In Sync with the Cosmos: The Hebrew Calendar and Israeli Culture

INTRODUCTION
The Jewish calendar is an ancient and complex system reflecting both the lunar months and solar years as well as the seasons and crop growth in the Land of Israel. It guides us through the cycles of the year, and also aids our recollection of significant historical moments in our history. So, for example, during Pesach we may watch the wheat ripen and also recall that God redeemed us from slavery in this season.

Zionist pioneers, who were largely secular, noted that the Jewish religious calendar reflected the climate of our original homeland and used this calendar for agriculture. They may not have recognized that this calendar, which they embraced for practical purposes, was an indispensable thread weaving through the tapestry of our identity and heritage. Today it is both the civil and religious calendar in Israel, alongside the Gregorian calendar.

DAYS
The Jewish day begins at sunset per the account of creation in Breisheet. “There was setting, there was dawning, day one.” Holidays last from evening to evening. The days of the week are numbered: First Day (א) being Sunday and Seventh Day being Saturday, or Shabbat.

The length of the days and the hours vary by season. Days are longer in summer and shorter in the winter, so the hours of each day vary accordingly. In determining the times of prayer, an hour is one-twelfth of the time between sunrise and sunset.

A new day starts after sunset or when three stars are visible in the sky. (This would have occurred earlier in ancient times, when there was no light pollution obscuring our view of the heavens.) Twilight, the liminal time between the moment the sun disappears below the horizon and the moment three stars are visible in the sky, is called, בֵּין הַשְׁמָשׁוֹת, meaning ‘between the two suns.’ Shabbat is observed from before dark on Friday until after dark on Saturday to ensure that we do not unintentionally violate its proscriptions.

WEEKS
The seven-day cycle of weeks continues regardless of months, seasons, or years, and every seventh day is a Sabbath of rest, during which we emulate God by refraining from creative work.

Every seventh year is considered a Sabbatical year, and today, some farms in modern Israel observe both Sabbatical and Jubilee years even though Rabbi Abraham Isaac Kook ruled that this is no longer required.

MONTHS
The months are determined by the new moons and the years are dictated by the position of the earth relative to the sun. Since there are twelve months in the Jewish year, but a lunar month is less than thirty days, the twelve months do not add up to a solar year of three hundred and sixty five days. To ensure it is in sync with both the sun and the moon, some years have an additional month inserted into them, and two particular months may vary between twenty nine or thirty days.

Months begin when the first sliver of the new moon is visible, around sunset. The moon waxes for about two weeks until it is full. After it is full, the moon wanes for about two more weeks until it becomes invisible for approximately two days. Then the next new lunar crescent appears.

In ancient times, the Sanhedrin would declare a new month after two eyewitnesses had seen the lunar crescent between midday and midnight. Although members of the Sanhedrin were well versed in astronomy and had mathematical models to correctly predict when the new moon would appear, the verse in Shemot, “This month shall be unto you the beginning of months,” was understood to mean people were responsible for witnessing and consecrating the new moon. Witnesses would appear in pairs and be questioned individually. If their testimony was accepted, the new month was declared. Specific questions were asked to verify their testimony.

The decision to add a leap month was based on observation of natural agriculture-related events. The earliest known calculation for determining when to add a leap month was introduced around 358 CE, but was revised in the 10th century after a debate between the rabbis of the Holy Land and Babylon.

The synodic month is 29½ days. So, to ensure the calendar remains in sync with the actual phase of the moon, a calendar month is sometimes twenty-nine days long and sometimes thirty. The first day of the month and the thirtieth day of a full or malei month, are called Rosh Chodesh, the “Head of the Month,” and are a semi-festal.

There are twelve lunar months, alternating between 29 and 30 days. The first month, Nisan, has 30 days and the next month, Iyyar, has 29. The number of days alternates between 30 and 29 each month throughout the year, until Cheshvan or Kislev. Following those two months, Tevet always has 29, Shevat 30, and Adar 29.

Nisan 30 days
Iyyar 29 days
Sivan 30 days
Tammuz 29 days
Av 30 days
Elul 29 days
Tishrei (New Year) 30 days
Cheshvan 29 or 30
Kislev 29 or 30
Tevet 29 days
Shevat 30 days
(Adar Alef 30 days)
Adar/AdarBet 29 days

An extra day may be added to Cheshvan or removed from Kislev to prevent Yom Kippur from falling on a Friday or Sunday or to prevent Hoshannah Rabbah from falling on Shabbat. Both months can be 29 days, both can be 30 days, but if Cheshvan has 29 days, then Kislev must have 30. (Yom Kippur cannot fall on a Friday or Sunday, or there would be two consecutive days when preparing food and burying the dead are prohibited, Hoshana Rabbah cannot occur on Shabbat, or we could not carry a lulav on the holiday.)

