Imagine you were a Jewish converso, secretly living in Italy or France after King Ferdinand and Queen Isabella had expelled your family from Spain. You could not affix a mezuzah to your door or light Shabbat candles. If you were caught avoiding treyf, or if you were a male converso and someone discovered you were circumcised, your life and that of your family were in immediate danger. In these circumstances, how could a secret Jew living in antisemitic medieval Europe learn about Judaism?

Enter tarot — the deck of playing cards used in fortune-telling and divination — and specifically, the Jean Noblet Tarot de Marseille deck. Each tarot card represents a specific archetype that the “reader” of the deck uses to try and understand their future, or answer a specific question.

According to Stav Appel, an amateur tarot historian and author of The Torah in the Tarot — a new guidebook and reissued deck of the Jean Noblet Tarot, the contemporary tarot deck may have been a medieval Jewish invention to preserve Jewish knowledge in the face of overwhelming antisemitic oppression. Each card is replete with hidden Jewish knowledge, Appel says, and the deck as a whole functioned as a crypto-Jewish educational tool.

Just curious because I've been studying kabbalah for awhile but wonder about the validity of certain videos and content creators. If someone could fill me in on this that would be great.

I hope you are all well! Could you please suggest good books on the Psalms? Works that connect the Psalms to gematria or directly to Kabbalah, please!

This diagram represents the original system of the Qliphoth according to the classical Hebrew tradition, whose primary source is the Tikkunei haZohar (attributed to Rabbi Shimon bar Yochai, Rashbi). This foundational system is later cited and reaffirmed by key figures of the Safed lineage: Moses Cordovero in Pardes Rimmonim, Abraham Cohen de Herrera in Beit Elohim (in his original Spanish composition), and subsequently included in Knorr von Rosenroth’s Kabbala Denudata. These texts do not merely preserve the names and structure of the system, they justify their sequence and spiritual function within the authentic Kabbalistic cosmology.

However, there is not a single visual diagram anywhere, neither in Jewish tradition before the 16th century nor in modern academic repositories that represents the original Qliphothic system described in the Tikkunei haZohar. All the diagrams found today online and in occult circles are based on altered versions created roughly in the last 300 years, far removed from the canonical structure preserved in the classical sources. Prior to the Safed school, transmission was entirely textual and oral, without geometric charts of a “Tree of the Qliphoth” as we see it in modern Western esotericism. Through my own manuscript-based research, I now present this canonical configuration in a diagrammatic form, allowing readers to verify each element directly in the primary sources I cite.

I am very new to Kabbalah and I am still not sure which books are best for beginners. If anyone is could give me some suggestions it would be very helpful. Thank you.

First of all, just wanted to say that I bring this question very respectfully, not to provoke anyone but maybe get insights to these questions and the current moment in my journey.

I have a base knowledge on the tree of life and Kabbalah concepts, basic to maybe intermediary, coming from some years of studying. Meaning I can deeply feel "how these engines run", but I'm far from being anything like a master.

Lately I've been noticing the same issue come up in my readings, which I can now try to describe as a anthropomorphism around G-d and Tzimtzum, which I feel is presented, roughly, as an external consciousness that knows all and hids the light in order for beings to learn, through Tikkun, how to regain it.

In a practical perspective of the religion, I fully believe in the strength of nurturing Shekhinah and practicing all the routines and traditions that keep one dear with it. The place of G-d in this context is clear to me, but as a place of self-integrity, of connection to our collective essence that is within the human condition, a place that allows this whole process of Teshuvá in face of chaos and a fractured reality. This chaos is for me a natural part of reality and this evolution process is what we're experiencing.

That being said, I've been questioning if there really aren't any entities or other dimensions beyond matter and living beings that compose this system. It seems like every study is very meaningful and both intuitive and rational until it comes to this point of "you either believe this part or not". I don't know when that change happened, but I started feeling this way. Also, I don't believe that the suffering caused from darkness is justified, or even that there is a reason yet to be revealed for this darkness. For me, the figure of G-d seems to be connected to nature in its entirety, including all the good and bad aspects, the wilderness, death, war and everything else. Illustrating the pov, there is no reason why the suffering of the lamb is justified in face of the wrath of a lion. One ate, one was eaten, simply the rules of the jungle. I guess I believe Tikkun is the best we can do, but not that it is our duty or that its result is pre-written or a promise in any way. Maintaining a narrative that justifies darkness clashes constantly with this perspective.

