Alfa Beta Shel Metatron: The Alphabet of Metatron – Part 1

Gershom Scholem, the late great scholar of Jewish Mysticism, maintained the “Alphabet of Metatron, the celestial scribe,” to
be the oldest of these angelic alphabets, which he mentioned “is preserved in many manuscripts and came to the German
Hasidim with the Babylonian Merkabah material.” [Scholem, G. & Werblowsky, R.J.Z.: Origins of the Kabbalah, Jewish
Publication Society (Princeton University Press), Princeton 1990]

Now, whilst the “Alphabet of Metatron” is perhaps more employed for mystical/contemplative rather than magical/talismanic
purposes, I believe a closer investigation of the form of its component glyphs indicates that these magical alphabets are not
composed of randomly chosen signs. In fact, judging the detailed analysis of this alphabet in a commentary which Scholem
thought might have “derived from the pen of Eleazar of Worms,” it appears that each glyph is loaded with meaning.

Unfortunately detailed delineations of Hebrew based magical alphabets are rare, and since we have really only one such
analysis of a magical alphabet, i.e. the “Alphabet of Metatron” [Weinstock, I.: Temirin: Mekorot u-Mech’karim b’Kabbalah
v’Chasidut, Mosad ha-Rav Kook, Jerusalem 1972], which was written by an anonymous author some centuries back, we are
still in the dark as to the primary reasoning behind the construction of most of these magical alphabets. Notwithstanding this,
we can get greater clarity from a closer perusal of the “Alpha Beta shel Metatron,” regarding which we find the following
details. The information shared here does not comprise a full translation of the text in question, but merely a description of
some of the relevant material:

(Alef) We are reminded that the “Ten Commandments” commence with (Alef), i.e.
(Anochi YHVH Elohecha—“I am the Lord thy God”) (Exodus 20:2). We are also told that those who fulfil this
and every other letter of the law, will after their demise be led into paradise by the archangel Metatron. It is said
this awesome Spirit Intelligence will clothe those who are worthy, with eight raiments of the Shechinah, i.e. the
feminine aspect of Divinity.
Curiously enough, in the “Alphabet of Metatron” the glyph for the letter Alef comprises eight endings, six of which are said to
represent the six directions, three opposite three, i.e. East—West, North—South, Above—Below, plus a further two said to
indicate the Unique Holy One beyond time, space and events, the "One" who encompasses everything above and all below.

We are also told that the four groupings and eight endings of the lines comprising the current magical glyph for Alef, denote
the “Throne of Glory” resting on the four Chayot ha-Kodesh (Holy Living Creatures), each of which has four faces and four
wings. In this regard we read in Ezekiel 1:6:

Transliteration:

v’arba’ah fanim l’echat v’arba k’nafayim l’achat lahem

Translation:

And every one had four faces, and every one of them had four wings.

The four “faces” and four “wings” are said to be represented by the eight endings of the magical glyph for the letter Alef.
However, this very letter indicates the absolute oneness of the Eternal One, as expressed in Deuteronomy 6:4 reading:

Transliteration:

Shmah Yisra’el, YHVH Eloheinu, YHVH Echad

Translation:

Hear, O Israel, YHVH our Lord, YHVH is One.

(Bet) The magical glyph for the letter (Bet) comprises four endings, three reaching upwards and the fourth
downwards. In this regard we are informed that the Divine One established three of the four borders of the
manifested universe, i.e. East, West and South, and that he kept the North unbounded in order to instruct an

arrogant monarch, who might consider himself to be a god, that the Divine Creator ( —Borei) set
bounds for the three listed quarters, and that the insolent human ruler should validate his power by wrapping up the fourth.