The new moon of Tishrei is significant because it is the primary determiner of the date of Rosh HaShanah, the new year. Rosh HaShannah begins on the first day of Tishrei. On the evening following 29 Elul, the court would sanctify the day as the first of Tishrei. If witnesses appeared the next day, the day could be retroactively established as Rosh HaShannah. If witnesses did not appear, then the following day would be Rosh HaShannah and retroactively, the previous evening would be a regular weekday. To prevent people from treating the first day lightly, it was decided that Rosh Hashannah would be celebrated as a two-day holiday.

Each Rosh Chodesh (new moon) is a holiday for women because oral tradition says that when the Israelites who had just left Egypt created a golden calf to worship during Moses’s absence, the Israelite women refused to participate in its creation or worship. In ancient times, women rested from work during the new moon.

Most Jewish festivals begin during the full moon, the fifteenth day of the month. At this time, the moon is at its brightest and rises at sunset.

Originally, we named the months as we do the days of the week: first month, second month, and so on, starting with Nisan, the month God redeemed us from Egypt. After we returned from the Babylonian captivity, we adopted Babylonian names for the months to remind us that God redeemed us a second time.

LEAP MONTHS
As mentioned earlier, a year of 12 lunar months is shorter than a solar year, it is 354 days rather than 365. To ensure that Pesach is observed in the springtime near the equinox, a leap month is added seven times every 19 years. (Every 19 years, the phases of the moon recur on the same day of the year.)

In ancient times, Adar Bet was added to a year based on astronomical events and observation of the ripening barley and fruit on trees. If spring had not arrived, a second Adar was added. Since today’s calendar is based on mathematical calculations, Adar Alef is now considered the extra month.

SEASONS
The autumn and winter months (Elul through Shevat) are called the Days of Rain. The spring and summer months (Adar through Av) are called the Days of Sun. Prayers for rain are included in the liturgy beginning at the end of Sukkot. The three pilgrimage festivals of Sukkot, Pesach, and Shavuot occur during spring, summer, and autumn.

YEARS
There are four new years in the Hebrew calendar: the first of Nisan, for measuring a king’s reign and marking the beginning of pilgrimages, the First of Elul, for the tithing of animals, the First of Tishrei, the birthday of the world, and Tu B’Shevat, for measuring the age of trees.

YEAR AND EPOCH
In the Middle Ages, Maimonides codified earlier calendrical calculations. He also changed the naming of the epoch. No longer do we date events “since the Destruction of the Temple.” Now the epoch is “since the Creation of the world.” (Anno Mundi 1 is the year before creation.)

HOLY DAYS
Following is a list of the holidays on the Hebrew calendar. With the exception of Chanukah and modern Israeli holidays, most these days are described in The Torah.

The month of Tishrei, The Tribe of Efraim (Libra)
1-2 Rosh HaShannah
3 Tzom Gedaliah
Shabbat Shuvah
10 Yom Kippur
15 Festival of Sukkot (Gate of Earth)
21 Hoshana Raba
22 Sh’mini Atzeret and Simchat Torah

The month of Cheshvan, The Tribe of Menasheh (Scorpio)
7 Yom HaAliyah
11 Rachel’s Yahrtzeit
29 Sigd

The month of Kislev, The Tribe of Binyamin (Sagitarius)
24-2 Chanukkah

The month of Tevet, Tribe of Dan (Capricorn)
10 Asara B’Tevet

The month of Shevat, The Tribe of Asher (Aqaurius)
Shabbat Shirah
15 Tu B’Shevat

The month of Adar Alef, The Tribe of Levi
(Leap month)

The month of Adar/Adar Bet, The Tribe of Naftali (Pisces)
Shabbat Shekalim
Shabbat Zachor
13 Taanit Ester
14 Purim
Shabbat Parah
Shabbat HaChodesh

The month of Nisan, The Tribe of Yehuda (Aries)
Days of Sun begin!
Shabbat HaGadol
14 Taanit Bechorot
15-21 Festival of Pesach (Gate of Sea)
16 Begin Omer count
22 Mimouna
27 Yom HaShoah

The month of Iyyar, The Tribe of Yissachar (Taurus)
Continue Omer count
3 Yom HaZikaron
4 Yom HaAtzmaut
15 Pesach Sheini
18 Lag B’Omer
29 Yom Yerushalayim

The month of Sivan, The Tribe of Zevulun (Gemini)
6 Festival of Shavuot (Gate of Sky)

The month of Tamuz, The Tribe of Reuven (Cancer)
17 Tzom Tammuz

The month of Av, The Tribe of Shimon (Leo)
Shabbat Chazon
9 Tisha B’Av
Shabbat Nachamu
15 Tu B’Av

The month of Elul, The Tribe of Gad (Virgo)
Days of Rain begin!
20 Leil Selichot

MODERN HOLY DAYS
After the festival of Pesach, three holy days cascade over us in rapid succession: Holocaust Remembrance Day, Memorial Day for Fallen Soldiers and Victims of Terror, and Israel’s Independence Day. These new observances were declared after the creation of the modern state of Israel. Their observance will be moved if their dates fall on or adjacent to Shabbat.

