens físicas; expressão de poder.

Souls
The power of a person to subdue their bad inclination.

The clouds surrounding Mount Sinai — Jewish identity.

Faith despite 'dark clouds'.

Clean hands — observance of the commandments between man and his fellow man.

Divinity
The vessel to receive Divine pleasure.

I have engraved you on My palms.

The Clouds of Glory.

NUMBER
Twenty

Worlds
Twenty pieces of silver for which Joseph's brothers sold him.

Twenty cubits, the maximum height of a sucá.

Souls
Twenty will be the total value of one shekel, symbolizing the union of two half-shekels.
The age to become a soldier and seek a livelihood.

The twenty years that Jacob worked for Laban.

Divinity
As twenty-sephiroth, the two faces of the crown.

The Letters of the Alphabet - Lamed:

Aspiration - Contemplation of
Heart
GAL IS 22/05/20120
In 'The Letters of Rabbi Akiva', the complete pronunciation of the letter lamed (lamed-mem-dalet) is
read as in the phrase: "a heart that understands knowledge" (lev meivin da’at). The value
the numeric of this phrase (608) is equivalent to 'heart' (32) times 'Eva' (19), i.e., 'the heart of
Eva.
In his commentary on the story of the Garden of Eden, the initial episode of humanity,
Rabbi Abraham Ibn Ezra states that Adam is the secret of the brain; Eve, the secret of the
heart; the snake, the secret of the liver. In Kabbalah and in Chassidut these correspondences
fundamentals are developed and explained in a deep manner.
Adam and Eve, male and female, are the prototypes of the spiritual forces of giving and receiving. The
marital union and the donation of the male to the female are related to the secret of
knowledge, as it is said: 'And Adam knew his wife Eve.' For this reason, Adam
Eve and Adam are often seen as a representation of the teacher and their student.
the professor condenses his intellect into a point (yud) in order to convey his teaching to
your student, while the student nullifies their previous levels of conception to become a
appropriate vessel for the new and extraordinary teachings of your master.
Particularly, the dolamed form represents the aspiration of the truly devoted student.
in learning from the mouth of your teacher. The literal meaning of the letterlamede is 'to learn' (or
to teach. The seed of wisdom, represented by the letter yud, descends from the brain.
(Adam) to impregnate the complete consciousness of the heart (Eve). The heart longs (for
ascending mode) for receiving this point of discernment from the brain. This is the secret
In the shape of the letter, the heart ascending in the desire to conceive and understand
("understand knowledge") the point of wisdom, located at the top of the letter lamed.
Our Sages refer to the Lamed as 'a tower floating in the air'. Three hundred laws
relate to the secret of this 'floating tower'. In our study of the Torah, the 'tower
"Floating" is the expression of our love and devotion to the teachings of the Torah, our.
I wish to understand your inner truth, which elevates us above the 'barrier of
"gravity" of earthly concern. We learned that the Baal Shem Tov placed the
palm of your hand on the heart of a Jewish child and blessed her so that she would be
a "hot Jew". The palm, the power to realize potential, manifests - at the level
inner spiritual — in the "will [crown, keter] of the heart" to conceive and unite with the
Will of God, the teachings of the Torah. Olamed, the heart, yearns in a way
ascending and connects with oyuddoinsightDivine. This is reflected in the form of the
lettering— a coffee rising up to a yud. This is also the secret of the sequence
spiritual indicated by the letters of the word keli, "container" (kaf-lamed-yud): the power of
to realize the potential (the palm [kaf] of Baal Shem Tov), manifested in the yearning of the
heart [lamed] to elevate to conceive the secret of Divine wisdom [yud]. Throughout
The Torah, from beginning to end, the heart symbolizes the primordial concept of vessel, the
Eva's secret.
FORM
Umvav— whose head (yud) looks down — over umkaf.
A tower floating in the air.

The only letter that ascends above the line.

Worlds
A three-stage rocket floating in cosmic space.

The longing of man to understand the universe.

Souls
The heart of a wise man ascending to understand the wisdom of God.

Study in order to teach, study in order to do.

Divinity
Divine Inspiration; the most elevated Shechinah.
Prophetic imagination breaking the limitations of rational intellect.

NAME
Learn; teach

Worlds
The power to direct and control the animal instinct.

Developing secular skills; empirical knowledge.

Souls
The yearning of the soul to study Torah.

Rectification of the power of imagination.

Learning simultaneously in order to teach and in order to do.

Divinity
Learning about the Essence of God.
Creating new heavens and earth.
NUMBER
Thirty

Worlds
Thirty days of the month.

"Malchut" is acquired through thirty attributes.

The value of thirty shekels is that of an adult woman.
The menstrual cycle.

Souls
The thirty-six righteous ones whose merit sustains the world.
Thirty generations from Abraham to the destruction of the First Temple.

Divinity
Thirty levels of Royalty.
Thirty categories of the righteous in the World to Come.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet – Mem:

Source of Wisdom
GAL IS 21/05/20120
Omem, the word "water" (mayim) symbolizes the source of Divine Wisdom of the Torah. Just as
the waters of a physical spring ascend from their underground source
unknown (the secret of the abyss in the account of Creation) to be revealed upon the earth,
thus the source of wisdom expresses the power of flowing from a spring
supraconscious. In the terminology of Kabbalah, this flow goes to deketer ("crown")
until wisdom. The torrent is symbolized in Proverbs as 'the torrent that
flow, the source of wisdom.
Particularly, we learned that there are thirteen flow channels from the origin.
supraconscious until the beginning of consciousness. These channels correspond to the Thirteen
Attributes of Mercy revealed to Moses on Sinai, as well as the thirteen principles of
interpretation of the Torah, the "logic" (supra-rational) of the Torah.

Omemé the thirteenth letter of the alef-beit. Kabbalah teaches us that 'twelve'.
they appear in the "primordial air", the "space" (cosmic) in which the letter floats.
the attribute of mercy is, in fact, a contraction of relatively infinite wisdom, in
level of the supraconscious (“waters that have no end”), to channel and reveal a glimpse
of wisdom in the 'shield' of consciousness. Conscious wisdom attracts its points of
primordial discernment of the attribute of mercy mentioned in the Torah as 'He
preserve kindness for thousands of generations," whose initial letters form the word in
{"hebraico_para_torrente":"‫"זרם‬,"a_primeira_palavra_da_frase_anteriormente_citada":"‫"המילה הראשונה מהמשפט המוזכר לעיל‬,"a_torrente_que":"‫}"הזרם ש‬

flui, the source of wisdom.

Emat’bash, omemse transforma emyud, o ponto de sabedoria ou discernimento
revealed, the drop of water that emerges from the domem spring.

