Sepher HaShorasheem

The Book of Gates:

484 roots from the Sepher Yetzirah
Keys to Kabbalistic Meditation

Joseph-Mark Cohen
Copyright 2004: all rights reserved
JMC Tree-of-Life Publishing
No part of this book may be reproduced
or utilized by any means, electronic or mechanical,
without the prior written consent of the author/publisher,
except in the case of reprints, in the context of reviews.

Contact joseph-mark@treeoflifeschool.com
to order The Book of Gates on cdr
from the Kabbalah Workbook Series:
Codes of the Kabbalah
 Preface

Introduction to The Gate-Book 1: a - Aleph

The Gate-Book was first developed in a study group where many of the members of
the group were learning Hebrew for the first time (in this lifetime). The author was the
scribe for the group and two or three years later became aware of Fabre D’Olivet’s Hebrew
Tongue Restored. I have included some of his roots and etymological interpretations in this
Book-of-Gates even though I feel that he leaned too heavily on Arabic roots when no
Hebrew root could be found. In our kabbalah group, when we could not find a viable
Hebrew root in the lexicon, we resorted to meditating on the letters themselves. Sometimes
we were able to find our two letter gate by sourcing the initial letters of a Hebrew phrase of
two words. For example, the tree-of-life, (\yyj {u) aytz hayim, is stored by the Hebrew two

letter root (ju) ayin hhet. This whole process of searching for and meditating with two
letter Hebrew gates is suggested in the Sepher Yetzirah (Chapter 2, Mishnah 4) in an
enigmatic, poetical way: “22 letters are the foundation: He set them in a cycle, like a kind
of wall, with 231 gates, and the cycle rotates forward and backward.” What this means is
that there are 231 gates moving from Aleph to Tav, 231 gates moving from Tav to Aleph
and 22 gates that are the letters doubled (Aleph Aleph, aa, Bayt Bayt, bb, etc.). There are
484 gates in total (22 squared) and it is these 484 gates, with an emphasis on their idiomatic
meanings that form the substance of this gatebook.

It should be noted that most Hebrew scholars will swear that Hebrew roots are
triliteral, that is, that the Hebrew language is based on three letter roots. The Sepher
Yetzirah along with many most kabbalists will choose to differ. Developing the x-ray vision
required to discern which Hebrew two letter root is at the core of a word does take time.
However, with a gradual understanding of the roots contained in this gatebook (we
occasionally referred to it as the root cellar!) it would be possible for you to decode the
kabbalistic meaning of any Hebrew word or phrase. There are many ways to meditate with
these gates, and I will suggest a few, letter by letter, and chapter by chapter as is

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appropriate. You can surf the Gate-Book as you would the internet, and in time you will
see that the whole universe is enclosed within it. For the letter Aleph, remember that all the
idioms and metaphors you are about to read are but mere step-down vibrations and
possible incarnations of the One that first appears in words like: Ehiyeh (hyha), Ayn Soph

([ws }ya), Elohim (\yhla), Ahavah (hyha), Avraham (\hrba) and Ehhad (dja).

**Add Illustration: The Wall from the Sepher Yetzirah

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 The Letter Code 1: a - Aleph

In order to better understand the multi-level meanings of the letter Aleph, let us
look through the kabbalistic lens at a few of the more significant words from Genesis
(B’raysheet) in which the Aleph first makes its appearance known to us. This is, in fact, an
ancient kabbalistic meditiation method which a Moroccan kabbalist shared with me in
Rosh Pinah a number of years ago. The idea is that each of the letters carry a potential
meaning and possibility in the higher realms, and the first 10 or 32 incarnations of the
letters in the words of the text of Genesis will give us a glimpse of the 22 letters in their fire
letter or shamayim form. Once one has a deep grasp of the letters, each translation will be,
as the Zohar puts it, ancient and new at the same time. What follows is meerly a sketch of a
few of Aleph’s primary incarnations, plus the Sepher Yetzirah illuminations, along with my
own initial translations:

The Aleph: ([la)(aleph lamed phay) First letter of the Hebrew alphabet, a kabbalistic
notation for the One, All-That-Is, the One Being, balance, integrity, the capacity to invite
the timeless to dwell in time, the creative aspect of will.

B’ray Sheet Bara Elohim:

(myhla arb tycarb)(bayt raysh aleph sheen yod tav bayt raysh aleph aleph lamed hay
yod mem) Carve out a space for the foundation, for the six dimensions; carve out a space
for the elohim, the powers of creation. Create an empty space for the fire of the 10 spheres
and 22 letters. Create the elohim.

Light: (rwa)(aleph vav raysh) A manifestation of the One, a wave form vibration moving
through the six dimensions of space, creating new seeds of creation, holograms of the
Source vibration.

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The Autiot: (twytwa)(aleph vav tav yod vav tav) The letters, signs, markings, constellations,
vessels that invite the Infinite into manifestation.

The Finger of God: (myhla ubxa)(etzba elohim) I will dip into, impress, be a scribe for
hidden creative impulses.

The World of Emanation: (twlyxa)(aleph tzaddi yod lamed vav tav) The place of pre-
creative energies, the world of intention, the space from which Aleph puts forth deep roots,
the space where the shadow of Aleph is mirrored in matter, the world of unity implanting
itself through the tree of life and playing with zodiacal evolution.

Ehiyeh: Pure Being: (hyha)(aleph hay yod hay) I am, I am becoming, I will be; the breath
of Aleph and the breath of Yod, the pulse between being and becoming, the One Being that
speaks to Moses from the burning bush: “I will be who I will be”; presently being
translated by the new age as the “I Am Presence”.

Mother of all Life: (yj lk ma)(eem kol hhai) The source of all life, the womb for all life; the
8 ancestors/seed-cells of the tree of life.

Ayn Soph: The Infinite: ([ws }ya)(aleph yod nun samech vav phay) The Infinite One
beyond dimension or spherot, literally means without threshold, kabbalistic contraction is
nayss - meaning a miracle or wonder, the gematria is 207 - the same gematria as the word
for light - Aur.

The Aleph: “He caused the Aleph to reign over Air, and He tied a crown to it, and He
combined them with one another, and He formed through them: Air in the universe, and
in the temperate-state of the year, and the Geviyah (abdomen) in the body of male and
female.” Sepher Yetzirah, Chapter 3, Mishnah 7.

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The Letter of Our Father Abraham: “By means of 32 wonderful paths of wisdom, Yah,
YHVH of the Constellations, Elohim of Israel, Living Elohim, and Eternal King, El
Shaddai, Merciful and Gracious, High and Uplifted, Who Inhabits Eternity, Exalted and
Holy is His Name, engraved.” “When Abrahan Our Father, may he rest in peace, came: he
looked, and saw, and understood, and explored, and engraved, and hewed out, and
succeeded. The Lord of All was revealed to him, and He set him in His Busom, and He
kissed him on his head, and he called him ‘Abraham, my beloved’ and He cut a covenant
with him and his seed forever.” “He Tied the 22 letters of the Torah in his tongue, and he
revealed to him a secret: He drew them through Water, He burned them in Fire, He shook
them through Air, He kindled them in the Seven, He let them through the twelve
Constellations.” - From the Sepher Yetzirah, Chapter 1, Mishna 1, Chapter 6, Mishna 7.

(**Add Hebrew text from Sepher Yetzirah plus black on white graphic of one large Aleph.)

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 The Gate-Book 1: a - Aleph

I am who I will be, the will to create ehiyeh ehiyeh hyha/hyha aa

the finger of God etzba elohim \yhla ubxa
the mantle of Elijah adaret eliyahu whyla trda
devouring fire aysh ohhelet tlka ca
the extended face (see Zohar) arehh apayim \ypa ]yra

Creator, Father, Author, First Ancestor, Master av ba ba

the Aleph-Bayt, the alphabet aleph bayt ba
to germinate, to fructify, to shoot forth aviv bba
to long for, to breathe after, to desire, to love ahava hbha
the original light; the light of creation (q) or b’raysheet tycrab rwa
light of the covenant or b’reet tyrb rwa

to gather, scrape together, bind in a knot agad dga ga

to flow together; a cauldron, a resevoir agal lga
the great light (see Genesis 1/16) or hagadol ldgh rwa
photon light or ganooz zwng rwa

primal vapor, atmosphere, exhalation ade da da

to surround, strengthen, aid, turn about, to gird adar rda
Adam, humanity; aleph in the blood stream (q) adam \da
for signs and for seasons (Genesis 1/14) l’autot ul’moadim \yduwmlw ttal

to desire, to long after, to love ahava hbha ha

to be, to exist, to happen, to come to pass ehiyah hyha

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to designate, to mark, to will, to lodge t’ayva hwat wa
Inclination, choice, desire, lust ava hwa
the light emanating in 6 dimensions (q) wa

time, at/from that time, past time, future time az za za

to listen, weigh, balance; an ear ozen nza
to spin, gird, balance, repolarize; axial rotation azar rza

to unify, unite, join together, adhere; one ehhad dja ja

brother, ally, kinsman ahh ja
to come before, delay, substitute ahher rja
light/darkness or hhoshehh ]cj rwa

to enclose, seal up, bind together atam \fa fa

slowly, gently, at leasure; a whisper ayt fa
the light that is good ha’or key tov bwf-yk rwah

where? ay ya ya
an emptiness, vacuity; projection, pre-eminence ay ya
an island, a continent, the sea shore ee ya
keter/malhhut, crown/kingdom, vision/manifest

surely, certainly, only, scarcely, just now ahh ]a ka

a limiting condition, an exception ahh ]a
to bend, to impel, to urge to work; burden, ahhaf [ka
weight, pressure, compression, a pack-saddle

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strength, might, power, a mighty one, a hero el la la
to proceed, to roll, to be round, or turn towards el la
a wild ram, stag, mountain goat ayeel lya
an oak tree, a terebinth, an oath alon }wla
divine power found in nature, zodiacal light (Aur elyon) (q) }wyla rwa

mother, matrix, source, foundation, beginning aym ma ma

handmaid, forearm, cubit; a metropolis, nation aymah hma
and Elohim spoke, (light mirrored on water) (q) vayomer elohim \yhla rmayw

to be present, approach, cause to meet anah hna na

strength, virile power, sexual intercourse; ohn }a
Helioipolis, city of the sun
a fig tree; an uncanny event ta’eynah hnat
a ship, a vessel, the I of the self ani yna
nothing, emptiness, premanifest, the cosmic nun ayeen }ya
hidden light aur nistar rtsn rwa

to turn aside, keep apart, arrest a movement asah hsa sa

to heap up, collect, gather together, store-house asaph [sa
a physician; a prison; to be harmed/to be healed asah hsa
the Infinite, without threshold, without end ain soph [ws }ya

the light of the firmament aur rakiah uyqr rwa ua

from emanation to manifestation atzilut/assiah hycu/twlxa
the 70 faces/witnesses/manifestations of the One aleph ayin ua
ark of the testimony aron ha’aydat tduh }wra

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the nose, face, countenance; a breathing place af pa pa
to bake, to be cooked; to be complete afah hpa
to surround, revolve, rotate; a wheel, a year ofen }pa
the inner light, light of the Countenance aur panim \ynp rwa

to put forth deep roots, to place by the side atzeel lxa xa

to connect together, join firmly; atzal lxa
to be sprung from ancient stock, a noble
to urge, hasten, press on, push toward an end utz xwa

Primordial Zodiacal Man Adam Kadman }mdq mda qa

to groan, cry out, empty; a roebuck, a wild goat na’ak qan

a light, a river, a revelation aur rwa ra

to stream; a river, a channel ya aur ray
to kindle, inflame, intertwine, ara hra
to become light, to give light, to shine

fire, spirit, essence aysh ca ca

man eesh cya
woman eesha hca
create the essence of 10 spheres & 22 fire letters b’raysheet tycarb

the totality, archetype, the thing in itself et ta ta

a sign, a letter, a portant of things to come aut twa
you, (another yourself, your partner in creation) atah hta
from beginning to end, first to last letter aleph/tav ta

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 The Letter Code 2: b - Bayt

The second letter of the Hebrew alphabet is Bayt, b, spelled (tyb) (bayt yod tav). The
literal meaning of this letter is a dwelling place, a house, a home. The implicit meaning is a
container, a vessel, a space where energy can be stored until that energy is ready to be
transformed and utilized in an act of creation. The Zohar teaches us that the bayt is in the
image of the female principle. When the b appears as a prefix, its meaning is: in, by, with,

by means of, among or through. When one makes the sound of the b in one’s mouth, there
is a build-up of energy behind the lips which eventually bursts forth in creative expression.
Implicit in the b are two worlds: the internal and the external, the mystery and the

revealed, the potential and the kinetic. The b makes reference to our capacity in the world

of polarity to make a home for the aleph (a), to experience the blessing of the world of

unity. The following words and phrases are primary to the meaning of the letter b.

Bara (arb)(bayt raysh aleph) Create: to be housed in light, to hollow out an empty
space for the aleph, in the first light.

B’raysheet (tycarb)(bayt raysh aleph sheen yod tav) In the beginning: Create six

(tyc arb), in the house of the original (car tyb), covenant of fire (ca tyrb).

B’rahha (hkrb)(bayt raysh caf hay) A blessing: A vessel which can hold energy on

all levels; see gematria 222, chapter 1, merkavah journey. (hkrb) A spring, an
underground stream.

` B’riah (hayrb) (bayt raysh yod aleph hay) Creation, the second of four worlds: That
part of the creative process where one’s intention and connection to source carves out an
emptiness, a space, a blessing, a template, in order to give space for one’s creation to arise.

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 Vohu (whb) (bayt hay vav) Empty, void, preformative: The void of vohu is more like
an empty womb containing the b’riah template of the middle two letters of the four letter
divine name. Within the bayt (soft pronunciation vayt) is a hidden hhuu, the presence of the
divine breath preparing to hover on the face of the waters.

Tov (bwf) (tayt vav bayt) Good, fertile: The bayt of tov is a vessel for that which is
capable of being fruitful and multiplying.

Vayavdale (ldbyw)(vav yod bayt dallet lammed) Divided: The dividing of the first
yavdale in Genesis is between light and darkness. The word implies a process of cell
division (or multiplication) that goes 2:4 (db). In pure physics this is the process called
fission.

Bayn (}yb)(bayt yod nun) Between: The process of building and creating forms while
maintaining the capacity to distinguish between them.

Binah (hnyb)(bayt yod nun hay) Understanding: Discernment. The third sphere of the
Tree-of-Life, also referred to as the “mother of seven”, ie: the seven spheres that follow
her. Binah is the cosmic mother that holds in her womb the memory of all that is.

B’tohh (]wtb)(bayt tav vav caf) In the midst of: Nested.

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 Introduction to The Gate-Book 2: b - Bayt

One of the primary methods of meditation with the Gate-Book involves

contemplation of each of the 231 double gates that are mentioned in the Sepher Yetzirah,
one pair at a time. This can be most easily understood as a meditiation on polarities that
manifest two faces of a hidden unity. Consider that there are two flow patterns within the
flow of gates. One flow pattern is a movement from aleph to tav, from the one to the many,
or from the light to the vessel that holds the light. From a certain vantage point, this looks
like the movement from spirit to matter, or a process of materialization or manifestation.
The other flow pattern is the return journey from tav to aleph, from the many to the one,
from the light nested in the vessel as it is reabsorbed by the source light. The first example
of a double gate is ab-ba, aleph-bayt/bayt-aleph. Metaphorically, one could say this gate
represents the process of the one becoming two and the two returning to the one. Take a
moment and look at the idiomatic meanings that illustrate this process in the Gate-Book.
This process is one that you can do in the realm of pure physics, as well as within the realm
of the idiomatic Hebrew roots. You will find that some double gates are complimentary,
some clearly indicate a polarity, and that some show two psychological responses to a
hidden action. After you have examined the 22 gates for bayt, take the time to find the
evolutionary gates that are partners with them. You will notice that the process of
returning to a bayt is quite different than the process of creation from within the bayt. That
rumour that you heard about kabbalists reading things backwards and becoming
ambidextrous (if not dyslexic) is 100% accurate. (Good luck!)

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 u - ub bf - fb bb - bb

bp - pb by - yb bg - gb

bx - xb bk - kb bd - db

bq - qb bl - lb bh - hb

br - rb bm - mb bw - wb

bc - cb bn - nb bz - zb

bt - tb bs - sb bj - jb

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 The Gate-Book 2: b - Bayt

to enter into, to bring in, to come in bo ab ab

to bring away, to acquire, to bring a present bo awb
create the co-creators bara elohim \yhla arb
the house of Aleph bayt aleph ab

to hollow out, to empty out, to encompass navav bbn bb

a gate, the pupil of the eye, the inner eye bavah hbb
a cavity, an entrance, an aperture bavah hbb
the bayt of b’raysheet bayt b’raysheet tycarb b

food bahg gb gb
a garment, a covering, a cloth beged dgb
to cover, to clothe, to hide one’s self bagad dgb

to divide, to separate, to be solitary badad ddb db

to form, to fashion, to produce something new badah adb
a thread, a part, something separated, a fiction bahd db
2/4, to double, fission, (q) bayt dalet db

void, empty, pure, the energy before form bohu whb hb

to break into, to burst forth, to be stirred up bahah hhb

to penetrate, to enter into, to bring about bo awb wb

to enter into (one’s body, a house, a woman)
to have intercourse (to insert / be inserted)

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to snatch away, to pull in pieces, to seize bazaz zzb zb
to scatter, to disperse, to divide bazak qzb
prey, spoil bezah hzb
to be nimble, fleet; a pillar of Solomon’s temple boaz zub

to prove, to examine, to select; to be chosen bahhr rjb jb

to love, to desire, to delight in vahar rjb
that which is distinguised, chosen, elect bahhir ryjb
binah / hohhmah, discernment / wisdom (q) binah/hohhmah hmkj/hnyb

to confide in, marvel over, follow with one’s eyes heybeet fbyh fb
the womb, the belly, the innermost part beten }fb
to be empty, vacant, hollow, free batal lfb
trust, security, confidence, hope betahh jfb

to separate, perceive, distinguish between bayn }yb yb

prayer, a request; an interval, the space between be yb
understanding, insight, discernment, intelligence binah hnyb

to break forth, to distill, to shed tears, to weep bahah hkb kb

first born, first fruits, offspring, birth-right bahhor rwkb
in our image, after our likeness (q) b’tzalmaynu wmnlxb
kadmutaynu wntwmdk

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to care for; an aggitated mind bahl lb lb
to fall away, be worn out with use or age bahlah hlb
an exhalation, a mist, a deluge; to disappear havel lbh
master ba’al lub
the first and last letters of Torah (q) bayt lamed lb
the house of the Elohim (q) bayt el la-tyb

to elevate, raise up, raise up seed yavam mby mb

a height, a high place, mountain sanctuary bimah hmb
in the image of Elohim (q) b’tzelem elohim \yhla \lxb

to erect, build, produce a form, obtain a child banah hnb nb

an interval, the space between; to understand bayn }yb
a son, the child of (a particular person or time) bayn }b
understanding, intelligence, discernment binah hnyb

to tread, to stamp in, to establish firmly buse swb sb

a basin, a threshing floor, an ancient name of yebuse syby
Jerusalem
with spices, incense, fragrance b’sameem \ymsb

to swell up, to absorb, to seeth, to boil ba’ah hub ub

to seek, to ask; prayer, petition b’ee yub
to possess, to own; lord, master ba’al lub
to dip into to immerse, to dye a garment tz’vah ubx
ancient covenant b’reet olam \lwu tyrb

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to split apart, tear in pieces, make a fissure batzah uxb xb
an egg; to make white beytzah hxyb
Ffne white cotton, the clothing of kings & priests butz {wb
in the image of b’tzelem \lxb

to cleave, to open anything shut, to be hatched baka uqb qb

to inspect, consider, contemplate, search out bakar rqb
to empty, pour out, to be poured out, yabok qby
the stream/river that Ya’akov crosses
in an east wind, in an original breath (Ex 14/21) b’ruahh kadim \ydq jwrb

to carve out, to create, to form, to fashion bara arb rb

to beget, to feed, to give to eat, to fatten bara arb
beloved, chosed, clear, pure, empty; a son bar rb
a pit, cistern, sepulchre; to search out, explore bore rwb

to make dry, to put to shame; to dry up yavash cby cb

dry ground, habitable earth yabashah hcby
to be confused, astonished, ashamed, silenced boosh cwb

a young woman, the daughter of, the house of baat tb tb

a house, tent, palace, temple bayeet tyb
the inner part, descendants, offspring bayeet tyb
the letter bayt; what is within bayt tyb

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 The Letter Code 3: g - Gimel

The Hebrew letter gimel (g), the third in the alphabet, is a letter of mediation betwen
polarities and has the capacity to neutralize or harmonize two contrasting forces. The root,
gamal, has a panoply of meanings: to ripen, to nourish until completely ripe, to do good, to
reward, to repay, to reimburse, to remunerate, to recompense, to be weaned. As a noun,
this root means: a camel, or a camel driver. As a metaphor, this has a double implication.
The first is a slow motion wavelike movement, the image of a camel in caravan making its
way across the desert. In fact, the Hebrew root gal (lg) means a wave. The second is the
capacity for storing water for a long journey. The gimel is the principle of nourishment on
the metabolic level, generosity and gratitude on the psychological level as well as a form of
wisdom or spiritual nourishment. The gematria of gimel is 73, the same gematria as
hohhmah. In its full spelling (dml \m lmg), the total gematria is 227, the same as the words
for blessing (brahhah) and to remember or to be mindful (zahhar). The first gimel to
appear in Genesis appears in the word hageedoleem (\yldgh). In reference to the two great
lights, the sun and the moon, created on the fourth day of Genesis to rule over the day and
the night. Gimel refers to that which is large or great as well as a source of nourishment
and light. The following are a few of the key incarnations of the letter gimel.

The Gimel: (lmg) (gimel mem lamed) In terms of the pure letter code; a form of

nourishment (g) for the womb, biosphere or consciousness state (m) that encourages

evolution(l). Includes the verbs: to absorb, to drink up, to swallow, to wean, to ripen, to
cherish, to repay, to benefit. A bridge between two separate spaces or two different times.

Gadol: (ldg) (gimel dallet lamed) To grow or become great, to twist threads together, to tell
a story of the lamed (the elohim, the evolution), to value highly.That which is magnificent
or majestic. The gematria of gadol is 37, which is the one in the center of the circle of 36.
There are 37 spheres when 4 Trees-of-Life are connected one to the other.

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Gan: (}g)(gimel nun) Gan eden, the Garden of Eden, with four rivers flowing from it. This
garden is a garden of spiritual and sensual delight, the innocense of childhood when the
doors of perception are open before the consciousness falls into limiting belief systems and
conceptual nets. (See William Blake). The process of gimel is in its ultimate state of balance
and completion (}) either before or after cycles of evolution.

Gal: (lg)(gimel lamed) A wave. Associated idioms: a well, a fountain, a spring, a bowl, a
heap of stones; to go in a circle, to leap for joy. The slow motion movement of the gimel is
quickened into a spiraling occillation whereby the energy changes direction with the lamed.
A cycle is established with its peaks and troughs and symmetry patterns. The gematria is
33, which implies mastery of the 32 (the heart, the 10 spheres and 22 paths of the Tree-of-
Life).

Gilgal: (lglg)(gimel lamed gimel lamed) A circle, a wheel, a double wave, the two
hemispheres of the brain or skull (gilgolet). Two different kinds of wave forms are implied
here. The gimel is a line moving on a pathway from oasis to oasis (an up and down wave).
The lamed is a spiral vibration that spins 360 degrees clockwise, stops for a moment, and
spins 360 degrees counter clockwise.

Gilgul: (lwglg) (gimel lamed gimel vav lamed) The wheel of reincarnation. The root galgal is
a chariot wheel or a whirlwind with a central vortex. Gilgul is a cosmic cycle. The gift of
spiritual nourishment (g) and an evolutionary response to that nourishment. Gilgul has a
gematria of 72, the same as hhesed, compassion.

Gevul: (lwbg) (gimel bayt vav lamed) A boundary, border, margin, limit of a field, a chain
of mountains. The root verb means to twist together like a rope, a rope used to measure the
boundary. There is both an expansion (g) and contraction (b) process here whereby the self
finds balance at the boundaries in its evolutionary process.

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Gever, Gibor: (rbg) (gimel bayt raysh) A hero, a soldier, the strength of a man; to be strong,
to bind, to strengthen, to prevail. This is the root for the word gevurah, the sphere of
strength, power, will and self mastery on the Tree-of-Life. There is an inner process
implied here of expansion (g), contraction (b), connection to spirit (r) and capacity to set
boundaries for the self and for the nation.

Gad: (dg) (gimel dalet) Idiomatically: fortune, prosperity, corriander seed, the planet
Jupiter. The root geed means to bind, to couple, to tell a story. The movement from 3 to 4,
from gimel to dalet, is a movement from nourishment to manifestation, from the world of
yetzirah to the word of assiah.

Gavriel: (larbg) (gimel bayt raysh aleph lamed) The Archangel Gabriel, the Power of God.
Gabriel is imaged as the angel of Aquarius by Ezekiel. He appears at moments of truth to
test the truth of humans.

Gesher: (rcg) (gimel sheen raysh) A bridge: the movement back and forth between

organic nurture (g) and spiritual quickening (c). A bridge between any two land masses or
any two states of consciousness.

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 The Wheel of Genesis: tycarb lglg: Gilgal B’raysheet

rb insert in wheel form:

ca

qg

xd

ph

uw

sc

nj

mf

ly

tk

*Note that this letter wheel is generated by a pattern that we find in the first four letters of
the word B’raysheet (ca rb). This sequence generates letter pairs that total 22 in the
sequence value of the letters. The last letter pair totals 33 and is the root for the word
Keter, the crown, the first sphere of the tree-of-life.

22
 Introduction to The Gate-Book 3: g - Gimel

“Three stones build six houses” (from the Sepher Yetzirah, Chapter 4, Mishna 10).
The stones referred to here are the Hebrew letters. Whereas the two letter gates give us the
foundation stones (the 484 roots) upon which the language is built, three letter gates are
commonly considered to be the radicals of Hebrew. From our kabbalistic standpoint, one
could say that a single letter is in the world of atzilut. A double gate is in the world of briah,
where the template is carved out. A three letter gate is in the world of yetzirah, where the
variety of forms and colours and textures of the archetypes are brought into being. There is
an interesting meditation that one can do with the three stones that build six houses. It
involves making a star-of-david and looking at the meanings of the six possible
combinations of three letters. Of course, one can look at each of the three letter
combinations as a result of a combination of 2 two letter gates. Let us take, for example, the
three Hebrew letters hhet (j), lamed (l), and mem (m). Individually, these letters signify the

processes of an electromagnetic force field (j), an evolutionary spiral that is connected to

the zodiacal energies of the elohim (l), and a biosphere or consciousness space (m). Aside

from the doubling of the individual letters (jj,ll,mm), there are six combinations of these

three letters: 1) lj 2) jl 3) mj 4) jm 5) ml 6) lm. You can look these gates up

further on in the Gate-Book as three pairs of polarities: vitality & lack of vitality, heat &
living water (or essence), the spiraling of the lamed proper and a process that leads to
fullness. Ultimately, what we are looking at here are the six phases of an alchemical
process. In fact, the word alchemy likely evolves from the Hebrew el hhemi, meaning the
power or god of the sun, heat, Egypt. The 6 three letter words that we can build here are:

1) (mlj) hhalom A dream, to cause to recover, that which is fat or robust

2) (lmj) hhamal To be gentle, mild, long suffering, to have compassion

3) (mjl) lehhem Bread, food; to eat, wage war; that which is heated up

4) (jml) l’moahh To take out the marrow, extract the essence

23
 5) (jlm) melahh Salt, the sea, to preserve; to be slippery, smooth, soft, to vanish

6) (ljm) mahhol To go in a circle, to dance

**Insert graphic of Star-of-David with 3 letter gates.

24
 The Gate-Book 3: g - Gimel

to elevate, magnify, lift one’s self up, be exalted gai’ah hag ag

to be proud, arrogant; to be ornamented gai’ah hag
to redeem, buy back; defile, pollute, be impure ga’al lag

anything curved or vaulted; rim, circumference gav bg bg

a well, pit, cistern, a reservoir for water; a den gev bg
to gather together; to be curved, hollow gavav bbg
a boundary, border, margin, limit, edge gevul lwbg
strong, mighty, impetuous, powerful; a hero geebor rwbg

the plain surface of anything, the roof of a house gahg gg gg

to spread out, to flatten; the surface of an altar gahg gg
gog, from the steppes of Asia (see Ezekiel 38) gog gwg

good fortune, the planet Jupiter gad dg dg

corriander seed gad dg
magesty, magnitude, greatness gidulah hlwdg
the front part, a nerve, tendon; a riverbank gadah hdg

to withdraw; to heal, to remove a bandage gaihah hhg hg

pathway on the Tree between gevurah & hod (q) gevurah/hod hg

25
to flow together, rise up, bring camels to water gavah hwg wg
belly, middle, interior; a valley gathering water gav wg
a people, nation, confluence of men goy ywg
belly, body, corpse gaviah hywg

fleece, shorn wool, a mown meadow gaze zg zg

to prune, sheer, cut, pay back gazah hzg
to strip off, pluck away, cut off gazal lzg

to stir up, to burst forth, to break out giyahh jyg jg

to burst forth (from the womb, a hiding place) go’ahh jwg
a river bursting forth from Gan Eden, the Nile gihon }wjyg
to light a fire, a live coal (gahhelet) gahhal ljg
a serpent’s belly (Genesis 3/4) gahon }wjg
contraction/expansion, bounded/boundless (q) gevurah/hhesed dsj/hrwbg

great/small, macrocosmos/microcosmos (q) gadol/katan }fq/ldg fg

a legal document, a bill of divorcement get fg

a valley, a depth, a low lying region gayah ayg yg

to flow together, a confluence gah ayg
spacial dimension (q) gimel yod yg

to receive a gift, (jupiter/sun conjunction) (q) gimel kaf kg kg

to come to a turning point (q) gimel kaf kg

26
to leap for joy, to go in a circle geel lyg lg
to uncover, make naked, reveal galah hlg
a bowl, reservoir, fountain gulah hlg
to roll, roll off, roll away; a heap of stones galal llg
a wheel, circle, a cycle (wheel of reincarnation-q) gilgal lglg
diaspora, exile galut twlg

To drink up, to absorb, to swallow gama amg mg

to do good, ripen, repay,wean an infant, a camel gamal lmg
to add, accumulate; abundance, retribution gum mg

a garden planted with trees; an enclosed garden gan }g }g

to cover over, to enclose, to protect, to hide gannan }ng
to take aside, deceive, steal; a thief ganav bng

to become intimate, bold, familiar, inflated gus sg sg

the action of feeling, groping, sounding (HTR) gimel samehh sg

to light upon, to interceed, to shake up ga’ah hug ug

to stretch out, to labour, to be fatigued yagah ugy
to touch, to reach into, to violate, to injure; pain nagah hug
the Garden of Eden (hidden pleasure) Gan Eden }du-}g

the body, the back, a wing gaf [g [g

to turn to the side, withdraw; embody, preserve gaf [g
to bow down; a twig, a wild vine, vineyard gefen }pg
hollow, hidden away; cavity, belly, body, corpse goof pwg

27
to shine, to glaze, to give off sparks; joy gaytz xg xg

great/small; expand/contract; magnify/minimize gadol/katan }fq/ldg qg

camel/eye of the needle;to slow down & speed up gimal/kof qg
awkward, untenable, paradoxical (q), 3/100=33.3 gimal/kof qg
the rainbow bridge (q) gesher/keshet tcq/rcg

a stranger, sojourner, guest, nomad, alien ger rg rg

to turn aside, to tarry, to fear, to assemble gur rwg
a grain, a bean, a coin; something that rolls garah hrg
the throat; roughness, grating sound garon }wrg
a pebble used in casting lots, lottery, inheritance goral lrwg

to approach, draw near, press upon, compel yegash cgy cg

to harass, demand a debt, offer a present nagash cgn
to cause to rain; a heavy shower geshem \cg
to explore, grope, seek by feeling geshash ccg
to be daring, to construct a bridge gasher rcg
an act of acceleration or quickening (q) gimel sheen cg

to squeeze, apply pressure; a trough, wine press gat tg tg

a musical instrument used by wine-pressers geetee ytg

28
 The Letter Code 4: d - Dalet

The fourth letter of the Hebrew alphabet is d dalet, (tld). This letter is a reference
to physicality, the four elements of our physical world ( fire, air, water, earth) and the four
basic chemical elements of life (carbon, oxygen, hydrogen, nitrogen). The dalet carries
metaphorical meanings connected to the Hebrew word delet, meaning door, gate, entrance
or portal. In the Phoenician letters that some feel antidates the King David Hebrew letters,
the dalet is in the shape of a triangle. This triangle, on a flat surface, is the image of a delta
at the mouth of a river. It is the place of fertility and abundance. In Genesis, the dalet
represents the physical abundance of the garden of Eden and the four rivers that emerge
from Gan Eden. The biblical palindrome for dalet is taylad, meaning shall bear or shall give
birth to a child. The letter dalet refers to the whole process of giving birth to physical form,
the process in Genesis, which is called dor vador, generation after generation. When we
look at the dalet from the standpoint of sacred geometry, what we see is a tetrahedron. We
can then perceive how the One radiates or projects along three vector axis to create an
equalateral triangle. From this standpoint, a dalet can be used to create a complete space-
time continuum. In fact, the Star of David or Magen David, is imaged in the first verse of
Genesis when one reads the Hebrew sheet (tyc) as a triangle, the spade of heaven and the
spade of earth, which balance one another. The following biblical words will give us an
enhanced understanding of tne Hebrew letter dalet.

