Sepher Yetsira 1:1-2

Sepher Yetsira / Sefer Yetzirah: Book of Formation: trans. Carlo Suares, 1976, Aryeh Kaplan 1990 By thirty-two intermediaries YHWH projects Shem Phayliot Nativot WeShtaim BeShlashim By Thirty-Two Nativot-Phayliot With 32 mystical paths of Wisdom Tseboat YHWH Yah Hhaqaq Hhokhmah 1 Mishna

Hhokmah carved (established or limited) Yah YHWY Tsebaot engraved Yah the Lord of Hosts El Shaddai Oulam Wemelekh Hha'im Elohim Israel Elohi

The Name in 42 Letters Elohi Israel Elohim Hhaim Wemekekh Oulam El Schaddai the God of Israel the living God King of the universe El Shaddai Weqodosh 'Ad Maroum Schokan Venesha Ram Vehhenoun Rahhoum

The Name in 72 Letters merciful clement maginfied raised up (or respected) (who) lives (in) eternity (of) elevation and Holy (is) Merciful and Gracious High and Exalted Dwelling in eternity whose name is Holy and creates everything with three spheres Be Sepher Sepherim Shalosha Oulamou Et Ve Bara Shemou

his name (which has) created his universe with (or by) three Sepharim (:) with Sepher -- He is lofty and holy -- And He created His universe with three books

Ve Sephour

Ve Sipour

Sepher and Sipour. with text (Sepher) with number (Sephar) and with communications (Sippur)

Ve Shtaim

Ve Esserim

Belimah

Sephirot

Esser

Mishna 2

Ten Sephirot Beli-Mah and twenty-two Ten Sefirot of Nothingness

Kaphoulot

Ve Sheva

Amot

Shalash

Yassod

Autiot

Autiot Yassod; three Mothers, seven doubles And 22 Foundation Letters: Three Mothers, Seven Doubles

Pheshoutot and twelve simples.

Esserah

Ve Shtaim

And twelve Elementals 10 Complete Responses and 22 Formative Letters: 3 Matrix 7 Dual and 12 Single

Sefer Yetzirah: Scholem Translation

Beschlaschim Weshtaim

40 10 400 300 6 756

40 10 300 30 300 2 682

Gematria: 1468 Gematria: 1468

As in Genesis, Bereshyt, the Sepher Yetsira (Yetzirah) begins with Bayt. Como en el Gnesis, Bereshyt, el Sepher Yetsira (Yetzirah) comienza con Bayt. This grounds us in the realm of real physical frameworks for Aleph, Intemporal Consciousness. Esta razn nosotros, en el mbito de la fsica real de los marcos de Aleph, Intemporal Conciencia. The Yetsira (Yetzirah) is both a commentary on Bereshyt and an exploration of it from the inside-out, by beginning with the Autiot. El Yetsira (Yetzirah) es a la vez un comentario sobre Bereshyt y una exploracin de la misma, desde el interior, empezando con la Autiot. However, let us establish the fundamental role of Sheen, from the beginning, and note that the sign is written twice in the first line of Beresheet, three times in the first line of the Yetsira (Yetzirah) and four times in the first line of The Song of Songs ; these are three ways of approaching the same subject, which it is up to the reader to understand. Sin embargo, vamos a establecer el papel fundamental de Sheen, desde el principio, y tomamos nota de que el signo est escrito dos veces en la primera lnea de Beresheet, tres veces en la primera lnea del Yetsira (Yetzirah) y cuatro veces en la primera lnea de El Cantar de los Cantares; Estos son tres maneras de abordar el mismo tema, que corresponde al lector a comprender. Suares, Sepher Yetsira (Yetzirah), p.60 Suares, Sepher Yetsira (Yetzirah), p.60

Note that the first Sheen (agent of Aleph, and therefore of cosmic origin) acts through Lammed as agent of Aleph, and that second Sheen, put in motion by Lammed, acts on the extant Yod. Tenga en cuenta que la primera Sheen (agente de Aleph, y por lo tanto de origen csmico) acta a travs de Lamego como agente de Aleph, y la segunda Sheen, puesto en marcha por Lamego, acta en el actual Yod. The third Sheen is introduced into Shtaim by the fertisisation of Mem by Waw; it acts on Tav and completes the ciruit. El tercer Sheen se present en Shtaim por el fertisisation de Mem por Waw; Acta en Marzo y finaliza el ciruit. These indications are sufficient to define the intellectual significance of the Qabala. Estas indicaciones son suficientes para definir la importancia intelectual de la Qabala. It takes into consideration all energy and consiousness, which is energy, as returning to itself in a process of self-induction, and not at all a single emanation originating from demiurgic

creation, as the monotheistic tradition has it. En l se tienen en cuenta todas las energas y consiousness, que es el de la energa, como regresar a s mismo en un proceso de induccin libre, y no a todos una nica emanacin demiurgic originarios de la creacin, ya que la tradicin ha monotestas. Suares, Sepher Yetsira (Yetzirah), p.60 Suares, Sepher Yetsira (Yetzirah), p.60
Nativot (Netivot) Playliot

400

1 527

10

30

80

400

10 868

400

50

Gematria: 1395 Gematria: 1395

Nativot-Phayliot Nativot - Phayliot Why do you ask my name, seeing it is Wonderful? Por qu pedir a mi nombre, viendo que es maravilloso? -- Pseudo-Dionysus, Divine Names -- Pseudo Dionisio, Nombres Divinos This phrase, "paths miraculous" is the first of a series of equation-pairs whose meaning lies at the heart of Qabalistic thought and which have always been misunderstood in "learned" commentary. Esta frase, "los caminos milagroso" es el primero de una serie de pares de ecuaciones cuyo significado se encuentra en el corazn de Qabalistic pensamiento y que siempre han sido mal en el "aprendido" comentario. Nativot-Phayliot, Sepherot-Belimah , Autiot-Yassod . Nativot - Phayliot, Sepherot Belimah, Autiot - Yassod. Unable to penetrate the code of these equations, commentators have generally ignored the qualifiers as simply poetic adjectives. No es posible penetrar en el cdigo de estas ecuaciones, en general, los comentaristas han hecho caso omiso de la fase de clasificacin de los adjetivos simplemente potico. The Hebrew word for "paths" here is Netivot ... La palabra hebrea para "caminos" aqu es Netivot ... a word that occurs only rarely in scripture. Una palabra que rara vez ocurre en la escritura.