The words 'one' (echad) and 'love' (ahava) both equate to thirteen, the secret of
lettermem. Omemfinal, closed, the source of the connected and involved wisdom.
in its subterranean origin, supraconscious, corresponds to the secret of echad, 'one'.
Omemaberto, from where the point (yud) of conscious discernment emerges, is the first
expression of love (i.e., the desire to connect with the other) in the soul. The connection between the
two dome sources, the "closed" source and the "open" source, occurs by the power of the Thirteen
Attributes of Divine Mercy. This is the secret of the Essential Name of
God, Havayah - the 'Name of Mercy'. The Name Havayah equals 26 = twice
13, the union of 'one' and 'love', the power to attract to consciousness the wisdom of the Torah.

FORM
Omemaberto - a square with a small opening at its bottom left corner.
Quarterfinal - complete square.
Worlds
Omemaberto — a torrent that flows.
Quarterfinal, closed — an underground torrent.
The uterus.

Souls
The soul — the torrent that flows, the fountain of wisdom.

Omemaberto — self-awareness.
Omemfechado — unconscious state of being; the power of reproduction.
Divinity
Omemfechado — the arrival of Mashiach.
The waters of teshuva.

NAME
Water; stain

Worlds
The ability of water to stick to substances.

The descending nature of water.

The wicked waters of false, external passions.

The abundance of water and life depending on it.

Macula — the concealment of Divine Light in the lower worlds — Nature.

Souls
The root of the soul has no blemishes.

The love of God flowing like water.

Divinity
Water - a parable for the Torah.

Omemfechado — the first declaration of Creation.

Omemaberto — the exoteric dimension of the Torah.
Omemfechado — the esoteric dimension of the Torah.

NUMBER
Forty

Worlds
 Forty days of the flood.

Forty-two, the minimum amount of water required for a kosher immersion.

Forty years of wandering in the desert.

Souls
Forty days from conception to the initial "formation" of the fetus.

Forty minus one

The punishment of the lashes;

The categories of work prohibited on Shabbat;

The weeks of gestation;

The forty days that Israel waited for Moses to come down with the Torah.

The (three) periods of forty years in the lives of Moses, Hillel, Rabban Yochanan ben
The statement of Rabbi Akiva.

Forty generations from Moses to the completion of the Talmud.

Deity
Forty days of "lower teshuvah" for the sin of the golden calf.
Forty days of 'superior teshuva', when Moses received the second Tablets.
Forty cubits - the height of the entrance to the Sanctuary of the Temple.

The Letters of the Alphabet – Nun: The

Messiah – Heir to the Throne
GAL IS 20/05/20120

In Aramaic, 'nunquer' means 'fish'. Homem, the waters of the sea, is the natural environment.
of the fish. Its "nothing" name, covered by the waters of the "hidden world". Creatures
creatures in the 'hidden world' do not possess self-awareness. Unlike fish, animals
terrestrial, revealed upon the face of the earth, possess self-awareness.
The souls of Israel are divided into two general categories, symbolized by the fish and
by terrestrial animals. The two prototypes of these groups are the leviathan and the behemoth. In
Today, these two categories of soul correspond to the two tendencies and attractions.
the inner aspects of the soul, both to the hidden and secret dimension of the Torah and to its revealed aspect

It's legal. In the future, the two prototypes - leviathan and behemoth - will unite in battle, each one
killing the other's 'ego', thus coming together in true union. Your 'flesh' will be,
then, served like the banquet of the righteous in the World to Come. The souls
the righteous will indeed consume the very root of the consciousness of the current level of the soul, in order to
to integrate itself ('to condense') at a completely new and higher level of
consciousness.
"Leviathan" has the same gematria as malchut ("kingdom", 496). According to the
Kabbalah, malchut, in the world of Divine Emanation, is represented by the sea, whose tides
are controlled by the moon, the symbol of King David (upon seeing the new moon, we say,
David, the king of Israel, lives forever. When the kingdom descends to give life to the
In the lower worlds, he is symbolized by the earth. Thus, the leviathan is the symbol of the Source.
Divine of the 'reign'. In Hebrew, it means 'reign', and particularly, the 'heir of the
throne.
"Nun" is the fourteenth letter of the aleph-bet, equivalent to "David," the progenitor of the eternal.
Reign of Israel. The heir of David is Mashiach ben David, about whom it is said:
"As long as the sun lasts, your name will reign." Our Wise Ones teach us that one of the names
deMashiachéYinon ("will reign"), which comes from the same root denun. Mashiach is also
mentioned as "the abortion", or, literally, "the one who fell". As we will learn
In the secret of letrasamech, it does not appear in Psalm 145, but it is maintained by the

transcendent mercy of God, as expressed in the following letter, samech.

In general, it does not correspond in the Torah to the image of downfall. The soul of Mashiach lives.

continuously falling and dying; if it weren't for the constant presence of the Hand of God
"catching it," she would shatter on the ground and die. The awareness of the fall is the reflection
of the self-denying state of the fish, in its natural water environment, when forced to
to reveal on dry land. This is like the experience of a hidden tzadik when forced by
Heaven to reveal itself for the good of Israel and the world. We see this exemplified in life and
in the teachings of Baal Shem Tov, which will then be epitomized in the life of Mashiach.
Basically, the 'destiny' of Mashiache his generation is to assume the dimension of sea over
the earth, to experience, paradoxically, the selfless self-awareness, as stated in
verse from Isaiah with which Maimonides concludes his Code of Jewish Law (whose section
final, "The Laws of Kings", culminates with the description of the coming of Mashiach): "For the land
it will be filled with the knowledge of God as the waters cover the sea.
FORM
A "curved" container — the "curved servo".

His final — umvavprolongado descending below the line — the “free servant”.
Worlds
 The container that receives.

The believer.

Subserviência e fidelidade

Souls
Humility — the vessel of true discernment dahalachá.
Divinity
Onunfinal — extension of the Infinite.
Upper and lower light.
Moses — faithful servant.

NAME
Fish; reign; heir to the throne

Worlds
Sea fish — symbol of fertility.
The inherent self-denial of the 'earlier' consciousness of the world.

The state of rectification of the world.

Souls
The souls of Israel are kings and sons of kings. Heir to the throne —Mashiach.
The mastery of the soul.

Divinity
Shechinah— origin of the souls of Israel.
The reign of God over the earth.

Moses, "the big fish".

NUMBER
Fifty; the fifty gates of understanding

Worlds
The cycle of fifty years culminating in the year of Jubilee.

Fifty years to advise.

The fifty questions about the nature of Creation that God presented to Job.

Souls
Fifty references to the Exodus in the Torah.

Your husband is known at the gates.

Divinity
 Fifty images in the Torah 'maintained' by the Name of God.

