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The Genetic Code of the Hebrew AlphaBet

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 THE GENETIC CODE
OF THE HEBREW ALPHABET
Design: 2w-design.com

© All rights reserved E. Grinboim 2013

For details please contact: a.t.gencode@gmail.com

This book is dedicated to my teacher, who continues to open the
gates for the future.
Table of Contents
Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 6

Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9

First Layer
The meaning of each letter . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 11

Second Layer
The colors of the letters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 59

Third Layer
Punctuation marks . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 74

Fourth Layer
The letters through the Law of Two . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 82

Fifth Layer
The grammatical root words . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 90

Supplemental introduction . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 96

Colors and letters and their disposition

in the human body and aura . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 98
6

Foreword
The initial insights and understandings, relating to what is now
termed "The Genetic Code of the Hebrew AlphaBet," were first
revealed during a morning walk in a small forest in March 2003.
It began as an explosion of a knowing process, following the
thought:

“… if needed, we’ll start it all over again…”

What arose during the walk, and later on that same morning, was
an overall picture of the Hebrew AlphaBet’s ‘genetic coil’ in relation
to the colors of the rainbow, during this era of epoch change, in
which we live, and new clarities regarding the meaning of each
letter. These are integrated in this book together with a number
of the many gems of new knowledge that were discovered over
the years pursuing the Eminent Future Pathways – a development
journey, which constitutes most of the adult life of the writer and
the main foundation of this writing.

There is a generation of new plasma at this time, where new future

codes continue to form, arriving directly from an incoming flow of
new creational permission. This new, created plasma appears in
new and original ways that have no history or past, yet, it forms a
“way back home” – to where we humans, as spiritual beings, came
from – and it fulfills the promise of its continued regeneration.
7

The following is written in continuous awe and respect of this

phenomenon and the very fact that this open possibility exists.

As this road is being opened, it summons us to find our own

personal pathway within it, and the gate through which we can walk
toward our destiny, together with all those who continue to choose
it every day. It is the author's hope that what is written here will
merit the right to join this road toward the future, which continues
to generate additional, clean and unprecedented perceptions.

What is offered here is but a few starting points for the further
discovery of the mystery of this ancient/new and renewing
language. It’s important to mention the many researches that
have been done in the past by many who attempted to decipher
the deeper meaning of the Hebrew AlphaBet, and if you will find
parallels in other sources, this can only expand, improve and
enrich the template of this progressive research.
8

Foreword
Acknowledgments

To all those who remain adamant in their belief that the truth exists
beyond the cages of linear time, and continue to explore its secrets.
Thanks to all those who contributed, supported, participated and
helped in publishing this book: to Ayelet Kerem, who was the actual
publisher, without whom this book would never have reached the
printing stage. To Dita Halpern, who made the original illustrations
next to each letter. To Sharon Bar-Ilan, who proofread and edited
the entire book and translated it to English, much appreciation.
To the designers, Yula Verman and Anna Hayat, who did the
impossible. To Aya Deutsch, Yaron Pilie and Ifat Raz, who helped
in the initial facilitation. To Tagil Gilboa Vogel, Joy Pincus, Yasmin
israeli Lavie and Julie Arbel for the final reading of the book and the
useful advice. To all those who contributed from their experience.

Thanks to dear Hana, my life companion for 40 years, who continues

to believe and support and insisted on taking this book out of the
drawer where it has been for the past 10 years.

Special thanks to my mother, Bracha Grinboim Z”L; the wisdom of

her living qualities, her openness and her permanent wish to learn,
continue to be an ongoing inspiration for me.
9

Preface

In attempting to comprehend what is being written or spoken, we

often skip over the foundation stones of the language – letters
and words – and run straight away into our interpretations of the
sentence or paragraph. The meaning of letters, and often words as
well, is mostly taken for granted.

During our school years, we became accustomed to thinking that

letters and words are important only in relation to correct spelling
or grammar. Each letter’s true meaning is likely to remain hidden in
the race toward another thing to say or do.

But as the DNA in our body creates genetic sequences, so are

letters the DNA of language. And as every gene is a whole world
in its influence on our lives, so can the influence of a single letter
determine the fate of an entire sentence or even paragraph. With
the accelerated development of genetic science in recent years, it is
befitting to also try and review anew the genetics of language – the
Hebrew language in this case – one of the most ancient languages,
which was renewed and put into broad usage merely a century ago.
10

Preface
This book is a tool that can, in simple ways, open the door to those
who wish to continue researching this field. It can be a powerful
key for understanding words and names and their meaning, and
the powerful effect each letter or word can have on each life. It
has recently become apparent, through various studies, that
even water has a memory and is influenced by different sounds
or words. All the more so for a complex living body, such as ours,
which contains 70% water, which has a Spirit and a Soul, cells and
genetics, with a brain and consciousness, the ability to move, an
instinct, an emotion, and the potential to create.