Much more common is the word Derekh (Dallet-Raysh-Khaf). Mucho ms comn es la palabra Derekh (Dallet-S Raysh - Khaf). As the Zohar states, however, there is an important difference between these two words. Como dice el Zohar, sin embargo, hay una importante diferencia entre estas dos palabras. A Derekh is a public road, a route used by all people. A Derekh es una va pblica, una ruta utilizada por todas las personas. A Nativ , on the other hand, is a personal route, a path blazed by each individual for his personal use ... A Nativ, por el contrario, es un camino, un camino trazado por cada persona para su uso personal ... The 32 paths of Wisdom are therefore called Netivot. Los 32 caminos de la Sabidura Por tanto, se invita Netivot. These paths are said to be mystical, Peliyot . Estas vas se dice que mstica, Peliyot. The comes from the root Pala ... El proviene de la raz Pala ... which has the connotation of being hidden and separated from the world at large ... Que tiene la connotacin de ser escondido y separado del mundo en general ... This is very closely related to the word Peleh meaning a miracle. Esto est estrechamente relacionado con el sentido de la palabra Peleh un milagro. Kaplan, The Sefer Yetzirah, p.10 Kaplan, Sefer Yetzirah, p. 10

In fact, there is much more to be said about the third and fourth words of the Sepher Yetsira. De hecho, hay mucho ms que decir acerca de la tercera y cuarta palabras del Sepher Yetsira. without resorting to metaphysical or mystical speculation. Sin recurrir a la especulacin metafsica o mstica. Nativot-Phayliot state and embody a theme which will be elaborated throughout the book Yetsira . Nativot - Phayliot Estado y encarnan un tema que ser elaborado a travs del libro Yetsira. Either we understand these words at the beginning, or we understand nothing of the true meaning of the Sepher Yetsira. Cualquiera que entendemos estas palabras al comienzo, o que no entienden nada del verdadero significado de la Sepher Yetsira. Discarding the plural endings: Descarte el plural terminaciones:

1 10 30 80 121

2 583

10 400 50 462

80

30 1 111

400 10 2 412 523

It becomes clear that our "Wondrous Paths" are mirror-images of the first two letters of the Hebrew Alphabet, as if we are reading an Aleph-Bayt projected towards us on a transparent screen. Queda claro que nuestro "gusto artificiales" son espejo de las imgenes de las dos primeras letras del alfabeto hebreo, como si estamos leyendo un Aleph - Bayt proyecta hacia nosotros en una pantalla transparente.

If we understand that we are dealing with a description of the manifestation in space-time of cosmic energies that are beyond space-time, we will recognize the addition of the Noun to Bayt and the Yod to Aleph, as they pass into space-time and not only reverse their energies, but acquire actual and factual existences, as explained below. Si entendemos que se trata de una descripcin de la manifestacin en el espacio - tiempo de las energas csmicas que estn ms all del espacio - tiempo, vamos a reconocer la adicin de la Sustantivo a la Yod y Bayt al Aleph, ya que pasa el tiempo en el espacio Y no slo invertir sus energas, sino de hechos reales y adquisicin de las existencias, como se explica a continuacin. Instead of getting lost in wonderous or mysterious paths, we are suddenly at the heart of the Qabalistic revelation. En lugar de perderse en los caminos misteriosos o maravilloso, de repente nos encontramos en el corazn de la revelacin Qabalistic. We are shown at the beginning precisely what these "intermediaries" consist of. Estamos mostrada al principio precisamente lo que estos "intermediarios" consisten en. In this remarkable passage, Suares begins his explication of the first verse of the Sepher

Yetsira , revealing these "paths" for what they are (in their structural-energetic translations) for the first time. En este notable pasaje, Suares comienza su explicacin del primer verso de la Sepher Yetsira, revelando estos "caminos" para lo que son (en sus estructural energtica traducciones) por primera vez. As we will see, the Sepher Yetsira is as "tightly-coded" as the beginning of Genesis, on which it is a commentary, and every letter is significant and part of a whole. Como veremos, el Sepher Yetsira es como "altamente codificado", como el comienzo del Gnesis, en la que se trata de un comentario, y cada carta es importante, y parte de un todo. Nativot-Phayliot is the first of the three double equations found in the first two verses of the Sepher Yetsira . Nativot - Phayliot es la primera de las tres ecuaciones dobles se encuentran en los dos primeros versos del Sepher Yetsira. Each is a complete and logical statement of a double energy and together are presented as the means, or intermediaries, of formative creation: Mysterious Paths, Foundation Letters and Spheres of Nothingness, as they are "translated." Cada una de ellas es una completa y lgica de una doble declaracin de la energa y juntos se presentan como los medios, o los intermediarios, de la creacin de formacin: Mysterious artificiales, Fundacin Letras y esferas de la nada, ya que son "traducidos." With these three dual energies, Ha-Shem (the name in 72 letters, from "Yah YHWH" through "Ve-Qadosh" in the first verse) "creates" the universe. Con estos tres doble energas, Ha Shem - (el nombre en 72 cartas, de "Yah protectora" a travs de "Ve - Qadosh" en el primer verso) "crea" el universo. Or "By thirty-two intermediaries, YHWH projects Schem" into creation. O "Por 32 intermediarios, montes proyectos Schem" en su creacin. All these equations can, and must, be analyzed in terms of their inner, structural meaning and role in the process of formation and manifestation. Todas estas ecuaciones pueden, y deben, ser analizadas en lo que respecta a su interior, el significado y el papel estructural en el proceso de formacin y manifestacin. We are confronted here with proof that a mythological or any other idiomatic translation of the Sepher Yetsira is useless. Nos enfrentamos aqu con la prueba de que la mitolgica o cualquier otra traduccin idiomtica del Sepher Yetsira es intil. Each word is an equation specifiying energy in different states of organization. Cada palabra es una ecuacin especificando la energa en los distintos estados de la organizacin. There is as much room here for mythological or mystical phrases as in a mathematical proof or physics equation. Hay mucho espacio aqu para mitolgicos o mstica frases como en una prueba matemtica o fsica de la ecuacin. Suares: Suares:

Let us begin by reading the first verse: Beschlaschim Weschtaim: times 32 . Empecemos por leer el primer verso: Beschlaschim Weschtaim: 32 veces. . . but take care: Shtaim is the feminine absolute of No. 2 (the masculine being Shnaim). Pero tenga cuidado: es la Shtaim femenina absoluta de la partida N 2 (masculino se Shnaim). As to the SchlaschYm we realise that it means 30 only in reading it, because, thanks to the code, the attribute of this language is that the meaning of words is given only by the handwriting. En cuanto a la SchlaschYm nos damos cuenta de que: el 30 slo en la lectura, porque, gracias al cdigo, el atributo de este lenguaje es que el significado de las palabras es slo por el lado de escritura. Note that the first Sheen (agent of Aleph, and therefore of Cosmic origin) acts through Lammed as agent of Aleph, and that a second Sheen, put in motion by Lammed, acts on the extant Yod. Tenga en cuenta que la primera Sheen (agente de Aleph, y por lo tanto de origen csmico) acta a travs de Lamego como agente de Aleph, y que una segunda Sheen, puesto en marcha por Lamego, acta en el actual Yod. The third Sheen is introduced into Shtaim by the fertihisation of Mem by Waw: it acts on Tav and completes the circuit. El tercer Sheen se present en Shtaim por el fertihisation de Mem por Waw: acta en Marzo y finaliza el circuito. These indications are sufficient to define the intellectual significance of the Qabala. Estas indicaciones son suficientes para definir la importancia intelectual de la Qabala. It takes into consideration all energy and consciousness, which is energy, as returning to itself in a process of self-induction, and not at all a single emanation originating from demiurgic creation, as the monotheistic tradition has it. En l se tienen en cuenta todas las energas y la conciencia, que es el de la energa, como regresar a s mismo en un proceso de induccin libre, y no a todos una nica emanacin demiurgic originarios de la creacin, ya que la tradicin ha monotestas. Now let us re-read the first words of the first verse: By thirty-two Nativot-Phayliot. Ahora vamos a volver a leer las primeras palabras del primer verso: 32 - Nativot Phayliot. In order to understand these two words let us eliminate their feminine plural endings. Con el fin de entender estas dos palabras, hganoslo femenino plural, eliminar sus terminaciones. Nativ: Noun-Tav-Yod-Vayt (50.400.10.2) is clearly a Bayt (Bayt-Yod-Tav) spelt in reverse and preceded by a Noun. Nativ: Nombre - Marzo - Yod - Vayt (50.400.10.2) es claramente un Bayt (Bayt - Yod - Marzo) especificadas en el reverso y precedida por una Noun. Phaylia: Phay-Lammed-Yod-Aleph (80.30.10.1) is no less clearly an Aleph (AlephLammed-Phay) also spelled backwards, into which a Yod, preceding the Aleph, is inserted. Phaylia: Phay - Lamego - Yod - Aleph (80.30.10.1) no es menos evidente que Aleph (Aleph - Lamego - Phay) tambin escrito al revs, en el que un Yod, que precede a la Aleph, se inserta.

Recalling verse 11,5, where it is said: Aleph with all, and all with Aleph, Bayt with all and all with Bayt, what does it mean here? Recordando el versculo 11,5, donde se dice: Aleph con todas, y todas con Aleph, Bayt con todos y todas con Bayt, qu significa aqu? Let us suppose that we are facing through a pane of glass a tremendous flow of living energy, coming from the highest level, which is composed of the inconceivable, intemporal Aleph, and of Bayt including all physical frameworks. Supongamos que nos enfrentamos a travs de un panel de vidrio de un enorme flujo de la energa de la vida, procedentes de ms alto nivel, que se compone de lo inconcebible, intemporal Aleph, y de Bayt incluidos todos los marcos fsicos. Therefore, supposing we "see" that vital energy coming towards us, and writing its two names, Aleph and Bayt, on the pane: On the right side is written Aleph-Lammed-Phay, and on the left, Bayt-Yod-Tav, in letters of light (written from right to left, following Hebrew script). Por lo tanto, suponiendo que "ver" que la energa vital que vena hacia nosotros, y escribir sus dos nombres, Aleph y Bayt, en el panel: En la parte derecha est escrito Aleph - - Phay Lamego, y de la izquierda, Bayt - Yod - Marzo , En letras de la luz (escritos de derecha a izquierda, a raz de la escritura en hebreo). We obviously see these Autiot in reverse. Evidentemente, estas Autiot en sentido inverso. But, furthermore, Tav-Yod-Vayt must have a living existence in order to pass through these transformers. Pero, adems, Marzo - Yod - Vayt debe tener una existencia que viven en la sesin para pasar a travs de estos transformadores. For this purpose it is preceded here by a Noun (50) expressing this life. Con este fin, aqu est precedido por un Sustantivo (50) que expresan esta vida. And there must also be the Yod (10) of existence, in which Phay-Lammed-Aleph "lowers itself." Y tambin debe haber la Yod (10) de la existencia, en la que Phay - Lamego - Aleph "baja." It is in its exact place there, between Lammed and Aleph. Es en su lugar exacto en que existe, entre Lamego y Aleph. Nativot-Phayliot are feminine plural, just like the Sephirot and Autiot (we have explained the Waw-Tav above). Nativot - Phayliot femenino plural, son, al igual que el Sephirot y Autiot (ya hemos explicado la Waw - Marzo). They constitute the category in which the twenty-two and the ten can be added together. Constituyen la categora en la que el 22 y el 10 puede aadirse juntos. This category is the level where things appear in reverse, in harmony with the vital energy. Esta categora es el nivel donde las cosas aparecen en el reverso, en armona con la energa vital. Our consciousness (Hhokmah) 1 belongs to this level.

Nuestra conciencia (Hhokmah) 1 pertenece a este nivel. Things which have a most solid appearance (stones, metals) are the deepest "sleep" of Aleph. Cosas que tienen una apariencia ms slidos (piedras, metales) son las ms profundas "sueo" de Aleph. Aleph fully "awake" is beyond our perception. Aleph plenamente despierto y est ms all de nuestra percepcin. In brief, the living infinite Energy has its manifestation reversed: an important postulate to start with. En resumen, la vida infinita Energa ha invertido su manifestacin: un importante postular a empezar. Thus Aleph and Phayliot, Bayt and Nativot have opposite meanings. As, Aleph y Phayliot, Bayt y Nativot tienen significados opuestos. Going on with our mental picture we have now to study Phayliot and Nativot acting as a vital current flowing in the opposite direction to that which we have shown. Continuando con nuestra imagen mental, ahora hemos de estudiar Phayliot Nativot y actuando como una importante corriente que fluye en la direccin opuesta a la que hemos demostrado. This twofold current of life corresponds to Jacob's ladder, to the action of the Autiot as has been defined above, as well as to the essential narratives in the myth, such as Jonah's dive to "the roots of the mountain," Jesus's descent into the ground for three days, etc. Esta doble corriente de la vida corresponde a la escalera de Jacob, a la accin del Autiot como se ha definido ms arriba, as como a la descripcin de los elementos esenciales en el mito, como Jons del buceo a "las races de la montaa," Jess de la cada en el suelo durante tres das, etc If Aleph-Lammed-Phay show that the essential function of Aleph is to instigate an organic movement in the undifferentiated energy of Phay, Phayliot (Phay-Lammed-YodAlephWaw-Tav) shows that the motion of the evolutionary framework engendered by Phay acts on the existential Yod, thanks to which the buried Aleph comes back to life. Si Aleph - Lamego - Phay muestran que la funcin esencial de Aleph es instigar un movimiento orgnico de la energa indiferenciada de Phay, Phayliot (Lamego Phay - - AlephWaw Yod - Marzo) pone de manifiesto que la propuesta del marco evolutivo generada por actos Phay Sobre la existencia Yod, gracias a la cual la enterrados Aleph regresa a la vida. The feminine plural suffix frees abstract thought from its purely conceptual scope and brings it into concrete manifestation. El sufijo femenino plural, libera el pensamiento abstracto, desde su mbito puramente conceptuales y trae en manifestacin concreta. Bayt-Yod-Tav shows that Bayt, "the containing," is, by the very fact of its existence, a single element of Tav (400): that is to say, of all cosmic resistance to life, without which there would be no life. Bayt - Yod - Marzo demuestra que Bayt ", que contiene la", es decir, por el mero hecho de