Fifty days of the counting of the Omer between Passover and Shavuot.
Fifty thousand Jubilees of the World to Come.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet – Samech:

the Infinite Cycle
GAL IS 19/05/20120

The circular form of the same symbolizes the fundamental truth reflected at all levels.
the Torah and reality: "Your end is linked to your beginning and your beginning, to your end."
This understanding and awareness of the innate unity between beginning and end, which, when
deeply understood, it generates equanimity at all stages of the 'infinite cycle'.
is, in fact, the manifestation of the Transcendent Light of God (sovev kol almin), which encompasses
likewise every aspect of reality. This continuous Transcendent Light is mentioned
He is equal and equalizes the small and the great. In our service to God, this means
that refers to worldly events, all things must be
considered and accepted equally. This is the attribute of equanimity, as taught
by Baal Shem Tov, the interpretation of the verse, 'I place [shiviti, from the root shaveh, '
‘equal’] God before me always.
Although at the external levels of consciousness the person does not let themselves be affected by events

transitory aspects of this world, at the deepest levels of consciousness, related to the
Souls and to the Divinity, it must constantly remain in a state of aspiration,
seeking to reach increasingly higher levels of unity with God and understanding of
Your Will in Creation through Torah and mitzvot.
Chassidut teaches us that the saying of our Sages, "Who is rich? He who is happy"
with your portion" refers only to material possessions, while in relation to
In spiritual matters, we should never be satisfied with our current achievements.
but always fighting to achieve more. However, as our inner struggle takes place within
in the general context of external equanimity, it also happens like a circle, a
spiral, in a dynamic movement always ascending. Thus, a dynamic circle
the internal exists within a static external circle. This is the secret of the phrase in the vision of
Ezekiel: "The wheel within the wheel."
As mentioned in our discussion about the letranun, the samech, which means
"to shelter" is the Divine power that supports and lifts "the fallen." A verse states: "She fell and
the virgin of Israel will not rise again.” A second verse says: “Though I have fallen,
"I will certainly rise up." The first verse can be understood as a reference
to the service of the outer circle, static, the attribute of true equanimity in relation
to all worldly phenomena. A person can fall to 'the lowest level of energy'
from physical reality, unable to stand up by itself, and being totally dependent on the
goodness of Divine Providence to sustain it. The second verse, which implies in
inner and active motivation to rise — although certainly dependent on support and
of Divine help — can be understood as a reference to the service of the inner circle.
dynamic, of spiritual aspiration.
As in any case of two concentric circles, the bottom part of the outer circle
below the inner circle, even though its upper portion is higher, in
its origin, more than that of the inner circle. This in itself is the elemental manifestation of the 'end'
linked to the 'beginning'. 'The end' here refers to the service of the outer circle itself. 'The
"beginning" refers to the fundamental objective of the inner circle, the revelation down here,
in the Worlds, from the very Essence of God, present in a hidden way in the simple faith inherent
to the worldly service of equanimity.

FORM
A circle; a wedding ring

Worlds
 The vacuum created by the initial contraction of God's Infinite Light.

The lowest perspective of reality resulting from the initial contraction.

Circular associations of evolutionary and historical cycles.

The inherent despair of the 'philosophy of the void'.

Souls
The imprint of Divine light "left" in the vacuum.

Otzadik— hidden foundation of the world.

The equality of all Jewish souls.

The marriage of two halves of the same soul.

Divinity
Your end is linked to your beginning and your beginning to your end.

The Transcendent Surrounding Light.

The Near Future (as opposed to the Coming World).

The Divine presence in marriage.

The dance of the righteous in the World to Come.
The dance of the girls on Tu b'Av.

NAME
To shelter; to trust; ordering; form of construction (in grammar).

Worlds
To shelter the fallen.

The miraculous continuation of life in the face of entropy.

Well-being: support and encouragement.

Souls
The person who supports their students.

The secret of ordering.

Signs and summaries.

Divinity
The person offers themselves to God (semichá).
The experience of being supported by God at all times.

NUMBER
Sixty

Worlds
Numerical symbol of a comprehensive state.
 The law of nullification — 1:60.

Dream is one sixtieth of death; a dream is one sixtieth of prophecy.

Fire is a sixtieth part of hell; honey is a sixtieth part of manna.

Shabbat is a sixtieth of the World to Come.

The extraordinary progress from one level to another.

The annulment of lower dimensional spaces in higher dimensional spaces

elevated.

Souls
Six hundred thousand — 600,000 souls that left Egypt.
The annulment of the individual Jew in the community of Israel.

Sixty guards of King Solomon; sixty students of Baal Shem Tov.

Sixty queens in the Song of Songs; sixty treatises of the Written Torah.

Divinity
Sixty letters of the Priestly Blessing.

Sixty bones in both hands.

The Transcendent Light of God.

The Letters of the Alphabet - Ayin:

Divine Providence
GAL IS 18/05/20120

It [the land of Israel] is the land that God, our God, seeks; the eyes of God, our God,
They are always [about] her, from the beginning of the year until the end of the year.

The annual cycle, from beginning to end ('the end connected to the beginning'), refers to the 'cycle
infinite,” the secret of letrasameach, as previously explained. The Divine
Providence, the "eyes" of God that control the cycle, is the secret of the following letter, ayin.
what does 'eye' mean? Although the primordial revelation of supernatural Providence...
found in the Land of Israel, it is commanded to the Jew-in-exile to create something of this holiness in

every place of the diaspora, recognizing Divine Providence wherever it may be.
Upon entering the Land of Israel, the second city to be conquered by Joshua was Ai, which
is spelled as ayin-yud, a shortened form of ayin (ayin-yud-nun, onunmudo) — "the
Eye." Jericho, the first city to be conquered, comes from the Hebrew word kareaich,
sense of smell. Chassidut teaches us that the origin of the sense of smell is keter,
supraconscious sensitivity that directs the motivation of the Will. The Hebrew word
for "the land", eretz, derives from the word ratzon, "will", as our Sages teach:
"Why is she called deeretz? Because she wishes to do the Will of her Creator." A
vision is the first conscious sense, corresponding to the sefirah of chochmá, 'wisdom'.
In the conquest of Jericho, Achan - related to the word ayin [okafde Achan has
equivalence in gematria to the complete pronunciation doyud (yud-vav-dalet) of ayin, 20]
coveted the forbidden spoils. The tragic result was Israel's initial defeat in the battle of
"Eye." Covetousness is the spiritual stain of the eye's vision. Only when the sin of
greed was rectified that 'the Eye' was given to the Jewish People. After the initial defeat,
Yehoshua fell on his face in despair, but he was commanded by God: "Get up,
sanctify the people… There is an abominable thing among you, Israel; you will not succeed
to rise before your enemies until they remove you from their midst." It was said to Yehoshua
that it would 'rise', even though the people were incapable of 'rising'. This alludes to the
secret of the two concentric circles of the lettersamech: the outer circle, static, that
supports the fall of donun, and the inner circle, dynamic, fundamentally directed by
Divine Providence of death.
The complete pronunciation of the letter equals 130, or 5 times 26, with 26 being the value of
Name Havayah. In Kabbalah, this phenomenon means that the eye possesses five powers.
Divine. The right eye has five states of goodness, while the left has five.
Divine powers. We find in the Psalms two verses related to the
Divine Providence over man. One verse states: "The Eye of God is upon
those who fear Him.
The fear of God refers to the awareness of the sefirah of Malchut, 'sovereignty', similar to that of a woman.