It begins with the letters and the words we use when we think of
ourselves and continues with the way people communicate with
each other – and that is only the beginning!
 First Layer

THE MEANING
OF EACH LETTER
Ale p h
The three levels of Aleph are:

God – the creator of all the

universes on behalf of Creation

The first principle, which is

actually the second*

The rising of new force and the

primary wonder in relation to
the formation of things

* It is possible to define a principle,

in this case, as something that does
not change.
 13

Aleph: What does it say?

The letter Aleph is connected to new beginnings and to the capabil- Adonai
ity of training and self discipline, while maintaining balances among (Elohim)
many tasks. It says that it is possible to try and tame the gift of life God
or to say no and open up to the great wonder: where life comes Ah’ha’va
from and why. If one connects to it and does not wish to tame it, it love
is possible to handle all that is around us without trying to control
everything. Adam
man
Aleph is the source from which everything emanates – the first prin-
ciple, but the first principle is actually the second principle: Or
light
Why is the first principle the second principle in actuality? Well, it
Emun
is simpler and more profound than what can be initially assumed: trust
if Aleph is a new beginning, such as birth – a new child coming to
the world – then the child was born out of its mother. The mother, Izun
therefore, is the first principle although, in her nature, she is the balance
second principle: the principle of containment.
Akhrayut
God emanated from Creation, and then created all the universes for responsibility
her, which is why she is the second principle, which is actually the Osher
first. happiness
The question of Aleph is: Is your Aleph a wonder, or does it serve you Ekhad
to tame others? one‫קר‬
Bet
The three levels of Bet are:

Creation – the source of all

things

The second principle, which

is in fact the first

Home – the base camp and

the protection it provides
 15

Bet: To where does it invite?

Creation is timeless; she is beyond time. Creation is the source of all Bri’ah
things, which emanate from her and, if developed and refined, even- Creation
tually return to her. Creation invites us to continue our life journey
even beyond planetary time. She invites us back home – the highest Bereshit
Genesis
home of all. She invites us back together with the consciousness that
we succeeded to gather in our lives – a consciousness that corre- Be’er
sponds with the different levels that exist in Creation. well
At a more basic level, Bet is a home, which invites, protects, en- Bekhira
ables and supports, but does not allow entry to things below the choice
accepted standards that exist in that home.* The home of Bet con-
tains all the knowledge that can exist inside it – knowledge, which Brit
gives of itself according to the level of the petitioner. covenant

The letter Bet is connected to the feminine and magnetic aspect Ba’yit
of Creation in maintenance and safekeeping, in hidden knowledge home
and in the sense of foreknowing.
Brakha
According to various esoteric sources, Creation has seven lev- blessing
els. Human beings live in the sixth level, which is the level of the
Ba’sis
planets – one level before the end. Human potential, in general, base
suggests that each person can develop, even beyond the level at
which s/he was born. However, although “all is foreseen,” “per- Bitakhon
mission is granted” – the permission to choose what kind of life to safety
have and to which elevation to aspire.
Binna
The question of Bet is: What lives inside your home? wisdom

* Standards are those lines in life below which one decides not to go.
Gimme l
The three levels of Gimmel are:

The Law of Two, which contains

the Law of Three*

A bridge and a fence between

people

To give and to receive

* A law, in this case, is deemed to be a univer-

sal principle, according to which all things
work. The Law of Two defines the relativity
between two apparent opposites – such as
birth and death. The Law of Three defines
the relativity between three things in the
Universe, such as birth, life and death.
Life itself is made possible, among other
things, by the countless and ongoing birth
and death of cells in the body.
 17

Gimmel: What does it cause?