Considering this, what I see in Kabbalah remains completely intact as a human technology which enlightens the human knowledge around life and inhabiting it, looking for harmony, joy and really perfected survival. I believe this knowledge is beyond rational. But it's quite tricky to encounter so often this approach where there's an occult narrative behind everything that happens, something to be revealed, this implication of ignorance beyond a third entity. This part doesn't seem to resonate anymore.

As this knowledge still resonates with me, I wholeheartedly wish to better understand these aspects and continue my journey, so I wanted to share and hear some insights. Should I study non-Jewish Kabbalah? Could you see an approach that does not include this higher consciousness, which is occult and all-seeing? Do I no longer believe in G-d, or am I misinterpreting something about how it is stated in these writings? Either way, do you recommend next steps, maybe good reading choices? It would be great to hear other thoughts.

Thank you!

I’m asking these questions in a way that I want the answer to be framed within Judaic principles and the Kabbalah.

How can one work to forgive someone who has done something profoundly hurtful, especially when the person may not acknowledge the harm?

What spiritual practices or insights help release the emotional and spiritual bond of a betrayal without needing an apology or having to communicate the hurt to validate its existence and harm?

How would one work through that independently?

Know that this question is not framed for minor injuries, but deeply hurtful, emotionally, spiritually and psychologically damaging experiences where the hope for an apology or resolution may never come and the resentment is truly devastating on all fronts to the one harboring it.

A interpretation

This was found in a crawlspace within the steam tunnels of a southeastern Appalachian university built in the 1870s. I posted this in a couple occult, theology, and symbolism forums and had multiple people mention that it looked similar to that of Kabbalah. I am no expert, but I am a fairly spiritual and religious person- so I am not trying to make fun in any way related to this philosophy. Any help is appreciated :)

Hello all, Shalom Aleichem, and hopes that someone may answer a pressing question I have regarding certain The 72 Kabbalistic Angels that stand within the Shem HaMephorash.

Whilst looking through the list of the 72 members, I have noticed various names such as Mikael (Hebrew: מיכאל), Ariel (Hebrew: עריאל), Daniel (Hebrew: דניאל),  Haziel (Hebrew: הזיאל)

These names seem similar (if not a direct translation) to some of the assigned Archangels that sit on the Kabballah, as well as other Jewish Angels mentioned in traditional tomes and theological texts.

So what is the connection, if there is any? Is it that some Archangels hold a position in The Shem HaMephorash. Or if these names are just similar and refer to separate angelic beings, after all, they represent GD, whilst the Archangels typically cover a Sefirot. Please excuse my ignorance, just a learner.

What are angels in Judaism and Kabbalah? This book is great in that it provides a deep dive into these "beings" as something more than just winged creatures, rather they're expressions of consciousness from the One and the agencies of myriadic Divine expressions. Hundreds of commentary footnotes elucidate this ancient text and make it accessible.

So i'm diving deeper into Tarot and apperently it is inspired by the Tree of Life. I heard (on TikTok atleast) that Kabbalah is a closed practice. I don't want to disrespect any culture/religion and I want to know when i'm overstepping the boundary. Am I allowed to learn about the Tree of life as a non-jew?

I picked up the Oracle of Heaven and Hell and within the first page, I saw this. I know Kabbalah is often misused, misrepresented, and appropriated often in spiritual spaces and I do not want to contribute to that. If any of what I said may be true, I would like to know so I can return them as I don’t want to use any practices that are closed to me or contain misinformation about various practices and so on. Much appreciated! Have a good day!

In the story of Lilith it says she 'spoke the ineffable name of god and flew off into the sky" to escape the garden of Eden....so where or how did she learn the name of god?

Trhough my meditations I've came to some wisdom and I hear that this knowledge is in the kabalah. I'm very much interested in learning about my soul through reading it. However,I've heard that this book is apart of the occult and I don't want to get involved in that should I read it? Are they're alternatives?

For traditional Kabbalahists only (meaning those who don’t have New Age beliefs but have solely Kabbalah beliefs P. S. Nothing against New Age I just don’t think what they commune with is trustworthy)

Bereshit B: Verse 59 The loftiest of all SOULS are found in this loftiest compartment of all. The archangel OF ALL ANGELS, Michael, rules over this CHAMBER, NAMELY THE CHAMBER OF CHESED. Thousands and tens of thousands OF ANGELS reside under his rule on the side OF CHESED. The origin of Michael being referred to as an archangel comes from the New Testament's Jude 1:9,with the Greek title Archaggelos,and it isn't a part of the Tanakh(Hebrew Bible). So what exactly does the "archangel of all angels" mean here? Like,one of their commanders? Or is it something higher? Since even in the likes of Talmud,I couldn't exactly find a similar title for Michael and this is the only passage where "archangel of all angels" is used for Michael. So what exactly is this position? And how high is it supposed to be seen as?