su existencia, un nico elemento de Marzo (400): es decir, de todos los csmicos resistencia a la vida, sin el cual no habra Ninguna vida. Nativot (Noun-Tav-Yod-Vayt-Waw-Tav) shows that life is realised (Noun=50) fully in the universe, and that this existence (Yod) is conferred on the perpetually changing body of the universe. Nativot (Noun - Marzo - Yod - Vayt - Waw - Marzo) muestra que la vida sea una realidad (Noun = 50) plenamente en el universo, y que esta existencia (Yod) es conferido al organismo perpetuamente cambiante del universo. In short, the first four words of the first verse, Beschlaschim Weschtiam Nativot Phayliot invite us to study thirty-two elements binding the energy of intemporal life to the visible universe, as conceived and thought in human knowledge: that is to say, they are turned into the contrary of the real value of their energy and life. En resumen, las cuatro primeras palabras del primer verso, Beschlaschim Weschtiam Nativot Phayliot nos invitan a estudiar 32 elementos que vinculan a la energa intemporal de la vida a la visible universo, tal como es concebido en el pensamiento y el conocimiento humano: es decir, son Se convirti en lo contrario del verdadero valor de su energa y de la vida. We see how misleading, superficial and indeed senseless are the generally accepted translations of Nativot (paths, pathways, roads) and Phayliot (wonderful, mysterious, incomprehensible). The obviousness of 32 being the sum of 22 Autiot and 10 Sephirot appears as a screen or a snare to bewilder the amateur cabalists. Not only is the summing-up of Sephirot and Autiot, as roads, inadequate, but adding them together is rather like adding a number of electric transformers to the voltage which lights them. Vemos cmo engaosa y superficial y, de hecho, son el sentido generalmente aceptado de las traducciones Nativot (senderos, caminos, carreteras) y Phayliot (maravilloso, misterioso, incomprensible). La evidencia de 32 a la suma de 22 y 10 Autiot Sephirot aparece como una pantalla O una trampa para el aficionado bewilder cabalists. No slo es el resumen de Sephirot y Autiot, como carreteras, insuficiente, pero aadiendo juntos es ms bien como la adicin de una serie de transformadores elctricos de tensin a la que se ilumina. In number 32 there is a secret key which it was very important not to hand over to the non-initiated, because it opens the door to a conception of the first 4 Sephirot, respecting creative energy, that is hardly canonical. En el nmero 32 hay una clave secreta que es muy importante que no se entregue a los no iniciados, porque abre la puerta a una concepcin de los 4 primeros Sephirot, respetando energa creativa, que no es cannico. We will examine it in discussing Verses 1,3 to 1,8. Vamos a examinarlo en el debate Versculos 1,3 a 1,8. Suares, The Sepher Yetsira Sepher Yetsira, Shambhala, 1976 pages 61-63 Suares, El Sepher Yetsira Sepher Yetsira, Shambhala, 1976 pginas 61-63 [ Emphasis added ] [El subrayado es nuestro]

Our Sages of blessed memory have said Nuestros sabios de bendita memoria han dicho that the letters mem samekh, which were engraved within the two tablets, Que las cartas samekh miembros, que se grab dentro de los dos comprimidos, stood as a miracle Era como un milagro (the rings within these letters did not fall). (Dentro de los anillos de estas cartas no caen). Isaac Luria, Gates of Perfection, Chapter 11 Isaac Luria, Gates de Perfeccin, Captulo 11 The letter mem makes a complete circle, marking off its center. La carta miembros hace un crculo completo, marcando su centro. The Talmud says the tablets were engraved completely through the stone; thus, this central part of the mem stood by itself in mid-air! El Talmud dice que las pastillas fueron grabados por completo a travs de la piedra; Por lo tanto, esta parte central de los miembros era por s sola en el aire! Eliahu Klein Kabbalah of Creation: Isaac Luria's Earlier Mysticism, Aronson, 2000, p.195-196 Eliahu Klein Kabbalah de la Creacin: Isaac Luria principios de la mstica, Aronson, 2000, p.195 - 196

It is well known in Kabbalah that God's name, Elohim , appears thirty-two times during the story of creation, from the beginning of Genesis through the sixth day. Es bien sabido que en la Kabbalah el nombre de Dios, Elohim, aparece 32 veces en la historia de la creacin, desde el comienzo del Gnesis a travs del sexto da. These represent the powers of the thirty-two paths in creation. Estos representan los poderes de la 32 caminos en la creacin. The Idra Rabba : "Wisdom, the beginning of all -- from it stretch thirty-two paths and the Torah is filled with them, in twenty-two letters and ten statements." La Idra Rabba: "Sabidura, el comienzo de todos -- que se extienden desde 32 caminos y la Tor est llena de ellos, en 22 cartas y 10 estados." The first letter of the Torah, Bayt, and the last, Lammed, total 32. La primera letra de la Tor, Bayt, y el ltimo, Lamego, el total de 32. Read in reverse, Lammed-Vayt is the Hebrew word for Heart, "Lev" . Leer en sentido inverso, Lamego - Vayt es la palabra hebrea para el corazn, "Lev". The paths are the heart of creation.