"A woman who fears God, she shall be praised." Built Malchut
directed by the five 'forces', the secret of God's left eye. For this reason, in
verse, 'The Eye of God is upon those who fear Him', 'Eye' appears in the singular,
regarding the left eye only. In the "male figure", corresponding to the six
emotional attributes of the heart, Providence reflects the balance of the five kindnesses
together with the five forces of God. Thus, in the verse, 'The Eyes of God are
about ostzadikim,” appears “Eyes,” in the plural, referring to both the right eye and the
left eye of God.
Chassidut teaches us that the singular eye in the first verse has a
hidden reference to the "ever-watchful eye" of Deketer, the supraconsciousness. Here, the singular is the
the secret of 'everything is [on the] right', since 'there is no [left] side in the Primordial Being;
everything is right." The fear of God, which is the vessel in the soul to contain and reveal this level
but the most hidden and supernatural of Providence is the fear in the face of the consciousness of Light

Transcendent of God, permeating every aspect of reality, as taught in

secret of lettersamech.
In the Divine service of the soul, these three levels of Providence correspond to the three
service stages: submission, separation, and sweetening, as taught by Baal
Shem Tov. Everything is related to its most fundamental and comprehensive teaching in
reference to 'Particular Divine Providence'. The initial experience that even the
the lesser acts of the person are observed and recorded Above takes it to a state of
submission and fear of the Kingdom of Heaven, whose Law and Order control the universe. The person,
So, feel the Eyes of God kindly looking at and caring for each of His children.
Israel. This makes her realize the separation that exists between the sacred and the profane, the
right and wrong, causing her to identify with the good. Finally, the person
feel the Infinite Eye of God directing each creature in fulfilling its purpose
definitive in Creation, making all of Creation understand its Divine Purpose. Here,
the awareness of each one arises in the face of the revelation of God's Infinite Love for everything
("everything is straight"). This is the secret of sweetening.

FORM
An intertwined connection linked to a vavouzayin.
The container receives the blessing of God, ovav.
The two eyes and the optic nerves that enter the brain.

The right eye looks up, to osamech; the left eye looks down, to opei.
Worlds
A poor man receiving physical sustenance.

The six (seven) days of Creation and man.

Shamai: the seven together; Hilel: the sixth separated from the seventh.

The right eye looking up, towards the sky; the left eye looking down, towards the
earth

Souls
Oh humble person, bring joy in the service of God and integrate with His Will.
God, halacha, as revealed in the six orders of the Mishnah.
The right eye looks up towards God; the left eye looks down, looks
favorably for the Jew.

The right eye dances; the left eye speaks.

Divinity
Moses, with his humility, brings joy to God, so to speak, and integrates it into consciousness.
most hidden secrets of the Torah.
The right eye looks up to the Transcendent Light of God; the left eye looks to
down, to the World of God.

NAME
 Eye; color; source. In Aramaic: sheep.

Worlds
Physical vision; color spectrum; a source

The source of wisdom and the ability to perceive wisdom.

The sheep looking towards the shepherd; the shepherd taking care of his sheep.

Souls
The "eye of Jacob" looking solely for blessing, goodness, and life.

The eye of the soul looking at unification, holiness, and blessing.

The "searching eye" of the soul looking up, to God.

Look favorably upon every Jew.

Divinity
Looking only at the King and no one else.

Divine Providence

Emulating God by looking 'down' to help others.

A silent prayer: heart above and eyes below.

NUMBER
Seventy

Worlds
Seventy archetypes of nations and languages; seventy bulls sacrificed at Sukot.
Seventy years of life; seventy cries of the doe during childbirth.

Souls
Seventy Jewish souls that descended to Egypt.

Seventy elders chosen by Moses; seventy wise men of the Sanhedrin.

Seventy years of King David.
Seventy choruses of the soul during the "birth."

Seventy years of exile from Babylon.

Divinity
Seventy Names of God; seventy faces of the Torah.

Seventy words of Kiddush.

Seventy cries of the pains of childbirth of Mashiach.

Home
Kabbalah
Numerology
Videos
 7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet - Pei:

Communication - ATorá Oral
GAL IS 17/05/20120

The mouth, the letter pei, comes after the eye, the letter ayin. The five virtues and the five strengths.
of the right and left eyes discussed in the lyrics, in reality, manifestations
duplas dasefirádedaat, knowledge, as taught in Kabbalah. Daat is the power of
union and communication. Providence is the power of the faithful as revealed by the eyes.
power revealed by the mouth - speech - is the most explicit form of contact and
communication between individuals. Just like in the verse, "And Adam knew his wife"
Eva 'met' the power of the data, referring to the physical union between man and woman,
the same way the "speech" idiomatically used by our Sages refers to such union.
[the power of] knowledge is hidden in the mouth.
Knowledge, contact, at eye level, is the secret of the written Torah. When reading the written Torah in
service of the synagogue, the reader must see each letter of the Torah scroll. Sometimes, a 'finger of
"prata" is used to lead, direct a person's vision, for each word. Contact at
the level of the mouth is the secret of the Oral Torah.
There is no other good but the Torah. Opeié is the seventeenth letter of the aleph-bet, the value

numerical of the Hebrew word katov, "good", as extensively discussed in the letter.
first words spoken by the "Mouth" of God, "Let there be light," when they are
spontaneously understood as the actual creation of light, were subsequently
views, through His 'Eyes', as 'being good'. The word 'good', which is the thirty-third
word of the Torah, is the sum of the ordinal values of the two letters ayinepei (33 = 16 plus
17), alluding, thus, to the union of the two levels of data, contact (of the eyes, the written Torah, and
from the mouth, the Oral Torah).