The letter Gimmel is connected to the movement of a pendulum Ge’ulla
between apparent opposites that are dependent on a third vector redemption
(which is usually unseen or unknown). It is an unseen bridge (Gesh-
Gavoha
er) that is built upon the balance between giving and receiving. The
high
letter Gimmel is mostly a hidden letter, for example, it is the letter
that appears the least amount of times in the Pentateuch. This hints Gdilla
to its great importance, especially because it is less seen. growth
The part that is more seen is the part of giving and receiving – both Gadder
(Gam ve Gam). The part that is less seen is the third vector, which ex- fence
ists in the unseen worlds of essences, entities and energies. With-
out the third vector, the two great forces in Creation would cancel Gesher
each other. The third vector allows them to co-exist while maintain- bridge
ing their different and opposite natures and, therefore, functions
Gorem
both as a fence (Gadder) and as a bridge (Gesher). If to give and
cause
to receive is an eternal balance, then in Gimmel begins a growth
(Gdilla) that is beyond the initial balance. Giluy
discovery
Between giving and receiving there has to be a third principle that
leads the will and the ability to give and to receive – such as, what Gmila
is the reason for giving and receiving? weaning

The question of Gimmel, therefore, is: What do you give, what do you Gar’een
receive and why? seed
Dale t
The three levels of Dalet are:

A gate to a higher elevation –

a gate to the highest elevations

Maintenance – the first ring of

maintenance

A door – a passage –
an opening for entry and exit*

* What will open the door is the ability to

visualize the higher level inside yourself
in a way that is equal to its essence
and, by doing so, invite it to you. It is a
real, irreplaceable and high personal
development process.
 19

Dalet: What does it resemble?

The letter Dalet is the path or the gate to Aleph, Bet and Gimmel. Dvekut
Dalet is a door that needs to be opened – the door between higher adherence
and lower levels. It is a revolving four winged-door. The four wings
of the door simulate the four seasons and the axis upon which they Dat
rotate simulates a central force that radiates on all things equally. religion
It is possible, therefore, to enter through each of the door’s wings, Dimyon
or through one of the four seasons, but only in a manner that is imagination
equal to the nature of that season. Dalet constitutes the first cycle
of maintenance* and the seasons symbolize both the planetary and Delet
the universal maintenance system. door
Dalet is connected to a governing power, to continuity, to endur- Doffek
ance and to one law system equal to all, wherein willpower is the pulse
pathway toward higher elevations of the Universe.
Derekh
The question of Dalet is: What do you open the door to? path

* Everything requires maintenance in order to fulfill its destiny – and this is true for all
levels of life. But maintenance can be in service to life, or become a cyclic and a fixing
influence on life.
Heh
The three levels of Heh are:

Consciousness and the sharing

of consciousness between
person to person, and between
a person to God

Knowing and the

acknowledgement of not
knowing the unknown, which
can open a gate to it

Understanding that comes from

knowledge and from a loom of
references
 21

Heh: What does it know?

The letter Heh contains the knowing, the consciousness and the He’arah
understanding of things: The knowing of things before they occur enlightenment
or are understood, which includes the knowledge of things in the
future. The consciousness of things while they take place in real Havana
time. The understanding of what occurred – understanding always understanding
comes after the event has already happened. Hanhaga
leadership
The letter Heh is the beginning of the learning processes. It is con-
nected to inspiration, leadership and teaching, and/or to a figure Higayon
that creates leadership and inspiration, and motivates processes. logic
Many processes in life begin from the conscious motivation of
knowledge and understanding, or from not knowing or not under- Hoda’ah
standing, and from the desire to know and understand. Heh is also admission
connected to the fivefold system, which constitutes a part of the
Hashra’ah
human design and the matrix of the Soul.
inspiration
What do people need to crystallize in themselves in order to be
Hora’ah
open and ready to meet the unknown? First, the admission that one
teaching
does not know it all, and second, not trying to enforce past under-
standings upon what is incoming from the future. Hakhlatta
decision
What would constitute leadership in the future? It seems that in fu-
ture leadership, the weight of knowing in advance would be more Hakara
prominent than the analysis and understanding of events, that have consciousness
already occurred.
Hagana
The question of Heh is: What do you want to know and why? protection
Vav
The three levels of Vav are:

Connection and the ability to

connect to higher things

A joining and a connection

among different elevations,
both high and low

A conduit of transference
 23

Vav: What does it connect to?

Vav can connect to high or low matters.* Its shape is like a pipe, Vada’ee
which channels things through itself without a need or a compul- certain
sion to become part of them. The way to connect to things is related
Viduy
to being “same-same” with what they are and thus, by the Tuning
confession
Fork Principle, the full will always run to the empty, which vibrates
on the same frequency. Human beings were given the technology Vasat
to tune themselves like a human radio set. But unlike a radio, a regulator
human is not just one thing and can process multiple frequencies
simultaneously. However, it is important to learn not to mix differ- Vikuakh
ent frequencies inside domains with which they were not designed argument
to echo naturally. Ve’ida
conference
The letter Vav is also related to the connection with the planet Earth
and to life here and now, in all elevations, and to the ability to stand Vrid
with persistence and sensitivity in front of the tree of life – without vein
trying to bypass it from the right or from the left.
Vav
The question of Vav is: What do you want to be connected to? hook

* High and low relates to a vast range of frequencies to which human being can be con-
nected. Some support the essence of being a human and its function in the Universe,
while others try to recruit it for a function lower than its design.
Zay i n
The three levels of Zayin are:

The seven heavens – seven:

the basic template of the
elevations in the Universe

An extraterrestrial influence –
alien influence

Memory (Zikaron)– the record

of things that have been
 25

Zayin: What flows through it?