Los caminos son el corazn de la creacin. The Gematria of Netiv is 462, 22 X 21, or all the combinations of 22 letters two at a time (2 X 231 Gates). La Gematria Netiv es de 462, 22 X 21, o todas las combinaciones de 22 letras dos a la vez (2 X 231 Gates).

From Leonard R. Glotzer, Fundamentals of Jewish Mysticism, The Book of Creation and Its Commentaries, Aronson, 1992, p.8-9 Desde Leonard R. Glotzer, Fundamentos de misticismo judo, El Libro de la Creacin y sus comentarios, Aronson, 1992, p. 8 - 9 See: 32 Paths Vase: 32 Rutas

32 Caminos / Treinta y Dos Caminos

32 Paths: Thirty Two Paths of Wisdom: 32 Rutas: Treinta Dos Caminos de la Sabidura: The True Location and Meaning of the 32 Paths in the Cube of Space and Tree of Life El Verdadero Significado y Localizacin de los 32 Senderos en el cubo de espacio y el Arbol de la Vida

By thirty-two intermediaries YHWH projects Shem Por 32 proyectos de diversa intermediarios Shem

Phayliot Phayliot

Nativot Nativot

WeShtaim WeShtaim

BeShlashim BeShlashim

1 Enero

Mishna Mishn

Moreover, a large part of the book [Bahir] consists of mystical variations on motifs from the Book Yezirah . Adems, una gran parte del libro [Bahir] mstica consiste en variaciones sobre los motivos de la Reserva Yezirah. In fact, the term sefiroth was taken by the Bahir from that work, though it is no longer understood in the sense of ideal numbers that contain within them all the powers of creation, as was the case with the author of the Yezirah . De hecho, el trmino sefiroth fue adoptada por el Bahir de trabajo que, aunque ya no es entendida en el sentido de los nmeros ideales que contienen en su interior todos los poderes de la creacin, como fue el caso con el autor de la Yezirah. The decisive step beyond the other gnostic systems consists in the fixing of the number of these powers or aeons at ten, according to the ten sefiroth of the Book of Creation and the ten words ofcreation through which, according to the ancient Aggadah, God called the world into existence. El paso decisivo ms all de los otros sistemas gnstico consiste en la fijacin del nmero de estos poderes o de diez siglos, de acuerdo a los diez sefiroth de la Reserva de la Creacin y de los diez palabras ofcreation a travs de la cual, segn la antigua Aggadah, Dios llam a la Mundo en existencia. Gershom Scholem, Origins of the Kabbalah, Princeton, p.84 Gershom Scholem, Orgenes de la Cbala, de Princeton, p.84

These 32 paths, defined as "ten Sefirot beli mah " and the "22 elemental letters" of the Hebrew alphabet, are represented as the foundations of all creation. Estas 32 rutas, que se define como "Healing 10 beli mah", y la "22 cartas elementales" del alfabeto hebreo, estn representados como las bases de toda la creacin. Chapter 1 deals with the Sefirot and the other five chapters with the function of the letters. El captulo 1 se refiere a la Healing y los otros cinco captulos con la funcin de las cartas. Apparently, the term Sefirot is used simply to mean "numbers," though in employing a new term ( sefirot instead of misparim ), the author seems to be alluding to metaphysical principles or to stages in the creation of the world. Al parecer, el trmino se utiliza Healing simplemente en el sentido de "nmeros", aunque en el empleo de un nuevo trmino (en lugar de sefirots misparim), el autor parece estar aludiendo a los principios metafsicos o en las etapas de la creacin del mundo.

Gershom Scholem, Kabbalah, Keter, 1994, p.23 Gershom Scholem, Kabbalah, ceremonia, 1994, p. 23

In the form in which the book has come down to us, the principles of creation are thirty-two paths of wondrous or secret wisdom denominated by the twenty-two Hebrew letters and ten entities designated by the neologism sefirot belimah . En la forma en que el libro ha llegado a nosotros, los principios de su creacin son 32 caminos de la sabidura extraordinarias o secreta denominada por los veintids letras hebreas y 10 entidades designadas por el neologismo sefirots belimah. It is generally assumed by scholars that this term refers in this context to primordial numbers that serve, in Scholem's locution, as metaphysical principles or stages of the creation of the world. Es generalmente asumidas por los estudiosos que este trmino se refiere en este contexto a los nmeros primordiales que sirven, en la locucin Scholem, como principios metafsicos o etapas de la creacin del mundo. Elliot Wolfson, Though a Speculum That Shines, Princeton, 1994, p.70 Elliot Wolfson, Aunque se trate de un Speculum Que los brillos, Princeton, 1994, p.70

As the next stanza will explain, these 32 paths are manifest as the 10 digits and the 22 letters of the Hebrew alphabet. Como la prxima estrofa se explicar, estas 32 rutas se manifiestan como los 10 dgitos y los 22 letras del alfabeto hebreo. The 10 digits are also manifest in the Ten Sefirot, which are the most basic concepts of existence. Los 10 dgitos tambin se manifiesta en los Diez Healing, que son la mayora de los conceptos bsicos de la existencia. Aryeh Kaplan, The Sefer Yetzirah, Aronson, 1995, p.6 Aryeh Kaplan, Sefer Yetzirah, Aronson, 1995, p. 6

The first Mishnah of Sefer Yetzirah tell of the thirty-two paths. La primera de Mishnah Sefer Yetzirah decir de las 32 rutas. The rest of the book is dedicated to supplying the details of these paths, that is to say, the details of the ten Sefirot and twenty-two letters. El resto del libro est dedicado a suministrar los detalles de estos caminos, es decir, los detalles de la Healing 10 y 22 cartas. Leonard R. Glotzer, The Fundamentals of Jewish Mysticism, Aronson, 1992 Leonard R. Glotzer, Los Fundamentos de misticismo judo, Aronson, 1992

These thirty-two "paths" are the ten sefirot -- a term that the author himself invented and that relates, initially, to the first ten numbers, one to ten -- and to the twenty-two letters of the Hebrew alphabet. Estos treinta y dos "caminos" son los 10 sefirots -- un trmino que el propio autor ha inventado y que se refiere, en primer lugar, a los diez primeros nmeros, 9:59 -- y al 22 letras del alfabeto hebreo. Joseph Dan, Jewish Mysticism, Vol 1, Late Antiquity, p.137 Joseph Dan, el misticismo judo, Vol 1, Antigedad tarda, p. 137