V’yavdale: (ldbyw) (vav yod bayt dalet lamed) And divided: This is the first dalet to appear in
Genesis. It happens after Elohim has seen that the light is key tov, good, and creates a
separation, distinction, membrane between the light and the darkness. It appears then, that
the dalet of yavdale implies a dimensional membrane that separates the world of the
formless or preformative (darkness) from the world of form and light.

L’havdeel: (lydbhl) (lamed hey bayt dalet yod lamed) To divide: The division here is
between the day and the night. (See Genesis 1/14). The dalet also appears in the word

29
moadeem (\yduwm), meaning seasons. The dalet here makes reference to the four cardinal
directions and the four seasons that are demarcated by the solstices and equinoxes of the
earth’s orbit around the sun.

B’gan Eden: (}du-}gb) (bayt gimel nun / ayin dalet nun) In the Garden of Eden: In Genesis
2/10, one river goes out from Eden to water the garden and is parted and divided into four
river heads, sources or origins (Pishon, Gihon, Hhedekal, and Parat). The word for parting
in Hebrew is yeepared (drpy). This word is the root for the word pardes, or paradise. It
carries the meaning of fruitfulness and abundance.

Da’at: (tudh) (hay dalet ayin tav) The knowing: The Hebrew word da’at first appears in
Genesis 2/9 as the Tree of Knowledge, the fruit of which allows us to discern between good
and evil (biologically, anabolic and catabolic). The knowledge here is of time cycles, cycles
of seed time and harvest. The sphere of da’at in the Tree of Life is a dimensional doorway
that accesses the void, morphogenetic fields or a hologram projection from another
dimension.

Toldot (tdlwt) (tav vav lamed dalet tav) Generations: Cycles of birth and death, beginnings
and completions. This word first appears in Genesis 5/1 before it is stated that humanity is
created male and female in the likeness of Elohim. The Hebrew word for likeness is damoot
(twmd). It has extended meanings of image, similitude, resemblance, appearance, model or
pattern.

Damah (hmd) (dalet mem hey) To imagine, think, meditate, remember, resemble, to liken

in one’s mind, to be silent, to rest. The root for the word Adam (\da), or humanity, refers
to the light of the aleph flowing through the blood stream of our consciousness.

Davar (rbd) (dalet bayt raysh) A thing, a word, an affair, a discourse. That which has

substance, coherance, inter-relatedness. The root davir (rybd) means an inner sanctuary.

30
The word for speech, utterance, saying, talking or discourse is debur. The dalet here gives a
physical manifestation to any act of creation (rb).

Dor vadoor (rdw rd) (dalet raysh / vav dalet raysh) Generation after generation: An age, a
cycle, the period or circuit of the years of life. From one age or epoch to another. The root
dor means to go around in a circle.

Daveed (dwd) (dalet vav dalet) David. One who is loved, the Beloved. The letter dalet means
a doorway, portal, entrance. It is particularly the leaf of a door as it hangs on its hinges. A
magen david literally means from the garden of the Beloved. Or from the garden/shield of a
double entrance.

Daniel (laynd) (dalet nun yod aleph lamed) Daniel. One who has discernment and offers
judgement in alignment with divine will. The root deen, meaning judgement in Hebrew, is
seen kabbalistically as another name for the sphere of gevurah. The prophet Daniel is a
seer who sees through to the “end times”, the time of gevurah at the end of an aeon.

31
 Introduction to The Gate-Book 4: d - Dalet

One fascinating way of working with the Gate-Book parallels a method of

meditation that users of the I Ching will be familiar with: the meditation upon the inner
trigrams that nest within the hexagrams. When one looks at a four letter Hebrew word, it
is possible to view the two middle letters within the word as nesting within the two outer
letters of the word. Let us look at a few examples. Take the word aderet (trda). The two
middle letters are dalet - raysh.This nests within aleph - tav. Aleph - tav is a code meaning:
the archetype of, from first to last, from beginning to end, the sign,the whole autiot. Dalet -
raysh, as a gate, means: to twist, to spin, to go in a circle; a generation, an age, an epoch, a
cycle of time. In this way, one can see extended meanings for a word which is usually
translated as “cloak” (Elijah’s). Let’s look at another four letter word: bareket (tqrb).
Here we have the two letter gate raysh - kof, nesting within bayt - tav. Bayt - tav is a house,
or a cosmic container, in a certain sense, a code for the whole process of b’raysheet. The
raysh - kof is a code for ruahh hakodesh, the sacred breath, the Holy Spirit. The traditional
translation of this word is “emerald”. One can look at any four letter word in this way.

32
 The Gate-Book 4: d - Dalet

to soar, float, swoop down upon da’ah had ad

effortless movement, rapid flight, a bird of prey da’da had
uniform words, language of unity (Gen.11:1) d’varim ahhadim \ydja \yrbd

a she-bear (to go slow) dov bd bd

to impel, be willing, give spontaneously nadav bdn
to speak, bring into order; speech, word, oracle davar rbd
to adhere, be glued, be attached (to anyone) davak qbd
honey, a beehive (dabeshet) davash cbd
fusion (q) dalet bayt bd

fish, to be prolific dag gd gd

to cover over; a great multitude dagah hgd
to cover over, to set up banners; a flag dagal lgd

breast dahd dd dd
to go slowly, to delay dadah hdd
to love, to agitate dood dwd
beloved one, a friend, object of love david dwd
friend, beloved yadeed dydy
double door, double entrance (q) dalet dalet dd

to go swiftly, to catch by surprise; be astounded dahar rhd hd

33
to menstruate, grieve, to languish davah hwd wd
that which is twofold, double, dual (q) dalet vav wd

fourfold division, abundance; maya, illusion (q) dalet zayin zd zd

to thrust out, cast away, purge, expel duahh jwd jd

to overthrow, thrust out, supercede dahhah hjd
to be seduced, expelled nadahh jdn
to repel, to hasten dahhav [jd
to diversify (q) 8/4 jd

a chamber, cell, compartment, adytum dalet tet fd fd

the knowledge of good, cell proliferation (q) da’at tov bwf tud

sufficiency, abundance, a large enough quantity da yd yd

deserving, worthy; that which suffices dae yd
justice, judgement, that which satisfies everyone! deen }yd
d’ya bird (resembles a small ego) deya hyd

to crush, be broken, break to pieces/powder dahhah hkd kd

to be aflicted, humbled, purified, broken in spirit dehh ]d
to pound, to beat to powder duhh ]wd
crushing (a peculiar mode of castration) dakah hkd
to break the vessel (q) dalet kaf kd

34
that which extracts, removes; water vessel dal ld ld
to draw water, to dowse; zodiac sign aquarius dalee yld
to wave, suspend, draw out; a slender thread dahlah hld
to wave to and frow, to swing like a pendulum dahlal lld
a door (which hangs on its hinges) dalet tld

blood dam \d \d
likeness dam \d
to meditiate, think, imagine, liken in one’s mind damah hmd
image, likeness, appearance, vision damoot twmd

Dan, son of Jacob dan }d }d

to rule, judge, regulate; justice; dissension deen }yd
ruler, master, lord; a foundation adon }wda

to mark, to differentiate, to make incisions hadas sdh sd

to spring, to leap, to hasten; myrtle hadas sdh
four orbits, to seal a secret (q) dalet samahh sd

knowledge, knowing, opinion deyah ud ud

to perceive, inquire, discover, experience, know ya’dah udy
intelligence, understanding, knowledge da’at tud
kabbalistic sphere of existential knowing (q) da’at tud
knowledge of the four worlds (q) dalet olamim \ymlwu tld

35
to thrust, push, force, to make to fall dafah hpd pd
to dispell, drive away, put to flight nadaf [dn
to knock at a door, drive a flock, beat a drum dafak qpd
to thrust, repel, expel hadaf [dh
four faces (q) dalet pey pd

to rejoice, to dance, to skip about dootz xwd xd

to shake a sieve, be transported with joy dootz xwd
four trees, four quadrants of a circle (q) dalet tzaddi xd

to crush, beat into fine dust, examine minutely dak qd qd

that which is thin, fine, scarce, subtle or minute dakak qqd
four orbits, equinox and solstice points (q) dalet kof qd

a large pearl, a spindle, a radiant star dar rd rd

an age, epoch, circle, circuit of years, generation dor rwd
to walk, tread, trample; a path, a way of life derehh ]rd
to twist, spindle, fly in a circle, flow forth darar rrd
to drop down, fall out, make a vow; nadir nadar rdn
to swell out, be wide; magnificence, a wide cloak adar rda

to sprout forth, be green; first sprouts dasha, desheh acd cd

to thresh, trample, tread adash cda
to beat, pound; tread the earth with one’s feet doosh cwd

36
a decree, edict, law given by fire dat td td
law, statute, mandate; counsel, system of religion dot td
knowlege of the appointed time da’at tud

37
 The Letter Code 5: h - Hay

The letter hay (h) is fifth in the sequence of the Hebrew alphabet, and has an idiomatic
meaning of: here is, or behold. As a prefix it functions as the definite article “the.” In a
certain sense, the letter hay makes reference to the fifth part of anything, or what is called
the “quintessence.” In the body, the hay symbolizes the breathing process. We see it
appearing twice in the four letter Divine Name. We see it appearing twice in the word for
love: ahavah (hbha). We can read this word kabbalistically as the breath of Aleph and the
breath of Bayt. The hay makes reference to the realm of space. It gives life and the power to
be present. When we look at the letter hay as a pictogram, we see a kind of window or
lattice. Metaphorically, this window allows the consciousness to observe and respond to life.
There is a hhessed or compassion quality associated with the letter hay. This comes from
the addition of the letter hay to Avraham’s name. We also find a miniature hay in the word
behibaram (\arbhb) (see Genesis 2/4). The Talmud rearranges these letters to read
b’haybaram, meaning: with the letter hay did God create all that was created. We can
understand this to mean that the hay is the life-breath that is breathed into creation to
animate it and give it life. When we image unity at a 360° circle, and divide that circle by
the hay (or 5), we see a circle divided into five 72° sections (***add illustration in margin).
We will delve deeper into the significance of this number 72 a little further on in this
chapter.
The following ten words will give us an idea of some of the earlier incarnations of
the letter h:

Elohim: (\yhla) (aleph-lamed-hay-yod-mem): Gods, deities, divine powers, and occasionally,

angels. When prefaced by the letter hay in ha’elohim it can mean the true God. The hay in
elohim is the first one to appear in Genesis. The gematria of elohim is 86, the same
gematria as hatayva, the nature (ubfh). This leads some kabbalists to speculate that the
elohim parallel the cosmic powers nested within nature called the neter in Egypt. Another

38
spin on it is el hayam, meaning the god of the sea, the god of the space-time, or the god of
wave forms.

hashamayim: (\ymch) (hay-sheen-mem-yod-mem): the heavens. The second hay in Genesis

appears in the word hashamayim, usually translated as “the heavens.” The hay here gives
definition and particularity to the shamayim which follows it. The hay represents a
breathing out process in the universe, a giving of spacial dimension for all-that-is to exist.
In this way of looking, the first hay in elohim repesents a creative in-breath. Moshe (mch) is
nested here by anagram, as we follow the letters backwards toward the first bayt of
b’raysheet. The elements of air (breath/ h), fire (c) and water (m) formulate this word.

bohu: (whb) (bayt-hay-vav): emptiness, voidness. or a pregnant vacuum. It implies the

creative vessel or container of the first bayt of b’raysheet awaiting the hu or the divine
breath to appear to bring cosmos to the chaos. The gematria of bohu is 13, the same
gematria as ahavah (love), ehhad (unity), and avi (my father). The word is a code that
refers to the bayt of b’raysheet, the hay of elohim, and the vav of va’et, referring to the six
days of the process of creation. In kabbalah, bohu represents the potential for creation, or
the universe awaiting the process of tikkun, or restoration.

yehee: (yhy) (yod-hay-yod): “let there be”, as in “Let there be light.” The hay here falls
between two yods. It is the hay that gives breath or life or creation to what follows it. The
gematria of yehee is 25 or 5 squared. This brings the hay to the next dimension.

v’heenay: (hnhw) (vav-hay-nun-hay): “and, behold”. The first v’heenay in Genesis appears
before the tov m’od (very good) blessing given by elohim on the sixth day of creation. The
two hays of v’heenay indicate that the shehhinah, or Divine Presence, is nearby.

b’hebaram: (\arbhb) (bayt-hay-bayt-raysh-aleph-mem): “When they were created.” This

miniature hay appears in Genesis 2/4 (db, see Gate-Book) before the first mention of God’s

39
name as YHVH ELOHIM. In a certain sense, this hay indicates a process of re-genesis. It
indicates a new cosmic day. One interpretation of this little hay is that everything before it
is in the process of involution; everything after it is in the process of evolution.

Avraham: (\hrba) (aleph-bayt-raysh-hay-mem): Abraham. Abraham was initially called

Avram. After an initiation, an additional hay was added to his name. This happens after
Sari’s yod is divided into two hays. We find Avraham’s name hidden in the phrase “bara
elohim” (\yhla arb) “create the co-creators,” by taking the eli (yla) or “my God” out of the
phrase. This indicates that Avraham has been with us since the first moment of b’raysheet.

ahavah: (hbha) (aleph-hay-bayt-hay): translated as “love.” The kabbalistic spin on ahavah

is that it represents the life-breath (h) of aleph and the life-breath (h) of bayt. In this way,
the letter hay gives breath and life to each of the letters of the autiot. When two hays appear
together in a word, there is a breathing, a balance, and a love making between the male
and the female energies involved.

40
 Introduction to The Gate-Book 5: h - Hay

The fifth Hebrew letter, hay - h, carries with it a reference of the breathing process,
the inspiration/expiration, in breath/out breath, that is the signature of all living beings. It
refers to the gates of perception of a human being and the human connection to both the
creative process and the realm of the elohim (the first word in the Genesis text where we
find the letter hay appearing). Kabbalistically the hay refers to the five levels of the soul. In
the fifth chapter of Genesis, we find the story of Enoch/Hhanokh, the initiate who comes
from the starry realms, lives a full circle (365) of years on earth and walks with the Elohim
before returning to the dimensional realm that is his home. It is a useful meditation to
contemplate the fifth chapter of Genesis utilizing the gates as glyphs to illuminate some of
the esoteric dimensions of the text. We must realize that the literal meaning of the gates is
but a hint of the true cosmological significance of the creative power of combining each of
the letters of the autiot with the cosmic breath of the letter hay. The conversion from
chapter/verse number to two letter gates goes as follows:

5:14 - nh 5:13 - mh 5:12 - lh 5:11 - kh 5:10 - yh

5:9 - fh

5:15 - sh 5:8 - jh

5:16 - uh 5:7 - zh

5:17 - ph 5:6 - wh

5:18 - xh 5:5 - hh

5:19 - qh 5:4 - dh

5:20 - rh 5:3 - gh

5:21 - ch 5:2 - bh

5:22 - th 5:1 - ah

41
 The Gate-Book 5: h - Hay

a window, a lattice; to behold; the letter hey hey ah ah

the definite article “the” hey ah
that which defines, particularizes, articulates hey ah
the number five hey ah

to give, place, set, deliver yahav bhy bh

to breathe after, to love, desire, delight in ahavah hbha
breath, exhalation; transitory, evanescent, vanity hevel lbh

to murmur, speak with oneself, meditate haga hgh gh

to flee, to take away, be removed haga hgh
the sound of a harp when struck; meditation higayon }wygh

to resonate, reverberate, echo; to praise hod dwh dh

to stretch out the hand, to guide, show the way hadah hdh
Yehudah, one who gives praise yehudah hdwhy

to be existing, to be conscious of life; was hayah hyh hh

to be present, that which is; is hoveh hwh
to be, that which is to come; will be yehiyeh hyhy
inhalation/exhalation; the breathing process (q) hey hey hh

42
to be, the one who is; himself/herself hu awh wh
to breathe, to desire, to love, to will; the breath havah hwh
emptiness, void; desert, waste; chaos, formless tohu wht
empty, void, pure; the potential for creation bohu whb
wave, gulf, abyss tohom \wht

to move to and fro, to be delirious hazah hzh zh

that which is subliminal, subconscious; a dream hazah hzh

the life, primal existence; life energy hahhai yjh jh

to persevere, to bend, to struggle, to hide hatah hfh fh

a flame, heat, passion; motivation; secret art lahat fhl

to be, to exist, to come into being hayah hyh yh

to happen, to become hayoh hyh
yehiyeh hyhy
the power to create life in the womb elohim \yhla

a vigorous action, concentric movement kh

43
to receed, to remove, to be removed halah alh lh
to elevate, to exalt, give praise hallel llh
prayer tehilah hlht

to put into motion, to disturb, be disturbed hoom mwh mh

the tumult of ocean waves tohum mwht
to hum; the sound of bees; internal emotion hamah hmh
beast, domestic animal, water-ox, hippopotamus b’haymah hmhb

behold! to be present, attentive, in the moment hayn }h nh

here; that which is immediate before the eyes hinay hnh
to be present and ready hun }wh

to still, to hush, to make silent hasah hsa sh

the source, the fountain, the depth (q) hey ayin uh uh

energy dispersal, a sudden irruption (q) hey ayin uh

to invert, turn around, transform, convert hafahh ]ph ph

the opposite, reverse, contrary; folly hafahh ]ph
the inner meaning (q) hey pay ph

44
a branch hootz xwh xh
to leave, to depart, to branch out hutza axwh
to tread down, trample; a threshing floor yahatz xhy
to be strong, fortified; arms, weapons hatzan }xh

to set in orbit, circle, bring into close contact hekafe [qh qh

an enclosure, circumference, intimacy, heartbeat hekafe [qh

to conceive, swell up, become pregnant har rh rh

a mountain, eminance, conception, thought-form har rh
radiance; to shine, give forth light zohar rhz
to surround; a tower, castle, fortress, jail sohar rhs
to shine, to be pure; splendour tzohar rhx

to neglect, to cause to forget; to lend, bring a gift heeshan nch ch

to quicken (q) hay sheen ch

the action of plotting, scheming, conspiring hoot twh th

a reflexive action; an act of self-limitation heet th
self-remembering, returning to source (q) hay tav th

45
 The Letter Code 6: w - Vav

The sixth Hebrew letter, vav (ww), has a literal meaning of hook, nail, or pillar. It is the
pillar of connection between heaven and earth. As a prefix, the letter vav can time shift,
changing a verb form from past tense to future, or from future tense to past. The vav then
has the power to connect us to that which is eternally present. It is also the letter that
serves to connect the male and the female of the species. We see this illustrated in the sixth
chapter of Genesis, where Noah is instructed to build an ark and to gather the male and
female of each species into the ark. The vav by gematria refers to the number six, which
Pythagoras considered to be a perfect number, given that its factors add up to six itself. In
the world of sacred geometry the vav refers to a hexogonal matrix, like a honeycomb. It is
the most elegant way to array matter in space. It is even possible that stars and galaxies are
arrayed this way. The sixth sphere of the Tree-of-Life is the sphere of tiferet, or the sphere
of harmony, beauty and balance. It is from this sphere that light radiates along three axes:
above/below, past/future, left/right. The vav serves to balance these six dimensions of space.
The vav ultimately refers to the six cosmic days of creation! The following ten words are
primordial incarnations of the letter vav found in the Genesis text:

Va’et taw (vav-aleph-tav) And connecting the beginning (a) to the end (t).

V’ha’aretz ({rahw) (vav-hay-aleph-dalet-tzadi) And the earth.

Tohu (wht) (tav-hey-vav) Void. Deserted, Empty. Inchoate.

Vavohu (whbw) (vav-bayt-hay-vav) And pregnant.

V’ruahh (jwrw) (vav-raysh-vav-hay) And the wind. And breath.

Aur (rwa) (aleph-vav-raysh) Light.

Vayeekra (arqyw) (vav-yod-kof-raysh-aleph) And called out. And encountered.

Vayihee (yhyw) (vav-yod-hay-yod) And there will be, and there was.

Yom (\wy) (mem-vav-yod) Day, space, time-space continuum.

Makom (\wqm) (mem-kof-vav-mem) Gathering place. State of consciousness.

46
 Introduction to The Gate-Book 6: w - Vav

The sixth Hebrew letter, vav, can carry three different vowel sounds, depending
upon its position or context in a word. When it appears at the beginning of a word, as the
copulative or connective vav (meaning “and”), the vav carries the vowel “vah” or “veh.” In
the middle of a word, the vav most often carries the strong “oh” sound, as in the word
Yonah (dove). For our purposes, in discerning the 22 gates that begin with vav, I have most
often chosen words where vav conveys the “uuh” sound, as in the word “who.” These three
vowel sounds represent the three dimensional axes of space. It will be extremely useful, if
you wish to understand the vav gates, for you to contemplate each one of the inverse gates
(aleph-vav for vav-aleph, bayt-vav for vav-bayt, etc.) as a mirror for the vav gates listed here.
Ultimately, when the vav appears before a letter, there is a quality of connection between
the inherent polarities that are nested within the letter that follows the vav. The vav serves
to connect heaven and earth (or the worlds of atzilut/emanation and assiah/manifestation),
male and female, and past and future into the multidimensional present moment.

47
 The Gate-Book: w - Vav

and from aleph to tav (Gen 1/1) v’ayt taw aw

“and God said...” (Gen 1/2) v’yomer Elohim \yhla rmayw
“and God saw...” (Gen 1/3) v’yira Elohim \yhla aryw
to be open to possibility (q) vav aleph wa
to be connected with Source (q) vav aleph wa

to sprout uv bwa bw
to turn about nuv bwn
to return shuv bwc
and grasp it by the tail (Ex. 4/4) v’ehhoz b’zanavo wbnzb zjaw
to structure matter, unseen cosmic forces (q) vav bayt bw

to curve, bend, draw a circle; a sphere hhug gwj gw

to depart, draw back, hedge about soog gws
to be curved, go in a circle oog gwu

to turn around; turning, inflection, circumstance od dwa dw

to lift oneself; majesty, splendour, praise hod dwh
to praise, resound, give thanks todah hdwt
to witness, to know, to give evidence yodaya udwy

the breath of living creatures havah hwh hw

the worlds of yetzirah/assiah, emotion/action (q) vav hay hw

48
a hook, a pillar; that which connects, copulates vav ww ww
hooks that hang the Holy Tabernacle together vaveem \yww
the central pillar of the visible (q) vav vav ww

to sprinkle, to fill with joy vaze zyw zw

to reveal, make visible (q) vav zayin zw

to breathe, put a space between; animate ruahh jwr jw

to exhale, to blow upon, to blow through puahh jwp
to rest, to draw breath, to give rest, to set down nuahh jwn
to sink down, bow down, subside shuahh jwc

and it was good vayayteev byfyw fw

to collect, to fill, to nurish toot fwf
to cover over, to hide, to wrap up; hidden, a veil loot fwl
to impress, imprint, dig, to dip under water oot fwu
and behold it is good vehinay tov bwf hnhw

to contract, condense, potentize (q) vav yod yw yw

to cover over, to annoint soohh ]ws kw

to move to and fro, to waver, to involve oneself poohh ]wp
the interior, midst, middle of a thing toohh ]wt

49
the belly, body, abdomen, pre-eminence; to roll uull lwa lw
a circle, sea-sand; to roll, to dance in a circle hhull lwj
the front part; to oppose, cut off, circumcise mol lwm
folly; a fool aval, aveel lwa

gathering place, station, state of consciousness makom \wqm mw

to put into motion; to disturb hoom \wh
a spot, a blemish moom \wm
the sixth day of creation (q) vav mem mw

to sprout, be prolific; a fish, progeny nun }wn nw

strength, power, ability, wealth; On/Heliopolis on }wa
Jonah, the dove yonah hnwy

to leap for joy; a horse soos sws sw

to spare; have compassion hhoos swj
to hasten, flee from, put to flight noos swn

to vibrate, agitate, tremble, wander zuah uwz uw

to vacillate, to swing to and fro, to stagger nuah uwn
to make a loud noise, sound a trumpet, to cry out ruah uwr

50
to be hollow, to be hid away; a cavity goof [wg pw
to agitate, wave, shake, sprinkle, scatter nuf [wn
to cover with feathers, hover, hang in the air, fly oof [wu
to lie in wait, to attack; friction shoof [wc
to surround, to circuit, to orbit koof [wq

to urge oneself, to hasten, to be narrow ootz xwa xw

to enclose, surround; outside, without, a wall hootz xwj
a going out; that which is expelled, winnowed mootz xwm
to impress, immerse oneself; soft, sandy earth utz xwu
to cut, to harvest; to be aroused (from sleep) kutz xwq

to empty out, to evacuate book qwb qw

to be pressed, straightened ook qwu
to be narrow, compressed; to pour out tzook qwx
to pour oneself out, to empty a vessel rook qwr
alchemical purification; returning to essence (q) vav kof qw

to shine, radiate, kindle, become light aur rwa rw

watering, sprinkling; the early fall rain yorah hrwy
an archer, a teacher; one who points the way morah hrwm
instruction, law; that which points the way torah hrwt

to thresh, trample on, pound or beat duush cwd cw

to be swift, make haste; passions of the mind hhuush cwj
to knead (with hands, feet or dough) luush cwl
to assemble selves, gather together, accelerate uush cwu

51
a sign, a token, a portent, a proof aut twa tw
to bend, curve, aid, assist, confirm uut twu

52
53
 The Letter Code 7: z - Zayin

The seventh letter of the Hebrew alphabet is the zayin- }yz. This letter, which is
shaped like a sword, carries the paradox of the polarity of war and peace, and the polarity
of movement and rest. The movement aspect of zayin is heard in the sound of the letter.
The rest aspect of zayin is implied by its gematria, the number seven, the Shabbat. There is
also a slang meaning to the zayin, which means to lie with a woman, sexual intercourse or to
be a womanizer. This appears in a rather ribald way in the 34th Chapter of Genesis, which
contains the story of Shehem and Dinah. The zayin represents a movement, or flow, that
opens up all possiblity and choice to us. As zerah (urz), the zayin represents the seed energy
unfolding in space/time, which eventually comes to fruition and completion in the world of
assiah. As a sword, the zayin refers to ideas of karmic activity, as well as the balancing of
this activity on the scales of justice. There is also an aspect of abundance or radiance of
reflected light gleaming from the surface of the sword of zayin. We find this in the zayin of
the word zohar. It is as if the zayin is like a prism that refracts the white light of the aleph
into the seven visible colours of the rainbow.

The following ten words will give us an idea of some of the earlier incarnations of
the letter zayin:

Mazreah: (uyrzm) (mem-zayin-raysh-yod-ayin) Giving forth seed. The letter sequence here
goes as follows: the-biosphere-waters-the-first-seed-allowing-it-to-take-root-in-the-world-
of-assiyah. When the letters of this word are rearranged, we find the phrase mi zerah, or
the question: who is the source of this first seed?

Zerah: (urz) (zayin-raysh-ayin) Seed. The word for seed involves an unfolding of the
potential carried by the zayin, broadcast or radiated by the raysh (the light, aur, and the
breath, ruahh) until the seed takes root in the earth and in the world of assiyah. The seed
(z), 7, is potentized, multiplied by 10, and actualized as 70 (u).

54
Zahar: (rkz) (zayin-kaf-raysh) The male. This root is also the root for the word “to
remember,” zahhor. The root zahar appears in Genesis 1/27, in the phrase zahar unikayva
(hbqnw rkz), “male and female”, where humanity is created in the image of the Elohim. The
zahar radiates outwards, where as the nikayva gathers the zayin within, in a process of
germination.

Zahav: (bhz) (zayin-hay-bayt) Gold. Splendour, brilliance, radiance. The gematria of

zahav is 14. The root alludes to the radiance of an inner essence.

Ezer: (rzu) (ayin-zayin-raysh) Ally, helper. This root first appears in the phrase ezer
kinegdo. This helper, which stands in juxtaposition, is what is referred to as “the help-
mate” in the King James translation of the Bible. The Hebrew phrase wdgnk rzu has a
gematria of 360. The ezer is a permutation of the zerah, whereby the ayin appears at the
beginning of the word. By implication, the ally’s function is to remind Adam of his essential
nature and purpose. The root ezer carries implicit meanings of girding, surrounding and
defending. This root is the root for Abraham’s servant, Eliezar, and later, Lazarus.

Ya’azav: (bzuy) (yod-ayin-zayin-bayt) Will leave. This root first appears in Genesis 2/24,
where it is said that a man will leave his father and mother and cleave to his wife. The root
azav means to let go of, to be set free, or to loosen bonds. It can also mean to leave or to
desert. The zayin here is preceeded by an ayin and followed by a bayt. The ayin-bayt as a
root is the number 72, the essence. The seed of zayin is placed wthin it.

Zot: (taz) (zayin-aleph-tav) Zot appears in Genesis 3/13, in the phrase mah-zot asitah:
“What is this that you have done?” The “this” spoken of here is the eating of the fruit of
the tree by the woman in Gan Eden. This eating, and the offering of the fruit to Adam,
apparently results in a change of vibration for the man and the woman of the garden, and a
sexual rite of passage. The letter flow of this litle word means something like: the seed, or
the cycle, from beginning to end.