We are also told that the four endings have a further significance. In this regard, we are told that after we uttered
the Shema (Shmah Yisra’el, YHVH Eloheinu, YHVH Echad—“Hear, O Godwrestler, YHVHOur God, YHVH is One”)
(Deuteronomy 6:4), and formulated Divine Sovereignty over all four ruchot (winds/directions) of the earth, i.e. North, South,
East and West, we conclude by blessing the handiwork of the Almighty One. Starting with the letter Bet, we verbalise the
phrase Baruch shem k’vod malchuto l’olam va’ed

( —“Blessed be the Name of His glorious Kingdom throughout eternity”). This

is said to affirm the Talmudic statement (Berachot 13b) that “once you have declared Him king over all that is above and
below and over the four quarters of heaven, no more is required.”
 (Gimel) We are told the letter (Gimel) refers to (Gadol— "greatness"), regarding which it is written
(Psalm 147:5):

Transliteration:

Gadol adoneinu v’rav koach lit’vonato ein mispar

Translation:

Great is our Lord, and mighty in power; His understanding is infinite.

The three-pronged shape of the current magical glyph for the letter Gimel is said to represent a bow and arrow, and we are
reminded that a bow comprises three forms, i.e. the bow, the string and the arrow. Hence, the letter Gimel also stands for

(Gibor—"Mighty"). In this regard the "Pirkei Avot" (4:1) informs us that individuals who are truly "mighty" are
those who can control their personal impulses.

(Dalet) This magical glyph for the letter (Dalet) comprises four corners, each crowned with a circlet. The
number aligns with the gematria of Dalet which is four. In delineating the magical glyph, we are told that it
comprises four extensions, a descending line extending from top right to bottom left, and two "openings"
respectively at the top and bottom of the image. The latter reminds us that the residence of the rich man

should have a minimum of two entrances to allow easy thoroughfare for the poor (Dal—"poor"). It is
understood that our very success in life depends on our kindness to the lowly, in fact, the diagonal line extending from upper
right corner to the bottom left of the magical glyph, indicates the blessings and abundance the Divine One extends to those

who support the poor. In this regard we are told (ashrei maskil el dal—"Happy is he that
considereth the poor").

The two openings in the magical glyph, and the foursquare form of the design, are said to refer to the openings and measure of
ones house, of which any floorspace of 4 (Dalet) by 4 (Dalet) or more cubits necessitates a Mezuzah. I have addressed the
amuletic virtues of the latter item in "The Book of Sacred Names." In this regard, Joshua Trachtenberg noted that
the Mezuzah "retained its original significance as an amulet despite rabbinic efforts to make it an exclusively religious
symbol." As it is, we are informed that all homes with Mezuzot are filled with the Presence of the Divine One, protecting it
against dangers of all kind.

(Heh) Regarding the current magical glyph for the letter (Heh), we are told its shape pertains to the world
having been created out of this letter. This statement is substantiated by a special interpretation of Genesis
2:4 reading:

Transliteration:

Eleh toldot ha-shamayim v’ha-aretz b’hibar’am

Translation:

These are the generations of the heaven and of the earth when they were created.

In the current instance the concluding fifth term in the phrase, i.e. , is interpreted (b’Heh
bar'am) which translates "they created with Heh." Similarly to the magical glyph for the previous letter, the current glyph has
two openings, i.e. upper and lower, and four corners, the latter said to indicate the four ruchot(directions), i.e. East, West,
North and South. In this instance we are informed regarding the two openings, that after death the worthy individual is
directed into Gan Eden (Garden of Eden) via the narrow upper opening. However, undeserving individuals are directed via
the wide lower opening into Gehinom (a locale of rectification). This is said to be reflected in Isaiah 5:14 reading:

Transliteration:

La-chen hir’chivah sh’ol naf’shah u’fa’arah fiha livli chok

Translation:

Therefore the nether-world (She’ol) hath enlarged her desire, and opened her mouth without measure.

Be that as it may, we are told that the magical glyph for Heh is open above and below in order to show that everything in
manifestation is changeable, and that a man granted with dignity and wealth, could lose everything when in his pride he raises
himself above his fellow humankind. In this regard we are reminded in Proverbs 16:5

Transliteration:

To’avat YHVH kol g’vah lev

Translation:

Every one that is proud in heart is an abomination to YHVH.