In short, the first four words of the first verse, Beschlaschim Weschtiam Nativot Phayliot invite us to study thirty-two elements binding the energy of intemporal life to the visible universe, as conceived and thought in human knowledge: that is to say, they are turned into the contrary of the real value of their energy and life. En resumen, las cuatro primeras palabras del primer verso, Beschlaschim Weschtiam Nativot Phayliot nos invitan a estudiar 32 elementos que vinculan a la energa intemporal de la vida a la visible universo, tal como es concebido en el pensamiento y el conocimiento humano: es decir, son Se convirti en lo contrario del verdadero valor de su energa y de la vida. We see how misleading, superficial and indeed senseless are the generally accepted translations of Nativot (paths, pathways, roads) and Phayliot (wonderful, mysterious, incomprehensible). Vemos cmo engaosa y superficial y, de hecho, son el sentido generalmente aceptado de las traducciones Nativot (senderos, caminos, carreteras) y Phayliot (maravilloso, misterioso, incomprensible). The obviousness of 32 being the sum of 22 Autiot and 10 Sephirot appears as a screen or a snare to bewilder the amateur cabalists. La evidencia de 32 a la suma de 22 y 10 Autiot Sephirot aparece como una pantalla o en un lazo para los aficionados bewilder cabalists. Not only is the summingup of Sephirot and Autiot, as roads, inadequate, but adding them together is rather like adding a number of electric transformers to the voltage which lights them. No slo es el resumen de Sephirot y Autiot, como carreteras, insuficiente, pero aadiendo juntos es ms bien como la adicin de una serie de transformadores elctricos de tensin a la que se ilumina. In number 32 there is a secret key which it was very important not to hand over to the non-initiated, because it opens the door to a conception of the first 4 Sephirot, respecting creative energy, that is hardly canonical. En el nmero 32 hay una clave secreta que es muy importante que no se entregue a los no iniciados, porque abre la puerta a una concepcin de los 4 primeros Sephirot, respetando energa creativa, que no es cannico. We will examine it in discussing Verses 1,3 to 1,8. Vamos a examinarlo en el debate Versculos 1,3 a 1,8. Suares, The Sepher Yetsira Sepher Yetsira, Shambhala, 1976 pages 61-63 Suares, El

Sepher Yetsira Sepher Yetsira, Shambhala, 1976 pginas 61-63

Desde el Sepher Yetsira, Suares, 1976 (Libro de la Formacin): Thirty-Two Paths of Wisdom Treinta y Dos Caminos de la Sabidura

First Sephira Primera Sefira Second Sephira Segunda Sefira Third Sephira Tercera Sefira Fourth Sephira Cuarta Sefira

Alternate Permutations of the First Four Sephirot Suplente permutaciones de los cuatro primeros Icono The 32 Paths are everywhere understood as the adding together of the Autiot and the Sephirot. Los 32 senderos que se entiende en todas partes como la totalizacin de los Autiot y la Sephirot. This is somewhat like adding the electricity to the transformers and Suares calls this assumption "a snare for the amateur cabalist." Esto es algo as como la adicin de la electricidad a los transformadores y Suares llama a este supuesto de "una trampa para los aficionados cabalist." Here, the 32 Wondrous Paths are understood as initial energetic transformations within the first four Sephirot, where energy is first stepped-down from

Ayn-Sof and Adam Kadmon's interior space is formed, containing the full evolutionary process. En este sentido, los 32 gusto artificiales se entiende como inicial transformaciones energticas en los cuatro primeros Sephirot, donde la energa es de primera intensificado desde abajo 'Ayn Sof, y Adn Kadmon interior del espacio est formado, que contiene todo el proceso evolutivo. "Therefore the thiry-two signs in the first four Sephirot are the projection of the thirty-two within the combined ten" (SY, p76). "Por lo tanto, la thiry dos signos en los primeros cuatro Sephirot son la proyeccin de los treinta y dos combinados en el 10" (SY, p76). "In short, the first four Sephirot give birth to Interior Space in Human Consciousness" (SY, p83). "En resumen, los cuatro primeros Sephirot dar a luz en el Espacio Interior Humanos Consciousness" (SY, p83).

32 Paths: The First Four Sephirot 32 rutas: Los cuatro primeros Icono Sephirot Icono Number Nmero Name Nombre Quality Calidad Function Funcin

Ehhat Ehhat Keter Ceremonia

Oomq Reshith Oomq Reshith

Rouhh Elohim Hhaim Rouhh Elohim Hhaim

1 First Primera Kether Depth of Beginning Profundidad de Inicio Oomq Acharit Oomq Acharit Breath of Elohim Alive Soplo de Dios vivo

Schtaim Schtaim 2 Second Segunda Schelesch Schelesch

Hhokmah Hhokmah

Rouhh Merouahh Rouhh Merouahh

Wisdom Sabidura

Depth of End Breath of Breath Profundidad de Fin Soplo de aliento Oomq Tov Oomq Tov Mayim Merouhh Mayim Merouhh

Binah Cancelar

Third Tercer

Understanding Entendimiento

Depth of Good Profundidad de la Buena Oomq Raa Oomq Raa

Waters of Breath Aguas de Breath

Arbaa Arbaa Gedolah Gedolah 4 Fourth Cuarta Greatness Grandeza

Esch Memaim Esch Memaim

Depth of Evil Profundidad del Mal

Fire of Waters Fuego de las aguas

12 + 7 + 7 + 6 = 12 + 7 + 7 + 6 =

32 Paths 32 Caminos

Three Sepherim Sepher Text Sephar Number World (Space) Form of Letters Year (Time) Numerical Value Pronounciation/Name of Letters

Sippur Communication Soul (Spirit)

Kaplan: Sefer Yetzirah p.20

Cube of Space: Ten Sephirot Belimah

I:5: Ten Sephirot Beli-Mah. Their measure without end. Depth of beginning. Depth of end. Depth of Tov. Depth of Raa. Depth of above. Depth of below. Depth of East. Depth of West. Depth of North. Depth of South. Adon Yahhid true King (or eternal) has dominion over the Universe of (the) Holy Abode. Eternity of eternity immemorial.