55
Zohar: (rhz) (zayin-hay-raysh) Zohar means to be bright, to shine, to give forth light, to
take heed, to take warning. The book Zohar is an extraordinary source text of channelings
and midrash, compiled by the Spanish kabbalist Moshe de Leon.

Mazal: (lzm) (mem-zayin-lamed) Mazal means a lodging place or a sign of the zodiac.
Poetically, one could break up this word to mean a ray of light that emanates from the
realm of the Elohim. The gematria of mazal is 77. The word has come to mean luck in
contemporary Hebrew, as in the phrase mazal tov.

Zeh: (hz) (zayin-hay) The first zeh in Torah appears in Genesis 5/1, in the phrase zeh
sepher: . “This is the book of the generations of Adam.” This little two letter word could be
read to mean the seed or cycles (z) of consciousness (h).

56
 Introduction to The Gate-Book 7: z - Zayin

The seventh Hebrew letter zayin contains a paradox. It is the letter of radiatory
movement. It indicates often a new energetic beginning that goes in a new direction. We get
a sense of a beam of light that hits the surface of an object and is refracted in a new
direction. The zayin implies both a new centre of gravity and a new centre of balance.
However, the zayin, as the seventh letter, is connected to the Shabbat and thereby
represents a place of dynamic equalibrium or equipoise that serves to balance the three
polarity axes of our 3D universe. From this vantage point the zayin represents time cycles
that bring a seed (zerah, urz) through its seasons and cycles from potential to maturation.
The Sepher Yetzirah points to a connection between zayin and the zodiacal sign Gemini. The
zayin symbolically “runs and returns” between the male and the female, active and passive,
energy potential and kinetic, movement and rest in the universe. We find the zayin in the
word for scales (ma’znayin), for ears (ozen - the organ of balance) and for the mezuzah that
is placed at the entrance to a house. From this we learn that the zayin teaches us about
perspective, direction, momentum and energy thresholds in any cyclical or karmic activity.
When we begin our meditations on the twenty-two pairs of zayin gates we will take care to
note the difference between gates that begin with zayin and gates that end with zayin. In
most cases, it appears that an opening zayin sets an energy into motion; a closing zayin
tends to balance and equilibrate the energies that it is absorbing. Take the time to meditate
on the sonics of the zayin to better experience how this letter affects the centre of balance
and resonance in your body.
The French painter/kabbalist Carlo Suares noted a unique synchronicity that
connects the seventh Hebrew letter zayin (the ear - ozen) with the sixteenth letter ayin (the
eye). This synchronicity refers to the cycle of seed/manifestation. It is illustrated in the
following chart of the flow of letters from aleph to tav and back to aleph:

57
t a

c b

r g

q d

x h

p w

u z

s j

n f

m y

l k

k l

y m

f n

j s

z u

w p

h x

d q

g r

b c

a t

58
 The Gate-Book 7: z - Zayin

a wolf (with luminous rays flashing from its za’av baz az

eyes)
an arrow, a flash zayin aleph az
the end / beginning of a cycle; unity ÷ by 7 (q) zayin aleph az
another seed, a new direction zerah ahher rja urz

to flow, flow away, become liquid zoov bwz bz

to endow, bestow a gift, a gallery zavad dbz
to let go, loosen bands, desert azav bzu

the skin of a grape, bark of a tree, shell of an egg zag gz gz

to be clear, pure, transparent zoog gwz
to couple, match, join; an equal, a partner zavag gwz
the seventh cycle or wave (q) zion gimel gz

to swell, inflate, boil over; pride, premeditation zayd dz dz

that which overflows; pottage, cooked food zeed dyz
to overflow; insolence, evaporation zood dwz

this specific one, one side, a reflecting surface zeh hz hz

to glisten, to shine like gold zahav bhz
to glisten, shine, radiate; radiance, brightness zohar rhz

59
splendour; the month of bright flowers (zeev) zeev wz wz
to hide, to conceal, to preserve zavah hwz
a corner (where light refracts) zeviah hywz
a prism zoot tywz

any moving thing; a full breast, streams of milk zeez zyz zz

to move oneself about, to spout rays zuz zwz
to strengthen, secure, make strong, be robust azaz zzu
from this side and from that side mezuzah hzwzm
a double edged sword; balance; abundance (q) zayin zayin zz

that which creeps, drags, resists movement zuahh jwz jz

to creep, to crawl, to be afraid zahal ljz
a serpent zohhelet tljz

sediment or deposit zoot fwz fz

the catch of a fisher’s net zevet fwz
good seed zerah tov bwf urz

that which is clothed in form, is adorned (HTR) zayin yod yz yz

splendour, brightness, ornament zeev wyz
abundance zeez zyz

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pure zahh ]z kz
to be pure, to cleanse, to purify oneself zahhah hkz
to wash, to cleanse, to be purified zahhahh ]kz
to remember, be mindful, contemplate, recollect zahhar rkz

to shake, tremble, pour out, squander zalal llz lz

a shoot, twig, sprig (which quivers in the wind) zalzal lzlz
to take away, put aside, remove zul lwz
to spin, to roll, to go on a journey azal lza
a lodging place, zodiac sign, constellation mazal lzm
seven planets / 12 signs (q) zayin lamed lz

to tie together, make a purpose, appoint a time zamah hmz mz

to murmur, meditate, plot, have in mind zamam mmz
to hum, buzz, murmur, make a noise zeemzoom mzmz
counsel, uncleanness, premeditated, sin zeemah hmz
a set or appointed time; to prepare, establish zeman }mz

species zahn }z nz
a weapon, a sword zayin }yz
to commit fornication, adultery; to imitate zanah hnz
to feed zoon }wz
harlot, prostitute, whore, hostess zonah hnwz
the ear; to ponder, weigh ozen (azan) }za
the scales, the balance, zodiac sign libra maznayim \ynzam

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this is the book (Genesis 5/1) zeh sepher rps hz sz
procreative power: seed / egg, sperm / ovum (q) zayin samahh sz
movement / rest, diameter / circumference (q) zayin samahh sz
the outcry against Sodom (Gen.18:20) zaakat s’dome \ds tquz

to tremble, agitate, shake, trouble, fear zuah uwz uz

sweat; to be troubled zayah huz
wrath; to speak angrily, to be enraged za’am muz
to cry out, to exclaim, to assemble selves za’ak kuz
the seven eyes of the Elohim (q) zayin ayin uz

to flow, become liquid, melt into drops zafah hpz pz

to diffuse a sweet smell zafir rpz
to borrow, to flow, to become liquid zoof [wz
pitch zefet tpz
ear / mouth (q) zayin pey pz

seed from the tree (Gen 1/11) zerah aytz {u urz xz

to scatter, branch out, open up possibilities (q) zayin tzadi xz

an arrow, a flame, a meteor, a shooting star zayk qz qz

fetters, chains, bonds zaykeem \yqz
an old man, an elder, man of very high eminence zakan }qz
to strengthen, bind, make firm, fasten, retain hhazak qzj
to bind, tie, refine, purify; newly pressed wine zakak qqz
to raise up, to hang, to comfort zakaf [qz

62
border, edge, crown, collar; a stranger, enemy zehr, zar rz rz
to press, squeeze, to take in hand; to turn aside zoor rwz
to gird, to bind together, to surround azar rza
to scatter, disperse, winnow out, sew seed zarah hrz
seed, seedtime; semen, offspring, progeny zerah urz
to gird, surround, help, aid; an ally ezer rzu

a second planting (q) zayin sheen cz cz

the seeding on the third day of creation zera shleeshi ycylc urz

an olive tree, olive branch, olive oil zayeet tyz tz

this, that, these, those zot taz

63
 The Letter Code 8: j - Hhet

The eighth Hebrew letter is the hhet, spelled tyj. This is the letter of life, hhai - yj. The

root hhayah hyj means an animal or a beast of the field. Perhaps it means any living being
that breathes and has been given the gift of life. The letter hhet itself is usually considered
to be some kind of fence or enclosure used to surround, gird or protect a field. From this
physical field or enclosure we can extrapolate the significance of the hhet to mean an
energy field or an electromagnetic field. When we consider that the hhet also is the number
eight, we can understand how it refers to infinite life energy, or \lwu yj -hhai olam. This
connection with the life force is a connection to the flow of electrical energies in our etheric
energy fields. The root for electricity is hhashmal - lmcj. The hhet also refers to the
powerful desires that pour through the animal body -- that beast of the field is a wild
animal. There is a connection with the preformative morphogenetic fields that we find in
the hhet of the root hhoshekh, or darkness. This darkness is the matrix or container out of
which the light is born. The hhet is a womb for all that will be born or given life. Therefore,
we find the hhet in the roots for the first woman, hhevah - hwj - or Eve, refered to in

Genesis as the Mother-of-all-Life, eem kol hhai - yj lk \a. Each of us is intimately

connected to the letter hhet through our breathing process. The second incarnation of the
letter hhet in the B’raysheet text is in the word ruahh - jwr. This word can mean breath
spirit, wind, or the force that animates us. The following ten words or phrases will help us
meditate a little further into the mystery of the hhet.

Hhoshekh: (]cj) (hhet-sheen-khaf) Darkness. In the Genesis text, the word for darkness
appears before the word for light. This first hhet in b’raysheet refers to a preformative
darkness or inchoate energy field that is in existance before the spirit of the elohim hovers
and breathes life into the first seed souls and before the Light is invoked into being.

64
Ruahh: (jwr) (raysh-vav-hhet) Spirit, breath, wind, vitality. The first ruahh of b’raysheet
appears in the phrase ruahh elohim, the Divine Breath or Spirit of the Elohim. Kabbalists
have noted that the gematria of the whole phrase is 300, the value of the letter sheen c. A
little later on in the Genesis text, Esha (the woman) explains that the nahash (the serpent)
gave her the sheen to eat (as a gift, along with the fruit of the Tree-of-Life). The ruahh
refers to the breath and the prana we take in through the lungs. It refers to higher aspects
of the emotional body, referred to as hhessed and gevurah in the Tree-of-Life.

Marhhepet: (tpjrm) (mem-raysh-hhet-pay-tav) Hovered or quivered. The true root of this

word is the root rahhaf (pjr), which means to brood over young ones (like an eagle), to
tremble, or to cherish with tender love. The root rahhaf has a gematria of 288. According to
Lurianic kabbalah, this 288 refers to a division of the “Divine Light” igniting 288 “sparks”
at this moment of creation. These sparks are archetypal soul sparks created on higher
planes even before the light begins to find a vessel in the world of atziluth. Note that the
partner of 288 is 72 (to create a full circle, 360).

Ehhad: (dja) (aleph-hhet-dalet) The first ehhad to appear in Genesis appears in the
phrase yom ehhad, translated as day one. The gematria of ehhad is 13, the same gematria as
avi (yba), my father, and ahava (hbha), love. The unity of the One in its full gematria is
hidden and nested by the twelve that surround it. The letters that form ehhad may be a
code that refers to the Light (aur - rwa), the Darkness (hhoshekh: ]cj) and the separation

(yavdeel - ldby) or the garden between them.

Hhayah: (hyj) (hhet-yod-hay) From the phrase nefesh hhayah, which is usually translated
as living creatures. In the kabbalistic notion of the five veilances of the soul, the hhayah is a
level of etheric life force that in this century may equate with what are being called the
“morphogenetic fields.” The nefesh hhayah is the animal vitality of any creature that
breathes in this life force. Hhayah may be seen as a code for all three pillars of the Tree-of-
Life.

65
Tahhat: (tjt) (tav-hhet-tav) Appears in Genesis 1/9 in the phrase “from underneath the
heavens.” The hhet refers dimensionally to the hidden depths of anything as opposed to the
pay p, which refers to the surface presence. The hhet is the implicate order, the pay is the
explicate order.

Vayeepahh: (jpyw) (vav-yod-pay-hhet) In Genesis 2/7 it is said that the nishmat hhayeem is
breathed into the nostrils of the Adam. This root for breathing into the nostrils connects
the surface of the breathing process (the pay, the face, the nostrils) with the depth of the
breathing process (the hhet, the belly, the contraction at the source of breath). A later root
for pay/hhet is a sheet of lightning or to bend like a serpent.

Aytz ha’hayeem: (\yyjh {u) (ayin-tzadi hay-hhet-yod-yod-mem) The Tree-of-Life. When

one contracts the letter of aytz ha’hayeem one finds the root aytzem, which means bone,
essence, bodily form, greatness and to bind up. The gematria of aytz ha’hayeem is 233, which
Rabbi Abraham Abulafia equated with “the life of above and below” (hfmw hlum hyj). 233
follows 232, the gematria of yehee aur, “let there be light.” Perhaps we could translate this
phrase, aytz ha’hayeem, as the Tree-of-Life-Energies.

Ha’nahhash: (cjnh) (hay-nun-hhet-sheen) The serpent. The root nahash means to whisper,
to hiss, to divine, to augur, to guess, to practice enchantment. It is also the root for to shine,
and brass. When we look at the letter flow, we can see a nefesh hhayah or nishmat (kol)
hhai hiding in the nahash. The sheen of nahash we have already seen as a kind of cosmic
fire connected to the Ruahh Elohim. The root noahh means to draw breath or to take rest.
Nahash may mean to breathe fire.

Hhashmal: (lmcj) (hhet-sheen-mem-lamed) Electricity. Amber. Polished brass. The root

implies smoothness and brightness. In the Mediteranean world, the electrostatic qualities
of amber may have given us hints at what we now call electricity. Another way of looking

66
at this word is “the silence” (cj) which “speaks or is full” (lm). When one reads this word

backwards, it means to annoint (jcml).

67
 Introduction to The Gate-Book 8: j – Hhet
One of the fascinating things about the early chapters of B’raysheet/Genesis is how
the mythological content of each of the chapters parallels and illuminates the symbolic
meaning of the letter it unfolds. The eighth chapter of Genesis begins with Elohim
remembering Noah and all living things that were preserved in the ark. Elohim passes a
wind or spirit over the earth to dry up the flood and restrain the rain that has been falling
from heaven. The letter hhet appears early in this chapter in the words noahh/jm,

h’hhayah/hyjh, ruahh/jwr, vayahhasru/wrsjyw, hhodesh/cdj and hhalon/}wlj. In fact, one

could surf the eighth chaper of Genesis and make a notation of all of the various
incarnations of the letter hhet that appear in this chapter. In the process of cell division, we
find that a cell divides into two, then four, then eight, and then returns to a level of unity
once again. The number eight represents a self enclosed electromagnetic field of energy. It
also refers to the eight primordial or original cells -- the archetypal family out of which the
complete gene pool (8x8=64) generates, the permutations and combinations of which
generate the extended family of any species. The human family is represented on the ark of
Noah by the eight humans aboard the ark: Noah, Shem, Hham, Yafet, and their four
wives/female counter parts which the text leaves mysteriously unnamed, or nested in a
cipher code for those who need to know such things! One mediation worth exploring
involves converting the chapter/verse numbers of Genesis, Chapter 8 into gates as follows:

8:14 - nj 8:13 - mj 8:12 - lj 8:11 - kj 8:10 - yj 8:09 - fj

8:15 - sj 8:08 - jj
8:16 - uj 8:07 - zj
8:17 - pj 8:06 - wj
8:18 - xj 8:05 - hj
8:19 - qj 8:04 - dj
8:20 - rj 8:03 - gj
8:21 - cj 8:02 - bj
8:22 - tj 8:01 - aj

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 The Gate-Book 8: j - Hhet

the unity within the 8 primordial cells (q) hhet aleph aj aj

to hide oneself, to be hidden; to put out a fire hhavah abj bj

to love, cherish, breathe upon; beloved hhavav bbj
the lap, the bosom hhov bj
to be liable to penalty; a debt hhoov bwj
to twist, bind, tighten a cord; to writhe with pain hhaval lbj
a rope, measuring line, birth-cord/pains, portion hhevel lbj
to join together, adhere; fellowship, brotherhood hhavar rbj
the spheres of wisdom and understanding (q) hhohhmah binah hnyb hmkj

a refuge, a festival, a festival sacrifice; to dance hhaag gj gj

to describe a circle, to encompass; circle, sphere hhoog gwj
to gird, to bind oneself, to surround hhagar rgj
the spheres of compassion and power (q) hhessed gevurah hrwbg dsj

one; to unite, join together, collect oneself, unify ehhad dja dj

to be joined, united together, in union, mutuality yahhad djy
to tie in knots, to propose an enigma or parable hhud dwj
an enigma, parable, oracle, vision hhidah hwyj
the only one; level of the soul closest to God (q) yehidah hdyjy

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to show forth, to emerge, to lead nahhah hjn hj
the right & left pillars of the Tree-of-Life (q) hhet hay hj

to breathe, to live; life hhavah hwj wj

the first woman, mother of all life (Eve) hhavah hwj
to join together; reeds, bullrushes, a cord ahhoo wja
a declaration, brotherhood ahhvah hwja

to seize, adhere, join, take hold of, possess ahhaz zja zj

to see, envision, contemplate, behold hhazah hzj
a seer, prophet, visionary hhozeh hzj
to tie, to bind, make firm, hold fast; strength hhazak qzj
a divine vision, revelation hhazon }wzj

a thorn, hook, clasp, nose-ring, fish hook hhahh jj jj

a thorn, thorn-bush, thicket hhoahh jwj
the 64 rna/dna codons; gene pool (q) hhet hhet jj

to sew together; a thread, a line, rope, cord hhoot fwj fj

to miss the mark, wander; misstep, penalty hhatah afj
to hew wood, cut stones, mark with stripes hhatav bfj
to explore, dig, engrave, write hhatat ffj
wheat hheetah hfj

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fresh, living, alive, prosperous; life hhai yj yj
to breathe, live well, be healed; to revive, restore hhaiyah hyj
strength, power, might, valor hhayeel lyj
the life force hhayoot twyj

the palate, the jaws; the organ of speech khay ]j kj

to tie in a knot, bind, weight hhakha hkj
to be wise, skillful, intelligent; to teach wisdom hhahham \kj
to be dark, obscure, doubtful, confused, drunken hhahhal lkj
wisdom, dexterity, skill hhohhmah hmkj

to be fat, smooth, lubricated; pericardium; milk hhelev, hhalav blj lj

to be polished, rubbed, worn down, sick hhala hlj
that which is common, profane, unholy hheel lj
a grain of sand; a circle; the phoenix hhool, hhole lwj
to remain, to hope, wait, expect, delay yahhal ljy
to perforate, pierce, lay open, dissolve hhalal llj
a flute, a pipe hhaleel lylj

to join together, grow together, a father-in-law; hham \j mj

heat; Egypt; Hham/the son of Noah
heat, anger; curdled milk hheyma amj
to guard, surround with a wall; the sun, warmth hhayma hmj
to be hot, to conceive, have sexual intercourse yahham \jy
to desire, covet, take delight in hhamad dmj
that which is leavened, sharp, sour; vinegar hhamatz, hhometz {mj

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grace, favour, good will hhayn }j nj
to bow down, bend, incline, encamp; grace hhanah hnj
to be favourably inclined, give graciously hhanan }nj
Enoch; initiated, initiating; inventor of letters hhanokh ]wnj
hidden wisdom, esoteric wisdom hhohhmah nistar rtsn hmkj

to flee, take refuge hhassah hsj sj

love, zeal, kindness, mercy, grace, benevolence hhessed dsj
to pity, to spare, to have compassion hhus swj

an electromagnetic field (q) hhet ayin uj uj

eternal life hhai olam \lwu yj

the sea shore; to wash over hhof [j pj

to cover over, to veil, overlay, protect hhafah hpj
a wedding canopy, a nuptual bed hhoopah hpj
to vibrate, to hover marhhepet tpjrm
depth and surface (q) hhet pay pj

an arrow, spear, weapon; a wound hhaytz xj xj

to divide, to halve, to be divided hhatzah hxj
a half, the middle, a portion hhetzey yxj
to divide one’s share with another; cut in pieces hhatzatz xxj
to enclose, to surround; without, besides, abroad hhootz xwj

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that which is established, definite, appointed hhokh qj qj
statute, law, decree hhokh qj
to surround, enfold; the bosom hhaykh qyj
to engrave, to carve, paint, draw hhakah hqj
to carve out, engrave, delineate; a sceptre hhakak qqj

noble, free born; a hole hhor rj rj

to hollow out, bore a hole or cavern; a bay hhure rwj
to be dried up, laid waste; dry land; a sword hherev brj
Horeb, a summit of Mt. Sinai hhorave brj
to prohibit/consecrate; a fisher’s net, adytum hharam mrj
another, behind, afterwards; to tarry or delay ahhare rja
to keep silence, to inscribe; a mason, engraver hharash crj

to surround with darkness hhosheh ]cj cj

to whisper, divine; a serpent, enchantment nahhash cjn
to think, meditate, compute, invent, compose hhashav bcj
feelings, pleasures, lusts, passions of the mind hhoosh cwj
to keep silence, to be still hhashaw hcj

to take hold of, seize; fear, terror hhet tj tj

to seal, seal up, set a seal upon, complete hhatam \tj
to descend, come down, prostrate oneself nahhat tjn
to seize, grasp, mark, take hold of hheetah htj

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 The Letter Code 9: f - Tet

Tet (f), the ninth Hebrew letter, means something that is rolled up or twisted

together. The root teen (}yf) means potters clay, silt or mud. The letter tet is a code for the
earth mother and for the nature. When we look at the letter as a hieroglyph, we see a
container with an aperture at the top that allows water or light to flow in. The tet is a
principle of inflection, deflection, protection and extension, depending upon context and
circumstance. The tet appears in Genesis as the first letter of the word tov, goodness. The
root, tavah, can also mean to immerse oneself, to dip into, to plunge into or to impress a
seal, or to make an impression. The tet as the number nine carries the implication of the
nine (human) months of pregnancy. Within the root beten, it can mean the belly, the womb,
the innermost part. It is that which is hollow or empty. Within the realm of pure number
symbolism, the number nine deals with the interpenetration and interaction of energies.
The nine is the child of the eight ancestors. Let us now have a look at ten key incarnations
of the letter tet:

Tov: (bwf) (tet-vav-bayt) Good, goodness. The kabbalist, Carlos Suares, equates goodness
with anabolic or form-building processes. The flow of this word in letter code goes 9 - 6 - 2.
The womb of the tet is connected to the cosmic container of the bayt. The gematria of tov is
17.

Heemateer: (ryfmh) (Gen. 2/5) (hay-mem-tet-yod-raysh) To bring rain upon. This raining
upon may have a meaning similar to the English verb materialize. It is a permutation of the
root terem (\rf), translated as wild or undomesticated. The gematria of heemater is 264.
This is the gematria of the word seder, order.

Lahat: (fhl) (Gen. 3/24) (lamed-hay-tet) To kindle, to burn, to flame, to breathe out fire, to
hide, to make esoteric. This word appears in the phrase lahat haherev, usually translated as
flaming sword or revolving sword blade. It could also mean the hidden wilderness or to hide
in the desolate place. This juxtaposes against the fertility and abundance of the Garden of

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Eden. Kabbalistically, hatal (lfh) refers to the gentle distillation of spiritual energies that
happens when the pineal gland is open to cosmic frequencies. Lahat refers to what is called
the kundalini energies, the serpent fire that is stored at the base of the spine.

Katan: (}fq) (Gen. 1/16) (kof-tet-nun) Small. The first katan in Genesis refers to the moon
as the aur katan, as opposed to the sun, the aur gadol. Here the tet appears as a reflector of
light to the human eye as well as an illusion to lunar and feminine cycles.

Lotaysh: (cfl) (Gen. 4/22) (lamed-tet-sheen) To forge. This root could also mean to

escape (fl) the fire (c).

Tal: (lf) (tet-lamed) Dew. This root can refer to the “goodness” of the processes of the
Elohim. The tet refers to earth energies. The lamed connects and opens out to the celestial
energies. The tet is involutionary. The lamed is evolutionary.

Tavah: (ubf) (tet-bayt-ayin) To dip, to press into, to impress a seal. The root hetayvah
means the nature or the nature principle. One could call this the goodness of the world of
asiyah, where things manifest.

Beten: (}fb) (bayt-tet-nun) The root batan means to be hollow or empty. Beten means the
belly, the womb, the inmost part (occassionally a corpse). It has the same gematria, 61, as
the Hebrew word for nothing (}ya).

Taharah: (hrhf) (tet-hay-raysh-hay) Cleansing, purification. The root tahar means to

shine, to be bright, to become pure or to be cleansed. It can also mean to wash oneself in
the water. The root tahar has the same gematria as ruahh, spirit or breath.

Taval: (lbf) (tet-bayt-lamed) To dip into, to immerse, to immerse oneself. A ritual

cleansing by water.

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Natah: (hfn) (nun-tet-hay) To stretch out, to extend, to unfold, to incline, to turn aside, to
deflect, to decline.

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 Introduction to The Gate-Book 9: f - Tet

The ninth chapter of Genesis opens with the blessing of Noah and his family to be fruitful
and to multiply and to replenish the earth. This replenishing, or filling, of the earth refers
to the repopulation of the planet after the flood and the earth changes that capsized
Atlantis. The process of p’ru oorvu is intrinsic to the symbolic meaning of the letter tet
itself which refers to the process of cell division and cell replication. The replenishing of
the earth is a process of goodness, or tov, being impressed or sealed into the earth or clay.
The root for this impression or seal is tava ubf. When we look at chapter 9:7 the
injunction to be fruitful and multiply is repeated once again. There is no idiomatic Hebrew
root that contains tet and zayin. The early incarnation of these letters appears in the words
for good (tov: bwf) and for seed (zerah: urz). In the ninth verse of the ninth chapter Elohim
establishes a covenant with Noah (the breath of all life forms) and with the seed /
generations that will follow. The root tet:tet, ff , or 9:9 refers to the earth itself as the clay,
or potter’s clay, that is formed or shaped during the whole evolutionary process. In the
twelfth verse of the chapter Elohim refers to the sign or the letter of the covenant that
connects Elohim with nefesh bhayah or all living creatures for perpetual generations. The
gatebook root, or glyph, for 9:12 is the root tal: lf referring to the dew of heaven or
distillation of spiritual energies bestowed upon our planet by the Elohim. In the thirteenth
verse the sign of the covenant, the rainbow, is set in the density of the cloud as aut b’reet,
the sign of the covenant between Elohim and the earth. The root for 9:13 is tet mem mf
which refers to the process of hiding, burying, immersing, tasting, and purifying.
Elementally, this gate refers to the alchemical interaction between earth (f) and water (m).
This gate could also be seen as a code for the whole collective evolutionary process. In the
sixteenth verse the keshet: tcq or rainbow is referred to as an everlasting covenant or a
b’reet olam. The root for tet ayin that seems most applicable here is the root natah,
meaning to set upright, fix, fasten, plant. The metaphor of the rainbow as the sign of the
everlasting covenant is profound. The earth is imaged from space as one drop of water,
illumined by light that spreads out into the full colour spectrum of the rainbow. In the

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twentieth and twenty-first verse Noah is referred to as ish h’adamah or a man of the Earth
who plants a vineyard, drinks of the wine and becomes drunk. The gate for 9:20 is tur or
natar. This gives us the images of a wall, a fence, a row, or an enclosure in the process of
surrounding, guarding, and keeping watch. The wine that Noah drinks, if the gatebook
hints correctly, is what we call tal hashamayim, the dew of heaven. This is the kabbalistic
root for 9:21. At the conclusion of this chapter we learn that Noah lives to the ripe old age
of 950 years. If we were to convert this into Hebrew letters we find the root tet nun }f .
This root refers to the process of twining, threading, or binding together. It is in fact the
root for the potter’s clay that forms our planet.

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 The Gate-Book 9: f - Tet

to be miry, to be like clay tuwah awf af

to take away clay; to sweep teetay, tatay afaf
that which reflects, refracts, bends, rebounds (q) tet aleph af

to be good, prosperous, fruitful, happy tov bwf bf

to sink, plunge, impress a seal tavah ubf
to dip, dip into, immerse taval lbf

to fry with oil; a frying pan tigan }gf gf

to make firm, establish, structure, justify atad dfa df

structural integration, pattern recognition (q) tet dalet df

to stretch out, extend, deflect, elongate natah hfn hf

stretched out, inclined yutah hfy
downward, beneath, below; rod, branch, staff mateh hfm
to purify tahar rht

to twist, to spin, to roll together; hunger pains tavah hwf wf

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cell division, generation, collectivization (q) tet zayin zf zf
good seed tov zerah zf

to spread out, to stretch out, to cover with tuahh jwf jf

to inlay, place in safety, guarantee tuahh jwf
to grind in a hand mill tahhan }jf

mud, mire, clay, loan teet fyf ff

that which gushes forth, splashes teet fyf
the evolutionary process tet tet ff

to bend, turn, incline, reflect, give way tet yod yf yf

to open the hand (q) tet yod yf

rampart, earthworks tikas skyf kf

and planted a vineyard ( Gen. 9:20) v’yeeta kerem \rk ufyw

dew tal lf lf
to prostrate oneself, send forth, cast down tool lwf
to be fresh; a young animal of any sort taleh hlf
to moisten gently, to overshadow, take shelter talal llf
that which is protected from above (q) tet lamed lf

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to be impure, unclean, polluted, defiled tamay amf mf
taste, flavour, intelligence, reason ta’aym \uf
to hide, to bury, immerse, hide oneself taman }mf

potter’s clay, earthenware; to form out of clay teen }yf nf

to twine, to weave a basket tanah anf
to bind together; a thread, yarn, string, cord aytun }wfa

glittering, flying; foil tas sf sf

to glisten, to fly swiftly toos swf
to cause to fly haytees syfh
sagittarius (see lamed wheel) (q) tet sameh sf

to wander, be lost; to err, deceive, be led astray ta’ah huf uf

to taste, to test, to discern, to examine ta’am \uf
to make ready for travelling, to be laden; to sue ta’an }uf
to set upright, fix, fasten, plant natah ufn
tenacity, obstinacy, persistance (HTR) tayah uf

little children (a brisk and tripping gate) taf [f pf

to come in close contact, strike hands, stamp feet tafahh jpf
to sew together; to frame speach artfully tafal lpf
to be brisk or nimble in walking tafaf [pf
to trickle thru, fall in drops, irrigate; prophecy nataf [fn

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archetypal development; womb/limbs; 9/90 (q) tet tzadi xf xf

to fit closely, be densely packed takas sqf qf

to draw the bow, prepare for battle tahhavay keshet tcq ywjf

to surround; a wall, fence, row, enclosure toor rwf rf

to guard surround, keep watch netar rfn
to pour down rain, to water matar rfm
a fresh green leaf; to pluck, tear in pieces tayrayf [rf

to soften, make viscid, plaster, polish, smear toosh cwf cf

over
to send away, forsake, desert, let go, loosen natash cfn
to hide, protect, reserve, be hidden tashah acf
the dew of heaven (q) tal heshamayim \ymc lf

to turn into, turn away; involution/evolution (q) tf tf

rolled up, twisted together; a serpent (q)

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 The Letter Code 10: y - Yod

The tenth Hebrew letter, Yod, is usually spelled yod, vav, dalet (dwy). The root

without the vav is yad, which means hand, handle, portion, or place. The root yadah (udy)
means to perceive, discerne, know, be aware of, or have sexual intercourse with. The letter
yod is the smallest of all the letters and caligraphically the yod is the seed of all of the other
letters. It is the first swirling or motion to come out of the egg or envelope. As the number
ten, the yod represents the covenant of the hands or the joining together of the two hands of
a human being to form a unified energy field. The ten also represents the ten spheres of
the Tree-of-Life or a complete cycle of manifestation from the sphere of keter to the sphere
of malhhut. The letter yod is the vehicle for translating energy from the realm of atzilut to
the realm of assiah. The yod translates energy from the sphere of being to the sphere of
becoming. It empowers that which is a potential in future time to become actualized in
present time. We feel this in Genesis when we first hear the word yehee (yhy) which is
usually translated as: let there be.
The following are ten of the primary incarnations of the letter yod:

B’raysheet (tycarb) (bayt-raysh-alef-sheen-yod-tav) Create the fire of the ten spheres and
the twenty two letters.