Thus the Divine One brings the haughty down, and raises up the lowly as said in Psalms 75:7 [8]:

Transliteration:

Ki Elohim shofet zeh yashpil v’zeh yarim

Translation:

For Elohim is judge; He putteth down one, and lifteth up another.

 (Vav) The current magical glyph for (Vav) is said to be comprised of two “sticks,” which, with a link from
one to the other, indicate steps ascending a lofty mountain. Regarding the latter, we are told the Israelites
received the Torah on the sixth day of the month Sivan, six being the numerical value of Vav, and legend
further has it that the Holy One held Mount Sinai over their heads and told them to either accept the Torah,
or have the mountain burying them. After all, tradition informs us that the Almighty created the world in six days for the sake
of the Torah alone.

Whatever you may believe, or not believe, regarding the biblical saga of creation, the four endings of the magical glyph for the
letter Vav are said to refer the vastness of the Torah which transcends that of the four directions of space, i.e. East, West,
North and South, as emphasised in Job 11:9 reading:

Transliteration:

Arukah mei-eretz midah ur’chavah mini yam

Translation:

The measure thereof is longer than the earth, and broader than the sea.

(Zayin) We are told the magical glyph for the letter (Zayin) reflects in some manner a foetus inside the
womb, and similarly to a mother consuming foodstuffs in order to feed the unborn, the Divine One supplies

the whole of creation, from the smallest to the greatest, with all kind ( —zan) of nourishment.

Otherwise, the meaning of the name for the current letter is a “weapon” ( —zayin). In this regard, the three upper endings

of the current magical glyph are said to protect the lower ending, like a man who is armed ( —m’zuyan). In this
regard, studious study of the Torah is said to be a safeguard against all manner of evil, and we are told in Psalm 149:6:

Transliteration:

Rom’mot El big’ronam v’cherev pifiyot b’yadam

Translation:

Let the high praises of El [God] be in their mouth, and a two-edged sword in their hand.

(Chet) We are given the simplest delineation of the magical glyph for the letter (Chet). It is said to
comprise surrounding “walls,” these indicating those who are pious, who shut themselves off from the affairs of
the world, and who are humble and maintain silence in the face of all humiliation and persecution. We are
informed that to be truly worthy, such individuals are to maintain a simple lifestyle in a simple dwelling

(“tent”), avoiding all the worldly temptations of the (Chatzuf—“insolent”).

Whilst I have no issue with being humble in ones person, I do not buy any of this stern, pietistic, and overtly patronizing
rhetoric employed in the current interpretations of this and other glyphs of the “Alpha Beta shel Metatron.” As far as I am
concerned, the words of the unknown author in this instance comprise a lot of fundamentalist presumption and prejudiced
innuendo regarding anyone not"officially" deemed “pious.” In this regard I have time and again observed the so called “pious”
employing “humility” to intimidate and manipulate all and sundry in their vicinity into eating “humble pie.” Sadly adopting a
humble stance is in many instances itself a form of self-aggrandisement, e.g. “there are none as humble [and as intolerant]
as we are.”

This being said, I am a believer in simplicity, i.e. to live sparingly in a chaste manner. However, even the term “chaste” in its
purity is a dirty word these days, because people see the unpollutedness and cleanliness of the term to be without any form of
happiness, but since when does happiness and joviality make a “chaste” person dirty? The interesting thing here is that most
people see the word “chaste” to mean total abstinence from sex and other things called “impurities.” This is totally the wrong
idea. Firstly sexuality, eating and drinking are not in themselves steering towards impurities. The “impurities” are in the
intentions of the user. Thus, as far as I am concerned, the term “chaste” means purity of intent and not abstinence. There is
certainly a measure of restraint in being chaste, but there is nothing wrong in being restrained, since moderation ensures
greater appreciation, greater enjoyment, and an understanding that life is not to be taken for granted.