The letter Zayin is related to the number 7: the basic template of Zahav
the elevations in the Universe. It symbolizes the seven heavens, as gold
well as the chariot (Mercava)* – the original design of human for-
Zman
mation. It is related to the questions, what rides the chariot, what
time
flows through it and to what do we allow control over us – the feel-
ings, the mind, the present, the past, influences that are connected Ze’hut
to the Planet’s character, extraterrestrial influences,** our natural identity
inner lives, or to the Tenant?*** The freedom of choice is given to
each human, where the entire rainbow of possibilities, with its sev- Zo’har
en colors, is open to us. glow

Zugiut
Zayin opens the question of the dimension of time (Zman): the
couple life
known linear time, the line of time upon which it is possible to move
forward and backwards and the dimension of no-time (wherein time Zikaron
does not exist). memory
The question of Zayin is: What would be the record we leave behind Zkhut
us? right

* The chariot is the basic human template, the body with the seven elevations of its
components and abilities. The charioteer is the Tenant.
** Zayin can also be a foreign seedling arriving from afar in order to make the desert
bloom or to sow terror. It all depends upon the translation of the masculine power that
is concealed in Zayin. Inside the ancient planetary record, there are stories of alien in-
fluences that came to the Planet, some of which had a character that was not endemic
to the place and have influenced it for thousands of years.
*** The Tenant carries the higher consciousness.
K h e t
The three levels of Khet are:

A universal window of
opportunities

The Sun that gives life and

nourishes each life equally

Heat – in all its aspects

 27

Khet: What does it think?

The letter Khet is related to the gift of life (Khayim) and to the Sun Khaverut
(Khama), without which there is no life on Earth. The influence of friendship
the Sun constitutes three elevations: The first is light radiation,
comprised of photons. The second is heat radiation – the heat that Khavaya
is distributed by the burning of the Sun's corona. The third is related experience
to the elevation of ‘electro-magnetic nourishment’, which comes to
Khossen
Earth from the Helio-Sphere – the domain of the Sun's influence. strength
Thus, the Sun is actually a universal window of opportunities for
life on Earth. Khom
heat
With regards to Khet being the eighth letter of the AlphaBet, this re-
lates to infinity, to justice that is based on higher principles with no Khatzer
personal agenda, to a point of no return and to an uncompromised court
balance without fear. The only way to exit the infinite cycle of eight
is through the middle point between the two circles, otherwise, Khashiva
Khet can be a fortified wall that cannot be penetrated. thought

The question of Khet is: How to find the right balance between a sup- Khayim
porting warmth and a burning heat? life
Te t
The three levels of Tet are:

Goodness

Nature – the nature of things

Completeness, which heralds

new birth or fixation
 29

Tet: What is its way?

Tet is the way of nature (Teva) – the way of goodness (Tov). Tet Tov
always continues to search for its way. It is connected to a journey good
and to the search for truth; a constant struggle, a thirst to know.
Its weakness can be in not recognizing the truth, even when it is Tabur
found, due to the indefatigable motive of searching for the way navel
towards it. Tet, therefore, says to the searchers of the way, look Taba'at
around and acknowledge the great truth through the small things ring
you encountered on your way, for the nature of things already lives
inside them and you, and you might continue searching without Tahor
seeing the light around you. Do not cease to explore even if you pure
have completed one journey, because completeness can immobi-
lize you from proceeding. Tvakh
range
Tet suggests new birth each time – each time we complete a pro-
cess at the end of the 9 months of pregnancy. Therefore, it is point- Tkhina
less to continue to cling to successes or to failures, for both are im- grinding
pediments. It is best to look for the small successes of the future Tiyul
in the future, rather than continue to carry on our backs the great trip
successes of the past. New birth suggests the shedding of another
placenta each time, for what protected you thus far, might poison Tekess
you from this point onward. ceremony

The question of Tet is: How to be pleased with our lot without accept- Teva
ing the fixation of given situations? nature
Yod
The three levels of Yod are:

Universe – the universal medium

that enables growth

Uniqueness – no snowflake,
flower or human being is the
same as another

Singular – the seed, the core of

the matter
 31

Yod: What is it a center for?