About the people of Israel it is said: 'You are my witnesses, says God' and 'The testimony
God is among you." With our eyes closed we witness twice a day:
Hear, O Israel, the Lord our God; the Lord is One. The first word, Shemá, 'hear,'
the last word, echad, "One", is written in a larger size. Together they
the word eid, "witness". The soul of each Jew is an "eye" — witness of the
essential unit of God. In this world we must close our physical eyes in order
to reveal the inner eye of Israel that observes the Divine Unity. By proclaiming our
verbal testimony, we unite the two levels of contact - that of the eye and that of the mouth.
The manifestation of wisdom comes from the inner eye of the heart to the mouth, as it is said:
. "The heart of the wise informs his mouth." Words of wisdom, when expressed with
sincerity and humility through words find favor and grace in the eyes of God and of
Man, as it is said, 'The words of the mouth of the wise are accepted.' In Sefer Yetzirah.
We learned that the "present" for the sacred mouth is the grace. In good ("There is none
"but" the Torah") there are two essential inherent properties: truth and grace.
Although each dimension of the Torah expresses the inclusion of both properties, in
Meanwhile, in particular, the truth (the 'male figure', primarily defined
pelassefirotdetifereteyesodna Kabbalah) is the primary consciousness of the written Torah.
while mercy (the 'female figure', malchut) is that of the Oral Torah. The power of the mouth is,
therefore, to express the mercy of the Oral Torah.

FORM
A mouth containing a tooth.
The empty space inside takes the form of a hidden cloud.

Worlds
The mouth of the wicked.

Disease results from a wicked mouth.

Souls
The power of speech.

The 32 teeth in the mouth correspond to the 32 paths of wisdom.

Divinity
The 'mouth' of God reveals the Torah through the mouth of Moses.
 the death of the kiss
The secrets of the Torah from the Mouth of God that will be revealed in the future.

NAME
Mouth; here (present)

Worlds
Here — the awareness of physical time and space.

Blessed is He who spoke and the world came to exist.

Speech — the power to enter the 'here and now'.

All of creation singing its song.

Souls
The power of the Jew is in his mouth.

Knowledge is hidden in the mouth.

The power to curse and bless.

Divinity
Immanence. Sitting in the Sucah.
Oral Torah.

Crossing the odyssey of life through the Mouth of God.

The "Kiss" of God.

NUMBER
Eighty;yesod —the strength of marriage
Worlds
At eighty years old, the strength.

Eighty thousand stone carvers in the construction of the First Temple.

Enhance your children, the blocks that form the Temple.

Eighty witches hanged by the eighty students of Shimon ben Shetach.

Eighty thousand Roman soldiers blowing horns and eighty thousand Jews dead in the defeat
from Betar.

Eights years of peace during the time of the Judges.

Eight years of Mashiache the Temple.
Souls
Eighty pairs of Koanite brothers (priests) who married eighty pairs of
sisters koanitas.
Eighty thousand young people named Aaron.

Eighty treaties of law.

Eight hundred thousand Jews under 20 years old left Egypt.
Divinity
The age of Moses at the Exodus.

The power of the soul to contact Divinity.

The discovery of the hidden light in the Torah by pronouncing it orally.

Home
Kabbalah
Numerology
Videos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet –Tsadik: A

Faith of the Just
GAL IS 16/05/20120

"Otzadik lives by his faith." The shape of the letter tzadik, outzadi, resembles that of alef more.
than any other letter. The twenty-two letters of alef-bet comprise eleven 'pairs of
similar forms," that is, two letters whose shapes resemble each other more.
as taught by Kabbalah. The "pair" of Aleph, the Master of the Universe, is the tzadik, "the righteous",
about whom the world stands, as it is said: 'The righteous are the foundation of the world.'

The letter that contains the divine 'image' from which God created the
man. Kabbalah teaches us that the righteous corresponds to the three levels
aware of the soul - mind, heart, and action - while the next two letters are
(lamedemem) correspond to the two transcendent levels of the soul, "the
"living" (chayah) and the "isolated" (yechidah), respectively, as analyzed in the
letrahei(tzadikemat’bash). These two levels become conscious as two states.
faith in the intimate consciousness of the righteous: faith in the Transcendent Light of God, the ultimate source
from creation, and faith in one's own Essence of God, the definitive source of the revelation of the Torah and

thus. For this reason, the word tzadik (204) has a gematria equivalent to two.
timesemuná, 'faith' (102). Also in the verse, 'the righteous shall live by his faith', the letters of

word of faith, 'by your faith', can be read as 'two levels of faith'. 'Live by your
"faith" means experiencing the greatest joy in your service to God, as it is explained.
noTanya.
The word 'etz', 'tree', created on the third day, has a gematria equivalent to 'tzelem', 160,
Divine image from which man was created on the sixth day. 'Man is the tree of
field." In Kabbalah, the third day, tiferet ("beauty"), is the origin of the sixth
day, yesod("foundation"). Tiferet and yesod integrate completely in the secret of the "line of
"half" — "the body and obligation considered as one." In the Sefer Yetzirah, we learn that the
Twelve simple letters among the twenty-two letters of the Aleph-Bet correspond to the twelve months.
of the year. Also, each month is particularly related to a specific 'sense' in the
alma. The letter tzadik is the letter of the month of Shevat, whose 'meaning' is 'to eat'. The tenth
fifth day of Shevat (the middle of the month), Tu b'Shevat, is the New Year of Trees. (The word
rabbinical for tree, "ilan", equals 91 — the union of the two letters, alef and tzadik, which is
also the union of the two values 26 plus 65 [(2x 13) plus (5x 13) = 7x 13 = 1 plus 2 plus...
but 13 = the 'triangle' of 13], the value of the Name Havayah, as written (yud-hei-vav-
hi) it's read (alef-dalet-nun-yud).
The "king of the trees" is the date palm, about which it is said: "The righteous, like a date palm,
it will bloom.
falls, elevated by the service dotzadikem your Divine consciousness that encompasses the act of
eat. In all seemingly mundane activities dotzadikele "knows" (i.e.,
contact, as explained earlier in the secret of the two letters before doalef-
beet, oayine opei) D'us, as it is written, 'In all your [earthly] ways'
know Him.
The original pronunciation of the letter zade, which means 'to seek'. The sacred 'sense of
to eat,” or the “meaning” of the letter tzadik, is the ability to seek, in order to redeem and elevate, the
288 sparks fallen from the breakage of the receptacles, as explained above. "Otzadikcome
"to satisfy your soul" is the most relevant verse to the secret of the service of the month
deShevat. The redeemed sparks serve to elevate the consciousness of the soul of the tzadik.
even higher levels of Divine perception.
FORM
The shadow is on the upper right side of a curved object. The shadow may be turned to
up or down according to two distinct traditions.
Worlds
Conscious power to realize potential.

The vital force of Creation "flowing" towards its source in the Heights.

The vital force returning — downward.

Form and matter.