Another modern observance occurs shortly after those. Yom Yerushalayim celebrates Israel’s regaining control over Jerusalem nineteen years after Jordan conquered the city, expelled all Jews, and destroyed the Jewish Quarter.

CELESTIAL EVENTS
Cross Quarter Day (Lughnasad)     Av (or Elul) near Tu B’av
Autumn Equinox                             Tishrei (or Elul) near New Moon of Tishrei
Cross Quarter Day (Samhain)         Cheshvan (or Kislev) near Rachel’s Yahrzeit
Winter Solstice                                Tevet (or Kislev) near New Moon of Tevet
Cross Quarter Day (Imbolc)            Shevat (or Adar Alef) near Tu B’Shevat
Vernal Equinox                                Adar (or Nisan) near New Moon of Nisan
Cross Quarter Day (Beltaine)          Iyyar (or Nisan) near Lag B’Omer
Summer Solstice                              Sivan (or Tammuz) near New Moon of Tammuz

THE ZODIAC AND THE TWELVE TRIBES
Ancient astronomers divided the sky (and the year) into twelve equal sections. Later, the Israelites associated these twelve regions with the twelve tribes of Israel.

The Twelve Tribes of Israel originated with the thirteen children of the Four Holy Mothers: Bilhah, Rachel, Zilpah, and Leah (ברז׳׳ל). Bilhah was the mother of Dan and Naftali. Rachel was the mother of Yosef and Binyamin. Zilpah was the mother of Gad and Asher. Leah was the mother of six sons, Reuven, Shimon, Levi, Yehudah, Issachar, Zevulun, and one daughter, Dinah.

The half-tribes of Efraim and Menasheh were descended from the two children of Yosef. (Isaac never stopped playing favorites.) Yosef’s wife, Asnat, may have been the daughter of Dinah, making these tribes descendants of both Leah and Rachel. The Levites were appointed priests and given no portion in the Land.

The Twelve Tribes lived in the following regions of the Land:

Gad - East bank of the Jordan River  
Efraim - Center
Menasheh - Both sides of the Jordan River
Binyamin - Southern center
Dan - Coastal center
Asher - Coastal north
Levi (no portion in the Land)
Naftali - North
Yehuda - South
Yissachar - Northern center
Zevulun - North
Reuven - East bank of the Jordan River
Shimon - South, within the portion of Judah

THE "SEVEN SPECIES" OF THE LAND
The Hebrew calendar was an agricultural calendar. Holidays, especially the pilgrimage festivals, were determined by agricultural cycles. Seven crops were particularly valued by the ancient Israelites and Judeans:

Grapes, harvested in Elul and Tishrei
Figs, harvested in Elul and Tishrei
Olives, harvested in Cheshvan
Barley, harvested in Nisan and Iyyar
Wheat, harvested in Sivan
Pomegranates, harvested in Tammuz and Av
Dates, harvested in Av, Elul, and Tishrei

CONCLUSION
The Hebrew calendar and the Hebrew language, as much as the knowledge of our sacred texts, are essential for us to live as a people in our Land. It is a cornerstone of Jewish identity and heritage, connecting Jews across generations.

The Hebrew calendar weaves together threads of history, faith, community, and life in the Land. It reminds us of our shared history, guiding us through the cycle of the year, its produce, holy days, and modern commemorations. It provides a roadmap to our future, anchoring our aspirations within a traditional framework.

As early Zionist pioneers discovered almost 200 years ago, the Hebrew calendar is essential for living in the Land. It is second only in importance to the revival of the Hebrew language. The Hebrew language, along with the Hebrew calendar and the Torah and Talmud, form the bedrock of Jewish culture, enabling us to preserve, transmit, and transform our beliefs, values, and customs from one generation to the next. Without this calendar, our connection to our history, our faith, and our Land would be greatly diminished.

The Hebrew calendar and the Hebrew language are unifying forces, sources of strength and unity that reinforce our sense of purpose as a people. Whether it’s the the reading of the weekly Torah parasha on Shabbat, the introspection of Yom Kippur, the joyous observance of the Passover seder, or the grief and pride of Yom HaZikaron, or the quiet joy of watching twinkling Chanukkah lights, the Hebrew calendar keeps us rooted in our Land, offering us a sense of belonging and continuity. The calendar doesn’t just mark time. It marks the heartbeat of the Jewish people and guides us into the future.

The Magician's Tools - Guidance from Ermiti and Nienna

I did a reading today, to elucidate the message that The Magician card gave me yesterday.