Elohim (\yhla) (alef-lamed-hay-yod-mem) Divine powers. These particle-wave phenomena.

Hashamayim (\ymch) (hay-sheen-mem-yod-mem) The heavens. The oscillation between

electrical (c) and magnetic (m). The oscillation between particle (y) and wave (m).

Hayeeta (htyh) (hay-yod-tav-hay) Was, she was. The root here is yod-tav which
grammatically serves as past tense (feminine) for the root haya which means to be.
Kabbalistically the root yod-tav resonates back to b'raysheet and refers to the ten spheres
and twenty two letters of creation.

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Pinay (ynp) (pay-nun-yod) Surface.

Hamayim (\ymh)(hay-mem-yod-mem) The waters. The yod here represents a period of

manifestation between two creative cycles or wave forms.

Vayomer (rmayw) (vav-yod-alef-mem-resh) And spoke. Connecting-becoming-to being-to the

first matrix.

Yihee (yhy) (yod-hay-yod) Let there be. Grammatically, the future tense of the root for
being haya. Invokes that which resides in the being realm to appear in the realm of
manifestation.

Bayn (}yb) (bayt-yod-nun) Between. The yod serves to maintain identity in the world of
polarity.

Yom (\wy) (yod-vav-mem) Day. Space of time.

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 Introduction to The Gate-Book 10: y - Yod

The Hebrew letter Yod represents the first swirling or seed of each of the letters of the
aleph bayt. Kabbalistically, the yod symbolizes the ten spheres of the tree of life. It is the
yod that brings the world of atziluth and the world of the aleph into the world of form. In
the world of number symbolism the yod is the number 10 which divides into two fives, two
breaths (inhallation and exhalation) and the two hands of the human body with five fingers
each. An ancient representation for the yod as the number 10 is a series of dots that
represent the four worlds of the Kabbalah. It looks like this:

o
o o
o o o
o o o o

The yod teaches us about the laws of manifestation. The first sphere represents the world
of atziluth / emanation. The second line of two spheres represents the world of B’riah/
creation . The third line composed of three sphere refers to the world of yetzirah/
formation. The last line (four spheres) represents the world of assiah/ manifestation. The
complete triangle of spheres represents the creative process of how an idea moves from the
world of vision to the world of manifestation.
When you begin to meditate with the gates that begin with yod consider that the yod
( on an archetypical level) is empowering or birthing whatever letter follows it. It is useful
to examine the polarities here: yod aleph: aleph yod ya: ay yod bayt: bayt yod yb:by

yod gimel: gimel yod yg:gy You might also want to look at the yod gates in relation to
their harmonic counterparts : yod -aleph in relation to aleph -aleph and kof - aleph.
The tenth chapter of Genesis gives us a list of the various generations and
descendants of the sons of Noah including the descendants of Shem, ancestor of the
Hebrews. Peleg, who lives 484 years, the number of gates in our gate book is mentioned
here.

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 The Gate-Book 10: y - Yod

suitable, worthy, elegant, becoming ya’ah hay ay

to go before, to endeavor, to will / be willing ya’al lay
God spoke yomar elohim \yhla rmay
malhhuth/keter (code for 10th/1st sphere) (q) yod aleph ay

to marry the wife of a deceased brother yavam \by by

to rain, flow copiously, to walk, to produce yaval lby
to exclaim, cry out, sound a trumpet yavav bby
to be an adversary to anyone; hostile mind ayav bya
to give, to place, to deliver, to give over yahav bhy
“let there be morning” yihee boker rqb yhy

to be fatigued, exhausted; the fruit of labour yaga ugy gy

to remove, to grieve, be sad yaga hgy

to throw, extend a hand, give thanks, confess yadah hdy dy

the hand yad dy
to perceive, know, acquire knowledge, discover yada udy
awareness, perception, foresight, knowledge yada udy
the letter yod, the number ten yod dwy

poetical name for The Creator / Absolute Being Yah hy hy

this time-space continuum (q) yod hay hy

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the manifested being / potential actualized yod vav wy wy
the principal of expansion, space/substance yod vav wy
a seed expanding in 6 directions; crystal matrix yod vav wy

to set in motion, assemble, gather selves together yazah hzy zy

to be joined, united; union, junction, together yahad djy jy

to expect, wait, wait for, hope, delay yahal ljy
to delay, tarry; expectation yahar rjy

to bow down, to pitch a tent natah hfn fy

stretched out, attenuated, inclined, dilated yetah hfy

wine yeeyeen }yy yy

friend, beloved yadeed dydy
let there be yehee yhy
the power of manifestation (q) yod yod yy

to demonstrate, prove, argue, be clear, manifest yahhahh jky ky

to be able, to be powerful, to overcome yahhol lky
and it was so yihee-cane }k-yhy

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to yell, wail, howl, lament yalayl lly ly
to bring forth, to bear, beget, create, be born yelad dly

the sea, the foaming of the sea yam \y my

the western quarter; heat, warmth yam \y
the right side yameen }ymy
the day, this day; time, space of time yom \wy
particle / wave (q) yod mem \y

to awaken, stir up, oppress yanah hny ny

particularity, individuality, existance yanah hny
a dove; gentleness, amorousness; Jonah yonah hnwy
completion of an aeon (q) yod nun }y

to support oneself, sit together in counsel yasad dsy sy

to found, constitute, establish, deliberate (yesod) yasod dwsy
to add, increase, augment yasaf [sy

to snatch away, remove, take away ya’ah huy uy

to rise above, to ascend a mountain ya’al luy
an ostrich; to be greedy ya’an }uy
to point out, to find, come together, rendezvous ya’ad duy
“let there be evening” yihee erev bru yhy
formation / manifestation (q) yetzirah/assiah hycu/hryxy

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to shine, be bright, be beautiful; beauty yafah hpy py
to give light, cause to shine yafah upy
splendour, beauty, gracefulness yifee ypy

to go forth, lead out, depart, deliver, carry out yatzah axy xy

to spread out, spread under; a bed, couch, floor yatzah uxy
to form, fashion, create, devise yatzar rxy

to hollow out, excavate, bore a hole yakah hqy qy

to cut off, tear away, dislocate, alienate yakah uqy
precious, dear, rare, magnificent, valuable yakar rqy

to shoot arrows; cast lots; sprinkle water yarah hry ry

awe, reverence, trembling, fear yaray ary
“let there be a firmament” yehee rakiya uyqr yhy
to go down, descend, go to a spring or river yarad dry

being, existance yaysh cy cy

to stand upright, set upright, to be yasha hcy
to dwell, inhabit, sit down yeshav bcy
to set free; deliverance, aid, safety, spaciousness yaysha ucy
“the sixth day” yom hasheeshee ycch \wy

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being, existance, quality of being hayeetah htyh ty
a house bayt tyb
that which is reflexive, acts upon itself (q) yod tav ty
10 spheres & 22 pathways of the tree (q) yod tav ty

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 The Letter Code 11: k - Kaf

The eleventh letter of the Hebrew alphabet is the letter kaf (k). This letter can be
seen visually and experienced in your hand when it hand reaches to grasp something. The
kaf refers to the hollow of the hand, the palm, a hollow vessel. The related verb, kapha,
means to bend, to bow down, to submit oneself; to be curved, arched, hollowed out. A key
derivative root is the word kaphal (lpk), which means to fold together, to double or to divide
equally.
The hieroglyphic image of the kaf gives us a picture of the hand cupped in the action
of grasping, ready to take hold of an object, with thumb and forefinger arched. From
another perspective, we see the palm of the hand curved up in receptivity. Yet another
image gives us a picture of two hand cupped together in the act of making the first hand
made cup to drink water from a stream.
Grammatically, the kaf is used to signify the act of assimilating, moulding and
comparing. Its sound can be either hard or soft, forceful or receptive, masculine or
feminine. You can hear the hard vocalization in the word kaylev (blk), Joshua’s friend,
who is noted for his courage and his strength of heart. The soft vocalization is heard in the
phrase layhh le’hha (]l ]l), which means to go on your way.
Consider the two kafs as the two palms of the hands. From our Tree-of-Life
energetic model of a human being, there is a line of light that enters in at the place of keter
(rtk) (the positive pole of a human being and the receptive centre for light from the upper

realms) and flows to the place of malhhut (twklm)(the negative pole of a human being and
the emanating centre in relationship to earth energies). The keter/malhhut connection
speaks of a vertical alignment in relationship to the Great Light. At the sphere of tiferet, or
the heart, the electrical energy divides into a male and a female current that emanates to
the palm chakras of the right and the left hand. It is through the reconnection of the two
poles of this electromagnetic field, held with a resonance to the unity consciousness and
love vibration, that healing happens. The Sepher Yetzirah considers the kaf to be the
guardian of the pathway between keter and tiferet. When one considers the astrological
connection of the sun with the letter kaf, with the knowledge that the sun is a star, then the

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Hebrew word for star, kohhav (bkwk), is illuminated. The two kafs that you see in kohhav
parallel the positive and negative poles that you find in any magnetic field. To unify the
polarities of a field, you need only place your palms together!
The kaf has a gematria of twenty. Its position as the eleventh letter in the aleph-bayt
is highly significant. The aleph-bayt symbolically doubles over or bends between the
eleventh and twelfth letters. Therefore, the gate kaf-lamed (lk) means all or the whole, and

the gate lamed-kaf (kl) means to go on one’s way. The number eleven, according to
Pythagorean mathematics, is the one that balances two fives. Eleven is the number of the
Tao according to the Chinese. What is said about the Tao can also be said about the kaf:
“Tao is a hollow vessel, its use is inexhaustible.” (Tao Te Ching)
The following are ten key incarnations of the letter kaf:

Key-tov (bwf yk) (kaf-yod tet-vav-bayt) As it is good.

Betohh (]wtb) (bayt-tav-vav-khaf) In the midst.

Hakohhavim (\ybkwkh) (hay-kaf-vav-kaf-bayt-yod-mem) The stars. The two kafs in kohhavim

represent the positive and negative electrical poles of a complete magnetic field.

Kadmutaynu (wnytwmdk) (kaf-dalet-mem-vav-tav-yod-nun-vav) After our likeness. the root

damut means to resemble.

Zahhar (rkz) (zayin-kaf-raysh) Male of the species. To remember.

Vayahhaloo (wlkyw) (vav-yod-kaf-lamed-vav) And were completed.

Keter (rtk) (kaf-tav-raysh) Crown. That which receives the upper light.

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Malhhut (twklm) (mem-lamed-kaf-vav-tav) Kingdom. That which receives and integrates all
the signals and messages from the world of intention.

Koahh (jk) (kaf-hhet) Strength. Pathway between keter and hhohhmah.

Kippur (rpk) (kaf-pay-raysh) To cover over, pardon, expiate, forgive.

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 Introduction to The Gate-Book 11: k - Kaf

The letter Kaf is figuratively the palm of the hand that performs the functions of
grasping, holding, assimilating and making something ones’ own. When a Kaf comes before
a letter it means like, as; when a Kaf follows a letter it is possessive, making somethings
own. When we join two Kafs together, we have the image of two palms embracing one
another. This brings together positive and negitaive energy poles or streams into a unified
field. The Hebrew word that contains two Kafs is the word kohhav: a star, a planet, globe,
cave, cavity, embryo. As the Kaf is the 11th letter , the gate kaf:kaf will refer to the 11th
verse of the 11th chapter.
The 11th chapter of Genesis gives us the facinating story of the tower of Bavel. It
begins by telling us the entire earth had one language with uniform words ( divareem
ahhadeem/ \ydja \yrbd) . The second verse takes us to a valley in the land of Shinar or

Sumaria. The gate here 11:2 bk speaks of that which is large, great, abundant, weighty,
magnetic, bound together. In the fourth verse the people of Sumaria intend to make a name
(shem) for themselves, by building a city with a tower that reaches into the sky ( the
Sumarian scholar, Zecharia Sitchin has speculated that this Sumarian ziggurat may have
been some kind of control tower or extra terrestial space port for the Annunakki! ) The
gate for this verse is the gate kaf-dalet which refers to the act of striking fire, or drawing
water from a well. In the sixth verse YHVH notices that “they are a single people, all having
one language.” The Zohar suggests that this passage speaks of the power humans have
when their collective will and language is one, as it once was during the time of Atlantis.
In the seventh verse the unified speech and language of the people of Sumaria is
confounded so that one person will not understand anothers speech. After this time
humanity is dispersed over all the face of the earth. The gematria for the phrase migdal
bavel ldgm lbb is 111, the gematria for aleph. It appears in the 11th chapter of Genesis
the unified language and intention of a people (the Sumarians) is confounded due to the
collective hubris or egoic identity of the people. Try reading this 11th chapter with the aid
of the gate book!

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 The Gate-Book 11: k - Kaf

to reprove, restrain, rebuke, be rebuked ka’ah hak ak

to be stricken, afflicted nihha akn
pain of body, sorrow of mind ka’ayv bak

to roll up, cover over, bind together, harden kavah hbk bk

to be heavy, large, great, abundant, honoured kavod dwbk
density, weight, magnetism; the liver, the soul kavod dwbk
a star, planet, globe; to roll up in a ball kohhav bkwk
keter/ binah pathway on the tree of life keter/binah hnyb/rtk

great strength, stamina, enthusiasm koaahh gadol lwdg jk gk

the high priest kohane gadol lwdg }hk

draw water from a well; a bucket, water-pitcher kad dk dk

to strike fire; a sparkling gem kadad ddk
a spark, a dart kadar rdk
a ruby kodkod dkdk
kohhav daveed/ 3D Star- of- David ( q) kohhav daveed dwd bkwk

in this place, in this specific way; coincidence ko hk hk

that which is conformable to a given model ko hk
to be feeble, weak, pale, dim kahah hhk
to presage, predict; a priest (of the here & now) kohayn }hk

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a window, aperture, cavity kav wk wk
to penetrate, excavate, hollow out, pierce kava hwk
a burning; that which is charred, pierced kaveeya hywk

to deceive, lie, falsify; a mirage kazav bzk zk

to shrink, to be shriveled, to be shy kazav bzk
to be bold, daring; to route an enemy kazar rzk
gold cherubim keruveem zahav bhz \ybrk

strength, power, might, ability, substance/wealth koahh jk jk

to be clear, manifest, in the front; to nahhahh jkn
demonstrate
to dispute, altercate, judge, decide, correct nahhahh jkn
to paint the eyes, to blacken; kohl, stibium kahhal ljk
keter/hhokhmah (first 2 spheres of the Tree) (q) keter hhokhmah hmkj rtk

to fill beyond measure (q) kaf tet fk fk

because it is good kee tov bwf yk
distillation from the crown (q) keter tal lf rtk

ideas of causality, comparison, inter-relatedness kee yk yk

who, although, because, in order that kee yk

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a star, planet, globe, cave, cavity; an embryo kohhav bkwk kk
a circle, globe, round cake, coin, tract of land kekar rkk
two palms joined; sphere with magnetic field (q) kaf khaf kk

complete, whole; all, altogether kol lk lk

to be completed, finished, prepared, consumed kalah hlk
a vessel, utensil, implement, tool, weapon kaylee ylk
the whole, totality, perfect, complete kalal / kaleeyl lylk / llk
to eat, taste, devour, consume; food, provision ahhal lka
sustenance kalkol lklk

to pine for with longing; to desire kama hmk mk

a heap, cluster, bundle; the Pleiades keema hmyk
constellation
to heap up, make globular; a globe koom \wk
the crown of the kingdom, first & last spheres (q) keter malhuth twklm rtk

stability, solidity, consistency, physical reality cane }k nk

yes; upright, erect, honest, just so; a base cane }k
to address honourably, call kindly, flatter canah hnk
to cover, protect, defent canahn }nk
he right hand column of Solomon’s temple yaheen }yky
yes, of course, naturally nahon }wkn

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to cover, cover over, conceal; a veil kasah hsk sk
a cup, recepticle, vessel kos swk
to shave, to shear the head kasas ssk
a royal throne (covered by a canopy); full moon keesay / keseh ask
silver, money, wealth kesef [sk
to be eclipsed, to put to shame; to long after kesaf [sk

to be displeased, irritated, vexed; to provoke ka’as suk uk

now k’an }uk
covering of the eyes; gift of appeasement kasot aynayim \ynyu twsk
to cover the eyes (q) kaf ayin uk

the hollow of the hand, palm, a hollow vessel kaf [k pk

to bend, to press, bow down, tame, turn aside kafa hfk
a doubling, folding, two folds; a double portion kafal lpk
to cover over; to pardon, expiate, be forgiven kafar rpk
to be hollow, arched, bent over kafaf [pk

that which branches out, offers resistance (q) kaf tzaddi xk xk

kaf tzaddi xk

that which absorbs a shock (q) kaf kof qk qk

kaf kof qk

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a pasture, a well fed lamb, a meadow kar rk rk
a battering ram, an executioner; to penetrate kar rk
to dig, pierce, engrave karah hrk
to entertain a guest; a feast, banquet karah hrk
a cherub, minister, one who is near to God karuv bwrk
to contemplate, recognize, return to memory heekir rykyh
to remember, be mindful, recollect; a male zahhar rkz

an enchanter, witch, magician; Ethiopia koosh cwk ck

to waver, totter, stumble, enchant kashal lck
to pray, worship, use enchantments, incantations kashaf [ck
the stars of heaven (q) kohhav shemayim \ymc bkwk

to write, inscribe, decree, prescribe; writings katav btk tk

to surround, to put on a crown keter rtk
to beat, hammer, forge, crush katat ttk
keter: first sphere of the Tree; to receive light (q) keter rtk
the crown of the kingdom (q) keter/ malhhut twklm/rtk

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The Lamed Wheel

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 The Letter Code 12: l-Lamed

The Hebrew letter lamed is the one which reaches up towards the heavens with a spiraling
torque, like the arms of a human being in a moment of exultation or initiation. The lamed is
the twelfth letter of the Hebrew alphabet and has a numerical value of thirty. It is the only
letter that gives us a picture of a full 360° circle when we multiply its sequential value (12)
with its numerical value (30). As a prefix, the lamed can mean: to, toward, with, belonging
to, according to, or for. The root lamed (dml) means to teach, to learn, to instruct, or to be
accustomed to anything. It has hidden meanings of to chastise, to discipline, or to train. The
root m’lamed is an ox goad, which is used to instruct an ox to move in a new direction (one
interesting meaning of the first letter eleph - [la is an ox). When we look to find the lamed
in the human body, it appears in the arms from shoulder to fingertips. It is arms that can
channel the energy from the above through to the human heart. It is the spiral motion of
the arms in a vast array of gesticulation that images our capacity to embody every pattern
of light. If we looked at the letter lamed as spiraling either clockwise or counter-clockwise
upon its base, we will see the energy dance of a whirling dervish. Through this we learn
that the lamed is our connection to the elyon, the upper reaches and realms of
consciousness. When we look at the full spelling of the lamed (dml), we find the hidden root
midah, which means to stretch out, to extend, or to measure. This is the root for the word
dimension. In terms of sacred geometry, the lamed is connected to unity (to love, to source,
the number 13) and projects this energy along twelve vectors, meridians, arms of the
universe into twelve dimensions. It is the lamed that connects us to those creative principles
in the universe which we call the elohim. The following are a few of the key incarnations of
the letter lamed.

Lamed: (dml)(lamed mem dalet) As a verb, the letter lamed means to instruct, to train, to
acustom, to teach, to discipline, and to chastise. The meaning of this word in pure physics
involves a spiralling energy that torques along an axis of symmetry. In terms of gematria,
lamed totals 74 (30+40+4). This is the same gematria as the root ayin-dalet (du), which

means “to witness” and the word v’hhaham (mkjw), meaning “and to be wise.”

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Elohim: (\yhla)(aleph lamed hay yod mem) The lamed in elohim serves to connect
heaven and earth. As a flow pattern, this formula allows the source energy of the aleph to
be distributed to the twelve zodiac signs or arms of the universe (l), to be individuated and

given consciousness (h) and to be given Tree-of-Life genetics (y) and a home planet (m). The

gematria of elohim is 86, the same as the Hebrew word hatayvah (ubfh), which means “the
nature.”

Lave: (bl)(lamed bayt) Means the heart, understanding, affections, the middle part, the
life or the soul of something. It is the seat of the will and purpose, and the emotions of the
mind. The gematria of this root is 32 and it refers to the 10 spheres and the 22 pathways of
the Tree-of-Life. The letters are the last and the first letters of the Torah. This flow
instructs us to look towards the beginning of the creative process hidden in Genesis.

Lilah: (hlyl)(lamed yod lamed hay) Meaning night. This root, which means play in Hindu,
has a vibratory quality in Hebrew that appears to allude to the motion of the stars in the
night sky. Thw two lameds in Lilah or Lil give us the image of a spiral staircase or a
passage-way.

Mavdeel: (ldbm)(mem bayt dalet lamed) means to divide or to separate. This is one of the
earlier incarnations of the letter lamed in the Genesis text. The first appearance of this
word is when the elohim divide or make a distinction between the light and the darkness.

Ohel: (lha)(aleph hay lamed) means a tent, tabernacle or habitation of any kind. The

gematria is 36, which is a code for a full 360° circle. This ohel, or tent, may be the source
that generates the Elohim. The 36, by gematria, refers to the lamed/vav tzadikeem, who
uphold the universe with their righteousness.

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Elyon: (}wylu)(ayin lamed yod vav nun) means high, higher or the highest most places or
elevations. In Genesis 14/18, we find the phrase “el elyon” referring to the Supreme or the
Most High God.

Aliyah: (hylu)(ayin lamed yod hay) means to go up or to ascend by steps. It can also mean
a ladder, a loft, or an upper chamber. The ayin is the letter that has the deepest roots going
down into the earth. The lamed is the letter that spirals up towards the heavens. The
gematria of aliyah is 115, the same as the word hinayni (ynnh), meaning “here I am.”

Sulam: (\ls)(samehh lamed mem) means ladder in Hebrew. It is the word used in
Genesis 28/12 for Jacob’s ladder, which is set up on the earth with the top of it reaching to
heaven. It is on this ladder that the angels of the elohim go up and come down.

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 Introduction to The Gate-Book 12: l - Lamed

Before we begin to meditate on the twenty-two gates that begin with the letter
lamed, let us pause for a moment and consider some of the implications of the letter wheel
which we are calling the Lamed Wheel. This wheel was first channeled by my friend
Yohannah (in 1974) and we often made reference to this wheel when working with the
Gate-Book. The letter lamed came to mean any pivotal moment or turning point whereby
consciousness comes to still-point, the momentum of a former cycle comes to completion,
and a new energy or spin enters one’s awareness. The lamed opens consciousness to full
360° vision, as it connects us to all twelve zodiacal frequencies and the creative energies of
the elohim. When we come to see the gates bayt-tav / tav-bayt (tb / bt) as archetypal

energies connected to taurus (imaged as house/ark) or dalet-raysh / raysh-dalet (rd / dr) as

archetypal energies connected to cancer (imaged as generation/territorial imperative) some
extraordinary astrological implications surface. In this way of looking, the pair of gates
aleph-lamed / lamed-aleph (la / al) (el & lo in Hebrew) can be seen as involutionary and
evolutionary gates that show up at a border crossing or cusp between aries & pisces or the
first & last energies in a twelvefold process. Perhaps the most fascinating gate, for
meditation purposes, is the lamed-lamed (ll) gate. If one were looking at chapter and verse
numbers in a Torah text, this would come up at every chapter 12, verse 12. The root lamed-
lamed appears in Hebrew words that speak of wheels, cycles and passage ways. My
favourite root for this gate is b’lulim, which I translate as a winding staircase. This gives us
an image of a spiral or a circle/cycle of energy moving through time. It is what people are
speaking of these days as “the ascension process.” I have had students, on occasion,
meditating at 12:12 (am or pm) with interesting results. If you take a moment out of time
for daily 12:12 meditations, or surf the text of Torah for 12/12 verses, you will be startled
by what you find.

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 The Gate-Book 12: l - Lamed

a warning, prohibition; no, not, not yet lo al al

to labour, be weary, be exhausted la’ah hal
Leah; to be weary, short-sighted leyah hal

the heart, vital centre, middle part lave bl bl

(the seat of the senses, emotion, will, wisdom) lave bl
to be white, hollow; to cleanse, purge oneself lavav bbl
Lavan, to build, the moon lavan }bl
The 10 spheres & 22 paths of the Tree-of-Life (q) lamed bayt bl

a deep cavity, basin, a measure of liquid space log gl gl

to be deep, the depth of the sea l’gag ggl
to contest, to divide; a legal dispute peleg glp
a slow motion movement (q) lamed gimel gl

to bring forth, to bear, beget, give birth yelad dly dl

progeny, a lineage, a child yeled dly
generations toldot twdlwt

to flame. to kindle; to burn with thirst, to hide lahat fhl hl

the tongue thrust out, intense longing, madness lahah hhl
co-creative powers elohim \yhla

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to cling, cleave to, be closely joined lavah hwl wl
ideas of cohesion, coherance, liason, mutuality lavee ywl
to curve, bend oneself as a serpent; sea monster leviathan }tywl
the thirty-six tzadikeem (just souls) (q) lamed vav wl

an almond tree; (which bends, yields, gives way) luz zwl zl

luz, later called bayt el luz zwl
to bend, incline, turn away, depart luz zwl

to be moist, vital, fresh, smooth lahh jl jl

to eat, lick up, devour, wage war, be lustful leahh jl
jaw bone, cheek l’hhee yjl
a tablet of stone, the leaf of a door luahh jwl
bread, food; to heat up lehhem \jl
the flaming sword (q) lahat hahherev brjh fhl

ladanum (a gum resin); hidden; opium lat, lot fl fl

to cover over, wrap up, hide; hidden, secret lut fwl
a covering, a veil; Lot (who was in hiding) lot fwl
to slip away, to escape, be delivered; Malta malat flm
to cause to escape, deliver from danger palat, palet flp
occult arts; mysteries of heaven l & earth f (q) lamed tet fl

the first person possessive; to me, mine lee yl yl

a wreath, a garland; that which is pliant, flexible loyah hyl

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to consult, minister, wait upon, send a messenger lehha hkl kl
servant, minister, messenger la’ahh ]al
to go, walk, migrate, wander; to go one’s way halahh ]lh
counsel, king (one who sends messengers) malahh ]lm
the kingdom; sphere of manifestation malhhut twklm

to wind, to twist, to turn around; winding stairs lul lwl ll

time, a circuit, a loop, a passage-way la’yeel lyl
night lilah hlyl
Galilee (place of rolling hills); rolling; a ring galeel lylg
the Most High God; God of the Upper Realms el elyon }wylu la
and Elijah ascended vaya’al Eliyahu whyla luyw
to climb up to the next elevation or dimension vaya’a layhu el hyluh la whluy
ha’aliyah
to spiral, to ascend; a double spin (q) lamed lamed ll

the question why? lamah hml ml

to discipline, learn/teach, receive instruction lamed dml
complete, whole; retribution, reward shelem mlc

to turn in, tarry, seek shelter, pass the night lune }wl nl
to murmur, rebel; to be stubborn, obstinate yaleen }yly
an oak tree alon }wla
an inn, a lodging place malon }wlm

to make level; to balance, weigh pallas slp sl

balance, equalibrium pelles slp

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to swallow/be swallowed up; to speak harshly loah uwl ul
the throat, a mocker, a hasty discourse; parasite luah uwl
to stammer, to speak in a foreign tongue la’ah hul
to devour, to eat greedily la’at ful

to accustom oneself, to join together, to be gentle aleph [la pl

to alter, exchange, revive; to be changed hhallef [lj
to shine, to flame, to light the way; a torch lapeed dypl
ideas of refraction and metamorphosis (q) lamed pey pl

to stammer, mimic, mock, deride lutz {wl xl

to translate, interpret; to make a play on words lutz {wl
an interpreter, a trickster, a clown; an enigma mayleetz xylm

a doctrine, an academy lahak qhl ql

that which is seized by tongue or mind (HTR) lamed kof ql
the holy language leshon kodesh cwdq }wcl

to light l’or rwal rl

(Gen 1/7) “and Elohim made the firmament” eloheem / harakia uyqrh / \hyla
to spread out like a hemisphere l’rakia uyqrl

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language; to slander l’shon }wcl cl
to soften, to knead, to make ductile lush cwl
a tongue, a people, a nation lashon }cl
an understanding heart lave shomeya umc bl

a mutual union, a sympathetic bond (HTR) lamed tav tl tl

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 The Letter Code 13: m - Mem

The Hebrew letter mem is referred as to as a “mother” letter in the Sepher Yetzirah. The
mem is a code for the element of water, or mayim, in the Hebrew. When one looks at the
letter, one sees a wave form moving on top of it, like waves upon the ocean. One also sees a
container, a form to hold the constantly changing element of water. Carlo Suares suggested
that the mem served as a code for our biosphere, our planet that is seventy-two percent
water. In the early passages of Genesis, the mem appears in the words: elohim (divine
powers, hashamayim (the heaven), tohum (the deep), marhhepet (hovering), hamayim (the
water), vayomer (and it was resonated), yom (a day, a space of time), mavdeel bayn mayim
l’mayim (divided between water and water). The mem also appears in the word rehhem or
womb that is fertilized by the wind or the spirit (ruahh). The womb, or the female matrix,
is called the “mother-of-all-life” in the Hebrew phrase “eem kol hhai” (yj lk \a). This is the
euphamism for the being called Hhevah, or Eve, the first mother. The letter mem has a
gematria of 40. This symbolic number appears many times in the Hebrew scriptures. As 40
is 1/9th of a circle, or one month out of a gestation cycle of a human being. The mem refers
to any “day” or time period that allows for a phase in a cycle of growth or maturation. The
following ten words or phrases are among the earlier incarnations of the mem in Genesis:

Elohim: (\yhla) (aleph lamed hay yod mem) This word can be understood as a plural form
that translates as: these creative powers, these creative principles or cosimic days, or the god-
of-the-space or god-of-the-waters. The contemporary new-age translation of this word is
the-creator-gods. The gematria of elohim is 86, the same gematria as hateva, the nature.
The kabbalistic letter flow implies a unity principle that is translated into twelve creative
energies bringing consciousness of the Tree-of-Life to this particular biosphere!

Tohom: (\wht) (tav hay vav mem) The Deep.

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Hamayim: (\ymh) (hay mem yod mem) The Waters. The letter flow speaks of a

consciousness (h) that alternates between wave-form consciousness (m), particle

consciousness (y), and returns to wave-form consciousness (m).