Furthermore, the “LAW” (Torah) which mainstream and mystical Judaism keep harping on about so much, was and is in fact
God. All the scriptures, writings, concepts, and so forth called Torah are only symbols for the Divine One, and intellectual
symbols at that. I have no doubt there are many remarkable “mystical mysteries” to be found in the Pentateuch, and, for that
matter, in the whole of the Hebrew Bible. However, it is clear to me that God is the “Law of Life,” and all the writings are only
human opinions and beliefs about that Power, Energy, Control, or whatever you like to call IT. I am reminded of Edmond Fleg
writing regarding the moment when the Divine One gave the Torah to the world, and then granted Moses a vision of distant
future teachers. Moses queried “Lord, how is this thing possible? I do not recognise the Torah thou gavest me. Is that
new Torah thy Torah?” He received the response, “There are fifty gateways of Understanding: I have opened for thee forty-
nine, but the last is closed, for no man, even though he be Moses, can know everything. The Torah thou understandest hath a
thousand senses which thou understandest not, and which others in the course of the ages will come to know: for in each
century it will speak the language of that century; but what each century will find is already there, and each new Torah will
still be my Torah.” [Fleg, E.: The Life of Moses, E.P. Dutton & Co., New York 1928]

As I see it, “studying Torah” did not necessarily mean pouring over ancient scrolls, but Living the Law of Life. In other words
just living according to ones beliefs that God was living through you, and respecting God in the way you lived. However, with
typical literalness many spend wasted time with their eyes glued to parchment scrolls in the honest belief they were “studying
Torah” as an ideal way of spending a whole lifetime. It is even their idea of “Heaven”!
 (Tet) Elucidation is somewhat obscure as far as the symbolical significance of the present magical glyph for the

letter (Tet) is concerned. The indication is that it might refer to the toothed edge of a wall. However, we
are informed that the shape comprises two hidden letters at the top and three at the bottom. In this regard, it is
said the intimation is that the one who walks in humbleness and avoid all contention, will receive a threefold
measure of goodness. This pertains to the injunction in Proverbs 17:14 reading:

Transliteration:

Poter mayim reishit madon v’lifnei hit’gala hariv netosh

Translation:

The beginning of strife is as when one letteth out water; therefore leave off contention, before the quarrel break out.

As it is, the letter Tet is the initial of the word (Tov—"good"). In this regard, we are again sternly admonished that at
the end of time the whole world will be judged, and whilst Israel will be granted the blessing of goodness, all who are found to
have acted for personal benefit alone, will suffer dire consequences for having sinned in this manner.

In this regard, I noted previously that "the old idea of a touchy, ill-tempered God raging away at human antics because those
‘offended’ His ideas of propriety, does not ‘go over’ any more," and that "sin," as seen by modern eyes, refers to "wrongful
behaviour which damages us by the doing in such a way, that we fail to achieve anything like the ‘Intention of God’ in
ourselves for our period of incarnation. Therefore, in ‘falling short’ of the mark by so far, we hinder our progression toward
‘Perfection’ by that much. In sinning against ourselves, we sin against the ‘God-in-us’."

I also maintained "the old-time concepts of ‘sin’ as intentional offenses against a God, who laid down arbitrary dictates of
behaviour, did not stand up very well in the light of experience," and in this regard listed two axioms which I thought were
very revelatory. The first is that "a thing is not just because God wills it, but God wills it because it is just," and the second is
that "we are punished by our sins, not for them." In fact, human behaviour has become so complex that definite
pronouncements no longer apply to a great deal of it. All we can do is accept certain overall codes of conduct as being best to
observe amongst us for the sake of general welfare. We might try our best to keep to those codes, i.e. strike an average, and let
individuals sort out their own affairs, providing they do not hurt those who are undeserving of it.

(Yod) We are told the magical glyph for the letter (Yod) indicates a small bench with two endings. We are
informed that the construct refers to those who humble themselves in the physical world, and who deserve to
inherit a lofty throne in the world to come. Regarding the biblical King David we are informed

(v’David hu ha-katan—"And David was the youngest [literally ‘smallest’]") (I Samuel 17:14),
and that this humbleness of the king earned him the most exalted status in the hereafter, regarding which it is related
in Psalm 89:36 [37]:

Transliteration:

v’chis’o kashemesh neg’di

Translation:

and his throne as the sun before Me.