My first question was how to sense and connect with the power available to me. I am learning from HearthWitch on YouTube how to sense energy in things in places—but how do I sense the greater force that fills the universe and that presumably my own heart as well?

The first card, which fell from the deck, was the Four of Swords. This card shows us a sarcophagus carved to represent a person at rest. Tree branches shelter the figure, but the starry sky is visible above and sheathed swords hang from the tree’s branches. This card suggests setting aside one's ordinary tools and turning from external work to explore one’s inner being. It reminds me of the Alexander Technique, in which become more aware of your body and regain your most natural movements, rather than focus on resuming a task that currently causes you pain. I believe the advice of this card right now is to become aware of my innate inclinations, explore the anatomy of my soul, and deepen the connection between my soul and the universe.

Secondly, I asked to be shown my own goals and received the Knight of Wands, a fiery and energetic figure in the Robin Wood tarot. Knights lived for an ideal and the helmet of this knight is shaped like a lion’s head, suggesting the lion of Judah. It may indicate my aspiration to learn and teach Torah, sometimes referred to as “black fire upon white fire.”

My next question was where to focus my efforts. I pulled Strength, number eight of the Major Arcana, and found another lion! In the Robin Wood Tarot's version of this card, a mature woman gently strokes the lion and opens his mouth. Her skirt is filled with flowers that she has collected and she has made a wreath of flowers for her hair. Her hands caress the lion, opening his mouth to speak to her. Torah is sometimes (rather disturbingly) compared to a woman whom we undress and explore, but here it is the lion who is caressed and his mouth opened so we can hear the voice of Torah (קול הטארוט). This card may suggest harnessing inner strength and gentleness to explore and those mysteries.

My next question was how to nurture my ability to promote my skills for financial stability. I received The Emperor, number four of the Major Arcana card, which depicts a mature man firmly seated on his throne. His attire reflects success and mastery. His skills have been recognized and his achievements affirmed. Becoming aware of one’s own power can ultimately lead to recognition and success.

The final card, the Four of Wands, fell from the deck in response to my question about finding gainful employment that will allow me creative expression. This card signifies celebration, communication, and union. The wands supporting a wedding canopy mirror the s'chach (סכך) of branches in the first card and symbolize a transition from self-exploration to public expression, celebrating the journey of the soul.

The repeated appearance of the number four this reading is significant: the Four of Swords, the 4+4 of Strength, The Emperor, and the Four of Wands. These cards signify stability, foundation, and the ability to build and manifest in the physical realm.

For me personally, the Four of Swords and the Four of Wands are signs that Ermiti and Nienna have messages for me. These two beings are reminders of divine power in human form and the feminine expression of that power.

Ermiti, the “serpentine guardian of the waters of the west,” embodies not only strength and protection but also introspection and the exploration of inner realms. In this reading, the Four of Swords resonates with Ermiti's encouragement to set aside external distractions and turn inward. Ermiti's serpentine form suggests a winding and labyrinthine journey into the depths of self, mirroring the path of self-discovery indicated by this card. Just as Ermiti dwells in the the waters of the west, the Four of Swords invites me to explore the depths of my soul's reservoir, tapping into the wellspring of inner wisdom and strength.

Nienna, the goddess of compassion, whose “song of lamentation is woven into the fabric of the world,” lends her compassionate and nurturing energy to the Four of Wands. While this card signifies public celebration, Nienna adds notes of compassion and empathy. Her song reminds me of the importance of connecting with others on a deep emotional level. As I transition from self-exploration to public expression, Nienna's influence encourages me to infuse my creative endeavors with compassion and understanding. My journey isn't only about personal success, but also about uplifting and comforting others through my work.

Ermiti and Nienna serve as guiding spirits in this reading, emphasizing the significance of inner exploration and compassion. Ermiti encourages me to delve into the depths of self-awareness and harness inner strength, while Nienna reminds me to infuse my creative journey with empathy and a deep connection to humanity. Their presence underscores the spiritual and compassionate aspects of my quest for personal and creative fulfillment.

Five cards from The Robin Wood Tarot,
and The Magician from The Art Nouveau Tarot

Acknowledging Power - The Sorcerer's Path to Transformation

The Magician from The Art Nouveau Tarot

I asked the Four Holy Mothers for strength and health and the determination to create an active life. I pulled The Magician card.

Norma Cowie suggests, in connection with this card, that the initial step is to acknowledge the presence of a force and power within your life. This acknowledgment is the first stride towards recognizing the forces at play in the universe, which you can harness to transform your life.

The Magician card signifies the importance of acknowledging these forces before you can tap into their potential. His red and white robes symbolize readiness for action. The infinity sign above his head represents awareness of the universe's available energies. The serpent encircling his waist signifies control over his subconscious mind and his ability to access its knowledge and energy through the umbilical-like connection.