Mavdeel: (lydbm) (mem bayt dalet yod lamed) Dividing. This word takes the primordial

unity and divides it into 2 (b), and then 4 (d) and then into the world of manifest forms.

Vayomer: (rmayw) (vav yod aleph mem raysh) And Spoke. This speaking is a kind of
vibratory emanating of the aleph on the mirror of the water. It is a translating of energy
from the realm that precedes thought to the mirror of the subconscious and inchoate mind.
The resh broadcasts the thought-forms of the aleph throught time and space.

Hashamayim: (\ymch) (hay sheen mem yod mem) The heavens. This word refers to the
vault of the sky as a kind of celestial fire-water. The root shem, meaning name, signature,
The Name, implies that the divine signature is imprinted throughout the heavens.

Makom: (\wqm) (mem kof vav mem) Space/place. The makom is the place where the

waters (the two mems) are gathered by the organizing principle of the kav (vwq), the line of
light. The gematria of makom is 186, symbolically the speed of light. Makom can mean a
station or a state of consciousness.

U’l’mikvay: (hwqmlw) (vav lamed mem kof vav hay) And the gatherings (of water). These
initial gatherings are called yameem, or seas. A mikvah is a bathing pool of living water that
is used for physical and spiritual purification.

Eem-kol-hhai: (yj lk \a) (aleph mem khaf lamed hhet yod) The-source-of-all-life; the
mother-of-all-living-beings.

Malahh: (]alm) (mem aleph lamed khaf) An angel. A messenger.

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 Introduction to The Gate-Book 13: m - Mem

The mother letter Mem carries an association with water, wave forms, space, and the
Elohim. When we examine the 22 gates that begin with Mem, we could consider that each
of the letters of the alphabet is being born or birthed out of the matrix or cosmic womb of
the Mem. There are a number of gates here that have taken on deep symbolic meanings in
the world of Kabbalah.The gates ym (mee) hm (maw) refer to complete worlds in Kabbalistic

thought. The world of ym (mee) refers to the Creator or The-One-Who-Created-It-All.

From the stand point of pure physics the ym hints at the wave/particle paradoxical nature of

our existence. The world of hm (maw) refers to the whatness of existence, the phenomenal
world, the world of Yetzirah.

The gate nm (mem-nun) may very well be the most significant gate of all the 484 gates in this
gate book. It refers to the manna, spiritual food, essence, sustenance, and faith that we find
in the phenomenal world that links us to the world of unity and spiritual reality. The Mem
here represents the cosmic womb or envelope giving birth to the individuated
consciousness of the nun. It is an interesting meditation practise to surf through the
chapter 13/ verse 14 parshas of biblical text with this understanding in mind. The gate
which proceeds the mem-nun gate is of course the \m mem-mem gate which is the root for
water proper, but with the yod missing or hidden. The mem-mem gate also serves as a code
for the Hebrew phrase \mytmh hyjm, m’hhiyay hamayteem which means to give life back to
that which is asleep, to resurrect the dead. The mem-mem gate refers to the mother or
source of all life. The km mem-kaf gate makes reference to the zodic sign aquarious on the
lamed wheel. On the tree of life this gate refers to the flow of energy from the sphere of
Malhhut up the central pillar of the tree to the sphere of Keter.

Take the time to familiarize yourself with all twenty two of the mem gates. Then look
up each of the reverse gates where mem is the final letter of a two letter gate. When you

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feel guided to do so surf through Torah taking note of all the manna stored in chapter
13/verse 14 of a variety of texts including the prophets.

Let us have a look at the 13th chapter of Genesis, verse 14:

After Lot left him, God said to Abram, “raise your eyes, and from the place where you are now
standing, look to the north, to the south, to the east, and to the west. (15) for all the land that
you see I will give to you and your offspring forever.

Abraham (Abram) is being shown here his inheritance in verse 14. The 15th verse is the
inheritance of all the children of Abraham. Kabblistically the gate sm refers to the
pathway on the tree of life between malhhut and yesod. It may actually refer to The
kingdom of Yesod or the whole realm of genetics that connects children to their ancestors.
When we meditate on the name \rba, Avram as an encoding or spin on the opening

phrases from Genesis \yhla arb, bara elohim --then we can begin to fathom how Abraham
represents our genetic link back to the realm of the Elohim!

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 The Gate-Book 13: m - Mem

100, the hundreth part may-ah ham am

what is developed to the extent of its faculties
to go everywhere, extend everywhere, fill space
one place, one space makom ehhad dja \wqm
water/air; the process of evaporation (q) mayim/avir rywa/mym

an entrance, an expectation mavo awbm bm

a flood; to inundate mabul lwbm
the tower of Bavel (q) migdal bavel lbb ldgm

a mage, a magian priest, chief of the magi mogh gm gm

to flow down, melt, dissolve moog gwm
noble, honourable, precious meged dgm
to hand over, deliver up, give in to one’s power magan }gm
a shield, that which protects magayn }gm
a covering, a veil megihna hngm

to stretch out, measure, extend madah hdm dm

to stand firm, be established; length, extension m’od dam
that which fills its measure; is multidimensional tameed dymt
perpetual, continual, persevering; to stand firm omad dmu

what? what exists, the phenomenal world ma hm hm

mobility, fluidity, passivity; water ma hm

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water, seed progeny mo wm wm
to flow, melt, dissolve, be disolved moog gwm
ideas of attenuation, variation, permutation (q) mem vav wm
the forty-six chromosomes / genetic coding (q) mem vav wm

place which is sown, a fertile field mizrah urzm zm

a doorpost upon which hinges turn mezuzah hzwzm
to bind with a girdle, hold, restrain mazahh jzm
lodging place, zodiac sign; luck mazal lzm

the brain, the marrow, the living part moahh jm jm

to ravage, efface, blot out, strike upon mahha hjm
the preserving of life; food; a sign mehhiyah hyjm
Living Waters (q) mayim hhayim \yyj \ym

to branch out, reach, come upon, fall upon matah hfm fm

branch, staff, sceptre; tribe; that which is below matah hfm
to shake, totter, incline, waver, turn aside mot fwm
to pour down rain, to keep watch matar rfm

water, gushing forth; an image of abundance mai ym ym

to melt, to flow, to pour out water mai ym
Who? ; the mind looking up with wonder mee ym

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to sell one’s self, give one’s self up, trade, betroth mahhar rkm km
a place, habitation, foundation, basis mahhon }wkm
number, price, tribute; a tax-gatherer mehhes skm
vibratory absorption (q) mem hhaf km
malhhut/keter pathway on the tree (q) malhhut/keter km

fullness, abundance, plentitude, exuberance malay alm lm

the front part, opposite to, in the presence of mol lwm
cut off, purge, circumcise/be circumcised mol lwm
word, speech, discourse, a thing mala hlm

the letter mem; water; that which melts, flows mayim \ym mm
to bring that which is dead back to life (q) m’hhayay hamaytim \ytmh hyjm

appearance, form, species, kind; pretense meen }ym nm

manna; a portion, time; to number, appoint manna hnm
to trust, lean on, confide in, believe; faith aman }ma
to sustain, support; an artificer; a covenant aman }ma
to turn to the right; the right side, the right hand yameen }ymy
manna, spiritual food, the essence (q) mem nun }m
one thing emanated from another, a part taken out mem nun }m
of the whole; the act of imagining a form (q)

tribute, tax, toll; to pine away maas sm sm

to melt, flow down, dissolve; trials, temptations massa hsm
to dissolve, melt away, reject, despise ma’as sam
to mix, mingle, cast, cover over; spiced wine maasahh ]sm
malhhut / yesod pathway (q) malhhut / yesod dwsy /tyklm

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the womb, belly, bowels, inner-most part mayeh hum um
a cave, dwelling, den, asylum, refuge ma’ohn }wum
a fountain, spring, pool, source of pleasure mayeen }yum

Memphis (necropolis, gate of the blessed) mof [m pm

what falls off, ruins; a waterfall mapal lpm
a miracle, wonder, portent; sign of a future miflah halpm
event
an out-breath, exhalation; the bellows mapahh jpm
an opening miftahh jtpm

to arrive at, obtain, acquire; solve an enigma matzah axm xm

to suck out, drink out, press out juice; sweetness matzah jxm
to be alert, firm, strong, nimble, swift-footed amatz xma
pressure, squeezing; juice meetz {ym
unfermented, unleavened bread matzah hxm
King-of-the-Just, Malkitzedek, (q) Malki-tzedek qdx-yklm

a place, station, abode; state-of-consciousness makom \wqm qm

a calling together, a gathering place makom \wqm
to melt, flow, dissolve, pine away makak qqm
to deepen; a valley, depth; what is unfathomable omek qmu

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to distill, flow down; to be bitter, rebellious mar rm rm
myrrh (a bitter gum with a sweet smell) more rm
saddness, grief, bitterness, rebellion marah hrm
to flow down,weep, pass away; a channel; bile maror rrm
to change/exchange, to buy/sell; a variation moor rwm
a form, appearance, look, vision; mirror, image mara harm
to say, speak, command, bring to light omer rma

to draw, to draw out, to save, to preserve masha hcm cm

Moses (who is drawn from the water) moshe hcm
to feel, to touch, yield, give way moosh cwm
water/fire (q) mem sheen cm

to stretch out a cord matah htm tm

extention, space of time matai ytm
to die, to perish, to be destroyed; death (Hades) mot, (mavet) twm
firmness, stability, integrity, truth emet tma

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 The Letter Code 14: n - Nun

The fourteenth letter of the Hebrew alphabet is the letter nun. The nun in Hebrew
means a fish, progeny, or off-spring; to sprout, spread, propogate, generate or blossom. The
nun is a letter of fertility, birth, regeneration. The Egyptians spoke of the nun as a kind of
primordial, cosmic soup out of which creation sprang. For the Egyptians, the nun was a
state that existed before cosmo-genesis. It is likely that the earliest version of the nun in
Hebrew made reference to the nahhash, the snake or the serpent. The Hebrew word for the
largest sea creature, the whale (a serpent, a dragon), is the word taneen (}ynt). The root for

taneen is tanan (}nt), which means to extend, to endure, to be continual. The nun final
carries this meaning of that which endures until the end of time. The nun is the primary
letter of the Hebrew word yonah (hnwy), the dove. The dove is noted for its gentle and
amourous nature, as well as being a symbol of peace. The letter nun represents the
consciousness that is born out of the waters of the mem. This consciousness is a balancing
process within the world of polarities. The nun of the dove (hnwy) represents a primordial

innocence; the nun of the serpent (cjn) represents a primordial wisdom. The nun is also

found in two of the five realms of the soul: the nefesh (cpn) and the neshamah (hmcn). The
nefesh is the animal vitality (the pole of the nahash); the neshamah refers to the unique
spirit/soul signature (the pole of the yonah).
As the fourteenth letter, the nun is a balancing between two sevens. The gematria
value of the letter nun is 50. 50 is the number of the jubilee. The jubilee is like a cosmic
Shabbat that frees us from the cycles of karma. Seven times seven represents seven karmic
cycles or the seven cosmic days of creation. The number 50 represents the completion of
this process, and a return to source. The final nun (}) represents this process whereby
consciousness has migrated through all the evolutionary cycles and processes and has
returned from the world of polarity to a unified and androgynous state of being. In the
world of physics, the nun represents something similar to what has come to be known as

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Heisenberg’s Principle. It is the understanding that in any experiment, the consciousness
that observes the experiment will inevitably become a determing part of the outcome!

The following ten incarnations of the letter nun appear in the early passages of
Genesis:

Pinay (ynp) (pay-nun-yod): The surface. The first incarnation of the nun in the Genesis
text occurs in the word pinay, in the phrase al pinay t’hom, “on the surface of the deep.”
The nun here serves as the fulcrum at the interface between two elements: air and water.

Bayn (}yb) (bayt-yod-nun final): Between. The first final nun to appear in the Genesis text
appears in the word “between”, where the Elohim creates a distinction between the light
and the darkness.

Hhayn (}k) (kaf-nun): It happened. From the phrase “va’yehee hhayn”, “the happening”
involves a setting of things upright or in order. There is a receptivity and agreement in the
world of assiah with that which is spoken in the world of atziluth.

L’meenayhu (whnyml) (lamed-mem-yod-nun-hay-vav): After their kind. The root here is

meen (nym), which means species, kind or portion. Here the nun is appearing in its root
meaning of offspring, in the act of generation: mazreah zerah, seed generating from seed.

Nefesh (cpn) (nun-fay-sheen): Living creatures. From the phrase “nefesh hhayah” (Gen
2/20). The nefesh refers to the animal vitality level of the soul. It is first found on the fifth
day of creation when speaking of the swarms of living and flying creatures.

Hataneeneem (\nynth) (hay-tav-nun-yod-nun-mem): The sea creatures. These creatures

have been called the great sea monsters, and also the whales. The root tanan (}ynt) means to

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extend, to endure, to be continual. The sea creatures have been with us since the fifth day of
creation. The gematria of hataneeneem is 555.

Heenay (hnh) (hay-nun-hay): Behold! Be present! Be aware!

Nehhemad (dmjn) (nun-hhet-mem-dalet): Pleasant. In the phrase “nehhemad l’mareh”

(Gen 2/9), “pleasant to the sight.” The letter flow nun-hhet-mem-dalet can actually mean
the breath of life extending through all dimensions.

Neshamah (hmcn) (nun-sheen-mem-hay): The soul. The neshamah is the unique vibratory

signature (mc) of that part of the soul which is conscious of its Divine origins. The letter
flow goes: consciousness-fire-water-breath.

Yonah (hnwy) (yod-vav-nun-hay): Dove. Initially, the dove sent forth from the ark by Noah.
The dove is an amorous principle sent forth to bring peace to the earth. The yonah
represents the sphere of hhessed in the Tree-of-Life.

Nahhash (cjn) (nun-hhet-sheen): Serpent, snake, divination. The snake that makes its
appearance in the third chapter of Genesis carries a kind of alchemical wisdom. The word
means to whisper and to divine. Nun-hhet is a code for nefesh hhayah (hyj cpn), the vital
soul or breath of all life. One possible translation of nahhash: is breath-of-fire. Its gematria
is 358, the same gematria as meshiahh, to annoint or the annointed one.

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 Introduction to The Gate-Book 14: n - Nun

The 14th letter of the Hebrew alphabet carries with it a vast array of associated
meanings. It refers to the generative power of the fish along with the androgynous stream
of consciousness that the Egyptians refered to as nun, the cosmic waters. The nun refers to
two distinct soul realms: the realm of nefesh, the kinesthetic or sexual realm; and the
realm of neshamah, the spirit-soul breath of life. The nun also refers to a twin stream of
consciousness that moves between heaven and earth. The nun of yonah alludes to the
descent of spirit; the nun of nahhash alludes to the evolutionary ascent of earth energies
and consciousness. The nun itself speaks of an energy that moves like electricity between
two poles in an magnetic field as it strives to attain balance.

It is interesting to notice the difference between the gates that follow that begin with
the letter nun and their inverse gates whereby the nun is the last letter of the gate serving
to balance that which comes before it. Take the time to meditate on each of the 22 nun
gates. Go to the inverse gates for each one of them to see if you can determine the cosmic
polarity that is at play in the field of gates. Remember that the letter nun has a gematria of
50 referring to the attainment of the 50 gates of understanding in the opening of the sphere
of Binah on the tree-of -life.

When you feel comfortable with your meditations upon the letter nun go to the 14th
chapter of B’raysheet / Genesis. Read the chapter in its entirety before utilizing the gates to
gather an extra dimension of meaning for each of the verses. In the 14th verse you will
notice a veiled reference to Abraham’s servant Eliezar whose name has the gematria of
318. The 18th verse has the gate nun-tzaddi referring to the soul spark or naytz, the sphere
of netzahh and the process the netzar, of watching or guarding over. This is the verse where
we first hear of Malkitzedek, the King of Peace, and messianic precursor. When we look
into the Hebrew text closely we find three nun finals in the phrase v’yayeen v’hoo cohane
l’ayl elyon. Genesis 14/18 (xn) }wylu lal }hk awhw }yyw \jl ayxwh \lc ]lm qdx-yklmw. This

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phrase serves has a hint to the ultimate meaning of the letter nun final. When you have
completed your meditations on this chapter of Genisis allow yourself to meditate on the
forms and shapes of the 22 letter gates in their pure creative energetic realm that far
transcends the idiomatic meanings you have been playing with. Consider that each of the
following 22 gates speak of the neshamah of each of the 22 letters of the Hebrew alphabet.

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 The Gate-Book 14: n - Nun

that which is new, recently born, graceful nah an an

a modest request, a plea nah an
Thebes/Luxor; the portion, measuring line no an
raw, half-cooked, inexperienced, unsteady nahah han
the seat, dwelling; quintessence nahah han

to bubble, to burst forth, to speak, to prophecy navah abn bn

a bubbling spring; to be mad; to sing holy songs navah abn
Nebo (the planet mercury) navo wbn
a prophet/prophetess navee/naveeyah aybn
to sprout, germinate, rise above nuv bwn

to illuminate, shine, bring to the light (venus) nogah hgn gn

to be opposite, in the presence of; to be manifest nagad dgn
to streatch out, reach into, touch, violate nagah ugn
that which is delicate, soft, delightful oneg gnu

to be agitated, shaken, moved; to wander nod dwn dn

a heap, a pile nayd dn
to impel, urge, incite; to offer oneself freely nadav bdn
a vow, sacrifice, declaration of intention nadar ddn
to remove, to flee, go away; impurity; to exclude nada/needah hdn
nadir, to fall out, drop down; promise voluntarily nadir rdn

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here; to be present, state of being alert heenay hnh hn
netzahh / hod; balancing thoughts & feelings (q) nun hay hn

to hinder, restrain, deny, decline noh awn wn

to rest, to dwell; pasture, habitation navah hwn
humility, gentleness, meekness, modesty anav wnu
the point of equilibrium, peace, calm nuahh jwn

to fill anyone with joy; to leap, to sprinkle nazah hzn zn

a Nazerite, a prince; an unpruned vine nazeer ryzn
to flow, to run, to descend; a stream nazal lzn
to string pearls on a thread nazam \zn

Noah; to cause to rest, reside, remain noahh jwn jn

to draw breath, comfort, to sit oneself down, rest nuahh jwn
to possess, distribute, receive an inheritance nahhal ljn
breath, soul, life force (q) nun hhet jn
living creatures nefesh hhayah hyj cpn

an off-shoot, tendril, branch, sceptre, reed nat fn fn

to stretch out, to extend, incline, unfold, deflect natah hfn
to move, to shake, an off-shoot noot fwn
to take up, to lift up, elevate; a weight, burden natal lfn
to fix, to fasten, pitch a tent; to plant, be planted natah ufn

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I ani yna yn
to be indeterminate, to waver, to be undecided nun yod yn
offspring, progeny neen }yn

a blow, shock, strike; the act of rebuking nahh kn kn

to strike, to smite, to pierce nahhah hkn
to contemplate, know, acknowledge, recognize nahhar rkn
a foreigner, alien; a strange lot, fate or fortune nahhar rkn
an exclamation of acknowledgement; yes! nahhon }wkn

to finish, to make an end, to close nala hln ln

ideas of sequence, abundance, consequence (htr) nun lamed ln
to put on sandals naal lun

to murmur, to mutter, to speak in a low voice naam \an mn

to go to sleep, indolence noom \wn
to delight in, to be pleasant; beauty naeem \un

a fish; to sprout, to blossom, to put forth noon }wn nn

offspring, progeny; abundance neen }yn
to extend, endure, lengthen, be continual taneen }nt

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somthing lifted up, a flag, a banner nays sn sn
to try, to prove, to put to a test; to smell nasah hsn
to lift up, to pull up, to intertwine nasah hsn
to lift up, to exhalt; to pine away nasas ssn
a drink offering, a libation naseehh ]sn
to pluck up, to break camp, to migrate nasa usn

to vibrate, vascillate, oscillate, totter na un un

to move to and fro, to stagger, to wander nua uwn
to bolt a door; to put on sandals naal lun

Memphis (city in Egypt) nof [n pn

to blow, to breath, disperse, to breath out nafahh jpn
wave up & down, agitate, sprinkle, shake; sieve noof [wn
to take breath, to breathe; soul, feeling, purpose nefesh cpn

a spark; a flower; a feather; a hawk naytz {n xn

to strip off a garment; to make a land empty natzah hxn
to shine, superintend; to lead in music, to excel netzahh jxn
to observe, to guard, to watch , to keep netzar rxn

to be empty, vacant, pure, innocent, absolved nakah hqn qn

to bore a hole, hollow out, designate, call by name nakav bqn
to mark with points, to select, to distinguish nakad dqn

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to give light; a lamp, a candle nare rn rn
a candelabrum, a candlestick menorah hrwnm
a channel, aquaduct, pipe, tube tzinor rwnx
neshamah/ruahh; the light of the soul (q) neer rn

to take up, to lift up (eyes, face, voice, soul) nasah hcn cn

to be carried, lifted up, exalted; a prince; a nerve nasah hcn
women nasheem \ycn
to borrow/lend; forget/desert; to neglect; a debt nashah hcn
to bite, vex, oppress; lend on usury nashahh ]cn

to give, allow, permit, offer, teach; a gift natan }tn tn

to cut into pieces, apportion, disect natahh jtn
to tear off, separate out, draw away, pluck up natak qtn

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 The Letter Code 15: s - Samehh

The fifteenth letter of the Hebrew alphabet is the samehh (s). It has a number value of
sixty (the number which was the root of the Babylonian calendar and system of
mathematics). It is the last letter of the 22 to appear in the early passages of Genesis. It
appears in the word hasovev, in Genesis 3/11, with the meaning that which encompasses.
This root can also mean to turn about, go around, encircle, surround, encompass, revolve,
rotate, spin or orbit. A similar verb, seebave, means to cause, to alter, to change. This change
is a response to changing circumstances and the samehh serves here as a structure
supporting a dynamic equalibrium. We can see all of these meanings implicit in the
circular form of the letter as pictogram or hieroglyph. The word samehh itself is a verb
meaning to trust in, support, aid, assist, encourage; to draw near, make close, lay hands upon.
This drawing near, or act of assistance, or laying on of hands, can also be interpreted as the
act of ordaining whereby spiritual blessing is transmitted from one being to another.
The letter samehh appears in the word sepher, which means to narrate, to number, to
count, to recount, to speak, and to inscribe. This root is also the root for the art of writing
and reading and means a book. The biblical sepher is, of course, a torah scroll or
parchment that is stored rolled-up, and unscrolled for public reading. The samehh is the
root for the word sphira, a sphere of energy or spiritual influence, ten of which compose the
Tree-of-Life.
The root b’sameem means incense or spices in Hebrew. The samehh here likely
refers to the way smoke rises in spirals in the air while it is burning. The root sulam is a
ladder. The samehh often refers to any circling or spiralling form, and occasionally to a
vortex or whirlwind (sa’arah, hrus).
The kabbalist, Carlo Suares, liked to refer to the samehh as a code for what he
called “female sexuality.” there is certainly a sensual aspect associated with the sound of
the letter samehh. It appears in the word for secret, mystery or assembly of friends: sod
(dws). In Arabic, the sod refers to the cushion or pillow that supports one. We find the

samehh appearing in only one sphere of the Tree-of-Life: the sphere yesod (dwsy). This

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sphere is the foundation of the Tree and refers to the foundational realm of sexual and
psychic energy that has its roots in the four rivers that water the garden of Eden.
The following are ten key words that should further help us illuminate the mystery
of the letter samehh:

Sepher (rps) (samehh-pay-raysh) Writing, book, number. To narrate, recount, enumerate.

A scribe, a book, the art of writing. A sphere of the Tree-of-Life.

Savav (bbs) (samehh-bayt-bayt) To turn oneself, to go around, surround, encompass, to be

turned, changed.

Saveev (bybs) (samehh-bayt-yod-bayt) Circuits, circles, orbits.

Samehh (]ms) (samehh-mem-hhaf ) To uphold, rest upon, sustain, support, aide, ordain.

Segula (hlgs) (samehh-gimel-lamed-hay) Property, wealth, treasure.

Sala (uls) (samehh-lamed-ayin) To lift up, elevate, waver. A height, elevation.

Soolam (\ls) (samehh-lamed-mem) A ladder.

Sameem (\yms) (samehh-mem-yod-mem) Spices, incense, fragrance.

Satar (rts) (samehh-tav-raysh) To hide. Something hidden, secret, clandestine, esoteric. A

curtain, a veil.

Ha’sneh (hnsh) (hay-samehh-nun-hay) A thorn bush. A senna bush. A burning bush.

Kabbalistically refers to the esoteric centre of the Sinai peninsula or the wilderness of Sin
where Moshe encounters an aspect of the Ayn Sof, The Infinite.

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 Introduction to The Gate-Book 15: s - Samehh

In the book of Genesis the samehh is the last of the 22 letters to appear in the early
passages of the text. The samehh, as you will notice exploring the gates, is a kabbalistic
reference to the word sepher which means to number, to count, to enumerate, to tell the
story. The sepher is the book or the scroll upon which to story is told. The samehh refers to
a process of orbiting, spiraling, cycling, and connecting the end of something back to the
beginning from which it came. The samehh refers to the Yesod in the Tree-of-Life the
foundation, secret or source from which anything originates. In terms of pure physics the
samehh alludes to a spiral vortex or an orbital path. We find this meaning nested in the
hebrew word sa’arah hrus.

Take the time to familiarize yourself with each of the twenty-two samehh gates.
Notice the kabbalistic meanings and how they expand dramatically upon the idiomatic
meanings for each of the gates. Take the time to explore the twenty-two inverse gates
where samehh is the final letter of a two letter sequence. See if you can discern the
symbolic difference between a samehh that begins a gate and one that completes it. Take
particular note of the nun-samehh and the samehh-nun pairing (sn-ns). This pair gives us
the root seen which is the root for the Sinai peninsula (the wilderness of Sin), and the s’neh,
senna or burning bush where Moshe hears the Divine Presence speak the “I-am-that--I -
am” or the ehiyeh-asher-ehiyeh. The inverse gate is the root nays (nun-samehh) which
means miracle or to lift up, elevate, intertwine. From the stand point of pure physics the
nun-sammehh gate refers to the ascension of consciousness where as the samehh-nun gate
refers to the evolution of consciousness.

In the 15th chapter of Genesis we find Avram speaking to YHVH asking if he will
remain childless and inquiring who the heir to his household will be. Avram in 15/5 is
taken outside of his house and hears the Voice say: look at the sky and count the stars see if
you can count them...this is how numerous you descendants will be.
]urz hyhy hk wl rmayw \ta rpsl lkwt-\a \ykkwkh rpsw hmymch an-fbh

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 This counting or numbering of the stars - s’phor hkohhveem - has Avram gazing at
galaxies and genealogies at the same time! The samehh-kaf gate is also the root for the
hebrew holiday of Sukkut, the Feast of Booths, the harvest holiday where one gazes up at
the stars through a lattice of palm branches, inviting ones family tribe and ancestors in for
a ceremonial meal. When we meditate on the inverse gate, kaf-samehh we find the root
kasah: a veil; kos: a cup; & kesay: a throne. Avram is asked to connect the multitude of
stars with the multitude of human souls who will be his descendants. He is looking at both
the Yesod level and the Or Ayn Soph level of the Tree-Of-Life at the same time!

In the 12th verse of the 15th chapter Avram falls into a trance. This trance -
tardayma - is yet another aspect of the letter samehh. The gate for this verse hints at a kind
of cosmic silence (seleh) and a ladder or sulam that extends from earth to heaven. Avram
is taken into a vision of what will happen further on in the timeline -- he is given a
prophecy of things to come. In the 15th verse (samehh-samehh, yesod of yesod) Avram is
told “you will join your fathers in peace and you will be buried at a good old age”.

Explore this 15th chaper of Genesis and all other chapter 15’s that you find
interesting with the aid of the gate book.

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 The Gate-Book 15: s - Samehh

to extend, expand, measure, circuit, emigrate sa’ah has as

a sack, a bag; to pack one’s bag sa’ah has
a sandal, a shoe; clay sa’on }as

to absorb, drink to excess; wine, a carousel sava/sova abs bs

to turn one’s self, to encompass, surround savav bbs
to cause/effect; to be transferred, to be changed savav bbs
an orbit, circuit, circle, neighbourhood saveev bybs
to lift up, carry, bear burdens; to be pregnant saval lbs
the Book of the Covenant (q) Sepher Ha’breet tyrbh rps

to go away, depart, draw back, set aside, mark soog gws gs

dross, refuse seeg gys
to acquire property sagal lgs
wealth, luxuriance; a special possession segula hlgs
the Book of Reincarnation (q) Sepher \ylwglg rps
Ha’gilguleem
great tempest sa’ar gadol lwdg-rus

a couch, cushion; assembly, council; a secret sod dws ds

to set, found, establish, appoint, support oneself yasad dsy
a base, a foundation yesod dwsy
to coordinate, master, arrange, set in order sader rds
the ninth sphere of the Tree-of-Life (q) yesod dwsy
The Book of the Generations (q) Sepher Ha’dorot twrwdh rps

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to surround, encircle; a tower, castle, prison sohar/sahar rhs hs

a covering, a veil; to protect, attract attention masveh hwsm ws

to hedge about, withdraw; a fence soog gws
to turn aside, depart, withdraw, escape sur rws

circumference/diameter; egg/seed (q) samehh/zayin zs zs

rest/movement, receptive/active (q) samehh/zayin zs
the Book of the Zohar (q) Sepher Ha’zohar rhzh rps

to scrape away, dissolve, to be disolved sahha hjs js

to swim, wash, be purified in water suhh jws
to sweep away; a torrential rain sahhaf [js
to travel about ; wealth, traffic, profit sahhal ljs
the Book of Life (q) sepher ha’hhayim \yyjh rps

an accusation, an illegal action sayt fs fs

to turn aside, deviate, wander, go astray satah hfs
to draw back the bow; to be moved soot fws
the Book of Nature (q) Sepher Ha’tevah ubfh rps

that which is equal, regular, natural (HTR) ys ys

milk which flows without being drawn (HTR) ys
the Book of Yesheer Sepher Yashar rcy rps

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a multitude, crowd, thicket of trees sahh ]s ks
to weave, interweave, cover, protect sahhahh ]ks
a booth made of interwoven branches sukahh hks
Sukkot, Festival of Tabernacles Sukkot twks
the Book of Stars (q) number the stars sepher h’kohavim \ybkwkh rps

to lift up, elevate, weigh, esteem, balance salah als ls

to be quiet, silent; silence; a pause in music seleh hls
to lift up, elevate, cast up, waver salal lls
a ladder sulam mls
a height, elevation; rock; the city Petra sala uls
to pardon, forgive / be forgiven salahh jls

to place, aide, sustain, uphold, support, rest samahh ]ms ms

spices, incense, fragrance, aroma sameem \yms
to smell, inhale a fragrant smell samam mms
to mark off, designate, appoint saman }ms

to lift up, elevate; to be sharp sanah hns ns

a thorn bush, a senna bush sneh hns
clay, mud, dross seen }ys
Sinai Penninsula sinai ynys
the leaf of a palm tree sensena hnsns

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to heap up, lay up; provision, storehouse asas ssa ss
a moth, a larvae sas ss
a horse; to be swift, to leap for joy sus sws
Sisera ( a horseman) sisera arsys
riding on horseback suseeyah aysws
yesod of yesod on the Tree-of-Life (q) samahh samahh ss

to rush, agitate, move about, migrate sa’ah hus us

to break camp, depart; pluck up tent cords nasah usn
to be tossed, scattered, dispersed, shaken sa’ar rus
fissure, cleft, branches; a doubter, divided mind sa’af [us
secret of the universe (q) sod ha’olam \lwuh dws
the Book of the Universe (q) Sepher Ha’olam \lwuh rps

to spread out; gather up, collect the stragglers asah [sa ps

to add, increase, continue, do more yasaf [sy
to accumulate; to be taken away safah hps
to narrate, recount, number, enumerate safar rps
a book, writing; a scribe, numbering safar rps
a basin, a bowl, a threshold saf [s
an end, a threshold; to be fulfilled sof [ws
seaweed, rushes; a whirlwind; to snatch away suf [ws
the path between yesod and tiferet on the Tree (q) samahh fay ps

to branch out, extend, make a circular orbit (q) samahh tzadi xs xs

the Book of Formation (q) Sepher Yetzirah hryxy rps

to ascend, take up, lift up, to cause to ascend nasak qsn qs

to stone / be stoned to death sakal lqs

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to be rebelous, angry, sullen, audacious sar rs rs
to depart, withdraw, expel; violation, offense sarah hrs
to turn aside, go away; escape calamity sur rws
to bind, fasten, be captive; to hold in prison asar rsa
an overseer, court minister, eunuch sarees syrs
the Book of the Angel Raziel (q) Sepher Raziel layzr rps

to alter, substitute, supersede, be changed (q) samahh sheen cs cs

the whirlwind of heaven (q) sa’ara shamayeem \ymch hrus
the Book of Gates (q) sepher h’sha’arim \yruch rps

to pass the winter satah hts ts

to stimulate, instigate, incite, set free; a garment soot tws
to stop up, shut up, seal; to hide satam mts
to be hidden, hide oneself; secrets, esoterica satar rts
the Book of Torah (q) Sepher Torah hrwt rps

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 The Letter Code 16: u - Ayin

The Hebrew letter ayin (u) is the letter which has roots that go deep within the earth.