We are also reminded that even the Divine One selected from the entire Hebrew alphabet the smallest letter, (Yod), to be

the initial of the Ineffable Name, i.e. (YHVH).

(Kaf) The magical glyph for the letter (Kaf) is said to stand upright, and, like a monarch, it is wearing a crown.
The gematria of Kaf is twenty. In this regard, we are told that there were twenty generations between our primal ancestor
 Adam and the patriarch Abraham, and that in that period there was no acknowledgment nor sanctification of
the Divine Creator, that is until Abraham honoured and recognised the holiness of the Divine One. Hence he
established the Covenant of Circumcision, and we are informed that he was granted the knowledge and
wisdom of creation (Yetzirah). Tradition has it that the Sefer Yetzirah, the mystico-magical "Book of
Creation," derived from Abraham.

Now, the rest of the jargon on the magical glyph for the letter Kafpertains to the amount of lashes to be dished out in the
afterlife to the wicked for their transgressions. In this regard, I refer to my earlier remarks regarding "sin" and "divine"
punishment. Besides, I would think the worst pain of "hell" is, as a theological saying puts it, feeling ones own unworthiness of
Heaven, i.e. the realisation that one has excluded oneself deliberately from the Divine Presence. In this regard, I do

acknowledge the validity of the Kabbalistic teaching of "Chibut ha-Kever" ( —"torments of the grave"), but
not in any way of it being understood as punishment inflicted upon us by the Divine One in person.

We are told that "The body begins to decompose soon after it is buried. The effect of watching this must be both frightening
and painful. The Talmud teaches us, ‘Worms are as painful to the dead as needles in the flesh of the living, as it is written, "his
flesh grieves for him" (Job 14:22).’ Most commentaries write that this refers to the psychological anguish of the soul in seeing
its earthly habitation in a state of decay.

The Kabbalists call this ‘Chibut ha-Kever,’ the punishment of the grave. We are taught that what happens to the body in the
grave can be an even worse experience than Gehenom.

This varies among individuals. The more one is obsessed with one’s body and the material world in general during his lifetime,
the more he will be obsessed with it after death. For the person to whom the material was everything, this deterioration of the
body is most painful.

On the other extreme, the person who was immersed in the spiritual may not care very much about the fate of his body at all.
He finds himself very much at home in the spiritual realm and might quickly forget about his body entirely.....

Many of us think of death as a most frightening experience. Tzaddikim, on the other hand, have looked forward to it. Shortly
before his death, Rabbi Nachman of Breslav said, ‘I very much want to divest myself of this garment that is my body.’

If we truly believe and trust in a merciful God, then death has no terror for us.....” [Kaplan, A.: The Aryeh Kaplan Anthology
I: Illuminating Expositions on Jewish thought and Practice by a Revered Teacher, National Conference of Synagogue
Youth/Union of Orthodox Jewish Congregations of America, New York 1991]

Whilst our bodies are animals, it does not mean that we should be unkind to them. You should no more ill treat your own
body, than you would beat any animal to death. Yet people persist in ill treating their bodies, bashing them about and scourge
them. This is just sheer cruelty and abuse of a harmless, innocent creature, which does not help their evolution in the least. If
we really befriend our bodies, we might well be freed eventually from the confinements of three dimensional existence. Some
might think they are occupying a lump of meat, however one should at least try to befriend the “poor brute” and guide it along
its path of progress on this planet. We certainly do not have to treat our bodies as gods, but at least we should treat them as
friends.

From what I understand, our actions sometimes result in “klipot” (demonic shards) attaching themselves to ones being, hence
a “purification” process is required after death, in order to prepare the “Self” for “life to come” or rebirth. We should always
keep in mind that distress leads to release. This is the penalty we have to bear in life and death, if “Chibut ha-Kever” is to
believed, and we should realise that there is only compensation in the “Divine Judgment” which we carry within ourselves.