The Magician's raised wand points both to the sky and earth, embodying the concept of "As below, so above," signifying the ability to manipulate earthly and heavenly powers to transform both realms. The white lilies and red roses represent pure thought and desire, which lead to aspiration and action.

The roses that entwine the s'chach over the Magician's head suggest that action is required to attain one's desires. The four symbols he has placed on the table represent tools of tarot, of magic, and of life, suggesting he already has the necessary tools and his own life with which to transform himself.

The Magician understands that spiritual enlightenment requires personal effort. He understands that no one else can do this transformative work for him. He must rely on the powers and laws of the universe. He must have the desire to learn and the belief that achieving his desires is possible.

The Magician card indicates that I have the potential to create my desired reality. I have the ability and tools needed to move forward. The Magician represents the first step: recognizing the availability of power.

Once I’ve accepted the presence of this power, pulling more cards may provide guidance on how to proceed. Possible questions to explore may include:

* How can I sense and tap into the power available to me?
* What are my life goals?
* How can I nurture my creativity?
* Where should I focus my efforts?
* How can I find paid work that allows me creative expression?

Body Camera Footage from 7 October

I’m wondering whether or not to support the public release of the October 7 body cam footage recorded by the murderers, rapists, torturers, and kidnappers who have been captured or killed.

The intention behind releasing it would be to shed light on the necessity for Israel to defend itself from future atrocities.

On the other hand, showing the footage would be disrespectful to the victims. Judaism has very specific rules to ensure the respectful care for dead bodies because they once housed human souls. Showing this footage would violate those rules. Nonetheless, if releasing additional the footage would save more lives, I think we would be morally required to release it.

So, the question is: would showing even more horrifying footage truly change people's perspectives? For the most part, I don’t think so. Some of the horrors have already been viewed by the world, and anyone with a soul has recognized that the attacks were inhumane, immoral, barbaric… no words suffice to describe them.

Anti-Semites around the world could respond to this footage to celebrate and mock the deaths of these people. I cannot bear the thought of subjecting them or their grieving families to such contempt.

What are your perspectives and your opinion about showing the body cam footage?

Israeli Ambassador to the UN Gilad Erdan hosted a special screening of the documentation for senior ambassadors and diplomats. The Foreign Ministry and the IDF are gradually showing the atrocities at all the major embassies around the world. Before the screening, they have the viewers sign a document prohibiting them from distributing the footage and take away their phones. - YNetNews, Itamar Eichner & Yoav Zitun, 6 Nov 2023 

Reassessment of Jason Miller's Course

A month before the course concluded, I published a review of the course detailing precisely what students will receive if they invest in it. You can access that review here. What follows is a reassessment of Jason's teaching style.

During the course, I felt some discomfort with some aspects of Jason Miller’s teaching style. In this post, I hope to explore and share those concerns.

Observations:

One thing that consistently bothered me throughout the course was Jason’s tone when responding to student questions. He often sounded condescending or dismissive, usually reading questions hastily and sometimes making unwarranted assumptions about the questioner’s motivation. No one else complained, so I dismissed my concerns.

My lukewarm impression of Jason persisted until the final Q&A, when his response to a question of mine brought my concerns into focus. He didn’t address my question and he was annoyed that I’d asked it. Although I’d heard him demean students before, it was only then, after he’d directed his disdain towards me that I understood how wrong it was. After thinking about his response and the assumptions behind my question, I wrote to him the same day, asking if there had been a misunderstanding. He never responded.

The Question That Highlighted the Issue:

My question revolved around the topic of working with vengeful beings, which had been covered in Lesson 9, in which Jason instructed us to connect with these entities by channeling feelings of anger and vengeance. This approach conflicted with my personal beliefs and past experiences. First, it clashed with my nightly prayer which emphasizes forgiveness. In that prayer, I forgive anyone who has wronged me in any way and ask that “no one incur punishment because of me.” Secondly, I have experienced how debilitating it is to be caught up in feelings of anger. Years ago, after being badly mistreated, I was filled with anger. My rage was so overwhelming, that I actually wanted to forgive and forget, but could not. It was years before I was free of that anger. So, I believe that working myself up into a rage would be debilitating.

In the Q&A after Lesson 9, I had asked Jason if there was an alternative way to interact with the vengeful beings, one that wouldn’t require kindling anger in my heart. He answered that one could only meet them by working with them, but suggested I could choose a more global issue for them to address or that I simply skip working with them.

Since, as I understood the lesson, working with vengeful beings in any way would have required me to kindle feelings of rage and vengeance, I chose to not work with them.

Refusal to Address My Concerns:

When we reached the final lesson in August, I inquired again about working with vengeful beings, hoping for an answer that addressed both my reluctance to kindle anger in my heart and also my desire to engage with all of the course material. Instead of addressing my concern, Jason responded with anger, changed the subject to begin a discourse on the concept of power, and finally asserted that my morals were “broken” and “not equipped to deal with the realities of life.” His response was entirely unwarranted and off-topic.