Yod is the Universe (Yekum) – the child of God and Creation. How- Yeled
ever, Yod is not fixed but rather continues to change constantly, like child
the child (Yeled) who is born after Tet (nine) months and continues
Yetzira
to change from the day of birth. Yod is the pivot of the planetary
creativity
and universal wheel of change. It symbolizes the need to change
during the time of change, while maintaining new balances. Yod is Yedi’ah
also the principle of uniqueness (Yikhudiyut) that exists throughout knowing
the Universe – in which no star is identical to the other, and no hu-
man being is identical to another (this is the way of nature – the Tet Yahalom
diamond
[that is the first letter of the Hebrew word “nature” – Teva], which
gives birth to Yod). Each person – even if s/he is part of a much Yakhid
larger family – is singularly unique, hence the great importance of individual
the principle of protecting the privacy of each and every individual.
Yir’ah
The diversity of uniqueness and all that is connected to it, is at the awe
core of every change that keeps changing – without this formation
there is no growth and life remains immovable. This is not a change Yam
sea
for the sake of change, but changing for the purpose of maintain-
ing the diversity of uniqueness as a seed of further growth of each Yoshra
unique individual. integrity
The question of Yod is: How to continue the process of change with- Yekum
out losing the core gravity of the inner self? universe
K a f
The three levels of Kaf are:

The universal principle of

containment

The ability to contain

oppositions

Degree and proportionality*

* Proportionality, in this case, refers to the

fact that each and every one of us has a
vessel of a different size, and begs the
question: to what degree do we use it and
for what?
 33

Kaf : What does it contain?

Kaf can contain oppositions, and sometimes even the apparent Kivun
opposites of the two genders. If Yod speaks of each individual’s direction
uniqueness, Kaf contains two such unique influences at the same
time. Thus it substantiates its number – 11th in the AlphaBet – which Kavana
contains one and another one. In Kaf there is a powerful force of in- intention
tegration, support and merger. Not one at the expense of the other Kan
but rather each in support of and giving respect to the other, includ- here
ing to what is different and special in each of them. The letter Kaf is
connected to inner strength, harmony and sharing. Therefore, Kaf Kavod
has the self discipline that has in it the ability to do what needs to respect
be done, in its own time rather than in ours.
Kad
Moreover, Kaf has in it respect (Kavod), direction (Kivun) and power jug
(Ko’akh): Kaf is a place that holds self respect, which gives from
itself respect to others. Kaf also contains a direction and the in- Ko’akh
ner alignment in that it does not empower the opposites but rather power
combines their powers together for a greater common mission* – Kosher
the new epoch will increasingly emphasize the power and the direc- ability
tion that true teamwork will offer. This will be the need of the hour,
as opposed to the power of the individual over others, which was Kerem
more prominent in the previous epoch. vineyard

Kaf’s question is: Not what is the size of your ‘vessel’ but rather what Koliyut
do you do with the ‘vessel’ you were given? wholeness

* What gives direction to the different powers inside us is a mission that is greater than
us, which invites all the forces inside us to collaborate.
L ame d
The three levels of Lamed are:

Learning for the purpose of

development

Knowing how to give and

knowing how to receive

Shedding and refusal for the

purpose of growth*

* Why does refusal enable growth? The

ability to say no is of great importance
in development, for otherwise, the low
elevations will always destroy the high,
while the high elevations will always
nourish the low.
 35

Lamed: What does it teach?

Lamed teaches us, first of all, to learn (Limud) and that without Lo
learning (Lemida) there is no progress at any level. Lamed teaches no
us that the best way to learn is to teach others what we have learned
ourselves, and thus it gives itself, and of itself, and receives power Luakh
from the giving (Latet) for the sake of giving (and not for the sake of board
receiving in return). The giving of Lamed is a true giving, which is
Limud
based on trust – the giving of not taking. learning
The letter Lamed is connected to development and progression,
Lekhima
which obligates shedding and knowing how to refuse – knowing
fighting
how to say no, even if it is not the acceptable thing to do. This con-
stitutes learning without preconditions and the choice to be loyal to Lekhidut
the path of truth. cohesion
Learning is also connected to the training of our systems, and in Lama
training there is a possibility of polishing the abilities: to think, to why
perceive, to translate, to process, to do, to fulfill and to start anew.
Lapid
Is there a price to learning? Learning without a price is not learning torch
but rather a momentary or passing experience. The price of learning
is usually connected to the shedding* of the things that block the Lekakh
next elevation of learning, which are usually connected to things lesson
that have been previously learned.
Lev
Lamed always asks: Why, what for? heart

* Shedding of one’s distrust gives permission to a leap into the unknown.