The ten Sephirot are transformers of energy, breaking it down until it becomes completely materialized. Suares, SY, p.53

32 Paths: The First Four Sephirot Sephirot Number Ehhat 1 One Schtaim 2 Two 3 Schelesch Wisdom Binah Depth of End Oomq Tov Breath of Breath Mayim Merouhh Kether Hhokmah Depth of Beginning Breath of Elohim Alive Oomq Ahhriyth Rouhh Merouahh Name (Zohar) Kether Quality Oomq Reshith Function Rouhh Elohim Hhaim

Three Arbaa 4 Four

Understanding G'dolah

Depth of Good Oomq Raa

Waters of Breath Esch Memaim

Greatness 12 + 7 + 7 + 6 =

Depth of Evil

Fire of Waters 32 Paths

Six Extremites: The Last Six Sephirot H'amesh 5 Five Shesh 6 Six Sheva 7 Seven Schmona 8 Eight Tesha Glory Yesod Depth of West Oomq Darom Behind Yamin Victory Hod Depth of East Oomq Maarav Face Hhari Beauty Netzach Depth of Abyss Oomq Mizrah Below Phani Strength Tipheret Depth of Height Oomq Tahhat Above Lamatah G'veruh Oomq Rom Lam'alah

Nine Esser 10 Ten

Foundation Malkuth

Depth of South Oomq Tsafon

Right Semol/Shem-El

Sovereignty

Depth of North

Left

Los nombres de las diez Sefirot se hallan escritos en pasajes muy concretos de las Sagradas Escrituras. Las tres Sefirot superiores se mencionan en: xodo 31:3 Al hablar de las capacidades de Betsalel se dice: Le he llenado del espritu de Dios, con Sabidura, con Entendimiento y con Conocimiento en toda clase de arte.

Sefira I II III

Hebreo

Castellano

Keter - Ruach Elohim Corona - espritu de Dios Hochmah Binah - Tebunah Sabidura Entendimiento Conocimiento

no Sefira Daath

Nombres y significados de las tres primeras Sefirot del rbol Sagrado

What Were the Names of the Sephirot?

XODO
31:3 y lo he llenado del Espritu de Dios, con sabidura, entendimiento, conocimiento y toda habilidad de artesano, Exodus 31:3 And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge 1 Chronicles 29:11 Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine;

thine is the kingdom, O LORD, and thou art exalted as head above all. Among all topics within the Kabbalah, the doctrine of the Sefirot enjoyed the greatest popularity in its presentations. Time and again, the list of names of the Sefirot, with the anthropopmorphic pattern, is repeated as the core of this lore. The same is true of scholarly research: the various conceptions of the Sefirot have been analyzed far more extensively than any other Kabbalistic topic. But notwithstanding this wealth of interest, there is as yet no comprehensive study of the history of the Kabbalistic doctrines of the Sephirot. The emergence of the specific names of the Sefirot and the structure and functions of the sefirotic pleorama are all crucial matters for a precise understanding of theosophical Kabbalah; their study is urgent. Moshe Idel, Kabbalah, New Perspectives, Yale, 1988. The Sepher Yetsira (300-900 CE) is the first use in Hebrew of the term sephirot and it names them by number, quality/direction and function/perspective. The familar sephirotic names, from Kether to Malkut, came into use with the early (12-13th century) kabbalists and are unknown to the Sepher Yetsira. Attempts to reconcile the ten sephirot-belimah and directions of the Sepher Yetsira with the kabbalist sephirotic theosophy of the Zohar have produced a number of systems of assignments. For instance, taking the earlier Short, Long and Saadia versions as a baseline, the structure of the sephirot has been subject to revision from two directions -- from above in the order of the first four sephirot -- beginning/first and end/last and good and evil -- as with Isaac Luria's assigning Good to Kether and Evil to Malkuth -- and from below in changing the nature of Malkut from a planetary sephirot to one forming an element called "earth," a non-existent Yetziratic element and displacing the planets upward into the first four/inner court. In general, the significance of these changes do not seem to be noticed or appreciated for their implications. In all of the early, pre-Luria versions of the Sepher Yetsira, the planets are given in the order determined by their sequence in the Hebrew alphabet: Bayt/Saturn Ghimmel/Jupiter - Dallet/Mars - Kaf/Sun - Pay/Venus - Raysh/Mercury - Tav/Moon -- the classical order of the planets from Babylonian times and geocentric observation. Later interpretations varied the planetary/sephirotic orderings, as with the Ari's making Bayt formative of Lavanah/Moon at the fifth sephirot, Height/Above. Suares puts the Zoharic sephirot in order with the Sepher Yetsira, from one to ten, and notes the importance of the 10th Sephirot, formed by Pay/Phay/80 and Venus/Nogah in the North, where Adam Qadmon loops the Tree of Life through Shem-El, the left, the direction of sensuous experience realized in the Sephira of Yod, duration, in the world of action. The other issue raised by the Sepher Yetsira is where to put the Moon, since the planets

begin with Saturn at the 5th Sephira and end with Venus at the 10th Sephira and the Moon is not one of the six extremities, but rather the "hidden direction" or "holy kernel" where they meet. In various kabbalistic and hermetic schemes, it appears capable of appearing almost anywere except the 4th/1st Sephiras, which Suares indicates as the true home of the psyche. As descriptive as the particular sephirotic name/attribute, even in formative terms, may be, it is a still a qualification of a more fundamental semantic category, probably the one in use before the Crown and the Kingdom and the one used by the Sepher Yetsira: the categories of the numbers themselves.

Formative and Zoharic Semantics in the 10 Sephirot # Formative Zoharic Sepherot

1 2 3 4 5 6 7 8 9 10

Intemporal Container Movement Resistance Life Union Freedom Potential Formation Existence

Kether Hhockmah Binah Gedolah Gevurah Tipheret Netzach Hod Yesod Malkuth

Crown Wisdom Understanding Greatness Strength Beauty Triumph Glory Foundation Kingdom

The formative categories, while less poetic, are more general and inclusive; the attributive categories are allusions to the underlying energy. There are many examples where the formative category is more useful or leads to a deeper insight into the function or structure of a Sephirot. "Strength" is not particularly helpful in understanding the 5th Sephira, but "Life" echos on every level.

The first four sephirot begin with the permutations of Rouahh Elohim Hhaim, Breath of Elohim Alive, which result in Esch Memaim, Fire in the Waters. The 5th Sephira is sealed twice with Yod-Hay-Waw: the two lives of YHWH. The 5th is a hinge between the inner life of the first four sephirot and the outer life of the last six. Which is why Saturn/Shabatai must be formed there, with the contary qualities of Life and Death, and the possibility of realizing the Sabbath. See: Sephirotic Systems.