He had not discussed power in connection with vengeful beings prior to this, and although I agreed with the points he made about the use of power to combat injustice, those points did not negate the validity of my question, which he continued to ignore. I believe that focusing on one’s own resentments and angers would be dis-empowering.

Furthermore, Jason asserted that I must not be able to be in the presence of a soldier or an honorable policeman! That was hurtful and offensive to me, as I both admire and feel reassured by the presence of our soldiers and police officers.

A Classmate’s Insight:

One of my classmates explained what she thought Jason probably meant. She has covered nicely for Jason, but I think she should give herself more credit. Following is what I learned from Ori-Ya:

She explained that, in response to my first question, Jason may have been distinguishing between getting to know vengeful beings and reasoning with them. You can summon them and feel them and watch your emotional reaction to them. However, you can’t talk to them and reason with them because they are primal beings that trigger the primal part of your brain. You can trigger that mechanism in your brain to see what anxiety feels like, but in order to understand what you’re anxious about, you need a different part of your brain. The vengeful beings trigger that primal part of your brain so they’re not introspective, but you can get a sense of what they are.

Her explanation was helpful, but it did not excuse either Jason’s failure to clarify his teaching or his offensive response.

An Alternative Perspective:

Ori-Ya also shared an intriguing ideas from Tibetan Buddhism. One cannot be fully compassionate without also feeling anger, and one cannot refuse to deal with violence because life is violent. While Jason’s views may align with Ori-Ya's perspective, it does not justify his offensive words or lack of response to my request for clarification.

Ori-Ya feels that Hekatean work with vengeful beings is reminiscent of a Buddhist practice. She explained that there are Buddhist deities full of wrath, extreme anger. Their energy is dangerous and Tibetan Buddhists take work with them very seriously; practitioners may not leave the mandala for ten days for fear of unleashing the immense anger and power of these deities. Ori-Ya suggests that the Hekatean wrathful beings may also have this unmitigated primal wrath, but in Buddhism, these deities direct their anger against our egos. She describes these deities as having “Vajra anger,” the energy of anger without hatred—which is an amazing concept to consider. She says that although Jason did not present them this way, she imagines the Hekatean wrathful beings have the quality of distilled anger without hate.

Ori-Ya agreed that Jason’s words to me were demeaning, but she thinks he might have meant that life is about power dynamics and that we might as well use power to our advantage to do good in the world. 

Ori-Ya said it better than Jason did, taught me more, and did not attempt to invalidate my beliefs, or make herself out to be superior to me.

The Search for Clarity:

I wondered if I had misunderstood Jason’s original lesson; perhaps working with the wrathful beings does NOT require that we work ourselves into a rage. My attempts to seek clarification from Jason went unanswered.

His insulting answer and his lack of response to my two messages began to sour my feelings about the course, but I could not allow Jason to spoil Hekate’s magic for me. So I listened to the remainder of the final Q&A, continued my daily mantra recitation, and worked several more rituals with groups of the beings that are part of Hekatean sorcery.

After that, I began to explore other practices, but found I was constrained by knowing only the magic Jason taught, which prohibits bringing unrelated beings or practices into Hekate’s mandala. Since then, I have connected with another aspect of Hekate and I have engaged with the winged ladies of the sea in ways that Jason did not teach.

In conclusion, my experience with Jason’s teaching style left something to be desired. His teaching style has both strengths and weaknesses. While he may excel at making complex topics accessible through effective analogies and providing a well structured progression of content, I am concerned about his tone, his handling of student questions, his inability to address differing beliefs, as well as his lack of empathy and clarity. These concerns may impact the overall learning experience for some students. Jason unfortunately seems to lack essential qualities of a good teacher: open-mindedness, patience, comprehension of questions, and an ability to help his students learn.

 

Supporting and Protecting Our Community

Samhain, a Celtic Cross Quarter day between the fall equinox and winter solstice, holds the promise of transformation. It was once a Celtic pagan festival when burial mounds were opened and guidance was sought from the Otherworld. As I approach this evening, I seek guidance from the tarot to understand how to rekindle my sense of purpose and contribute to my community's well-being.

For the past year, my focus has been on studying sorcery and successfully eliminating negativity from my life. However, recent events have left me feeling confused and overwhelmed. In the last days, I've resorted to excessive eating and extended periods of sleep to cope with these emotions. Despite my involvement in volunteer work, I find myself mourning the suffering and loss within my community, confused about what actions we should take as a community to save those in peril and to protect ourselves. My energy is depleted, leaving me questioning how I can effectively serve my community and discover activities that will help us all and keep me grounded.