In the two letter root for the word for tree, aytz (xu), the ayin gives us a picture of the roots
and the tzaddi a picture of the branches. In the Phoenician script, the ayin is imaged as a
circular form. The ayin has a contemporary meaning of an eye or a fountain. The number
value of the letter ayin is seventy. This number appears many times in the torah as a
symbol that means “all possible manifestations.” The ayin is a code for the world of assiyah
(hycu), the fourth world, the element of earth. The letter ayin is pronounced in an aspirate
gutteral way that requires a gentle gutteral breath arising from the source of breath at the
depths of the abdomen. It is bioenergetically the most deeply grounding of all the letters.
One of the early incarnations of the ayin in the Genesis text occurs in the word rakiyah
(uyqr). The function of the ayin here is to anchor the ruahh hakodesh (sacred breath) of the
Tree-of-Life to the vibrations of the earth. As the sixteenth letter of the alphabet, one can
picture the ayin geometrically as a kind of medicine wheel of the four worlds with one
placed in each of the four directions (see diagram). When we square the ayin (so to speak),
16 x 16, the outcome is 256, the gematria of kol devar, all things, the everything. The
following are ten of the primordial incarnations of the letter ayin:

Aal (lu) (ayin-lamed): This two letter root appears in the phrase aal pinay, in Genesis,
when darkness is said to be on the face of the deep. This root conveys the idea of elemental
connection, of energy moving from centre (u) to periphery (l), or from depth (u) to height

(l).

Rakiya (uyqr) (raysh-kof-yod-ayin): Firmament. This firmament, or divider between

celestial and terrestial waters can have alternate meanings of first fountain or sacred breath
in the act of manifestation. The complete phrase yehee rakiya has a gematria of 405. It is the
higher harmonic of the words adam and mah. The rakiya may refer to the morphogenetic
fields that mediate manifestation.

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Aysev (bcu) (ayin-seen-bayt): Herbs, grass, greenery, food. This first herbal food has a
gematria of 372, the same gematria as sheva, which means an oath or promise.

Aytz ({u) (ayin-tzaddi): Tree. The ayin gives a picture of the roots of the tree tapping into
the energy of the earth. The tzaddi gives us a picture of the branches of the tree opening up
to the sky.

Oseh (hcu) (ayin-seen-hay): Yielding, making, manifesting. The manifesting here

involves bringing forth the fruit of the tree.

Assiyah (hycu) (ayin-seen-yod-hay): Manifestation. The fourth world in a creative

process that goes: emanation (intention/fire), creation (template/air), formation
(archetype/water), manifestation (the-thing-itself/earth).

Moadim (\yduwm) (mem-vav-ayin-dalet-yod-mem) Seasons. The root of moadim is ayin-dalet

(du) which can mean to progress in space or in time. It is the root for the word for eternity

or to witness. These two letters are enlarged in Torah in words: dja umc. The hint here is

to listen for that which unifies or brings one to a perception of the One.

Erev (bru) (ayin-raysh-bayt) Evening. Twilight. Dusk. To mix, to exchange, to barter, to

mingle darkness with light.

Evree (yrbu) (ayeen-bayt-raysh-yod) Hebrew. A passer-by. One who crosses over a river or a
stream. One who comes from the region beyond, or the opposite side.

Ayden (}du) (yod-dalet-nun) Eden. To live sumptuously, delicately, pleasurably. To be

flexible, delicate, vulnerable, vibrating.

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 Introduction to The Gate-Book 16: u - Ayin

The King David version of the letter Ayin gives us an image of a letter whose roots go
deeply into the earth. The Phoenician image of the letter Ayin is a circular form. We find
this carried through in the idiomatic meanings for the Ayin. We find it when we read the
Ayin as the circular form of the pupil of the eye or the circular form of a fountain or a
spring bringing water to the surface from the depths of the earth. The sound of the Ayin is
a deep guttural sound that arises from the cauldron of the lower abdomen. The Ayin speaks
of the power of manifestation, the capacity to bring the form world out of the primordial
emptiness; To bring yaysh m’ayn, something out of nothing.

The Ayin also speaks of time cycles, and moments of synchronicity, whereby one can
perceive the pattern of time or the resonance of creative and formative worlds nested in
that which is manifest. We find this notion nested in the pair of gates Ayin-sheen and
Sheen-ayin. The Ayin-sheen gate is the root for the word assiah: to work, fabricate, produce,
make, create. The inverse gate, Sheen-ayin has an idiomatic meaning of: to preserve, aid,
liberate, deliver, set free. It can also mean the twinkling of an eye, or spiritual vision.
As a general rule, when the Ayin precedes a letter, it gathers the energy potential of that
letter into a powerful creative reservoir. When the Ayin follows a letter, it allows the
potential of the letter that comes before it to be released into the manifest world.

One of the more fascinating or mystical of our 484 gates is the gate: Ayin-Ayin. We find
the two Ayins together as signature letters in a number of two-letter hebrew phrases like
\wlu dbu eved olam (eternal servant, servant of the universe) and olam assiah (the world of
manifestation). Some kabbalists look to a double gate the way a mathematician looks at the
square of a number. In the case of the Ayin, one would look at its sequential position in the
alphabet as the 16th letter. The square of 16 is 256, the gematria of the hebrew phrase kol
devar (rbd lk), all that is, the everything. Kabbalistically this gate Ayin-Ayin can be
considered the centre of the circle, the idea of eternal recurrence or the assiah of assiah, the
deepest level of manifestation that spirit can penetrate.

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 The sixteenth chapter of the Book of Exodus gives us a unique spin on the meaning of
the letter Ayin. Sepher Yetzirah teaches us that the Ayin is associated with liver in the body
and the psychology of anger. In the sixteenth chapter of Exodus, the Israelite community
begins to complain against Moses and Aaron due to an apparent shortage of food. Moses
and Aaron let the people know that their complaints are not against them but against God.
In the fourteenth verse, after the evaporation of the dew from the earth, what is later called
manna appears.

Exodus 16:16 speaks of the manna, suggesting that each human should take only as much
of it as he/she needs. The verse teaches us how the universe responds in the world of assiah
to the prayer of our collective heart and soul. It may also hint at the universal laws of
perpetuity and how elements are cycled and recycled in the universe. The manna refers to
minute yet concentrated grains of spiritual food that appear on the surface of desert, like
frost crystals.

(rpkk qd spsjm qd) is indeed the microcosmic manna that the gate Ayin-Ayin illuminates.

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 The Gate-Book 16: u - Ayin

energy potential, atomic energy (q) ayin aleph [la }yu au

the manifestation of essence (q) asiyah atziluth twlyxa hyxu
one eye, that which returns to its source (q) ayin ehhad dja }yu
I am a Hebrew (a passerby) eevri anohhi ykna yrbu
a movement of energy from yesod to tiferet (q) ayin aleph au

to condense, cover with darkness, wrap about av bu bu

to be thick, dense, compact avah hbu
to pass over, cross a stream, go beyond avar rbu
the opposite side, region on the other side evayr rbu
a ferry-boat avarah hrbu

to bend, to curve, go in a circle oog gwu gu

a round cake baked on hot cinders egah hgu
deep breathing, delights, voluptuous love agav bgu
to roll, revolve; a ring, a chariot agal lgu
a migratory bird agur rwgu

to return, repeat, invoke, testify, bear witness ahd du du

to repeat, return; to witness, give testimony ood dwu
to pass over, to pass by; to remove, abrogate ahdah hdu
an assembly, appointed meeting, congregation aydah hdu
pleasure, delight, flexibility, vibration ayden }du
to point out, to find, appoint, meet with ya’ad duy
a fixed point in time or space; periodic return (q) ayd du
listen! understand the oneness! shema ehhad dja umc

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the world of manifestation; sentient reality asiyah hycu hu
window into eternity, perception of periodicity (q) ayin hay hu

to bend, curve, twist, distort, subvert ava hwu wu

guilt, crime, perversity, calamity, penalty avon }wu
to turn away; curvature, inversion, declanation aval lwu
to be bent, inflected, crooked avat twu
to be blind, blinded; to be awake, alert, watchful evayr; ur rwu

strong, fortified, harsh, might; a she-goat az; ayz zu zu

strength, might, power, firmness oz zu
to flee for refuge; to set one’s things in safety uz zwu
to loosen bands, let go, desert, set a servant free azav bzu
to strengthen, become strong, make secure azaz zzu
to gird, surround, defend, aid; helper, ally azar rzu
eye/ear, a karmic cycle (q) ayin zayin zu

intense bonding; syntropic energy (q) ayin hhet ju ju

the Tree-of-Life (q) aytz hhayim \yyj {u
the source of electricity; electromagnetic field (q) ayn hashmal lmcj }yu

a stylus, chisel, incision, notch, cut ayt fu fu

to impress, immerse, engrave, inscribe oot fwu
to cover over, wrap up, roll up, clothe oneself atah hfu
to press upon, to be indignant; anger, rage ayeet fyu
to surround with a crown; diadem atar rfu

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the place where a valley opens; a heap of ruins aye yu yu
to flow out (as water, tears) een }yu
an eye, a look; a fountain, a source ayeen }yu

to be agile, swift; an agile weaver, a spider ahhav bku ku

to disturb, trouble, stir up; troubled water ahhar rku
the helper who stands opposite one (soul-mate) (q) ezer k'inegdo wdgnk rzu

high, above, over, upon, near, beyond ahl lu lu

a yoke, servitude; pretext; burnt offering ohl/alah (h)lu
to go up, lead up, take up; to be elevated alah hlu
a loft, upper chamber, ladder, steps, ascension aliyah hylu
highest places; Supreme; Most High elyon }wylu
material extent, elemental energy, earth/heaven(q) ayin lamed lu

a people, nation, race, family, common people aam \u mu

together, with, at, by, near, in proximity to eem \u
to stand, to stand firm, endure, remain, persist amad/amida dmu

sing, call, read, answer, signify; lift up the voice anah hnu nu
to till the ground, cultivate, labour, oppress anah hnu
modest, humble, afflicted, poor anav wnu
thick cloud; that which condenses, forms a body anan }nu
fountain, eye, source, circle, centre, hole, recess ayeen }yu

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to tread down, to trample grapes under foot asass ssu su
a new wine, juice asees sysu

the centre of the circle, eternal recurrence (q) ayin ayin uu uu

eternal servant; servant-of-the-universe (q) eved olam \lwu dbu
to ascend from the depths to the Most High (q) aliyah elyon }wylu hylu

to cover with feathers, fly; to grow luxuriantly ayfah hpu pu

to fly, hang in the air, hover, cover with oof pwu
darkness
to be light, swift, agile auwf pwu
to be faint, to languish, fail in strength; darkness ayafe pwu
dust, dry earth, powder afar rpu
eyelids afapayim \ypupu

a tree, wood; substance, backbone aytz {u xu

to bind fast, be strong; make an impression upon yaatz {uy
to consult, council, predict, declare, decree ootz {wu
essence, bone, bond, bodily form etzem \xu

to be compressed, narrowed, arched ook qwu qu

to come from behind, circumvent, defraud; heel akav bqu
the end, reward, latter part of anything ekev bqu
Jacob; who follows in the footprints, holds a heel yaakov bquy

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a city, town, watch tower; a watcher (angel) eer rwu ru
to be naked, alert, ardent, crafty, watchful; skin oor rwu
a newborn, a young boy, bridegroom naar run
honey freely flowing from the comb; forest yaar ruy
air, atmosphere avir rwu

Ursa Major, the Great Bear, nightly watcher ash cu cu

to labor, work, fabricate, produce, make, create asa hcu
to hasten, gather together, assemble, selves oosh cwu
to be happy, to prosper, to enrich ashar rcu

now, at this time, the present moment ayt tu tu

to hasten, assist, aid; be skillful in an art oot twu
prompt, ready, prepared, destined; impending ateed dtu
knowledge, intelligence, awareness, knowing daat tud

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 The Letter Code 17: p - Pay

The letter pay or fay (p) is the letter that refers to the mouth, speech, saying, an
entrance, an opening, or the surface of anything. It is the letter of beauty and of the
Presence. When it appears in the word po (hp), it means here, in this place, at this moment.
The pay is an invocatory letter that asks us to be physically and spiritually present at a
moment where we are called to pay attention. It can refer to an internal spiritual event
where one is called to be face-to-face (hp-la-hp) with the essence of oneself or Divine
Presence. As a pictogram, the letter pay makes allusion to the sacred spiral, the beauty and
goodness inherent in creation. It is the seventeenth letter, the gematria of tov, goodness.
When we add the sum of the numbers one through seventeen (1+2+3+4...+17), we come up
with the number 153, which is the gematria of the artisan Betzalel (lalxb), who is the
archetype of the divine craftsman who creates with divine light in the shadow of the
Elohim. When we map out the number seventeen as sacred geometry, we see it as the
essence at the centre of the medicine wheels of the four worlds (See diagram).
One of the concealed meanings of the letter pay has to do with deliverance from
slavery and freedom from psychological attachment to the material world. It allows us to
transform, transmute, to blossom, and to fly. The following are ten of the key incarnations
of the letter pay:

Al-p’nay (ynp-lu) (ayeen-lamed-pay-nun-yod) On the surface of. On the face of the waters or
of the waves.

Marhhehhet (tpjrm) (mem-raysh-hhet-pay-tav) Hovering. This hovering is said to be like

the hovering of an eagle over her young. The inner root rahhaf has a gematria of 288.
Habad teaches us that this refers to the 288 root souls that are breathed into incarnation.
They symbolically receive the divine breath of hhesed.

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P’ree (yrp) (pay-raysh-yod) Fruit.

Nefesh hhaya (hyj cpn) (nun-pay-sheen hhet-yod-hay) Creatures which breath the breath
of life. The nefesh refers to the first level of the soul which carries the animal vitality.

Kanaf ([nk) (kaf-nun-pay) Wing. That which flies with the wind.

Afar (rpu) (ayeen-pay-raysh) Dust. The dust of adama which is used in the world of
yetsirah to form Adam is likely more like the physicists living enzyme soup than a dry
pollen! Kabbalistically the word is a contraction of a tree (aytz) that bears fruit (p’ree).
Adam is thereby formed from the Tree-of-Life.

Vayeepahh b’apeev (wypab jpyw) (vav-yod-pay-het bayt-aleph-pay-yod-vav) And breathed into

his nostrils. The first pay is a divine out-breath that inspires Adam. The second pay refers
to nostrils of Adam that receive the divine inspiration.

Yipared (drpy) (yod-pay-raysh-dalet) To spread out. This spreading out comes from one
river which divides into four sources flowing out from the centre of the garden of Eden.
The four rivers coming out of Eden refer to the four worlds of consciousness.

Venifkehhoo (wjqpnw) (vav-nun-pay-kof-het-vav) (And your eyes) shall be opened. This

opening of the eyes or enlightenment was offered to the woman by the nahhash in Genesis
3:5.

Tiferet (trapt) (tav-pay-aleph-raysh-tav) Tiferet. The sixth sphere of the Tree-of-Life.

Refers to the principle of harmony and beauty that radiates from the central sphere of the
Tree. The root also alludes to the sewing together of the different limbs of the Tree into
one garment of light.

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 Introduction to The Gate-Book 17: p - Pay

The 17th letter pay/phay conveys meanings that have to do with breath, proportion,
beauty and spiritual transformation. As the 17th letter it refers to the spirit essence that
spins the ophaneem or the alternating faces of the four worlds of creation. The number 17
choreographs the permutation and combination of elements in the molecular world of the
16. The letter pay/phay is a double letter according to the Sepher Yetzirah. The pay is a
hard sound where the breath pushes from within to without. The phay is a soft sound
whereby the breath escapes the mouth gently through the teeth. Most words that begin
with the pay begin with the hard sound or a propulsion. Most gates that end with the phay
end with the soft phay that allows air to be released in a gentle way. This may prove to be
useful when you examine the 44 gates that contain pay/phay.

There are a few gates that stand out within the set of 22 that you will be meditating
with here. The root pay-nun ( np ) is a root that teaches us much about the pure meaning
of the letter. We find this root referring to : The face, presence, surface, countenance,
corner, interior. As a verb it can mean to turn one’s self in any direction, or to alternate. It
is also the root for the word ophaneem, an angelic realm which presents alternating facets
or faces to one’s vision due to their multi-dimensional reality. The inverse gate to pay-nun
is nun-phay ( pn ), root for the word nephesh, to take breath, breathe, soul, feeling, purpose.
The double gate pay/phay has an idiomatic meaning of to glide, fly, waver in the air.
Kabbalistically the two phays or pays represent that which has two wings or can fly. It is a
reference to that which in Torah is called paneem-al-paneem. Presence to presence, face to
face, spiritually present, a moment of intimacy and recognition.

The 17th chapter of Genesis is the one where a covenant is cut between God and
Avram. In the first verse pay-hey ( hp ) Avram’s name is changed to Abraham by the
addition of the letter hey to his name. This signifies his new destiny as the father of a horde
of nations. In the 11th verse Avraham is instructed about the mark of the covenant and the

149
rite of circumcision. In the 15th verse ( sp ) Sarah’s name Sarai is changed to Sarah so
that she will be blessed and bare a child at the age of 90. The Kabbalistic teaching
suggests that the Yod from Sarai is being divided into two heys. One is given to Avraham,
one to Sarah. These heys represent the in-breath and the out-breath of the Divine Name.
In the 17th verse of the 17th chapter Avraham falls on his face and begins to laugh. He is
face-to-face, paneem-al-paneem, with a paradox, a divine intervention that makes him a
father at the age of 100 and Sarah a mother at the age of 90. The Kabbalistic teaching
points to the letter tzaddi, ( x ) as the letter representing the archetypal female energy and

the letter kof ( q ) representing the archetypal male energy. These letters reoccur in the

name given to the child of Avraham and Sarah : Yitzhak (qjxy). Yitzhak whose name
means laughter (perhaps he is conceived in Avraham’s mind in the moment before he falls
upon his face and laughs!), embraces the letters for the female x, the male q and life

energy, hhai, yj.

Take the time to meditate on the verses of the 17th chapter of Genesis and any other
chapter 17 in Torah, the writings, and the prophets that you might find fascinating.

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 The Gate-Book 17: p - Pay

to blow, to divide, to scatter, to segment pa’ah hap ap

a corner, portion, region, side, quarter peyah hap
the face of things pay aleph ap

the dawning of a new day; a breakthrough (q) pay bayt bp bp

to be cold, frigid, immature, static, undeveloped pug gp gp

to light upon, strike; to strike a covenant puga ugp
incident, encounter, chance, event puga ugp
to be weary, exhausted, lazy; carcass pugar rgp
cessation, rest, torpor poog gup

to loosen, let go, set free, deliver, redeem, padah hdp dp

liberate
liberation, redemption pedon }wdp
to nourish, to fatten pedar rdp

the mouth, opening, portion, edge, border peh hp hp

an orator, spokesman, messenger, peh hp
here, in this place poh hp

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his voice, his commandment, his word po wp wp
to breathe, blow, blow through, exhale, disperse pooahh jwp
to disperse, overflow, spread out, break in pieces pootz {wp
to move to and frow, bring to an end pook qwp

pure, purified, pure gold paz zp zp

to ejaculate pooz zwp
to leap, to bound; to be light, agile pazaz zzp
to separate and purify metals from dross pazaz zzp
mouth/ear (q) pay zayin zp

to breath out, blow upon, breath into, animate pahh jp jp

a net, a snare; lascivious, wantoness pahh/pahhaz (z)jp
to blow through, exhale; to blow out, to hasten poahh hwp
to cook, to bake, to care for; governor pehhah hjp
fear, terror, trembling pahhad djp

to break through, split, spread out, burst forth patar rfp fp

fissure, first-born, first-fruits patar rfp
to break, strike with a hammer, flatten patash cfp

the mouth, edge, angle, proportion, message pi yp yp

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flask, bottle, condensation; a lens pahh ]p kp
to invert, counteract, overturn, be changed hafahh ]ph
to waver to and fro; seaweed poohh ]wp
extending their wings parshay kanafeem \ypnk ycrp

to separate, distinguish, weigh out pala alp lp

to let fall, to revolve, to level nafal lpn
mystery, miracle, wonder, marvel, enigma pele alp
to cleave, divide; a stream, river, channel peleg glp

to strike with the foot, to keep a beat; one stroke pa’am \up mp
a bell pa’amon }wmup
to swallow down, understand; a footstep, anvil pa’am \ap
the surface of the waters p’nay hamayim \ymh ynp

a prohibition; removing, taking away, lest pen }p np

to turn oneself in any direction; a face, corner panah hnp
surface; external appearance, personal presence panah hnp
inside, within, inner, interior, inward p’neemah hmynp
face, presence, surface, fore-part, countenance p’nay ynp
ophan, a wheel, an alternating face ophan }pwa

extremity; a tunic extending to wrist and ankles pas sp sp

diffusion, abundance; a handful peesa hsp
halt, limp, be dislocated; immunity; Passover pesahh jsp
a graven image, an idol pesel lsp
to cease, leave off, come to an end; zero, nothing pasas/effes spa/ssp

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to cry out, bellow, shatter, crush, crumble pa’a hup up
to open the eyes pakahh aynayim \ynyu jqp

to fly, glide, waver in the air affaf [pa pp

two wings or surfaces, double edged (q) pey pey pp
face-to-face, immediacy; spiritual intimacy panim el panim \ynp la \ynp

the face of the earth p’nay ha aretz {rah ynp xp

to disperse, scatter, lay bare; a fissure nafatz xpn
to break a seal, burst open, shower, inundate nefetz xpn
to tear apart, deliver, snatch away, wound patza hxp
to peel, strip off bark patzal lxp

to vascillate, alternate, move to and fro pook qwp qp

to oversee, visit, examine, enumerate; oversight fakad dqp
to open one’s eyes, restore sight; see the unseen fakahh jqp
that which opens and shuts, is intermittent (q) pay kof qp

to run swiftly; a bull, a wild ass par(ah) (a)rp rp

that which is fertile, fruitful, productive; fruit pari yrp
to separate, expand, disperse parad drp
to loosen, to leave off, become unbridled pharoa urp
Pharaoh; leader of an army paroh hurp
Persia; to divide/to be divided paras srp
to break down, scatter, spread abroad, rupture paratz xrp

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pride, step pash cp cp
to fall away, break away, defect; rebellion, fault pesha ucp
a horseman leaping proudly and fiercely poosh cwp
to take breath; soul, anima, will, living creature nefesh cpn

to open the eyes; to be ingenuos, simple, deluded pot tp tp

simplicity, folly, deceit p’ti ytp
to spread out, open, let oneself be persuaded patah htp
to open one’s hand/mouth; to open oneself patahh jtp
opening, entrance, door, gate, portal patahh jtp
to interpret a dream patar rtp

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 The Letter Code 18: x - Tzaddi

The 18th letter of the Hebrew alphabet is the letter tzaddi. The letter has a numerical
value of 90. It means the side of, to hunt, or to capture. From a kabbalistic stand point,
tzaddi has to do with symmetry patterns. The root tzadeek carries the meaning of one who
is just, honest, upright, correct, righteous. The word is a contraction of the two letters tzaddi
and kof which represent female and male energy vibrations. The tzadeek is a soul who has
gained mastery and balance of receptive and radiating powers within him/herself and is
willing to serve as a model and a mirror of spiritual mastery. In the Sepher Yetzirah, tzaddi
is the letter associated with the zodiac sign Aquarius. It is the letter connected with the
process of meditation. It is likely that this process was integral to the art of hunting in a
time when the hunter needed to attune his imaginal realm and brain waves to the animal
that was being hunted. Meditation, seen in this light, parallels the art of fishing. Tzaddi is
sometimes seen to be a pictogram for a fish hook!
When we look at the gematria of the letter tzaddi, we find that the number 90 is the
fourth part of a circle. From this primordial circle we can take an image, a tzelem (\lx)
and mirror it both vertically and horizontally to form a complete circle or wholeness. This
holds a kabbalistic teaching whereby humans are created b’tzelem elohim, in the image of
God. Also the divine spark is divided symmetrically into male and female vessels that
mirror one another on the soul level. The tzaddi on a primary level refers us to aytz
hahhayeem, the Tree-of-Life. This may include the whole creative process from the world
of emanation to the world of manifestation along with the symmetrical mirroring of
vibrational energies betweeen worlds or dimensions.
The following are ten of the key incarnations of the letter tzaddi that appear in the
early passages of Genesis:

Ha’aretz ({rah) (hay-aleph-raysh-tzaddi): The earth. The three letters that preceed the

first tzaddi to appear in the Genesis text are found in the words elohim (h) and b’raysheet

(ra). The tzaddi stands in symmetry with the enlarged bayt of b’raysheet. The two together

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refer to the cosmic egg that is being hatched here. The word ha’aretz holds the light (ar)
created with/by elohim that catalyzes the photosynthesis process on our planet. The final
tzaddi is a code for all of the vessels, branches and symmetry patterns that receive this light.

Vatotzeh (axwtw) (vav-tav-vav-tzaddi-aleph): “and brought forth”, referring to the greenery

and the seed that appear on the earth during the third day of creation. The tzaddi here
implies a kind of unfurling from the world of potential into the world of the manifest.

Aytz ({u) (ayin-tzaddi): Tree. Appearing in the phrase “aytz p’ree” or fruit tree. This two
letter root serves as a pictogram for the process it represents. The ayin gives us a picture of
the roots of a tree tapping into earth energy and underground water. The tzaddi gives us
the image of the branches of the tree unfurling in space.

B’tzelem (\lxb) (bayt-tzaddi-lamed-mem): “in the image”. The full phrase is b’tzelem
elohim, which means “in the image of Elohim”. Another possible translation here could be
“in the shadow of the Elohim” or “in the shadow of the Light”. Some commentators consider
this phrase to hint at a level of unity that preceeds the journey through sexual duality or
dialectics! The gematria of b’tzelem elohim is 248, the same gematria as Avraham and
rehhem, or the womb of compassion.

Vayeetzar (rxyyw) (raysh-tzaddi-yod-yod-vav): “and formed”. This word appears in Genesis

2/7 where the archetype of Adam is formed from the afar (earth fertility, cosmic soup,
energy sprouts) that come from the Adamah. This root refers to the yetzirah level of
creation where things are given colour, shape, form and the opportunity to permute,
combine and mate with symmetry patterns that match their own.

Aytz ha’hhayeem (\yyjh {u) (ayin-tzaddi hay-hhet-yod-yod-mem): The Tree-of-Life. The

Tree-of-Life energies. This tree, which appears in the middle of the Garden of Eden, has
something to do with the regenerative alchemy of our biological being. The word
ha’hhayeem has the same gematria as the letter gimel and the word hhochmah: 73. The

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gimel refers to metabolic processes and the capacity to nurture. The Tree-of-Life is also the
Tree-of-Wisdom that teaches us through our intuition about the relationship between
essence and form, light and vessel. The wisdom includes an attunement to cosmic cycles
and synchronicities.

Matza (axm) (mem-tzaddi-aleph): To search out, to find. The word appears in Genesis
2/20 where Adam is unable to find his partner/helpmate. The root matza implies a kind of
thirst. It can mean, in the Hebrew idiom, to suck out that which is sweet. The water of the
letter mem is being sucked up by the branches of the tzaddi and converted back to the
world of aleph (light, unity, love).

Hatzayla (ulxh) (hay-tzaddi-lamed-ayin): The rib. This is the famous rib in Genesis 2/22
that is taken from man and used to formulate woman. Let’s consider the root tzayla as a
verb that means to incline to one’s side, or to limp. As a noun, the root means a beam, or side
chamber. The limping implies, from our standpoint, a kind of shamanic wounding of Adam
whereby his innermost essence is hidden from self. The cosmic principle that we are
dealing with here is symmetry. With a little creative magic, a trick of breath and mirrors,
an aspect of the world of form is empowered to restore wholeness and essence to humanity.
The tzayla is a code for a buried aspect of the world of atzilut that we carry unconsciously
within us. Perhaps we should translate hatzayla as: the mirror of relationship!

Etzem (\xu) (ayin-tzaddi-mem): bone, strength, integrity, essence. The essence here refers
to the whole process of the Tree-of-Life being watered from the realm of the elohim. It is
the tree planted within us psychically and genetically that reminds us of our divine
inheritance, b’tzelem elohim.

Atzilut (twlyxa) (aleph-tzaddi-yod-lamed-vav-tav): The world of emanation. The world of

nearness. The root atzal or atzeel means to put forth deep roots, to be sprung from an ancient
stock, to connect together. The world of emanation involves a sending forth of light, through
image projection into each of the four worlds of creation until essence is clothed with the

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world of form. Emanation involves the connecting of these four worlds and the planting of
roots deep into the world of asiyah, or manifestation.