Soul
He represents the 'Congregation of Israel'; he represents the righteous of the generation.
All your people are tzaddikim.
Divinity
The thirty-two paths of wisdom, oyud, united with the fifty gates of
understanding, it.
Superior wisdom (yud) and inferior wisdom (nun).
The consciousness of Atzilut uniting with the force of wisdom and descending to teach Creation.

NAME
Umtzadik; search; side; in Aramaic: chaos. Tzaditorna-setzadik.
Worlds
Looking for the broken vessels that fell from the world of chaos.

Souls
Searching for the lost sparks of the soul.

Otzadikinferior - connecting souls.

Divinity
Seeking God and the Divine light.

Otzadiksuperior - revealing and attracting Divinity to the world.

NUMBER
Ninety; 'total consciousness'

Worlds
Total awareness of the worlds.

At ninety [years] a person bends.

Stations.

Souls
Total awareness of souls.

Sarah's age at Isaac's birth.

 Ninety thousand elders danced before the ark when David brought it to Jerusalem.

Divinity
Total awareness of the Divinity.

Ninety daily 'Améns'.

The Letters of the Alphabet - Kuf:

Omnipresence – Redemption of
Faíscas Caídas
GAL IS 15/05/20120

Two letters — oreishe ozayin — combine to form the letrakuf. Ozayin, to

left, descends below the line, while oreish, to the right, hovers above it. The union
paradox symbolized by the two components dokufé the secret of 'There is no one'
holy as G-d.” Generally speaking, it refers to kedushá, “holiness.” The unique level of
the inherent holiness of God is expressed, in the words of the Zohar, as: "He is reached
Within all the worlds, yet still no one reaches Him." Ozayindescendente
dokufsymbolizes Him being reached within all worlds, permeating even spheres
of reality "below the line", i.e., antithetical worlds to those in which the Presence of
God is revealed. Oreish, the omnipresent transcendence of God, remains "separated".
the sacred (in Hebrew, "sacred" means separate) in relation to His immanence
descendant.
In the name of the letter tzadik, its original reading, tzadi, "searches" for the fallen sparks. The spark

sacred, captured 'below the line' in physical matter ('antimatter', related to the spheres
(spiritual) is the secret of the following letter, okuf, to which otzadise joins to form the name
complete, rectified — tzadik.
Otzadiké is the eighteenth letter of the aleph-bet, and has the numerical value of chai, 'life'.

symbolizing, thus, the power to revive the fallen sparks represented by kuf. Okuf, the
nineteenth letter, it is the secret of 'Eva' (Chava= 19. In the ordinal numbering, Adam
equivalent to 1 plus 4 plus 13 = 18 = chai), whose name also derives from the root that means
"life", as it is said: "... and Adam called his wife by the name of Eve (Chava), for she
she was the mother of all life." However, it is said of her: "Her feet went down to death," for
the primordial sin of eating (or the "meaning" of the letter zadik, as explained above) from
Tree of Knowledge, it was responsible for bringing death to the world. Even
inside the "broken" (dead) body, a spark of life remains hidden, waiting for
to empower dotzadik(chai, life) to revive your dormant vital potential and resurrect the body
to which he belongs.
Just like the spark of hidden life, a hovering 'mist', relatively transcendent, is
find above each fallen physical body or object, 'dead'. (The word 'mist', hevel,
also is the name of Abel, the second son of Adam and Eve, who was killed by his brother
older, Cain. Hevel = 37 = 18 plus 19). These two components of life present
within the apparent state of death correspond to the two letters, oreish (the mist
pairante) and ozayin(the hidden spark), which compose the letrakuf. For this reason,
symbolizes, in particular, the reality of fallen sparks, as well as the paradox of
simultaneous omnipresence of the transcendence and immanence of God. The innate holiness of
each spark ensures its definitive redemption and elevation by the tzadik (i.e., souls of
Israel).
The deepest meaning in the Torah of the number nineteen, the ordinal value of kuf, is the cycle.
of nineteen years of the moon in relation to the sun, the basis of our Jewish calendar. The moon
represents the feminine figure, the secret of the sefirah of Malchut ('kingdom'), personified by
Eva (Chava = 19, as explained above). The sun represents the masculine figure (the giver)
of light, while the moon is the receiver of light), and particularly,
foundation(“foundation”;foundation= 80 = 8×10,increment=soul), according to
personified by Adam. Just as explained in the secret of the form of the letter zayin—
"a woman of worth" who is "the crown of her husband"—when the letrakuf precedes the
letratzadik, the palavrakeitz, the "end" of time" is formed. This alludes to the verse: "...He
established an end [keitz] for the darkness. The 'end', the coming of Mashiache and the subsequent
it is the resurrection, it is the definitive revelation of the immense light and latent energy present
within the secret of letrakuf.
FORM
Umreishacima with umzayindescendo below the line, to the left.
Worlds
"Shells" of impurity "suck" the vital force in this world.

Ozayine oreishformandozar, 'foreigner'.

Souls
The mission of the soul — its descent to purify sparks of holiness.
 Ozayine oreishformandozeir, 'crown'.
The "boomerang" property of the soul.

Divinity
He is reached within all worlds [ozayin], yet no one reaches Him.
[oreish].
Oreishe informs us, "mystery."

NAME
Monkey; to encircle or touch; to strengthen; in Aramaic: the eye of the needle.

Worlds
Monkey — vanity, the false imitations of this world.

The needle's eye — the empty point of tzimtzum.

Souls
The touch and the connection between souls.

The soul opening to God.

Divinity
Great strength as revealed in miracles.

NUMBER
Cem

Worlds
The eagle's life span of one hundred years.

The young man will die at the age of a hundred [years].

At a hundred years old, a person is like dead, deceased and 'annulled' from the world.

Souls
Abraham's age at the birth of Isaac.

"Go to yourself": to the source of your soul or to the inside of your body.

Divinity
Perfect beauty.
The perfection of the square, 10 times 10.

The interconnected ten sephirot.

There are a hundred daily blessings.

Home
Kabbalah
Numerology
 Vídeos
7 laws
Books
Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet - Reish:

Process – The Art of Purification
GAL IS 14/05/20120

Although the letter is located at the end of the alphabet, its primordial meaning is
"head" or "beginning". There are four "beginnings" in alef-beit (comparable to the four
New Years listed at the beginning of the treaty (Rosh Hashaná), referring to the four
different categories of the phenomenon. The ordinal beginning of aleph-beit is the letter aleph.