In this reading, I address these five questions:

1. What ideas or energies from the past year should I release or let go of during Samhain so I can figure out what I need to do now?
2. How can I harness the energies of Samhain to renew my energy find a more active role in my community?
3. What role can I play in supporting my community during the coming year?
4. What strengths or resources do I possess that I can channel for the greater good?
5. What message or guidance does Samhain have for me regarding my community's future and my own?

1. Releasing the past: The Star
The Star card, a symbol of justified hope, depicts a naked woman, one foot in water and the other knee on land, ritually pouring two bowls of water—one onto the earth and one into a body of water. She's looking into the water instead of walking the earth. This image resonates with the magic I've been studying through much of the past year. Rather than focusing just on my situation, I must look around me take practical action to support my community.

2. Renewing energy: the Knight of Pentacles
This is the good guy card, the salt of the earth, who considers consequences and who is dependable and hardworking, not lazy as I have been the last few days. The card shows a elaborately armored knight astride a work horse. Before him is plowed but unplanted soil. He treats each ordinary task as a holy quest. A symbol of hard work and honor, this card suggests focusing on important issues and approaching related tasks as sacred.

3. Supporting the community: Seven of Cups
This card warns against getting lost in daydreams without taking concrete actions. The card shows a young woman day dreaming, her curly hair floating above her head like clouds of ideas where seven cups overflow with fantasy images. One of the cups is decorated with phases of the moon and a snake is periscoping out of it-- this represents the magic I've been learning during the past year. While I may have immersed myself in magical studies and have changed my life, I must bridge the gap between between self and community. This card encourages me to use creative visualization to identify and seize opportunities to support my community.

4. Channeling strength: King of Wands
This card shows a fiery man in a desert, dressed in orange and yellow, lifting his staff with one hand and beckoning with his other hand. He is standing and ready to take action, encouraging people to join him. A reptile is alert near his right foot, but the king's staff is above it and he could kill it in one blow if he chose to. A lion decorates the king's armor, suggesting he can fight and win. This card represents a powerful leader ready for action. Just as he stands prepared to motivate and empower others, this card prompts me to direct my energy and take tangible steps to help and empower my community.

5. Samhain guidance: Ace of Cups
All you need is love and then your cup will overflow with blessings. The card shows the sun rising behind a chalice overflowing with clear water. Purple mountains rise beyond a lake in which water lilies, symbols of enlightenment, grow. Water pours from the cup into the lake, reminiscent of the water flowing from one of the bowls in The Star card. Mermaids decorate the cup, suggesting a connection to the primal waters of creation. This card reminds me that love and compassion are the keys to abundant blessings. The Ace of Cups encourages me to open my heart and nurture relationships within my community.

In summary, this tarot reading offers a positive outlook for my community and tells me what I can do as our leaders make the significant decisions. It tells me to recognize my emotions, kindle my energy, and take practical actions to support those I can. The presence of mountains in the top three cards signifies attainable goals, while the absence of swords suggests a focus on caring for the emotional well-being of my friends and helping all of us take concrete steps forward. Samhain serves as an opportunity for growth even as we heal our wounds.

My Personal Shrine

At the heart of my personal shrine, Hestia, goddess of the hearth, holds everything together. I acquired this image from the back cover of my copy of a 1980s SageWoman Magazine. It represents my long and deep connection with her. When I stand before this image, I feel the comforting embrace of home.

To Hestia’s left, a small statue of Ganesha sits on a platform as a reminder of a significant moment on my spiritual journey and the hope for a second chance. Though I turned away from his call in devotion to my Jewish path, Ganesha, now silent, emanates a gentle benevolence. On Hestia’s right, a janut I call Lara (a nod to Sofia Samatar’s fantasy tale) embodies the protective power that has shielded my soul through life’s battering waves.

Holy Mother Leah, a figure deeply rooted in Jewish tradition, shares qualities with Esau, my favorite biblical figure. Her portrait reminds me of the importance of forging a meaningful life without relying on the love or approval of others.

The image of Hekate on the right side of my shrine changes often, as I have many images of her. The left side of my shrine contains a pillar-like statue of Artemis, reminiscent of Asherah, and a delicate glass vase, like the one Hekate sometimes holds in one hand. The Artemis statue as well as a large, red-eyed serpent brooch, representing Nehustan, were gifts from my friend, Kesam. Ceramic cats, symbols of grace and independence, playfully explore the space, adding a touch of whimsy to the shrine’s solemnity.

Before the first candle flame flickers before Hestia, I invoke her in modern Greek: Estía, i próti kai i televtaía, theá tis estías. Estía, yemáti evloyíes, theá pou me akoúei. “Hestia the first and last, goddess of the hearth. Hestia full of blessings, goddess who hears me.” 

Next, I light the candles before Ganesha and Lara, reciting words of recognition and gratitude: “Ganesha of the benevolent gaze” and “Lara, protector of my spirit.” Then I light two more candles for “Hekate, teacher of sorcery” and “Artemis-Asherah.”