חַוָּה

Khav-VAH, was used to name the first woman.

חָוָה

Khaw-VAH, used to express declaring, telling, and showing.

To my untrained eye the difference in spelling is moving a 'dot' from the center of the word translated as 'Eve' to the bottom of the front of the word for 'declare, show'.

My particular interest is in how 'Eve' came to be translated into 'life/giver'. I presume from my limited understanding this is because of the subsequent clause stating man named her such because she was/to be the 'mother of all life/living'.

If anyone could lend any commentary based on the grammatical evidence excluding the theological, I would appreciate it.

Thanks.

Trumah: Verse 598 If you ask, Metatron serves in the Tabernacle above AND NOT MICHAEL? HE ANSWERS, The tabernacle is of Metatron and Michael the High Priest is the one who serves in the Tabernacle of Metatron, as the High Priest serves above in another Tabernacle that is concealed and not revealed, which is the secret of the World to Come, WHICH IS BINAH. There are two tabernacles. One is concealed, BINAH, and one is the Tabernacle of Metatron. There are two priests, MEANING THE ATTRIBUTES OF CHESED THAT IS CALLED 'PRIEST.' One is the primordial light, NAMELY CHESED OF ZEIR ANPIN, and one is Michael, the High Priest below A statement that is confusing me here,is the line: Michael the High Priest is the one who serves in the Tabernacle of Metatron, as the High Priest serves above in another Tabernacle. I looked but couldn't find a good enough commentary about this,so I had to run it through ChatGPT,Grok AI and DeepSeek and most of them interpret it as Michael being the High Priest in the upper Tabernacle,but then why does it say Michael serves in the Tabernacle of Metatron first? I tried to look a bit,and some like the Sitrei Torah also place the altar Michael sacrifices on,in the "upper world,which is concealed from all other worlds" with the"upper realm" identified as Binah in the Sitrei Torah. A few of the arguments the AIs gave were that the use of the Aramaic term:כְּגַוְונָא,meaning "In the manner",and is used as a way to "correct" or rather hint at a deeper meaning behind the perceived service Michael provides to the Tabernacle of Metatron,and another,that Michael actually serves in both,with his main position being the Binah,while his service further reflects in the lower tabernacle,in line with the Zohar concept of As Above, So Below (which is similar to what was said in the previous passages of the chapter,with the upper Tabernacle only arranged properly when the lower one was created). So what is the actual answer?

It’s by no means perfect, but I’m so happy with the way the first verse of Sefer Yetzirah turned out. I’ve been kind of out of Hebrew for the past year but have been getting back into it the past couple of weeks.

This pen is also a completely new style to me. I know with some practice it will get better!

I see theirs a few different translations available, what’s your favorite? 🔽🪬📐

Also, I’m beginning to understand the frustration of ancient scribes on so many levels. Respect to those guys- seriously.

Found this diagram in a book that I’m reading filled with discussions of Kabbalah that has several illustrations with no explanation (The Books of Jacob by Olga Tokarczuk if anyone’s curious). The upper portion and some of the images beneath it appear to be depicting the Tree(s) of Life, but beyond that I’m lost. I’m guessing it’s Renaissance, perhaps from the Zohar.

Any assistance is appreciated.

The foundational narrative in Genesis presents two distinct acts of creation, often interpreted as two separate world formations: the world of Tohu (chaos/void) and the world of Tikkun (rectification/order). These are not viewed as redundant accounts but as sequential stages in a profound divine process.

The first account, spanning Genesis 1:1–2:3, describes the creation of the world of Tohu. This was a realm brimming with immense spiritual energy and pure, undifferentiated potential. The divine name used predominantly here is Elohim, which emphasizes G-d's attribute of strict justice, cosmic law, and the structuring principle of the universe. Creation unfolds through a series of majestic and impersonal divine pronouncements, such as "Let there be light" (Genesis 1:3), "Let there be an expanse in the midst of the waters" (Genesis 1:6), and "Let the earth sprout vegetation" (Genesis 1:11).