Mem
The three levels of Mem are:

Mother Earth – the feminine

principle at planetary level

Seasonal – the cycles of sowing

and harvesting

Motherhood – at personal and

human level
 37

Mem: What does it enable?

The letter Mem is related to motherhood at planetary, personal and Milim
human levels and to all things that are related to what motherhood words
provides and symbolizes, such as: protecting the process of growth,
providing safety, support, accompaniment and love that has no Mahut
boundaries, which always gives without counting the cost. essence

Mazon
The letter Mem relates to the cyclic nature of time and to the safety
food
of things that are unchangeable – as is apparent in the cycles of the
seasons and the promise and fertility they carry within them. But Makh’zor
in each development process, comes a time when there is a need cycle
to know how to give up the fruit in order to continue to grow. The
giving up phase is extremely important because without doing it Mar’ah
willingly, it will occur, in any event, on its own accord. However, the mirror
things that are then taken might be indispensable.
Marpeh
Mem is a space to grow in – a supportive and multicolored growth healing
space. Mem holds inside it the natural healing forces of Mother
Mishlo’akh
Earth. Mem is a guide, a caregiver, an instructor and a giver of di-
delivery
rection. Mem is also the guardian of the feminine secrets of what,
who, when and wherefrom. Makom
place
Mem asks: When is the right time for disconnecting from the nour-
ishment of the mother influence in order to grow and move on to the Muda’ut
next place? consciousness
Nu n
The three levels of Nun are:

The masculine principle at

Sun level

Wisdom – intelligence and

mental ability

Power – a positive force,

the power of will and the
ability to do
 39

Nun: What are its pathways?

The letter Nun is related to the limits of the ordinary domain of per- Nitzav
ception and to the need to find the inner strength that is always vertical
there, but behind ‘the curtain’, in order to proceed with the jour- Netzakh
ney. Yes, we have here the search that has reached the limits of eternity
the planetary boundaries – but engraved inside it is the longing to
move on beyond it. The calling of the searcher is: undo my shackles. Nefesh
psyche
But, from the other side, comes the reply as if by itself: stand still,
be prepared, be certain and settled inside – for this is the proper Neshima
stance for continuance. Nun also symbolizes the mental ability and breath
the wisdom to create a communication and a connection with oth-
Nisayon
ers and with the elevations beyond this local domain and its time. experience
Nun speaks, as well, of the fatherly, masculine natured power from Nekhishut
Sun level – its number is 14. The number one symbolizes the first determination
arising forward and onward. The number four symbolizes the four
Na’vi
seasons, which are influenced by the movement of the Earth around
prophet
the axis of the Sun.
Na’tiv
Nun asks: How to reach beyond what I have reached so far? pathway
Same kh
The three levels of Samekh are:

A point of leverage/reference

A secret and the screen that

covers it

Reliance that has in it

dependency by choice
 41

Samekh: What does it rely on?

Samekh is a reference (Simukhin) and a point of leverage,* Samekh Simukhin
is a secret (Sod), and Samekh is reliance. The question is: Does reference
what I rely upon in life control me? Which drug (Sam) do I allow
Sadan
myself to be drugged with and to place a screen between me and
anvil
life itself? Did I choose the things I rely on, or did they choose me?
Do I make free choices? Sam
drug
The letter Samekh is related to a tendency to rely on things, which
can become a dependency or an addiction. The secret of being free Somekh
from the dependency lies in our decision to help ourselves – a de- rely
cision that will lead us out of the ring of ignorance and release us
Se’arah
from the circle of enslavement.
storm
Samekh symbolizes the perfection of a circle – a perfection that
Siluk
creates security but can also limit and even imprison the person in-
removal
side it. The question is: What do we choose? And the choice is not a
matter to be done with in one day, but rather an ongoing process. Sivuv
turn
The question of Samekh starts with: How to create a true and reliable
weave of references and not rely upon things that have recruited us Sod
for themselves? secret

* It has been said: “We lean upon that which resists us.” But the opposite is true
as well – what we resist, leans upon us.
Ayin The three levels of Ayin are:

Seeing the unseen

Seeing reality

World, the mundane aspects

 43

Ayin (“eye” in Hebrew): What does it see?