Phonetically, the vapor, the "amorphous substance" with which the pronunciation of each is formed
letter, it is the secret of the letter. In writing, each letter starts from a point, the
letteryud secret. Regarding the meaning, conscious intelligence or
wisdom, reish means 'beginning'. These four letters combined form a
palavraaryeh, "lion", the first of the four "sacred animals" of the Divine chariot of
Ezekiel. They also combine to form yirah, "fear" or "reverence."
"The beginning of wisdom is the fear of God." Chassidut teaches us that the experience
interior of the soul, which serves as the vessel to awaken and retain all the new
flashes of insights (wisdom), ébitul, 'self-denial'. Fear, the beginning of wisdom,
corresponds to the origin of this state in the soul. Fear 'paralyzes' the ego, breaking the roughness.
inherited to the heart, that rudeness or egocentricity that prevents a person from being
truly receptive and perceptive of the reality that exists outside of itself, of a
generally, and to the Divine Essence of all reality, in particular.
The two letters that fill the letters are oyude oshin, which form yeish, which
means 'something', generally identified in Chassidut with the awareness of the ego, or being
a separate, independent entity — a “something”. Reishé is the only “pregnant” letter with
this "filling". Hasidism teaches us that although the level of "something", of the "something created",
seems to be completely separated from the consciousness of its Creator and the creative force that
continuously makes this 'something' exist, nevertheless this apparent 'something' separated serves, in the
truth, to reflect the Absolute and "True Something," which is truly and exclusively
independent — the "Cause of all causes."
The insight of Divine wisdom is the 'nothing' between the two states of 'something', whose purpose
The definitive thing is to bring the awareness of the 'True Something' into the experience of the 'something'.

inferior. In the power of the rectification process, the ego needs to be first "shaken".
by the fear of God, the beginning of wisdom. After that, the person's 'substance' can
to be purified and refined in order to become an appropriate 'mirror' to reflect the
True Something. This debugging process - which relies on wisdom and its
beginning, the fear — is expressed in the verse: 'The Lord made everything in wisdom.' 'Made' is
refers, throughout the entire Torah, to the process of purification and refinement.
The Lord refined all of them with wisdom.
"To purify" is the "beginning of the end"; the last three letters of aleph-bet are the beginning, middle, and end.

to the end, respectively. Just as otzadikse connects to aokufem its full pronunciation,
also bless all the purifications of wisdom that ascend to its Source
Divine in the flame of the love of God and His people, Israel.

FORM
The contour of a head; a bent head.

Worlds
A man bent in poverty and servitude.

Submission to social norms.

Souls
The mind "bending" in order to express itself in speech.

Service devoted to God.

Divinity
The revelation of God's thoughts through speech.
The union of Kabbalah and Halacha.
The presence of Shabbat in the days of the week.
NAME
Head or beginning; poor man.

Worlds
The state of poverty in this world.

The experience of poverty before leading to self-denial.

Souls
The conscious state of the mind.

The second day of Rosh Hashaná - conscious beginning.

The power to procreate.

Divinity
The supraconscious state of the mind.

My thoughts are not your thoughts.

The first day of Rosh Hashaná— unconscious beginning.

NUMBER
Two hundred

Worlds
The maximum limit of poverty — two hundred.
The two hundred lights that shine outside the person.

The sun is charity.

Souls
Two hundred leaders of the Sanhedrin from the tribe of Issachar.
Time.

Divinity
The partial numerical point of the aleph-bet.
Creation begins from the 'midpoint' of the Infinite Light of God.
The evolution of the 'Kingdom of Infinity'.

The King and His people.

Home
Kabbalah
Numerology
Videos
7 laws
Books
 Courses
About
Contact
Student Portal
← Previous article

Next article →

The Letters of the Alphabet - Shin: A

Eternal Flame
GAL IS 13/05/20121

The letter appears engraved on both sides of the head — notefilin. On the right side,
oshin has three points, and on the left side it has four. Kabbalah teaches us that
the three-pointed one is the three-pointed one of this world, while the four-pointed one is the four-pointed one

Coming World.
The secret of doshiné "the flame [Divine Revelation] linked to the coal [Divine Essence]." A
hot coal does indeed have an invisible flame within it, which emerges and rises from it
surface of the coal when the wind blows over it. The three levels - coal, flame
interior and exterior flame - correspond to the secret of dechash-mal-mal, how it will be
explained in the following letter, tav.
One of the meanings of the words in Hebrew is shinui, "change". The coal symbolizes
the immutable essence, the secret of the verse: 'I am God, I do not change', meaning
that regarding the Essence of God absolutely no change has occurred
from before Creation to after Creation. The inner flame is the latent presence
paradoxical power of change within the immutable. The outer flame of doshin is
constantly in a state of movement and change.
As cited in the above verse, the immutable Essence is the secret of the Name Havayah.
The power of change, present in a latent form within the Essence of God before the
Creation, and later revealed in the complexity and infinite beauty of a flame.
trembling, it is the secret of the Name of Creation explicit, Elokim, the only Name of God that
appears in the plural. The number of letrashin, 300, unites these two Divine Names like the
"the flame linked to coal". Emat'bash, the NameHavayahse transforms into the lettersmem-
tzadik-pei-tzadik, totaling 300. The five letters of Elokim (alef-lamed-hei-yud-mem),
when written in full, also amount to 300.
The three points of this world correspond to the three levels of immutability,
potentiality and factual change, as explained above. In this world, the
immutability is symbolized only by a black and dark coal, and not like light
revealed by the flame. Nevertheless, the durability of the flame depends on the unchanging essence
of coal. In the Coming World, the unchanging essence will reveal itself within the flame. This
The revelation of the future is the secret of the fourth point of doshin.

At the flame of a candle, we see three levels of light: the 'dark light' around the wick of the candle,
the white flame that surrounds it and an amorphous aura around the flame itself.
Each of these three levels of revealed light manifests a dimension contained within the
invisible flame present in coal. Generally, the flame symbolizes love, as it is
"As powerful as death is love... the flame of God." The dark light.
corresponds to the love of Israel, souls invested in physical bodies. The white light
corresponds to the love of the Torah. The aura corresponds to the love of God. These are the three

essential manifestations of love as taught by Baal Shem Tov. The fourth point
doshindo futuro — the revelation of the essence of coal itself — corresponds to the love of
The land of Israel and, as our Sages teach, "In the future, the land of Israel will expand
to incorporate all the lands of the world.
FORM
Three vaves, each with a unique top, emerging from the same base.
Symbol of symmetry; Shape of a flame

Worlds
Stability and harmony in nature.

Positive and negative mercy; symmetric groups.

Souls
Finding favor in the eyes of God.
The benevolence of the Jewish people in the eyes of others.

The three represent the three Patriarchs; the four represent the Matriarchs.
The three represent 'Kohanim', 'Levites', and 'Israelites'; the fourth represents the
just converted.
No lie lasts if it is not based on the truth.