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 Introduction to The Gate-Book 18: x - Tzaddi

The hebrew letter tzaddi serves as a pictogram for the branches of the Tree-of -Life
rooted in aretz, the earth. As the gematria 90 the tzaddi gives us the image of one quarter
or fourth of a circle. The circle represents the Garden of Eden; tzaddi represents the four
rivers that emanate from Pardase to water the garden of the 4 worlds of creation. The two
letter gate ayin-tzaddi, aytz, xu images for us the roots of the tree with the ayin, the
branches of the tree with the tzaddi. It is also possible to consider that this gate refers to
olam atzilut or olam yetzirah , the world of emanation or the world of image creation. As
the ayin can alternately represent a circular form, the tzaddi then refers to the four
quarters of topography contained within the circle or sphere. This the tzaddi echoes back to
the phrase we hear early in the creation: b’tzelem elohim. This image from the creative
realm is initially mirrored on the reflective surface of the water via the breath or Spirit.
This mirroring speaks of a geometrical projection of form from above to below or from
right to left. The Zohar alludes to this mirroring process when the letters are seen as face-
to face or back-to-back. (heaven-to-earth or earth-to-heaven). If the circle were to
represent an electro-magnetic field, then the tzaddi would represent the 4 distinct energy
quadrants of the field. The kabbalah would refer to these as the 4 tzittzit of the tallit or
prayer shawl.

With this in mind, we can understand the notion of the tzadeek or upright being who
serves to connect the worlds of heaven & earth, of being & becoming, of what is & what
will be. As we have seen before, the tzaddi has a discernable connection to the maternal &
female function of taking seed into the womb & the evolution of forms within any time-
space continuum or cycle of manifestation. It is the letter we associate with the matriarch
Sarah who conceives at the archetypally ripe age of 90! We find this story appearing in the
18th chapter of Genesis in the parsha called VaYera in hebrew. In the fourth verse ( 18:4
dx ) we hear Abraham say to the three stangers/guests/angels : “ let some water be
brought and wash your feet. Rest under the tree.” The tzaddi gate for this verse points

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towards both a hidden ( tzelem) & a revealed ( dimoot) meaning for what one will find while
resting beneath this tree. In the 9th verse, tzaddi-tet, the guests ask of Abraham: “Where is
your wife Sarah? “Abraham replies: “Here, in the tent.” The gate here, tzaddi-et, refers to
the cosmological principles of evolution & involution. In the 10th verse, one of the
strangers/guests/angels suggests to Abraham that he will return in approximately one year,
at which time Sarah will have given birth to a son. Sarah overhears the words of the
messenger from behind the entrance of the tent and laughs (vateetzhhak, qjxtw). The
laughter that separates/ connects Abraham& Sarah is a matter of perspective & perception
that is truly possible in the realm of assiah. The teaching here is that nothing is impossible
or too difficult for the One Being to accomplish! (ha’yeepalay mayyodhayvavhay : hwhym

alpyh ) The remainder of the chapter involves the dialogue between Abraham & YHVH
regarding the fate of the people of Sodom. Abraham learns that the just or upright souls
that reside in Sodom will not be destroyed along with the evil or wayward ones. The story
speaks of the power of the tzadeekeem, the just ones or the innocent ones, to purify or
transmute the karma of their rasha/ not-so-innocent-or-just neighbours.

Take the time to meditate on the nuances of the 18th chapter of Genesis while
utilizing the hints given by the tzaddi gates that follow. Be aware that the idiomatic
meanings are in the world of assiah. Ask the Gate-keepers themselves to teach you the true
meaning of the gates in the world of Atziluth!

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 The Gate-Book 18: x - Tzaddi

to go forth, bring forth, release, be cast out yatzah axy ax

to germinate, to expand, spring forth yatzah axy
things which spring up; descendents t’zayah hax
outflow, excrement t’zayah hax
t’zeayetzaeem \yaxax

to go forth as a star, as a soldier to a war tzava hbx bx

to cause to swell, project, to be prominent tzava hbx
a gazelle; splendour, glory tzevee ybx
to be willing, prone, inclined tzeva abx
to pour out, to flow, to go slowly tzavav bbx
to dip into, to immerse, dye a garment tzava ubx
to place, take a stand, speak what is true yatzav bxy

to establish, place, make to stand, leave in place yetzag gxy gx

the great tree aytz gadol lwdg xu
the tree in the garden (q) aytz hagan }gh xu

the side, a snare, a secret, a design; an adversary tzayd dx dx

to fix the eyes on anything, to search for tzadah hdx
to lie in wait, to hunt, lay snares, catch birds tzood dwx
a judge, a king, a righteous being; just, upright tzadeek qdx
pattern/picture : hidden/revealed q tzelem/damot twmd/mlx

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polished, shining, golden tzahav bhx hx
light tzohar rhx
to be white, shining, polished, sundried tzahah hhx
to be pure, to reveal oneself, to shine tzahar rhx

an order, comand, precept, direction, verbal will tzav wx wx

to appoint, delegate, commission, command tzuahh jwx

to chomp the bit; to feel restricted tzooz zx zx

symmetrical balance (q) tzaddi zayin zx
golden channels (Zech 4/12) tzinorot zahav bhz twrwnx

to be sunny, dry, arid, radiant, glistening tzahha hjx jx

to be exposed to solar rays; to thirst maytzahh jxm
clarity, sincerity; the forehead; a sonorous voice netzahh jxn
tree of life (q) aytz hhayim \yyj xu

to extend branches (q) tzaddi tet fx fx

evolution/involution (q) tzaddi tet fx
aquarius/leo ; meditation/hearing ( SY) tzaddi tel fx

a desert, dry region; a ship, nomad tzee yx yx

that which is exposed to solar rays tzayaah hyx
Zion; the south hill where Jerusalem is built tzyon }wyx

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expansion/contraction, friction (q) tzaddi kaf kx kx
netzahh-malhhut pathway on the tree (q) netzahh/malhhut twklm/jxn
star constellations (q) tzivaot/kokhaveem mybkwk twabx

to put forth deep roots; connect together; image atzal lxa lx

to withdraw, disappear; to snatch from danger atzeel lyxa
a shadow, depth, canopy; prayer tzayl lx
an image, shadow, likeness tzelem \lx
rib, side, quarter of the heavens; to limp tzala ulx
ear-tingling sound; cymbals, zills, flapping wings tzalel/tziltzal lxlx/llx

to tie up, bind fast, press together tzoom \wx mx

to be thirsty, fast, suffer, contractions tzama amx
a yoke of oxen; an indisolvable bond tzemed dmx
essence, substance; bone, bodily form etzem \xu
contraction tzimtzum \wxmyx

to withdraw, reserve, restrain, preserve, guard tzeena hnx nx

to be cold, hard, compacted, hidden; a shield tzanan }nx
a channel, aquaduct, tube, water course tzanar rnx

to search for support; structural foundation (q) tzaddi samehh sx sx

aquarius/ sagittarius : meditation/trance (q) tzaddi samehh sx
netzahh-yesod pathway on the tree (q) netzahh/ yesod sx

to cleave in two, to divide bread; profit betzah uxb ux

to incline, spread out, spread beneath, unfurl yatzah uxy
to incline, bend back, empty a vessel; tza’ah hux
to step up, to mount; to go in slow motion tza’ad dux

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to arrange, select, put at the right place tzafa hpx px
to look out, review, observe, see visions tzafa hpx
to overflow, float; honey dropping from comb tzoof [wx
the north; what is secret, destined, yet to come tzafon }wpx

to blossom, flower, flourish, fly natzatz {xn xx

to glitter, emit sparks, glance, make eyes shine netzotz xwxyn
fringed edges, borders, extremities, feathers tztzeet txyx

to be compressed, narrowed, straightened tzook qwx qx

to pour out, melt ore, cast metal yatzak qxy
to tie together, cry out, clap the hands tzakal lqx
to make sport, to jest, mock, laugh repeatedly tzahhak qjxy
90/100, female/male, expansion/contraction (q) tzadi kof qx

to form, form in the mind, fashion as a potter yatzar rxy rx

bind together, keep watch, preserve from danger yatzar rxy
a narrow road, straight; adversary; vertebrae tzar rx
a stone, pebble, rock, edge, flint knife, cleft tzoor rwx
Tyre; to press upon, cut with a knife, besiege tzoor rwx

to separate the real from the counterfeit (q) tzaddi sheen cx cx

to kindle, set on fire, burn with anger yatzat txy tx

gematria for 490 (7x70) (q) tzaddi tav tx

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 The Letter Code 19: q - Kof

The ninteenth letter of the Hebrew alphabet is the letter kof (q). Its complete spelling
is kof-vav-phay. The numerical value of kof, itself, is 100; when spelled out in full it is 186.
The value 186 is, of course, the value of the speed of light. The kabbalistic notion here is
that the kof travels at the speed of light and brings a kind of cosmic consciousness to any
vessel that becomes aware of the embedded aleph that has been placed, like a divine spark,
within it. The kof brings to self-consciousness or self-awareness the omniscience, the
omnipresence and the indwelling essence of divine unity. Within the dialog of particle and
wave (the yod and mem of elohim) the kof attunes the particle to its harmonic resonance
with the wave.
There are a number of other interesting words with the gematria of 186.
Traditionally, kabbalists have seen this number as the square of the four letter Divine
Name. Thus, the yod-hay-vav-hay, with its 10-5-6-5 gematria, is squared, letter by letter, as
102 52 62 52 (100+25+36+25=186). The first Hebrew word to appear in Genesis with this
gematria is the word makom (\wqm), the place where the waters are gathered. This makom
is referred to esoterically as any state or station of consciousness. The kof appears in the
word rakiyah (uyqr), usually translated as the firmament. This word can also refer to the

sacred breath or ruahh hakodesh (cdwqh jwr) that transports the seeds of the Tree-of-Life
(yod) to the world of manifestation (ayin). Another key word with the gematria 186 is the
word kolaynu (wnlq), meaning our voice. This alludes to a Kabalistic teaching whereby the
creative gift of vocalization and spoken language is a gift given so that we may become
vessels for the “language of light”. Other gematria for 186 include vaneyfen (}fnw) meaning
and we turned; the implication being that we are returning toward Source.
In the Hebrew idiom, the kof can refer to a monkey or an ape. I’m sure that those
who hold to the theory of evolution will enjoy this! The kof can also refer to the eye of a
needle. It is katan (}fq), that which is small, or microcosmic. There is a principal of
contraction towards centre or essence that is carried by the kof. The Hebrew word for a

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solstice, an equinox, or any still point in an orbit or a magnetic field is called a tikufah
(hpwqt). The simple root here is hakafah, which means ringing, circling, circuit, to encircle

or to surround (hakayf, [qh), and hekayf, meaning periphery, circumference, outline or orbit.
The implication here is that consciousness is perpetually surrounding or orbiting the void,
which is symbolized by the eye-of-the-needle or the hole-in-the-axe-blade, of which the kof
is a pictogram.
The reference here is to the cyclical nature of things and our capacity to enter
ceremony, and attain a still-point at specific portals. This allows our consciousness to travel
faster than the speed of light in order to gain a vision and an embodiment of the unity of
the complete cycle. Tradtionally the solstices and equinoxes have been utilized by
indigenous cultures as ceremonial moments or doorways that stop time and open up
perception to eternal realms.
One of the most important words in Hebrew illuminating the kof is the word
kaddosh (cdq). This word is most often translated as holy, sacred, pure or sanctified. From

a Kabbalistic vantage point it can also mean a singular point (from the word nikud, dwqn,

vowel point) of spirit-flame c. The Sepher Yetzirah teaches us that the kof is associated with

the zodiac sign Pisces and the human capacity for laughter (The kof found in Yitzhak, qjxy).
This laughter is the bridge between personal and transpersonal realities, the awareness of
the paradoxical nature of life and the attunement to a cosmic consciousness.

The following ten words will give us a sense of the earlier incarnations of the letter
kof in the genesis process:

vayeekra (arqyw) (vav-yod-kof-raysh-aleph) and called. The first calling here is a vibration
that goes from the elohim to the Light. It is an act of naming or distinguishing the first
complimentarity to appear in Genesis light/darkenss as day/night. The kof of vayeekra sets
things in orbit.

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boker (rqb) (bayt-kof-raysh) morning. The dawning of the light. The bayt of boker comes
from the bara of b’raysheet. The kof raysh of boker comes from kara, the calling out or
naming. The primary polarities of implosion/explosion (b) and contraction/expansion (q)

of light (r) are established in the word boker.

rakeeya (uyqr) (raysh-kof-yod-ayin) firmament, canopy. That which is spread out like a
hemisphere above the earth, with a heavenly ocean above it. There are a fascinating
variety of speculations about the exact nature of the firmament. Some theorists consider
the rakeeya to be like a photon belt or an atmospheric energy band between earth and
deep space. The letter flow of the word suggests a ruahh kodesh, sacred atmosphere or
breath that creates a bridge between energy potential (y) and energy manifested and

kinetic (u).

makom (\wqm) (mem-kof-vav-mem) gathering space, state of consciousness. A place, station,

abode, habitation. The kof here collects the two mems from the word mayim. The inner
gate kof-vav refers to the line of light that is spoken of in the Lurianc Kabbalah. The word
makom has a gematria of 186, the same gematria as the letter kof (100-6-80), the speed of
light, the square of the letters of the four letters of the divine name (100-25-36-25).

hakatan (}fqh) (hey-kof-tet-nun) the litle one. Little, small, younger. This word first
appears in Genesis making reference to the moon as the lesser light in the sky. The inner
root kof-tet referst to the process of contraction (q) and embryonic process or involution

(f).

nikeva (hbqn) (nun-kof-bayt-hey) a woman, female. The root nakav means to hollow out,
bore a hole, excavate, create a cavern. It can also mean to separate, distinguish, specify, call
by name. The root kav (bq) has as its primary meaning the creation of a cavity or
emptiness that allows one to be in a state of receptivity.

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vayikadesh (cdqyw) (vav-yod-kof-dalet-sheesh) and sanctify. The first time this word appears
in Genesis (Genesis 2:3) it is the seventh day or the shabbat that is being santified or made
holy. The kof-dalet root refers to a point of light that is received at the kod-kod or the
crown of one’s head. The sheen refers to the shehhinah or feminine divine presence that is
perceived by the body as the presence of a subtle enveloping electrical field.

kolaynoo (wnlq) (kof-lamed-nun-vav) our voice. Koyaynoo also has a gematria of 186.

hakafa (hpqh) (hey-kof-pey-hey) means ringing, circling, circuit, orbit, encirclement. The
root hakayf means circumference, outline, perimiter, periphery, environ. Hakafa can refer to
the orbiting of a planet or the circling of anything about a magnetic centre. One could
visualize an empty magnetic centre or void in the empty space of the letter kof itself.

nikuda (hdwqn) (nun-kof-vav-dalet-hey) a dot, a vowel point. From the root nakad which
means to mark with points, to select, to separate, to distinguish. Kabbalist cosmology
suggests that everything that exists once emanated from one minute dot or point in space.
Physicists presently refer to something like this as a white hole.

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 Introduction to The Gate-Book 19: q - Kof

The letter Kof offers us a pictogram of the subtle electrical current that travels thru the
spinal column of a human being from the base of the spine to the crown of the head. The
kof teaches us the mystery of cycles & orbits in relationship to the still point & the still
small voice within that attunes to the timeless realm & cosmic consciousness & the
wormhole at the centre of the galaxy! The Kof speaks of the makom or state of
consciousness that a human being can attain; the Sepher Yetzirah associates it with the
paradoxical awareness that precipitates laughter.

When we examine the 22 kof roots in the Gate-book ( and their 22 inverse or mirror
gates) we enter a highly coherent set of gates that speak of the acceleration of
consciousness back towards oneness & the awareness of what the Kabbalah calls Adam
Kadmon , the Primordial Human. This Adam Kadmon consciousness is aware of the
interplay & connection between all that exists in the Universe. The particular gate that
appears to be the most cosmic is the kof-kof gate. Etymologically this gate can make
reference to the kodkod at the crown of the head, the kadosh hakadosheem the Holy of
Holies or the most sacred part of the Temple. It also refers to the mihhokek, the ruler’s
staff. In terms of pure physics the kof-kof gate can serve to symbolize the speed of light
squared or a quantum leap that allows that which is circular &complete-within-itself to
vector & ascend the spiral into the next dimension of consciousness. Keeping this in mind,
it is not by chance that the prophet Isaiah speaks of the Great Pyramid at Giza in Chapter
19/ Verse 19 of his prophecy. ( where the gematria of the verse adds up to the exact height
of the pyramid itself ) In Genesis 19:19 we hear Lot cry out in fear that he will not be
able to make the kof-kof quantum leap required to reach the hills & outrun the evil that he
fears will overtake him. In Exodus 19:19 we find Moshe speaking with Elohim & Elohim
answering Moshe in the Voice ( vakol, lwqb ). In 1 Kings 19:19 we find the prophet Elijah

casting his mantle ( adarto / wtrda ) upon Elisha or making his baraka available to the one
who is destined to be his successor.

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 When you have weighed & examined & contemplated each of the following kof gates,
then begin to study & meditate upon the chapter 19’s in Genesis, Exodus, Kings & Isaiah
allowing the gates & your connection to the inner voice to teach you (through synchronity
& paradox) the mysteries stored in these stories. And never forget that the letter kof
teaches us through the vehicle of light & laughter !

( Insert artists sketch / cartoons here of the 3 stories mentioned in the text. )

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 The Gate-Book 19: q - Kof

to arise, stand up, emit, spew out, vomit keeya ayq aq

a beam of light keren or rwa }rq

a hollow vessel, receptacle kav bq bq

a vault, tent, bedchamber, alcove kubah hbq
to make hollow; winepress, vat; cave in a rock yakav bqy
to come from behind, circumvent, take hold of akav bqu
the latter part of anything; heel; reward akav bqu
to excavate, bore a hole, pierce, distinguish nakav bqn
a woman, female; a womb nikayvah hbqn
to receive; to come to meet; receive instruction keebale lbq

small / large; contraction / expansion katan / gadol ldg / }fq gq

the uttermost border, perimeter, last barrier kaytzeh gevulehha ]lwbg axq

to proceed, go before, meet; the east kedem \dq dq

beginning, origin, former time, pristine state kadmah hmdq
pure, clean, sacred, holy kadosh cwdq
to select, separate, mark with points; vowels nakad dqn
to burn, kindle, set on fire yakad dqy
the top of the head; the crown, coronel kodkod dqdq

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to congregate, assemble, call together kahal lhq hq
a public assembly, crowd; an orator kahal/kohelet (t)lhq
consciousness/breath; Leo/Lamad Wheel; 105 (q) kof hay hq

a rope, measuring cord, a line, a law; harp-string kav wq wq

to twist, bind, tie fast, be strong kava hwq
to expect, await, be gathered together keeva hwq
hope, desire teekva hwqt
gathering place, state of consciousness makom \wqm

to divide; settle an account; strike a balance nakaz zqn zq

to puncture; to let blood/to be bled kazaz zzq
to compensate, to equalize kazaz zzq

to seize, grasp, take hold of kach jq jq

to send after, captivate, take possession yeekach jqy
to adhere, stick together, perceive; doctrine, arts lakach jql

that which is little, small, young katan }fq fq

to be cut off, to be ostracized koot fwq
to burn incense, be fragrant; knots, smoke katar rfq
to gather; to collect anything lying on the ground lakat fql

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to rise up, vomit up kaya hyq yq
an uprising, insurrection; adversaries keem myq
enduring, sure; a statute, edict kayam myq
to form, prepare, possess, forge iron; Cain kayeen }yq
firmament; that which is layered rakeeya uyqr

intense compression/interconnectedness (q) kof kaf kq kq

to be light, swift, smooth, thin, rarified kal lq lq

sound, voice, speech, rumor; to call out, kol lwq
proclaim
to make light of, despise; inflammation; shame kala hlq
to be diminished, cursed, lightly esteemed kalal llq

to gather together, collect; be established, a makom \wqm mq

place
what ever lives on the earth; existance; cosmos yakoom \wqy
the ability of standing and resisting; resurrection tikuma hmwqt

to acquire, possess, buy, set upright kayn }q nq

to forge iron; burn with zeal; to be jealous; spear kayeen }yq
a nest, chamber, cell of the ark kayeen }yq
to be jealous, envious, angry, zealous kana anq
to found, acquire, possess; a cane, balance-beam kana hnq
a rectification, restoration, rebalancing teekoon }wqyt

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an oracle; divination; a decision made by augury kesem \sq sq
a vessle, cup, water pot keset tsq
to divine; to practice divination kasas ssq

to be torn off, torn away, dislocated, alienated yaka uqy uq

to divide in two, cleave open, halve, hatch baka uqb
firmament; that which is stratified rakeeya uyqr
a long, sharp blast of the shofar tikeeya huyqt
stigma, a mark branded on the skin ka’a’ka uquq

to contract, enclose, surround oneself; an ape kof [wq pq

eye of a needle; hole of an axe; back of the head kof [wq
to contract oneself, coagulate, curdle, whorl kafa apq
draw up the feet; be gathered to one’s ancestors kafa apq
to fasten, clasp, braid, go in a circle nakaf [qn
to circuit, to orbit; solstice, equinox tikoofa hpwqt
ringing, circling; orbit, circumference, periphery hakafa hpqh

the end, extremity, harvest, finale, completion kaytz {q xq

to wake up; to be aroused out of sleep yakatz {qy
to cut up; to harvest fruits; to pass the summer kootz {wq
harvest of fruits, ripeness, summer kayeetz {yq
to decide, finish, cut off, cut loose, cut short katza hxq
form, shape, pattern, measure, rhythm, cadence katzav bxq

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a pelican keek qyq qq
a gourd, castor plant; hallucinogen (see Jonah) kikayon }wyqyq
the ruler’s staff mihhokek qqjm
arrows, lightning bolts zakak qqz
Holy of Holies, inner most part of the Temple (q) kadosh kadoshim \ycdq cdq
the speed of light squared; 361(19X19); full circle kof kof qq

to call or cry out, read aloud, designate by name kara arq rq

to draw near, to meet; to evoke, cause to happen yikra arqy
an encounter, a chance event, an accident karah hrq
to dig a well; to frame, make two beams meet koor rwq
to dig beneath, to undermine kirker rqrq

to be obstinate, stubborn, unbending; perplexed kash cq cq

hard, firm, fast, heavy, difficult; straw kashah hcq
to bind, join together, confederate, conspire kashar rcq
to shoot arrows; an archer(sagittarius); rainbow keshet tcq

to serve, submit; to be overpowered, subdued kata htq tq

to receive guidance,direction,light (q) kabbalah torah hrwt hlbq
spiritual transmission

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 The Letter Code 20: r - Raysh

The twentieth letter of the Hebrew alphabet is the letter raysh (r). Its full spelling is
raysh-yod-sheen, which can mean the origin, the first, the head or the first ray, as well as
poverty, or a kind of emptiness. Hidden within the raysh is the root yaysh (cy), which means
existance, substance, reality, being or assets. When it is spelled with an aleph rather than a
yod, we have the raysh (car) of b’raysheet, “in the beginning.” This raysh can be a
signature for the ruahh, the spirit/breath/wind of ruahh hakodesh, the holy spirit or sacred
breath. The raysh is a kind of cosmic container that stores and radiates the light and the
wave-forms of Creation.
We can see a progression, throught the lens of gematria, from the letter bayt to the
letter kaf to the letter raysh. The bayt serves as a container or vessel for the light of the
aleph. The kaf is a container that allows for the assimilation of the vibrations of the letter
yod and of the Tree-of-Life. The raysh is a container for the plenum and the void, the
pulsations and the orbitings of the kof, the kof of adam kadmon, the origin of humanity.
These three letters, in a progression that goes bayt-kaf-raysh, rkb, are b’hhor: first fruits.

Returning towards the aleph from the raysh gives us raysh-kaf-bayt, bkr, rahhav, to ride in

a chariot. In one other spin of these three letters we find the word baruhh, ]rb, blessing.
The letter raysh can also be understood as the image of the renewal of things and the
letter of movement. There is a rushing sound that we hear in the sonics of the raysh that
could be equated with the sound of the wind or a wide variety of tonal frequencies. The
raysh has something to do with the process of harmonics, and the stepping down of
vibratory frequencies to the level of vessels and bodies that can be moved and vitalized, and
embody these frequencies.
According to the Sepher Yetzirah, the letter raysh is associated, in our solar system,
with the planet mercury, and the angel Raphael. Mercury is, of course, the first planet out
from the sun and a distributor of solar vitality and pulsations through the planetary
nervous system. One midrash on the word Raphael (lapr) is the first face of the elohim.

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Raphael is considered to be the angel of healing, particularly the electrical and
electromagnetic healing of frequencies that run through the spinal column and the cerebral
spinal fluid. It seems that Raphael has a particular attunement to the celestial science of
harmonics and the power of breath and of the wind.
The following are ten of the key incarnations of the raysh from the Genesis text:

raysheet (tycar) (raysh-aleph-sheen-yod-tav) the beginning, origin, visible foundation. The

root of raysheet is rosh (raysh-aleph-sheen) which means head. The elements of wind
(ruahh), earth (eretz) and fire (shamayim) are coded by these three letters. One could also
see the three rays of will (ratzon), love (ahava) and intelligence (sheen, ruahh elohim by
gematria) embedded within these three letters.

bara (arb) (bayt-raysh-aleph) create, carve out, fashion, form. The root bara carries
associations of purity, cleansing, properties and alkalinity. As a verb, bara carries notions
of carving out a space or an emptiness for something to exist in. One could read this to
mean the creation of a cavity, an empty space, even a template of anti-matter!

aretz ({ra) (aleph-raysh-tzadi) earth. This word can be seen to mean the light of the tree-
of-life (or aytz), or light which produces vegitation, reflection, mirror images. Hidden words
in aretz are light (aleph-raysh) and will (raysh-tzadi-vav-nun).

ruahh (jwr) (raysh-vav-hhet) spirit, breath, wind, vital spirit, animating principle. As ravahh,
it can mean to put a space between.

vayomer (rmayw) (vav-yod-aleph-mem-raysh) and spoke. This kind of speaking appears to be

a kind of vibratory emanation that is mirrored on or reflected by water. Vayomer can
mean to bring to light, to say to one’s self, to command or to order.

or (rwa) (aleph-yod-raysh) light. The source energy of the aleph infuses six dimensions (w)
and is carried by the ruahh, wind, breath, spirit, to what ever vessel can receive or hold it.

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vayare (aryw) (vav-yod-raysh-aleph) and saw. This word refers to the seeing of elohim of the
implicit goodness in the light created at the begining of the genesis process.

vyeekra (arqyw) (vav-yod-kof-raysh-aleph) and called. The calling here is a kind of

proclamation, crying out, calling out, recitation or naming. The kof contracts and gathers
energy; the raysh expands and broadcasts energy. Kara can also mean to meet, to occur or
to happen.

rakeeya (uyqr) (raysh-kof-you-ayin) firmament, that which is stratified. The energy fields
and frequency bands which translate the ruahh ha koddesh (sacred breath) through the ten
spheres of the tree-of-life into the world of manifestation.

zera (urz) (zayin-raysh-ayin) seed, herbs, genetic source. That which is sown or scattered.

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 Introduction to The Gate-Book 20: r - Raysh

When we examine the letter Raysh in the gatebook, we will notice that a raysh that opens a
gate speaks of the vibrational origin in the world of light or harmonic frequencies of the
letter that follows it. It is as if we could take a journey through the autiot with the raysh
referring to the first, original, seed or regenerated vibration. The journey would go like
this:

ar the first light, br light of creation, gr first wave-form, dr river of light divided into
four worlds,hr breath igniting the 5 soul realms, wr the first line of light, zr first & last (

secret of the seven cosmic days of creation, jr original ancestors ( seed of the the co-

creators. spirit-breath ) , fr first cell or channel ( wind washing over the earth ), yr original

tree of life , kr first vessel to embody the light ( first star, first planet ), lr breath of the

elohim, mr original ocean of light ( first waves on water ) nr first-serpent-first-dove- first-

river-of-souls, sr first story of our origins ( first scroll, first telling of the tale, first whirlwind,

first swirling galaxy), ur first circle of light in the sky ( RA, raysh-ayin), pr original face, first

impression ( rosh pinah),xr first tree in the garden, wind in the trees, qr first circuit of light

surrounding the void, sacred breath ( ruahh hakodesh), rr breath of light (ruahh aur ),cr

raysh the origin, source of r’fuah shelayma, complete healing, tr spirit of wholeness,
covenant cut with us since the beginning of time: b’reet b’raysheet ...

Take the time to meditate on the beauty of the sequence of gates that emanate
from the letter raysh. You may find that the gates come alive in fascinating & unexpected
ways when you contemplate the verses of Chapter 20 in Genesis, Exodus & other texts that
call out to you. You may also wish to meditate directly with gates by visualizing them flying
off like sparks from a fire toward the stars. It is also possible to visualize the two letters of
each gate meeting & kissing one another in the space where the wingtips of the keruveem
meet above the Ark of the Covenant. There is a breath meditation that you may wish to
practise that involves a series of 22 breaths where you call out one gate before each breath

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& feel the vibration of the gates in your body & energy fields. This allows the Gate-keepers
to speak with you directly. It can serve to open your mind to receiving the vibrations of the
Ruahh Ha kodesh.

Insert artists sketch or microcalligraphy of a letter wheel with the 22 raysh gates & their
mirror images.