Ayin sees the world and the ways of the world – both the plane- Olam
tary way and the way of the mundane and materialistic world. The world
way of Ayin – the way of the world – was meant to be the way of
Ayin
planet Earth – the way of nature – the way of the Natural Laws and
eye
natural frameworks. Contrarily, the way of the world has, at times,
deviated from what is decent and honest and has fallen into the Inyan
web of greed, or has been seduced by the outer appearance or interest
by the rush towards what is only a material lust. That is why Ayin
contains the way of the “civilized” world of building castles in the Erekh
air, as well as the way of Earth, of growing things that are based value
on natural templates.
Edder
Therefore, Ayin is a lens that magnifies or reduces, in the way of herd
Earth or in the way of the world.
Er
Ayin can relate to the vanities of the world, which mostly consti- awake
tute a tower of cards for the temporary life, but, at the same time,
Imut
it has in it the potential for seeing the template of reality as it is,
confrontation
and on a higher level even the template of the unseen reality.
Ayin can see the past from the present and, at times, even the Ezra
future. help/assistance

The questions of Ayin are: What do you wish to grow in your world? Akhshav
What assists you? What do you want to assist? now
Peh
The three levels of Peh are:

An opening for high things*

The ability to express

A mouth for low things

* This is, however, an opening that needs

to be opened – it does not open by
itself.
 45

Peh (mouth in Hebrew): What is it open to?

The letter Peh makes an opening for high things beyond the level of Pashut
the local galaxy. Peh is related to the ability to connect and develop simple
all the way up to the level of the stars. It is at that level that a person
Perakh
has not only the ability to be reborn, but also the ability to choose
flower
where and when to be born.
Pgisha
Peh has the ability to express high things, although it can express
meeting
the low as well. The mouth is the opening to the human language,
and language can either imprison us with morals of the past or set Partzuf
us free to express what is now coming in. Awareness of a new lan- face
guage brings us closer to the future and the future closer to us. Dur-
ing the course of history, the birth of a new language – whether in Peh
mouth
words or in different forms of art – always marked the approach
of another phase in human development. Peh – the 17 th letter – Pakhot
speaks of the first principle as it is expressed through the seven less
appearances of the rainbow.
Patu’akh
Peh asks: What are we a mouth for? open
Tzadi
The three levels of Tzadi are:

Justice

Taking position

Taking sides; the side of light or

the side of darkness
 47

Tzadi: What does it need?

The letter Tzadi is related to justice (Tzedek) and to doing justice. It Tzorekh
is also related to taking a position in life,* without which, the great need
magnet of day to day life can, eventually, determine fates. It sug-
Tzaida
gests an alternative and a choice, in the time that we have, between supply
a path filled with grace or a dead-end road that eventually leads to
destruction. Tzad
side
The letter Tzadi contains, apart from justice, a subpoena (Tzav) and
a command (Tzivuy); justice is related here to the price of the choic- Tzav
order
es we made. The subpoena relates to the open invitation to make
choices, and the total of all the choices in life summons the person Tzama
to where s/he ought to reach at the end of his life. The command is thirst
related to the power to do justice in life.
Tzedek
Without taking positions, there is no commitment, and without a justice
commitment, there is no real progress beyond convenience. It is not
Tzelem
enough to take a non-committed position – responsibility must be icon
taken for the consequences of this position. Without taking a clear
position, it is impossible to know if we made a mistake. If we will Tzofen
not walk on the path of justice and take positions, the magnet of code
life will turn us into another commodity in the thriving culture of Tzeruf
consumption. combination
The question asked by Tzadi is: Are you willing to pay the price of the Tzlilut
positions you have taken, or do you prepare excuses in advance? lucidity

* Taking position relates here to the connection between a person and his purpose
and not to taking sides, which can stem from subjective judgment that is
disconnected from true justice.
Ku f The three levels of Kuf are:

A window to a new grid of

opportunities

Standing against temptations*

End – the final line

* There is also an element of a permanent

“first principle” in Kuf that should not
be relinquished, which is encompassed
by its many “second principle” contexts
that can be relinquished.
 49

Kuf: What will pass through the end-line?