Now, when it comes to dealing with those mentioned "demonic shards" which may have become attached to ones being, the
traditional "beating" of the willow branches during Rosh Hashanah is, as it were, a kind of "sympathetic magic," the action
being to drive away and untie oneself from klipot. I have observed this procedure being delineated a "lightening of Chibut ha-
Kever." In this regard, it appears the "beating of the willows" to be somewhat akin to the practice of Tashlich, the latter
referring to "casting" ones "sins" upon the waters of a running stream. Collectively these actions pertain to breaking the "ties
that bind." A similar intention is behind the Kabbalistic Agala’a fire ritual enacted on Erev Rosh Hashanah, which I described
in "The Book of Sacred Names."

A related and somewhat easier practice in terms of execution, is the very assertive chanting of the "Shem Vayisa Vayet"
conjoined with the Name Agala’a, e.g. Agala’a Vehu Yeli Sit Elem Mahash Lelah Agala’a; Agala’a Achah Kahet Hezi Elad
Lav Hahah Agala’a; Agala’a Yezel Mebah Hari Hakem Lav Keli Agala’a; etc. However, I am not informed regarding the
employment of any amulets one might carry on ones person as a protection against "Chibut ha-Kever." However, I do know
that there was (and perhaps still is) a custom in which the Name (KaRo’), the third three-letter portion of the "Forty-
Two Letter Name," was written on a piece of parchment, which was afterwards stuck up the nose of a corpse so as to protect
the deceased individual from the afflictions of "Chibut ha-Kever" and from going to "hell." As mentioned in "The Book of
Sacred Names," this practice is somewhat meaningless to me, since "I do not buy into the idea of ‘hell’ per se." However, as
indicated, I do believe in a posthumous purification process as far as the "Self" is concerned, and also concede "that there may
indeed be parties interested in saving family and friends from a presumed infernal destiny in the hereafter" by sticking
amulets up the nostrils of their cadavers!
 (Lamed) The magical glyph for the letter (Lamed) is said to represent the crown of a king. In this regard,

we are informed that those who are studying ( —Lamed) Torah, and who are controlling their darker
passions, so to speak, will be granted an exalted status befitting a king as well as a crown in the world to come, similarly to the
biblical Joseph who, by controlling his emotional self, was granted rulership and a crown by the Pharaoh of Egypt.

We are reminded that the letter Lamed is located in the Hebrew alphabet between (Kaf) and (Mem). When read in

reverse, the combination spells (Melech—King).

(Mem) We are told that the magical glyph for the letter (Mem) represents an empty womb. We are also
reminded that the numerical value of this letter is forty since the womb remains empty after conception for
around forty days when the foetus starts to take on a definite shape. We are further informed that this magical
glyph indicates an empty stomach, referring to Moses having maintained a fast for forty days during the period
he remained in the celestial realms during his reception of the Torah.

On the other hand, the meaning of the letter Mem is “water” ( —Mayim), and it is said that the current magical glyph
symbolizes a pool which requires the exact amount of forty “seahs” (measures) to qualify as a Mikveh (ritual bath).

(Nun) The magical glyph for the letter (Nun) is said to symbolize a shield. In this regard, we are enjoined

(yit’halel ha-gibor big’vurato—“Let not the mighty man glory in his might”)

(Jeremiah 9:22 [23]), and that he should rather trust in the One who is Awesome ( —Nora), Almighty
God.

In the current instance the magical glyph is said to be a “shield” with three endings, i.e. two on top and one below. “shield.”
The upper two endings are said to refer respectively to two biblical figures, i.e. the Patriarch Abraham and King David, who

were granted Divine protection. In this regard, the Eternal One told our father Abraham (Anochi magen

lach—“I am thy shield”) (Genesis 15:1), and King David exclaimed (magini v’keren yish’i—“my shield and
my horn of salvation”) (Psalm 18:2 [3]).