The Gate-Book 20: r - Raysh

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a prophet, a seer, a visionary ro’ah har ar
a vision, appearance; mirror, looking glass ra’ee har
to fear, tremble, be afraid, reverence yareh ary
appearance, aspect, form, vision marreh harm
the breath of God (q) ruahh elohim \yhla jwr

to multiply, increase, become great; myriads rav br br

a great man, leader, a master; vast, great rav br
to exalt, make great, magnify ravah hbr
to knot, weave, intertwine, lie in wait; network arav bra
to lie down, lie with; a 4th part, 4th generation rava ubr
four, fourfold, to divide into four parts arbeh ubra

to gain momentum, roll, run; foot, spy, pace regel lgr gr

to contract, be still, tremble, wink; an instant rega ugr
to weave; a weaver’s shuttle, spider web arag / ereg gra

to follow after, seek, wander rude dwr dr

to tread, subdue, rule over, possess radah hdr
to go to a spring, descend; to fall, bring down yarad dry
to sleep heavily; a deep trance radam \dr
the River Jordan yardan }dry
to separate, disperse, expand parad drp

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to found, lay a foundation yarah hry hr
to tremble; to be shot through with arrows yarah hry
to rage, press upon, urge; to be proud, fierce rahav bhr

to irrigate, water, satiate, be satiated ravah hwr wr

to be watered, irrigated, drunken raveh jwr
to lift up, to elevate, be exalted ruhm \wr
an elevation, breadth, spaciousness ravahh jwr

a secret; to conceal a secret raz zr zr

to spread out, make thin razah hzr
a prince; to be weighty, dignified razon }wzr
cedar wood; the cedar tree; firm, stable erez zra
head/tail, first/last, beginning/end (q) rosh/zanav bnz/car

wind, breath, spirit, space ruahh jwr jr

scent, odour, fragrance, essence rayahh jyr
to appoint a time; an era, an epoch arahh jra
a traveller, company, caravan; to walk, to travel arahh jra
the moon, a month; Jericho (city of the moon) yareyahh jry

a channel, conduit, canal ratav bfr fr

to precipitate, refresh, be wet; to scatter yarat fry
to chisel, engrave; a stylus, a scribe hharat frj

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to irrigate, water, permeate ree yr yr
a stream, emanation; an irrigation ree yr
the first yod/first manifestation (q) raysh yod yr

to be tender, soft, delicate, weakened rayhh kr kr

to ride in a chariot; to ride/be carried rahhav bkr
the thigh, loins, buttocks; the inmost recesses yarayahh kry
to stretch out, extend, prolong, delay, tarry arahh ]ra
first vessel; spaciousness; innermost part (q) kaf raysh kr

to tremble, stammer, reel in drunkness ra’al lwr lr

coarse, uncircumcised, impenetrable arayl lru
a pebble, stone; a lottery, chance divination gorel lrg
code for ruahh elohim, divine breath (q) raysh lamed lr

to elevate, lift up, exhalt ram mr mr

to lift oneself up, become high, proud, exhaulted room mwr
to be heaped up; craftiness, guile, nakedness aram mru
the heights, an elevation, ascension; sublimity ramah hmr

to shout for joy; to vibrate the voice oren }ra nr

to conquer, triumph, overcome rone }r
to rattle, to shout, to chant ranah hnr
a shout for joy; a mournful cry reenah hnr

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to moisten with dew, to sprinkle, to stratify rasas ssr sr
to crush, atomize; to pull up the roots haras srh
to be submissive; a eunuch (a court minister) sarees srys
departure, violation, offense, cessation sarah hrs
whirlwind, vortex ( q ) ruahh sa’arah hrus jwr

an evil condition, calamity, sadness roa ur ur

a companion, friend, lover, beloved raya ur
to pasture, tend, nourish, feed a flock; shepherd ra’ah hur
evil ra’ah hur
to make a loud noise yaroah ury
catabolic energy (q) raysh ayin ur

to let down the hand, relax, desist rafa apr pr

healing; to comfort, heal, mend a wound refuah hawpr
to be ripe, to pluck off fruits teraf prf
reproach; to be betrothed/abandoned; autumn hheraf/hhoref prj
Raphael (angel of healing) raphael lapr
the first face, original face (q) rosh pinah hnyp car

the earth; land, country, earthy part aretz xra xr

to race, to hasten to oppress; an alliance rootz xwr
energy; to be strong, forceable, powerful maratz xrm
to be delighted, satisfied, well pleased, appeased ratzah hxr
delight, will, pleasure, good will, favour ratzon }wxr

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the void, emptiness reek qyr qr
thin, lean; only, alone rak qr
to pour oneself out, to empty out/be emptied rook qwr
to be green, shoot forth, to come into leaf yarak qry
firmament; atmosphere; stratified; many layers rakeeya uyqr
sacred breath, divine inspiration (q) ruahh hakodesh cwdqh jwr

to enchant, to curse, to tremble aror rra rr

bitterness, spittle; vexation of spirit maror rrm
an evil spirit, catabolic energy (q) ruahh ha-ra urh jwr

the origin, beginning, summit, head, archetype rosh car cr

letter raysh; poverty; first assets, substance (q) raysh cyr
to be needy, suffer want, feign oneself poor roosh cwr
to take possession of, receive an inheritance yarash cry
the root, origin, shoot; fundamental sharash crc
source of abundance rosh shefa upc car
complete healing r’fuah sh’laymah hmlc hawpr

covenant b’reet tyrb tr

to bind a thread around a finger; juniper tree ratam/rotem \tr
to tie, to bind, to sew together ratak qtr
Ruth (beautiful friend) rut twr
spirit of wholeness, integrity (q) ruahh tam \t jwr

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187
 The Letter Code 21: c - Sheen

The twenty-first letter of the Hebrew alphabet is the letter sheen (c). When you see
a dot at the top right side of the letter it is pronounced sheen; when you see a dot at the top
left side it is pronounced seen. The primary association of this letter is with fire, aysh, ca.

This fire appears in the first word of Genesis: b’raysheet, tycarb. When one sees b’raysheet
through this window, the phrase b’reet aysh, covenant of fire, appears. This creative fire is
given to both man and woman in Genesis. A man is referred to as eesh, cya; a woman is

called eeshah, hca. Both carry the aleph-sheen or the cosmic fire within; the man carries
an extra yod, the woman carries an extra hay.

The next sheen in the Genesis text is found in the word shemayeem, the heavens. The
gematria of the letter sheen is 300 and kabbalists have noted that this is the gematria of
another phrase found early in Genesis: ruahh elohim. We can translate ruahh elohim as the
Spirit of God, Divine Breath, creative spirit, or perhaps creative spark. The sheen can be seen
as a spark from the cosmic fire that kindles the creative process. We find the sheen as the
first letter of the word shehhinah, which has come to mean the Feminine Divine Presence.
This word first appears in Torah in the word mishkan, }kcm, the Holy Tent or Tabernacle of
the Testamony. The sheen here becomes an electrical energy that oscillates back and forth
between two keruveem, brain hemispheres or poles within a magnetic field. The Sepher
Yetzirah suggests that the sheen serves as guardian of the pathway that connects two of the
upper spheres of the Tree-of-Life: hohhmah and binah.

When we look at the simple etymological roots related to sheen we find the word
shannah, hnc, meaning to do a thing a second time, to repeat, to reiterate, to revise. It can
also mean to change, to be changed, to be different. The root hashenah means the year. From
this we can understand that the sheen has something to do with the repetition of cycles and
the power of transformation. When the sheen represents the totality of an overall process,
it is found in the words shalom (\wlc), peace, and shalaym (\lc), whole, intact, complete,
full and perfect.

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 The following are some of the early incarnations of the letter sheen:

B’raysheet (tycarb) (bayt-raysh-aleph-sheen-yod-tav): In the beginning. Create a

foundation. Carve out the fire of the ten spheres and the twenty-two letters.

Hashamayim (\ymch) (hay-sheen-mem-yod-mem): The heavens. The spiritual and

constantly changing wave forms of creation.

Hoshehh (]cjlw) (vav-lamed-hhet-sheen-khaf): And to the darkness. The sheen here

vibrates like an electrical charge between the letters hhet and final kaf. The hhet refers to
cosmic life energy and the feminine matrix of creation. The final kaf refers to the
planet/star/magnetic field that receives the sheen.

Shaneem (\ync) (sheen-nun-yod-mem): Years. Cycles. The root shaynee appears earlier in
the phrase yom shaynee, second day, day of change.

Memshalet (tlcmm) (mem-mem-sheen-lamed-tav): To rule over. To have dominion over.

This word appears in Genesis 1/16 in reference to the day/night rulerships of sun/moon.

Hasheeshee (ycch) (hay-sheen-sheen-yod): The sixth (day). This phrase (yom) hasheeshee
is chanted every Friday night at the beginning of the kiddush that recollects the first
shabbat of Genesis. The two sheens represent a double portion of spiritual energy gifted
here by the meeting and mating of eesh and eesha (man and woman). The two sheens also
represent the descent of the Shehhinah bringing peace to the house (shabbat shalom).

Vayeeshavat (tbcyw) (vav-yod-sheen-bayt-tav): And (the creative spirit) rested, dwelt. This
root for the Shabbat appears in Genesis 2/2 where Elohim completes the creative process
and dwells/rests on/in day seven. The sheen or cosmic fire of the shehhinah vibration dwells
within the house of all that is created.

Nefesh (cpn) (nun-phay-sheen): Breath. Appears in the phrase nefesh hayyah, hyj cpn,
living creatures or breath of all life. The nefesh refers to the animal vitality. It is the first of
five levels of the soul.

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Nishamat (tmcn) (nun-sheen-mem-tav): Soul. Appears in the phrase nishamat hayyim,
Genesis 2/7, where it means the breath of life. This breath is blown into the nostrils of the
man by YHVH Elohim. The neshamah refers to the third level of the soul. One could call it
our unique and individualized soul memory.

Ul’shamra (hrmclw) (vav-lamed-sheen-mem-raysh-hay): And to keep it. And to watch over

it. This word appears in Genesis 2/15 where humanity is given the task of guarding and
watching over the Garden of Eden.

Nahash (cjn) (nun-hhet-sheen): Serpent. Divination, Breath-of-Fire. (See Chapter 3 for

more on nahash.)

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 Introduction to The Gate-Book 21: c - Sheen

The letter Sheen, composed of three yod flames connected at their base, is the letter
most often associated with the fire of spiritual transformation. It is the letter of
evolutionary acceleration, the letter that invites all the little yods, the soul-sparks, back
home to the central fire from where they we birthed in the beginning. It is the sheen that is
gifted to Eesha the woman, in the garden of Eden by the nahhash, the serpent. This
controversial sheen has sparked millenia of discussions over the hot topic of sexuality. It is
the first sheen or cosmic fire that we find in the first word of Genesis : B’raysheet . The
Sepher Yetzirah teaches us that this sheen vibrates & serves as guardian of the pathway
between Hhokhmah & Binah on the tree-of-life. It is the electrical energy that oscillates
back & forth between the hemispheres of the brain along what neuralogists call the corpus
collosum. Kabbalists see this sheen as the sheen of Shekhinah, the feminine divine
presence. It is the sheen of Shefa, spiritual influx descending from the upper worlds &
dimensions beyond the one that our physical bodies inhabit. And it is the sheen of Shabbat,
and the extra neshamah (spirit-soul) that we receive when our consciousness enters the
attunement to the spirit of the Shabbat that is our inheritance.

Take a day to meditate & contemplate both the etymological meanings & the
spiritual significance of each of the 22 sheen gates along with their inverse or mirror
gates. Travel along the ley lines of the chapter/verse correspondances for each of the gates.
(For example, begin to surf through all the chapter 21/ verse 22 with the various meanings
of the sheen- tav gates in mind) Try out the Abulafia meditation where you simply write out
the two letter roots quickly on a piece of paper or visualize them glowing before you in the
air. Let the Gate-keepers reveal to you directly about the creative power of each letter
combination!

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 The Gate-Book 21: c- Sheen

to lend/borrow, to bring a present, extend credit heeshea aych ac

to neglect, deceive, seduce, make to forget nasa acn
to make a noise; to contemplate; tumult, waves sha’ah hac
tempest, storm, desolation, ruin, holocaust, void shoah hawc

to restore, make restitution, return to origin shoov bwc bc

to dwell, inhabit, be still, cease from activity yashav bcy
seven, seven times; a week, a promise, a oath sheva ubc
to rest, to restore happiness, celebrate the sabath shabat tbc
the Sabaeans (rich in gold, spices & gems) shava abc
to take captive; captivity shavah hbc

to lie with a woman, to be lain with/ravished shagal lgc gc

to be brave, fierce, vigorous, impetuous shega ugc
a madman, fanatic, overcome with divine fury meshooga ugcm
to wander, err, trespass, reel, go/lead astray shagah hgc
to magnify, celebrate, praise shaga agc
oversight, thoughtless act, blind desire, craziness shageea haygc
the gate of reincarnation sha’ar hagilgulim mylglgh ruc

breast, tit, nipple, affluence, source of blessing shad/shayd dc dc

nature, fortune, providence, force, power, shayd dc
master
to be strong, powerful, violent; to rule shood dwc
lady, mistress, wife; a lord, master sheedah hdc
Most Powerful; god of nature; Providence shaday ydc

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 seh hc hc
sheep/goat; one of the flock
to deliberate, tarry, pause, omit, neglect naseh hcn

to be even, level, equal, equivalent shavah hwc wc

ideas of proportion, symmetry, balance, parallel shavah hwc

to set free, to be released/spared shazayve bzc zc

to scorch with the eye, to love passionately shazaf [zc
to twist several threads together; stem of a plant shazar rzc
two olive trees (Zech: ) shanayim zayteem \ytyz \ync

to submit, bow down, prostrate self in homage shoohh jwc jc

to sink down, do homage, humble oneself shahhah hjc
to seek, break forth, to become black shahhar rjc
darkness; the dawn (just before morning light) shehhor rjc
a shrub; conversation, meditation seeyahh jyc

to run quickly; to lie in wait; an adversary satan }fc fc

that which leaves it’s center, oscillates, shuttles shoot fwc
to spread out, expand, overflow, inundate shatahh jfc

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a gift, a present, an adornment shee yc yc
to forget, neglect, omit, lay aside shayah hyc
to bring, to impel, to give a gift shay’a ayc
to give a gift/to be seduced hasheeya aych

to incline oneself, to subside, to be appeased shahhahh ]kc kc

to vex, oppress, bite; to lend on usury nashahh ]cn
to lie down, to sleep, rest, to lay with shahhav bkc
to dwell, abide, inhabit, be familiar with shahhan }kc
two cherubim shinay keruveem \ybrk ync

to draw out, stretch out, ask a question; be safe shel lc lc

to be complete, sound, whole, at peace shalom \wlc
to rule, have dominion; shield, protection shelot flc
tranquility, silence; inner peace sheli ylc
three, three times, the third time, a triangle shelosh clc
a necklace, a chain, a lineage, a musical phrase shelshelet tlclc

to designate, name, mark with a sign; reputation shem mc mc

to hear, listen, be attentive, call, summon; fame shema/shayma umc
to watch over, keep, preserve, guard; watchman shamar rmc
the sun; authority, reputation shemesh cmc
fatness, oil, ointment; annointing oil shemen }mc

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a tooth, a sharp rock, ivory shayn }c nc
to change, transform; to be other, to be changed shana anc
to be sharp, pointed, double sheen }yc
a year; to be changed, to do a second time shanah hnc
a circle; a change of state, a transformation shanah hnc
a second time; crimson, deep scarlet shenay ync
to fall asleep; old, idle; the beginning of sleep yashan }cy

to tear in pieces, cleave in two shasa hsc sc

to plunder, spoil, upbraid, chide shasas ssc
gatekeeper, guardian, watcher shomray hasapim \ypsh yrmc

to gaze upon, look around; a twinkling of an eye sha’a huc uc

ample, wealthy, free, noble, liberal; spaciousness shooa uwc
to set free, preserve, aid, liberate; deliverance yasha/yesha ucy
spiritual vision (q) sheen ayin uc

to scrape off, make bare, purge, file, filter shafah hpc pc

to lie in wait for, to fall upon, to ambush shoof [wc
do bare the lips, to judge/be judged shafat fpc
the lip, edge, border, tongue, dialect, speech safah hpc
smoothness, nakedness, baldness; a jasper stone yishpha hpcy
abundance, overflow, spiritual blessing shefa upc

to innundate, to overflow shatzaf [xc xc

the sun of righteousness (Zech: ) shemesh tz’daka hqdx cmc

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to drink, to give to drink, to irrigate shakah hqc qc
a cup-bearer, butler, (bartender) mashke hqcm
a street, a market; overflowing with activity shook qwc
to arrange, put in order, declare fidelity; to kiss nashak qcn
to kiss, to balance, to be mutually connected (q) sheen kof qc

to celebrate, sing; a song, poem, singer, celebrant sheer ryc rc

an ox, bull, taurus; to look around; to take care shor rwc
to put in order, to lie in wait; a wall, an acrobat shoor rwc
to be straight, even, level, upright; valour yashar rcy
to twist like a rope; circular turn; the navel cord sharar rrc
a shoot, a root; foundation; roots of a language shoresh crc
that which measures, persists, liberates (q) sheen raysh rc

the number six; a foundation shaysh cc cc

the sixth part sheeshee ycc
to be white, hoary; an old man yashaysh ccy
whiteness; a lily shoosh cwc
shabat shalom; double portion of Spirit (q) sheen sheen cc

to arrange, set in place, lay a foundation sheet tyc tc

a drinking, a carousing; to fix the warp of a loom shtee ytc
to drink, to banquet, to feast shatah htc
momentum/inertia; dynamic equilibrium (q) sheen tav tc

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 The Letter Code 22: t - Tav

The twenty-second letter of the Hebrew alphabet is the letter tav - t. The root, tavah,

hwt, means to mark, to delineate, to make a sign. The word tav presently, in Hebrew, has the
meaning of mark, line, musical note or feature. The tav refers to the full complement of the
twenty-two letters of the Hebrew Alphabet. It makes reference to what are called the autiot,
twytwa. An aut is a sign, a sign of something future, a portent, the sign of something which
cannot itself be seen, token of the truth of a prophecy, signature. The tav is the seal of
creation. It represents the embodiment of the whole of the creative process. As the number
twenty-two, it represents mastery of the creative process in the world of numerology. The
tav signifies the final phase of any creative process whereby the light and energy of the
aleph becomes fully absorbed, nested and contained within the vessel of matter. The tav is
the tav of Torah (hrwt), the way; the tav of tikkun (}wqt), rectification; the tav of t’shuvah

(hbwct), return. T’shuvah, repentance, is actually a changing of our ways, a turning towards
completion, or a changing of our consciousness or mind-set. The return of t’shuvah speaks
of a psychological process whereby the soul (through ego loss, initiation or illumination)
makes its turn to return back to the Source or the One that gave it being.
The letter tav has a gematria of 400. It refers ot a full complement in each of the
four worlds of creation. It can also refer to a total embodiment of an energy stream or what
has sometimes been called “an unmovable object”! When we find two tavs together we have
the gematria of 222, which refers to the 484 roots or gates of the Hebrew language. We find
two tavs in the word autiot, twytwa, signs, marking, constellations, and in the word tiferet,

trapt, beauty, harmony, radiance.

The following are ten of the earlier incarnations of the letter tav:

B’raysheet (tycarb) (bayt-raysh-aleph-sheen-yod-tav): In the beginning. The first tav in

Genesis, the sixth letter, refers to all twenty-two letters of the autiot.

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Et (ta) (aleph-tav): From Aleph to tav, from first to last, from beginning to end.

Hayeetah (htyh) (hay-yod-tav-hay): Was established. The gate yod-tav is repeated here
from the last two letters of the word b’raysheet.

Tohu (wht) (tav-hay-vav): Formless. Emptiness. Chaos.

B’tohh (]wtb) (bayt-tav-vav-final kaf): In the midst. Inside.

M’tahhah (tjtm) (mem-tav-hhet-tav): From underneath, from the depths. This word
appears as the waters are being gathered into one place from underneath the heavens. It is
the first time that we find two tavs in the same word (balancing the two mems of shemayim).

L’autot (ttal) (lamed-aleph-tav-tav): For signs. For constellations. The signs or

constellations referred to here may well be a kind of alphabet visible in the night sky.

Vayeetain (}tyw) (vav-yod-tav-nun): And placed. And gifted. Vayeetain is referring to the
two great lights of the sun and the moon which are placed or gifted into the rakiyah, or
fermament.

Hataneeneem (\nynth) (hay-tav-nun-yod-nun-mem): The great sea creatures. The whales.

This word has a gematria of 555. The whales were created on the fifth day of creation.

Hhayat (tyj) (hhet-yod-tav): The living beings. The land animals. The beasts of the earth.

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 Introduction to the Gate-Book 22: t- tav

Consider that the letter tav is the emblem of what we can call reciprocity or rectification.
From a grammatical perspective it is reflexive, indicating an action that returns to the
doer. Kabbalistically the tav refers to the process of T’shuvah or return to the state of
being that connects us in the deepest & most intimate way to the world where we have our
origin.With this in mind let us meditate on the first 18 verses of the 22nd Chapter of
Genesis. This is the torah portion which is read on Rosh HaShanah at the time of the New
Year in the Jewish calendar. It is the time for spiritual return, remembrance of the
covenant, the time of teshuvah.

After these events, God tested Abraham. And He said to him “Abraham” And he
answered: here I am ( Gen.22:1 at to mark out, delineate, circumscribe; a sign , portent.
token of the truth of a prophecy )
The hebrew root here for “ tested” is nisa - hsn- meaning : to try, to prove, to put to the test.
On other occasions in Torah when an angel asks a human to be present the name is called out
twice. On this occasion, Avraham answers elohim immediately with an Hinaynee- ynnh- . the
two nuns of hiyanee correspond to the nefesh & neshamah soul levels.

“Take your son, the only one you love- Isaac- and go away to the Moriah area. Bring him
as an all burned offering on one of the mountains that I will designate to you.”
( Gen. 22:2 bt to return, restore, search out ; discernment; a model, an ark. The hebrew

word yehhedehha - ]dyjy - refers to the yehidah soul realm , the soul spark that is connected

always to its Source. The word l’olah - hlul - which Rabbi Aryeh Kaplan has translated as “
an all burned offering” means simply to go up or to ascend.

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Abraham got early in the morning and saddled his donkey. He took his two men with him,
along with his son Isaac. He cut wood for the offering, and set out, heading for the place that
God had designated.
( Gen. 22:3 gt sorrow, injustice, the giant sea creatures . The gate here hints at a very
human emotional response to the mythodrama that is not mentioned in the text )

On the third day, Abraham looked up, and saw the place from afar.
( Gen. 22:4 dt to be ready, prepared for that which is pending. The hebrew for “from afar”
is mayrahhok - qjrm - It is useful to meditate on the four gates held within in this word:

qj rm jr & qm . The gematria is 348, the same gematria a mashahh, to annoint.

Abraham said to his young men, “Stay here with the donkey. The boy & I will go to that place.
We will prostrate ourselves and then return to you.
( Gen. 22: 5 ht to be lost in space, to gaze into the emptiness, approach the void )

Abraham took the offering wood and placed it on the shoulders of his son, Isaac. He himself
took the fire and the knife and the two of them went together.
( Gen. 22 :6 wt to mark out, delineate, set a limit; a sign, symbol, mark. Reb Aryeh Kaplan
suggests that the fire that Abraham takes in his hand is actually a fire-bucket or flint. We see
the double gate yod-sheen, sheen-yod - cy-yc referred to here. The knife is ha’maahhelet

tlkamh . the root for this word is ohhel - food ! The gematria is 496, gematria of the word
malkhut - the 10th sphere of the Tree-of- Life. Avraham carries the Aleph (a) to balamce

hhesed & gevurah ( love & fear), the Sheen (c) to balance hhokhmah & binah ( wisdom &
understanding) , & the malkhut/ kingdom/ food that is to be offered up. The atzay ha’olah
hluh yxu the tree that ascends ( burnt offering) is placed on Isaac. Look up the ayin-ayin
gate to better understand this phrase.

Isaac spoke to Abraham: “ Father “ “ Here I am, my son” “ Here is the fire and the wood.But
where is the lamb for the offering?

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( Gen. 22:7 zt to see , to behold what is on the horizon....)

“God will see to a lamb for an offering, my son.” replied Abraham. And the two continued
together.
( Gen. 22:8 jt to veil, cloak, encompass : a surrogate )

When they finally came to the place designated by God, Abraham built the altar there. and
arranged the wood, He then bound his son Isaac. and placed him on the altar on top of the
wood.
( Gen. 22:9 ft to turn inward, to turn aside ) This verse is the tension point of what is called

the akedah of Yitzhak. the root dquy means literally to bind, wrap, tie up with rope; to be

striated. The letters connect the hand ( y) to the eye (u) to the crown of the head ( dq). The gate
speaks of a turning inward for spiritual awareness in a moment of suspence. The worlds of
yetzirah ( emotion) & assiah ( action) are uplifed to the place of sacredness ( kadosh),

Abraham reached out and took the knife to slit his son’s throat.
( Gen. 22:10 yt to complete a cycle of manifestation ( q ) Avraham takes the knife ( that
cuts food in the world of Malchut / manifestation ) to slaughter/ sacrifice his beloved son (
who was given to him as a gift by God at the age of 100 years ). The root lishhot fjcl
to slay-- has the same gematria ( 347) as the word l’hasheev , to return...

And the angel of YHVH called to him from heaven and said “Abraham,Abraham” and he
said “ Here I am”
(Gen. 22:11 kt to examine, weigh, balance, make even;to refine . Avraham is called to be
present by the Angel of the Divine Presence. A divine intervention unbinds the cord of
connection between the worlds of intention ( Abraham’s obedience to the Voice) &
manifestation ( what is about to happen in the world of Assiah to his beloved son ). The
gematria of the calling out to Abraham, Abraham -mhrba mhrba-- is 496, the same gematria

as the knife ( hama’ahhelet -- tljamh ) & the sphere of Malhhut -- twklm . The

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teaching here hints that the when we listen deeply enough, we will always hear the voice of the
Angel of the Presence & perceive the possibility of Divine Intervention when the knife is about
to divide life from life in the world of Malhhut. The knife divides ; the Presence unites.

“ Do not harm the boy.Do not do anything to him.For now I know that you fear God.You have
not withheld your only son from Him. “
( Gen. 22: 12 lt to waver, to vibrate, to hang up, to hold in suspense. Kabbalistically this
gate represents a turning point or a pivotal moment. The pychological truth here is that the act
of surrender & letting go of what ( or whom) one loves allows the space for the return of the
beloved.

Abraham then looked up and saw a ram caught by its horns in a thicket. He went and got the
ram, sacrificing it as an all burned offering in his son’s place.
(Gen. 22: 13 mt to marvel, to wonder, to make whole, to complete ; wholeness, integrity,
simplicity . We enter the realm of wonderment & myth with this verse. The ram with its
shofar horns caught in a thicket may speak of a sacrifice appropriate for the astrological age
of Aries. The ram is an ayeel - lya - a great ram ( or mountain goat ) with curved and twisted
horns. The root connotes strength, might, a prominence or a projection. It has a harmonic
resonance with the power of the elohim ( the creative energies nested in the nature ).
Anthropologically the mythologem speaks of the ending of the age of sacrifice of the first-born
son to the local god Moloch. And the beginning of symbolic sacrifice of emotions in the form
of animal sacrifices. From a radical perspective, the Elohim arrange to sacrifice one of their
ancient one’s in place of Abraham’s beloved son Isaac. This line of thought is explored by
Julian Jaynes in his The Origen of Consciousness In the Breakdown of the Bicameral Mind)

Abraham named the place “The One Who is Present is Seen”. Today it is therefore said “On
the Mountain of God, He will be seen”
( Gen. 22: 14 nt to be constant, firm,stable, perennial; to praise, celebrate. The gematria for

the phrase hary hwhy is 242. It is the same gematria as the word hrykbh meaning the first

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born! The word yireh has the gematria of 216, the same as Gevurah. 2160 years is the
measure of one astrological age.

God’s angel called to Abraham from heaven a second time

( Gen. 22:15 st a storehouse, treasury, lineage)

God declares ‘ I have sworn by My own Essence, that because you have performed this act,
and did not hold back your only son,
( Gen. 22: 16 ut tikkun olam : to set the universe aright, healing all illusions.... This gate
hints that Avraham’s alignment with Divine Will makes him an instrument for karmic
rectification.

I will bless you greatly, and increase your offspring like the stars of the sky and the sand on
the seashore. Your offspring will inherit their enemies gate.
( Gen. 22:17 pt to beat a drum, to sew together the spheres of the Tree-of-Life: Tipheret
The blessing Abraham is given comes from the sphere of Tipheret. It is a restoration of cosmic
harmony that happens after he has shown his willingness to listen to the Voice,& step out into
the void without “ attachment” ( ut = Daat ) )

“All the nations of the earth shall be blessed through your descendants--- all because you
obeyed my Voice. ”
( Gen. 22:18 xt the fulfillment of the seed in its full time cycle. Abraham’s blessing extends

to all beings through the blessing of his descendants. This extends into the aykev - bqu the
future world or the world to come because of Abraham’s deep listeneng into the rwsonance of
the Divine Voice. The Hebrew phrase here is : ylqb tumc . Catching the resonance of the
Divine Intention. )

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 The Gate-Book 22: t- Tav

a chamber ta at at
to mark out, circumscribe, describe a form ta’ah hat
to deliniate, describe; a beautiful form ta’ar rat
to be twin, double; to bear twins ta’am \at
a fig tree, a mutual desire ta’aynah hnat
desire, longing, lust tava’ah hwat

a chest, ark, coffer, vessel tayva hbt bt

the habitable globe; planet earth tayvel lbt
intelligence, insight, discernment t’vuna hnwbt
structure, model, exemplar, likeness tavneet tynbt
to return, restore, improve, inquire, search out toov bwt

sorrow, sadness, pain, grief toogah hgwt gt

strife, contention, partiality, injustice tigrah hrgt
the giant sea creatures, the whales hataneeneem \yldgh \nynth
hagidoleem

to drive in a nail, fasten a tent peg, fix firmly yatad dty dt

ready, prepared, prompt, impending, destined atid dytu

to waste, desert, make desolate taha hht ht

to be lost in space, lead astray; emptiness, void tohoo wht
commotion, waves, depths, abyss, oceans tohoom \wht

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to deliniate, mark out, set a limit tav wt wt
a sign, symbol, feature, mark, line, musical note tav wt

to see, to behold teez zyt zt

knocking off, cutting off, decapitating haytaza zth
to cut off, cut away, fly off tazaz zzt
an axis, horizon; 22/7 pi (circumference/diameter) tav zayin zt

the lower part, below, beneath, under; surrogate tahhat tjt jt

to spread out, veil, cloak; matahh jtm
to expand, encompass latahh jtl

to turn towards, turn aside; to rebel/conciliate tayt ft ft

that which is extended, bent distorted, deflected tayt ft
to turn inward, to surrender to what is (q) tav tayt ft

to mark time; complete manifestation; an aeon tav yod yt yt

to be fitted, joined; to lean upon tahhah hkt kt

to make even, level; weigh, examine, balance tahhan }kt
arrangement, structure, measure, form tihhoonah hnwkt
the middle of anything, the midst, among tavehh ]wt
to melt, cast, refine, pour metal natahh ]tn

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a hill, a hill of ruins tel lt lt
to hang up, to suspend, to hold in suspense talah hlt
to heap up, make high, wave, vibrate talal llt
palm branches vibrating in the air taltalim \yltlt
a turning point, pivotal moment (q) tal lt

to make whole, to complete; to be solitary tam \t mt

wholeness, integrity, innocence, simplicity tom \t
to marvel, to wonder; astonishment tamah hmt
to be twin, double ta’am \at

to give presents, distribute gifts; praise, tanah hnt nt

celebrate
to be constant, firm, stable, perineal yatan }ty
to extend, endure, enlarge, attenuate tanan }nt
a vast fish, a giant whale, sea monster taneen }ynt
a jackal tan }t

to boil, ferment, bubble, break up the ground tasas sst st

a storehouse, treasury, lineage tisbara arbst

to err, wander, go astray, be deceived ta’ah hut ut

to move to and fro; to sport, stammer, imitate teetaya utut
deception, illusion, misperception (q) tav ayin ut
setting the universe aright, healing all illusions - q tikkun olam \lwu }wqyt

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to tap a timbrel, beat a drum tof [t pt
the bezel, the hollow where a jem is set tof [t
to spit out, stick on; unseasoned, false, foolish tafal lpt
to sew together; (root for tiferet) tafar rpt
to take hold on, handle, enclose, overlay tafash cpt

that which exits; modality totzah haxwt xt

to chip off, to tear down natatz {tn
490 fulfillment of a karmic cycle (q) tav tzaddi xt

to drive in, straighten; to overpower, unnerve taka uqt qt

to sound a trumpet, take heed, cut off abruptly takaf ]qt
a offset, ledge, terrace, segment, increment atik qyta

to spy out, explore; to tremble, overflow; residue yatar rty rt

order, row, turn, circle; a string of pearls/beads tur rwt
instruction, doctrine, law, direction; a way to go torah hrwt
untying, loosening; permission hatarah hrth

the number nine; the ninth of a sequence taysha uct ct

to pluck up, expel, overthrow natash ctn
a billy goat tayeesh cyt
under the sun tahhat hashemesh cmch tjt

letters, signs, markings, symbols auteeot twytwa tt

to fix firmly, fasten irrevocably tav tav tt
an inner marking, trade mark; 222/484 gates (q) tav tav tt

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Insert graphic of the wall, white on black of the 484 gates.

Insert graphic of the 484 gates as a wheel.

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