Kuf is a final line* (Kav) – an end (Kets) to a certain phase and/or a Kesher
porthole of opportunities to a new way or a new elevation. connection

Kuf enables things to come to their end so that new things will be Kirva
able to grow in their place, as in the “Cell Death Pathway”, without closeness
which, there is no space for new cells to be created, and, therefore,
there is no regeneration of the organic body. Katzeh
edge
Kuf, like the eye of the needle, enables only the suitable few to pass
on through it to the high and renewing “Silver Grid” of Reish, Shin, Kodkod
Taf (Re-She-T is the Hebrew word, which is made up from the last 3 vertex
letters of the AlphaBet, meaning “grid”).
Kmilla
The letter Kuf is related to standing steadfast against temptations withering
and the lowering of standards. It is a window for a new permission
and a higher service in a new elevation, which call for loyalty, honor Kotev
and self control. pole

The question of Kuf is: What binds you to the past, and what enables Ketzev
you to move forward? rhythm

* Kuf represents the final line, which cannot be crossed without personal development
that enables connections to higher elevations.
Reish
The three levels of Reish are:

Permission – permission that

is granted

The song of the spheres*

Permission – permission that

is taken

* Including the development of the ability

to sing and to express these levels in
poetry.
 51

Reish: What does it sing?

Reish ‘sings’ the song of the higher spheres, but it also gives per- Reshut
mission from above to be and to do. A higher permission needs to permission
be given, because permission that is taken without permission can Rama
become a deadly weapon.* level

In Reish there is the permission to wake up anew each day to a new Re’ut
friendship
life, as well as to ‘wake up anew’ in the life after life.
Rosh
The letter Reish is related to progress, refinement, growth, learning
head
and being reborn into a new net. It is the spiritual result of an honest
Ro’eh
effort to develop and the readiness to pay the price for doing so.
see
Development is a permission to join and serve Creation at the level
Rakhok
into which one has developed. It is not an obligation or a require- far
ment one is born with or has to fulfill, nor is it automatic; it is some-
Roshem
thing one needs to want and be willing to work for. This permission
impression
contains a renewed freshness and a throughout healing.
Ruakh
The question of Reish is: What permission have you given yourself? spirit

* As seen in many words, such as Ro’ah (evil) which demonstrates a permission that
was taken and forced upon people and the world.
Shi n
The three levels of Shin are:

The Divine Presence

(Shekhina) – that resides
inside Creation

That which is unseen –

the unseen worlds; the Host

The Tenant – the consciousness

of our higher part
 53

Shin: What does it immerse you with?

The letter Shin is related to wholeness (Shlemut), to the completion She’ella
(Hashlama) of the task and to the state in which a person becomes question
the master of all his/her possibilities. The completion of the task
gives the person permission to choose the service they will be mak- Shabbat
Sabbath
ing on their continued journey.
Shmira
As the Tenant that resides in us is our higher consciousness, so is
guarding
Shin the tenant or presence (Shekhina) that resides inside Creation.
Shin is immersed in the unseen worlds – the Host. Shituf
sharing
The high consciousness that can develop inside the human com-
plex is not an automatic part of the gift of life we have received, but Shlemut
a potential that can be developed by choice, and requires a long- wholeness
term endeavor.
Shali’akh
Shin asks: What do you want to serve in your life? messenger
Ta f
The three levels of Taf are:

A new beginning –
in a higher, new octave

Cyclicality – a long term

cyclicality

End – the end of a cycle,

the end of an octave
 55

Taf: What is its template?

Taf is a complete, three dimensional template. Taf is the end of a cy- Ta
cle, the closing of a circle, but it is not the end of the way. This is the cell
big cycle – if Dalet is 4 and Mem is 40, Taf is 400, indicating three
Teshuva
levels of cyclicality. But Taf is also the beginning of a new path.
answer
Taf is an answer (Teshuva) to questions asked during the process,
Tekhila
during the cycle, during the rotation, and an answer can be the end beginning
of a wonder or the beginning of a new one.
Tehila
Taf is a stop sign that says “no further” and hints to the wise saying, glory
“Knowing we are ignorant brings us closer to God.” Whoever feels
clever, with a bag full of answers, will probably be prevented from Tafkid
continuing the process. function

Reish-Shin-Taf constitute together the new network of possibilities Tavnit

that is connected to the Silver Epoch. Together they are the permis- template
sion and the service, to which one can aspire. Tmimut
The journey from Aleph to Taf can contribute not only to the person innocence
walking its path. It can also give payback to the original source. This Tvuna
is the beginning of a new hope that continues to grow. wisdom
The question of Taf is: What is the hope that does not prevent you Tmikha
from coming to the question you have not yet asked? support
 ‫א‬
97
S e c o n d L a y e r : The colors of the letters
‫ב‬

‫ג‬

‫ד‬

‫ה‬ ‫צ‬

‫ו‬ ‫פ‬

‫ז‬ ‫ע‬

‫ח‬ ‫ס‬

‫ט‬ ‫נ‬

‫י‬ ‫מ‬

‫כ‬ ‫ל‬

‫ק‬

‫ר‬

‫ש‬

‫ת‬
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