On the other hand, we are informed the three endings of the current magical glyph refer to the first three letters of the

Ineffable Name, i.e. (YHV), which were engraved on the impregnable shield of King David conjointly with the opening

phrase of Exodus 15:11 reading (Mi chamocha ba’elim YHVH—“Who is like unto

Thee YHVH among the mighty?”). The initial letters of the four words comprising this phrase form the acronym
(Makabi). In this regard, we are told that the last recipient of King David’s shield was the great Judas Maccabeus (Yehudah
ha-Makabi).

(Samech) The letter combination (Samech) refers to the concept of sustaining or supporting. This is

said to pertain to the statement (Somech YHVH l’chol ha-noflim

—“YHVH upholdeth all that fall”) (Psalm 145:14). In this regard, we are told that the magical glyph for the
letter Samechrepresents a tree extending its fresh green leafy branches.

We are also told that whilst the magical symbol for the letter Samech is upright, it appears to be pierced by an arrow. In this
regard, we are informed that Pharaoh pursued the Israelites after they departed Egypt, and that he fired arrows at them, but

that the latter were swallowed up by the clouds protecting the Israelites all round ( —Saviv saviv).
 (Ayin) The magical glyph for the letter (Ayin) is said to comprise two parallel horizontal bars. These, we
are told, pertains to Moses and Aaron who confronted the Egyptian sorcerers whose magical activities were

illusions meant to deceive the eye ( —Ayin). In this regard, we are told (Exodus 7:12):

Transliteration:

va-yashlichu ish matechu va-yih’yu l’taninim va-yivla mateh Aharon et matotam

Translation:

For they cast down every man his rod, and they became serpents; but Aaron’s rod swallowed up their rods.

We are informed that in the Hebrew alphabet the letter order (Nun), (Samech), (Ayin) reminds us of this miracle

( —Nes), by means of which the trickery worked on the eye ( —Ayin) is exposed.

(Peh) We are told the magical glyph for the letter (Peh) represents an open bucket, representing something

like a divine cornucopia by means of which the Eternal One provides ( —Pirnes) an infinite flow of
abundance to the whole of manifestation, like the miracle foodstuffs, i.e. the daily manna, quails, and a
wellspring afforded to the Israelites during their long sojourn in the desert. In fact, these miraculous
substances are said to be represented by the three endings of the magical glyph.

As it is, the word (Peh), the name of the letter in question, means a “mouth,” the organ of eating but also of speaking.
Regarding the latter ability, we are informed that a real savant is a wellspring of wisdom, whose Torah elucidations motivate a
descent of the Shechinah, i.e. the Divine Presence and “face” of the Almighty to descend on his or her person. This is because a
Spirit Messenger (angel) affords the wise one endless insights.

(Tzadi) The magical glyph for the letter (Tzadi) is said to be a kind of walled stronghold which could be
accessed via a side entrance (Petach—“opening”). In this regard a Tzadik, i.e. a righteous individual, is said to
constantly alternating between two entrances, i.e. the one to the synagogue and the other to the “House of
Study.” Considering some of the sentiments I expressed earlier, that “Torah Study” means “living the law of
life,” I “naturally” think it quite “unnatural” and even “ungodly” to cut oneself off from the natural world. After
all, the very beauty which we see in this world is in fact God, and acknowledging beauty is a most sacred act.