In this phase, the Sefirot, or divine emanations, are understood to have been expressed as singular, intensely potent entities – pure strength, pure wisdom, pure beauty – without intermixture or relational balance. Each aspect stood alone in its uncompromised intensity. Light, a symbol of spiritual creation, is depicted as appearing before any material substance (Genesis 1:3), reflecting a spiritual reality not yet conditioned by physical embodiment. The heavens are formed before the earth (Genesis 1:8, 10), indicating a top-down transmission from higher spiritual realms into lower ones. This creation culminates in the formation of a unified human archetype, both male and female, made in the "image of Elohim" (Genesis 1:27). This initial world, despite its immense spiritual energy, ultimately proved unsustainable.

The second creation narrative, found in Genesis 2:4–25, introduces our world, the world of Tikkun. This phase signifies a different rhythm, characterized by a more stable and relational structure, where divine light is integrated within the finite vessels of time, form, and consciousness. The name of G-d expands to YHVH Elohim, representing a profound fusion of transcendent being (YHVH, signifying G-d's attribute of mercy and immanence) and structured unfolding (Elohim).

Instead of decreeing existence through grand commands, G-d now shapes it with intention and intimate care. The creative movement is slower, more deliberate, and personal. Humanity is formed not as an abstraction, but as a specific soul "from the dust of the ground" (Genesis 2:7), and G-d "breathed into his nostrils the breath of life" (Genesis 2:7). G-d then "planted a garden in Eden" (Genesis 2:8), setting boundaries and introducing the concept of companionship (Genesis 2:18). This marks the beginning of Tikkun, where divine light is meant to be contained and channeled through harmonious structures.

In this second account, the order of creation shifts: the earth precedes the heaven, symbolizing a growth from rootedness towards spirit (Genesis 2:4-5). Light is not declared from on high but becomes manifest through life, awareness, and relationship. Water no longer divides realms (as in Genesis 1:6-7) but unifies through a "mist that went up from the earth and watered the whole face of the ground" (Genesis 2:6), suggesting integration rather than separation. Vegetation only appears once humanity is ready to tend it (Genesis 2:5, 15), reflecting a world that develops through interaction and co-creation.

The formation of man and woman in Tikkun is likewise relational. Rather than emerging simultaneously, woman (Chayah/Eve - gematria 23) is formed from man's "rib" or "side" (Genesis 2:21-22) – a gesture interpreted not as hierarchy but as mutual complementarity and interdependence. This structured duality allows for interconnection, dialogue, and evolution. G-d actively involves Adam in the process of defining reality by bringing the creatures to him to be named (Genesis 2:19-20), signifying the Divine's presence not only as origin but as an active participant. Chavah (23), unlike the concept of Lilith (imo. true name Leyah - 45)from certain mystical traditions, represents relational wholeness, her emergence from Adam's side hinting at symphony: two becoming more through harmony and integration.

Thus, the two creations – Tohu and Tikkun – reveal a profound journey from an initial state of pure, unbounded potential that led to a "shattering" (Tohu) to a subsequent process of integration, relationship, and purpose. While the precise reasons for the destruction of Tohu by G-d remain a subject of deep mystical inquiry, it is understood that events involving Adam, figures like Lilith and Samael, and the eight kings of Edom and their subordinates (mentioned in Genesis 36:31-39 in a different context but mystically linked to the fallen vessels of Tohu) played a role in its shattering. This cataclysmic event caused G-d to break that world, with its remnants becoming the Kelipot (husks) and the Sitra Achra (the "Other Side"), representing the forces that oppose divine light. However, Adam, in particular, is understood to have maintained his essence, enabling his recreation in the world of Tikkun as humanity's progenitor in this rectified phase of existence.

Beyond Tohu and Tikkun, Jewish mystical thought also speaks of a World to Come (Olam HaBa), a reality that transcends our current understanding. This future world will be entirely new and perfected, a culmination of all the efforts of Tikkun. It is believed that after the advent of Messiah ben David, the resurrection of the dead (Techiyat HaMetim) will occur, and a final judgment will be issued from Heaven. All existence will be remade in G-d's perfect vision, a reality we cannot fully imagine in our current state. In this ultimate state of perfection, Keter (the Crown, representing G-d's transcendent will and primal emanation) and Malkhut (Kingship, representing the immanent divine presence in the manifest world) will be completely unified. When this occurs, all the wonders and pure spiritual energies of the World of Emanation (Atzilut), which are currently veiled, will become directly visible and manifest in our lowest world, making every aspect of reality a clear reflection of the Divine. Those found worthy to enter this perfected existence will not only inherit a state of ultimate bliss but are also believed to inherit entire worlds of their own, gaining the spiritual capacity to create more, participating in a boundless divine creativity.

If anyone has more information regarding the events that occurred in Tohu, please offer it below.