Zoharic Sephirotic Assignments for the Ten Directions

SY

Ari Chakhm ah Binah Keter Malkut Netzach Hod Tiferet Yesod Chesed

Pree Raavad Yitzchak Keter Malkut Chesed

Isaac the Blind

Ramak Keter Malkut Chakhm ah Binah Netzach Hod Tiferet Yesod Chesed

WoC Da'at Tipheret Hhesed Gevurah Kether Yesod Chockm ah Hod Netzach Binah

Suares Keter Hhokhma h Binah Gedolah Gevurah Tiferet Netzach Hod Yesod Malkut

Beginnin 1 g End Good Evil Up Down East West South North 2 3 4 5 6 7 8 9

Chakhm Chakhm ah ah Binah Chesed Binah Chesed Malkut Keter Yesod Tiferet Netzach Hod

Gevurah Gevurah Netzach Hod Tiferet Yesod Binah Keter Malkut Tiferet Yesod Hod

10 Gevurah

Hhokma Netzach Gevurah Gevurah h

Kaplan, SY,1995, p.46; Glotzer, Fundamentals of Jewish Mysticism, 1992, p.29; and other sources

Amot: Mothers

Mothers

400 6 40

Gematria: 447

Amot signifies the Mothers, of which there are three in the Hebrew alphabet, Aleph, Mem and Sheen.

Mothers

Amot Letter/Sign

Aut

Kafoolote: Doubles

400 6 30 6 80 20 Gematria: 542

Kafoolote: Double

Kafoolote: Kaf-Phay-Waw-Lammed-Waw-Tav (20.80.6.30.6.400) begins with the same Kaf of (physical support for) material reality as Kawkabim. Here it is an actual container (20) for (unstructured) consciousness/energy (80): an organic movement (30) which is fertile (6) on both sides of structuration, Pay and Tav (400). It complements Pashootote, which begins with unstructured states of cosmic energy and creates a cell/formation/focus for the infinite energy: Tayt at the center instead of Lammed. The Kafoolote/Doubles are active dual energies; they focus the active environments of the Pashootote/Simples, which would otherwise evade our space-time continuum and consciousnes.

Pashootote | Kawkabim | Astrological Equations | Planetary Binomials

Pashootote: Simples

400 6

6 300 80

Gematria: 801

We cannot see these diagonals and we cannot even imagine them, because they bgin and end in the non-beginning and non-ending: fathomless, infinite depths of directions. As currents of energy flowing from one infinite to another, they completely evade our spacetime continuum. Suares, SY, p.138 Pashootote: Pay-Sheen-Waw-Tayt-Waw-Tav (80.300.6.9.6.400) begins with unstructured states of consciousness or a superposition of probabilities (80) in cosmic movement (300) and ends in cosmic resistance (400), the same Sheen and Tav as Bereshit, where there the Yod of existence is defined between them. In Pashootote, the Yod is replaced with WawTayt-Waw: a cell or formation that is fertile on both sides of structuration, evolution of physical structures and involution of consciousness. The signs are "cells" or "environments" for the active double energies of the Planets, the Kafoolote/Messengers.

Kafoolote | Zodiac: 12 Simples | Astrological Equations | Physical and Psychological Faces

Kawkabim: Messengers

40 10

20 6 20

Gematria: 98

Kawkabim, the plural of Kawkab, Mercury, the messenger. The planets, collectively, are the "messengers" of a dual energy: an action (Kaf) for an action (Kaf), penetrating our bodies (Bayt) in existent (Yod) biological patterns (Mem). The planets are seen as living energies with different qualities but all sharing the function of Kawkab, bringing their "message" into consciousness. Mercury is in all the metals.

Astrological Equations in the Sepher Yetsira (Sefer Yetzirah): Book of Formation

7 Planets/Double Letters (Kawkabim) Formative Energies of Psychological Experience Formative Number 2 3 4 20 80 200 400 Planet Shabatai Tsedeq Meadim Hamah Nogah Kawkab Contraries Hhaim-Mot Shalom-Raa Hhokmah-Olet Osser-Oni Hhan-Ki'or Zar'-Shemama

Lavanah Memshela-Abadot

12 Simple Autiot (Signs): Energetic Structure of the Zodiac: Active Developmental Environments Tole Shau Teomai Sarta Arie Betola Mozenai 'Aqara Qoshe Ghed Del Daghi h r m n h h m v t i i m

10

30

50

60

70

90

100

7 Double Formative Letters and Astrological Planets 2 Shabatai 712 10 400 2 300

Tsedeq 194 100 4 90

Meadim 95/655 40 10 4 1 40

20

Hamah 53 5 40 8

80

Nogah 64 5 3 6 50

200

Kawkab 48 2 20 6 20

400

Lavanah 87 5 50 2 30

709

1253

The Cube of Psychological/Developmental Space

12 Simple Fomative Hebrew Letters: Astrological Signs

Toleh 44

EN 5 ES 200 EH 40/600 10 40 6 1 400 6 300 30 9

Shaur 506

Teomaim 497

Sartan 319

EL 50/700 NH 9 200 60

Arieh

216

10 200

10

Betolah 443

NL 5 30 6 400 2

30

Mozenaim WS 148 40/600 10 WN 2 WH 400 300 100 200 100 70 50 7 1 40

50

'Aqarav 372

60

Qoshet 800

70

Ghedi 17

WL 10 SH 10 SL 40/600 10 3 4 30 4 4 3

90

Deli 44

100

Daghim 57 3463

Astrological Correspondences in the Sepher Yetsira Hebrew Letter Formatives for the 7 Doubles: Planetary Major Arcana: Ancient Versions of the Sepher Yetsira The Fool and 7 Messengers (Planets)

1 Air

20

80

200

400

Formative Letters of the 12 Autiot (Signs): Energetic Structure of the Zodiac

10

30

50

60

70

90

100

Planets and Formative Hebrew Letters: Sepher Yetsira (Sefer Yetzirah) : Book of Formation
Sepher Yetsira: The Planets and their Formative Letters Short, Long and Saadia versions agree for formatives, Short for contraries

Planet Shabata Saturn i

Formativ e formed by formed by

Letter Vayt Bayt Djimel Ghime l

Quality Hhaim Mot Shalom Raa Alive Dead Peace Bad Intellige nt Folly Wealth Poverty Charm

Lette r Ghedi Deli

Sign Capricorn Aquarius Pisces Sagittariu s Scorpio Aries Leo Taurus

Daghim Qoshet 'Aqarav Toleh Arieh Shaur

Tsedeq

Jupiter

Meadi m

Mars

formed by formed by formed

Thallet Hhokmah Dallet Khaf Kaf Phay Olet O'sser O'ni Hhan

Hamah Nogah

Sun Venus

by Kawka Mercur b y Lavana h formed by formed by

Pay Raysh

Kee'or Zar'

Dreamy Seed Waste Ruler Slavery

Mozenai m Betolah Teomaim Sartan

Libra Virgo Gemini Cancer

Raysh Shemama Thav Tav Memshala h Abodot

Moon