In this regard, we are told that “when you desire to eat or drink, or to fulfill other worldly desires, and you focus your
awareness on the love of God, then you elevate that physical desire to spiritual desire. Thereby you draw out the holy spark
that dwells within. You bring forth holy sparks from the material world. There is no path greater than this. For wherever you
go and whatever you do—even mundane activities—you serve God.” [Levi Yitzhak of Berdichev in Buber, M.: Tales of the
Hasidim: The Early Masters, Thames and Hudson, London 1956] We are further reminded to “use the things of the world to
recognize No-thing. By this I mean, approach everyday life as an ongoing opportunity for raising the sparks. Take a micro-
moment for establishing a meditative attitude, whether that moment be painful or joyous or neutral.
Practice hitbodedut (meditation/all-one-ness) everywhere, at all times. When tempted away from righteousness by idleness,
anger, or greed, let yourself listen to the sounds of that moment until you are all ear, nothing but listening. Wrap yourself in
listening until even the still, small voice of the moment has vanished and there is No-thing there at all.” [Besserman, P.: The
Shambhala Guide to Kabbalah and Jewish Mysticism, Shambhala, Berkeley, 1997]
 (Kof) It is said the magical glyph for the letter (Kof) represents a tree, and the gematria of this Hebrew
letter is one hundred. Regarding the latter we are reminded that Abraham fathered Isaac at the ripe old age of
100, and as far as the “tree” symbol of the magical glyph is concerned, we are informed that this refers to the
thicket (tree) in which a ram was caught, and which was substituted as sacrifice in the place of his son. We are
also told that the main portion of the magical glyph in question portrays a shofar (ram’s horn), whilst the two

side extensions refer to the two days when the shofar is sounded during Rosh Hashanah (New Year), for all to hear its
(Kol—“voice”).

(Resh) The magical image for the letter (Resh) is said to represent a boat with a mast. In this regard, we
encounter the only magical instruction listed in the dissertation on the magical “Alpha Beta shel Metatron.” We

are told that in summer Rahav ( ), who is the angel of the sea, would allow foul smells to surface the
waters — methane perhaps! Seeping into boats this would kill all and sundry on them. However, we are

instructed that invoking the Divine Name (Adiriron) would forthwith dispel the nasty odour. We are also
informed that invocation of this Divine Name calms the violent storms of winter.

Regarding the Divine Name (Adiriron), I noted in "The Book of Sacred Names" that this is an ancient Divine
Name the meaning of which is said to be “The Mighty One sings,” and that this Divine Name is called “Name of Joy” or “Name

of glad song” ( —rinah). Adiriron is associated with the word (adir—“mighty”).

I also noted that the Name “Adiriron is utilised both in Hebrew amulets and magical incantations, and is considered
particularly efficacious as a protection against demonic forces.” Hence we are informed that “whosoever builds a new house

and yard, lest he come to any bodily harm he must write the great name Adiriron Adiron ( ) on
deerskin parchment and place it on the door of each and every room. And it is best to write this on a Sunday, Thursday or a
Friday. And he must drill a hole and place the same in the doorway both from above and from the side.”

(Shin) The magical glyph for the letter (Shin) is said to indicate a very deep wellspring gushing forth an
abundance of water which spills over its edges. In this regard, there is the saga of King David digging pits on
the side of the Holy Altar, and in the process unleashing subterranean waters which were surfacing and which
might inundate the world. We are told that the King wrote the Divine name on a shard which he cast into the
depths in order to halt the threat and seal the opening of the depths.

Be that as it may, we are told that the letter Shin is the initial of the Divine Name (Shadai), and that the five endings of
the magical glyph representing this letter, refer to the five cubicles of the Tefilin(phylacteries). Regarding the latter we are
reminded that there are four in the phylactery tied to the forehead, and only one in the phylactery tied to the left forearm.

(Tav) The magical glyph for the letter (Tav) comprises three vertical bars crossing a horizontal line, and
there are altogether eight endings in the glyph. In this regard we are informed that the two outer verticle
lines represent the two handles of a Torah scroll, and the centre line the reader. At the conclusion of
perusing its contents, the scroll is wound and enclosed in a beautiful mantle-cover. The latter is symbolized
by the horizontal bar in the current magical glyph.

We are also instructed that the three vertical lines represent the threefold division of the Tanach (Sacred Scriptures):

(Torah—Pentateuch), (N’vi’im—Prophets) and (Ketuvim—Writings). The “Prophets” section of the

Hebrew Bible comprises eight books, which is said to be symbolized in the eight endings of the magical glyph of the letter Tet.
We are informed that the Divine One autographs his name with this Hebrew letter, since it stands for (Emet
—“Truth”).