Divinity
 Divine Perfection and Benevolence; the three lines, or pillars, of the sefirot.
The 'army of God'; wearing tefillin.

NAME
One year; change; one tooth; scarlet; sleep; teach; two; sharp; old; viceroy.

Worlds
Natural changes in the annual cycle.

Tooth — power of decomposition and entropy.

The fiery red color of the priest's garments.

I am asleep... in exile; aging.

Souls
The fire of the Torah; sharpness in study.

The second after the king; the two loaves of Shabbat.

...still my heart is awake.

Divinity
The "motionless power" that causes all movement.

I am God, I have not changed.

Peace and serenity; oshindamezuzá.

The accelerated shift of the future towards immutability.

NUMBER
Three hundred

Worlds
Three hundred foxes sent to burn the fields of the Philistines.

Three hundred arrows pierced King Yoshiyahu.

Three hundred years of idolatry practiced by Israel during the time of the Judges.

Souls
Three hundred parables about foxes by Rabbi Meir.
Three thousand proverbs of King Solomon.

Three hundred firstborn Levites; three hundred soldiers of Gideon.

Divinity
Trezentashalachotreferentes to 'a very bright stain'.
You shall not allow a sorceress to live.
Three hundred has referred to "the tower suspended in the air."
Three hundred translated refers to 'and the name of his wife was Meheitavel'.
Is not My word like fire and like a hammer that breaks the rock in pieces?

"The spirit of God hovered over the face of the waters."

 The complete pronunciation of the Name Elokim (and the Name Havaya hemat’bash).

The Letters of the Alphabet - Tav:

Impression - The Mark of Creation
GAL IS 12/05/20120

OZoharafirma: "Otavfaz an impression in the Antiquity of Days". The "Antiquity of

"Days" refers to the sublime innate pleasure within the "crown" (Will) of the Divine Emanation.
lettering (referring here to the "Kingdom of the Infinite Being, Blessed be He") leaves its
impression in the "Antiquity of Days". The impression is the secret of simple faith in
the definitive omnipresence of God — the Infinite present in the finite — for there is no one besides
of 'Ele' (the conclusion of the citation above from the Zohar).

This faith passes as an inheritance from generation to generation, from world to world, with

the reign of the higher world connecting to the crown of the lower world
below. Otav, the final letter of aleph-bet, corresponds to malchut ('kingdom'), the Divine power
final, in the secret of 'Your Kingdom is the Kingdom of all worlds'. The brand still the
the secret of the power that keeps the worlds — the generations — united.
The initial impression of true faith was what was engraved in the soul of our first.
patriarch, Abraham, "the first of all believers." This is the secret of acquisition of
Cave of Machpelah, the original Jewish cemetery, purchased by Abraham for the sum of four hundred.
(the numeric value dotav)shekels— the secret of our eternal inheritance of "four hundred"
worlds of pleasure,” sealed with the tone of simple faith.
The mark of God (in Creation) is the truth (in Hebrew, emet, composed of the final letters
the last three words in the account of Creation: 'bara Elokim la’asot', '...God created 'to
to do"). The last letter or mark of the word itself, emet, "truth" — the mark of the seal of
God - it is the letter, the simple faith, the conclusion and peak of all twenty-two forces -
letters - active in Creation.
The three letters that form 'emet' are the beginning, middle, and end of the letters of aleph-bet.

It corresponds to the initial consciousness of the person of the Divine paradox in the infinite source.
(where the upper and lower waters, joy and bitterness, are absolutely one). From this
emerging consciousness, the source of Divine wisdom, the ever-increasing power of
discernment within the mysteries of the Torah. "The ultimate end of knowledge is not
"to know". The peak of the flow of Divine wisdom in the soul (after everything is done and said) is the
majestic revelation of the infinite treasure of simple faith in the absolute omnipresence of God
here below, inherent to the soul of Israel. The culmination of true and simple faith is the
secret of the "tav".
Everything follows the mark in the secret of the light that returns, thus forming,
the word "aposento". Around the internal Sanctuary of the Temple, several were built.
"rooms" or "small chambers". These "rooms" had no windows and, therefore,
were completely dark. Chassidut teaches that these 'chambers' reveal the level
He puts His hidden place in the darkness - the awareness of simple faith entering the
Absolutely "dark" essence of God.
Thus we learn: "The Torah is the imprint of the Divinity; Israel is the imprint
The Divinity is perceived primarily through the service of meditation.
deep in total silence (submission), the secret of dochash("silence") dechashmal.
[So, through an intermediate stage of "circumcision", the first expression occurs.
demal, "circumcision". The Torah is the secret of the separation between good and evil — circumcision
—, the cut of the skin (bad)].
Israel, the definitive manifestation of the Word of God in the Torah ('Israel' is an acronym for the
The phrase in Hebrew, "There are six hundred thousand letters in the Torah," corresponds to the final level of
"speech", the "second" maldechashmal. The speech, the communication of the Oneness of God among the
souls, it is the definitive level of Divine service, 'sweetening' all of reality, according to
taught by Baal Shem Tov. Otav, simple faith, is seen here as the power of imprinting.
and the union, connecting the seemingly paradoxical extremes of the Divine service, from the
total silence of meditation until affectionate communication between souls.

FORM
United in community.
A brand or seal.

Worlds
Physical 'marks' in reality - fossils, footprints.

Judgment and Law.

Primordial question.

Souls
The tribe of Dan — humility and self-denial.

Return of the sense of purpose and direction that was lost.

Salvation.

Reincarnation; the "mark" of previous lives.

Divinity
The reading of the Name Havayah.
God as Judge.

The mark of God in all reality: the source of teshuvah and the potential of individuality.

NAME
Signal; printing; code; in Aramaic: more

Worlds
The mark on Cain's forehead.

The law of nature and the codes of life.

The music of Creation.

Souls
The sign of righteousness.

The righteous live even in death.

Repentance, prayer, Torah.
Divinity
The Divine power of continuity present at the end.

The advantage of the light that shines from the darkness.

The last letter of the Creation story: rectification, the mark of truth.

The last letter of the first word of Creation: the definitive origin.

NUMBER
Four hundred.

Worlds
Four hundred men of Esau.

Four hundred men of David.

Four hundred years of exile in Egypt.

Souls
The four hundred pieces of silver with which Abraham bought the Cave of Machpelah for
bury Sarah.

The four hundred gates of mutual knowledge among the four couples buried in the
Machpelah.

Efron — evil eye; Avraham — pure eyes.

The dimensions of the land of Israel — four hundred parsah by one hundred parsah.

Divinity
The four hundred worlds of Divine pleasure in the Coming World.
The God of Israel, the people of Israel, the Torah of Israel, and the Land of Israel.