Next to my shrine, the glossy black stove top is where I kindle Shabbos, yahrzeit, and Hanukkah lights. My kiddush cup stands there during Shabbat and incense burns there during the week. A magnificent hanukkiah, also a gift from Kesam, towers at the back of the stove; it is a reminder of tradition, and its enormous size means it dominates my whole studio apartment.

A smaller shrine rests on my desk, featuring the same image of Hestia. A carved wooden Tree of Life, with subdued colors, shows the traditional attribution of Hebrew letters. A photograph of a reddish-orange ceramic image of Hekate with two torches to guide Persephone from the underworld reminds me of Hekate’s long history. A necklace bearing Thor’s Hammer serves as a testament to the thunderstorms that have brought me messages of significance. The wall is covered with photographs of joyous moments with friends and nature, as well as a replica of an antique Shiviti.

I perform rituals before various trays set against the northern wall of my home. The tray becomes an altar, holding the tools and symbols necessary for ritual and spell-craft. Seated in front of this altar, I transport myself to Hekate’s astral temple where I can take purposeful action to shape my life.

Gorgon Spell in Time of War

Evry-áli, Sthenó, and Méðusa,
Daughters of Dread and Terror–
Flash your eyes to reveal hidden dangers.
Bare your boar's fangs to ward off harm.
Let your steely scales shield us from fear.
Io Heka Gorgo Apotrópai!

Evry-áli, Sthenó, and Méðusa,
Daughters of Dread and Terror–
Turn our fear to stone, guide our sight.
By Hekate's word, our enemies are yours.
Empower us to fight the battles we must.
Io Heka Gorgo Apotrópai!

Evry-áli, Sthenó, and Méðusa,
Daughters of Dread and Terror–
Protect our people, our children.
Strengthen our soldiers, return our families.
Help us defeat those who came to kill us.
Io Heka Gorgo Apotrópai!

"Don't Tread On Me"

Who was asleep at the switch?

The news is becoming increasingly distressing. It all began yesterday morning, during Shabbat and Simchat Torah.

According to an expert interviewed on i24, Hamas had a four-stage plan. First, the terrorist organization initiated rocket attacks to divert attention from their initial border incursion. Following this, a wave of terrorists kidnapped people, hijacked cars, and transported them to Gaza in order to motivate other groups. A second wave included two distinct groups: one tasked with killing or capturing Israeli civilians, and the other lying in wait until people believed it was safe again.

An attempted sea assault failed.

This surprise attack should not have been a surprise-- or even possible. Even more shocking was that the army didn't arrive for almost nine hours! People found themselves defenseless without guns, relying solely on bomb shelters. And while every home and building has a bomb shelter, not every bomb shelter can be securely locked.

In seven cities, fighting continues, 36 hours after the initial attack, with people still hiding in their bomb shelters. In other cities, tragic scenes are unfolding as the bodies of those slaughtered in their homes are found. Sometimes, even after soldiers believe an area is clear, sleeper groups emerge and start firing.

So far, 600 bodies have been discovered. On Shabbat, an outdoor festival turned into a nightmare, with many people shot and others kidnapped and taken to Gaza.

I haven't watched Hamas's videos, but reports suggest they are so horrifying that Arabs in other countries are condemning Hammas and uncharacteristically expressing support for Israel.

Israelis living near Gaza are being evacuated. In response to two rockets from Lebanon this morning, one citizens group is advising and organizing a preemptive evacuation of people living near the border with Lebanon. Israeli Arabs are not heeding Hamas's calls to join in the violence. Syria remains uninvolved. Eilat, although wedged between Egypt and Jordan is expected to remain peaceful (knock on wood).

Various Israeli spokespeople appear to believe that global support will continue. I predict it will not.

EDIT: Times of Israel article from 9 October, Hamas carried out years-long campaign to fool Israel before attack, source says

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Hekate Enalía

Hail, Hekate Enalía, Queen of the Deep,
Ruler of surging tides and of playful waves rushing across the sand,
Of soft rains and roaring storms, of ancient wells and bubbling springs,
Of morning dew, of mists and fog, and the frozen embrace of ice and snow–
You who rule all waters coursing through the veins of the world, nurturing and transforming.

Hekate Enalía, Mistress of the Sea, I thirst for a vision of you.
You who command torrents and stillness alike,
You who teach us to navigate the untamed waters of existence.
Enalía, Ulu, and Eilat, your names resound through the ages,
Calling souls who remember our beginnings in the primeval sea.
I stand before you as a devotee of this place, this magical world.
Embrace me in your boundless presence and sing to me the mysteries of your realm!

As Queen of the Sea, you hold the keys to its secrets.
As Empress of the Watery Realms above the Earth, you pour your gifts.
Grant me understanding of your heights and depths.
Open the gates to your watery realms,
Cleanse me in your waters, whisper to me your healing melodies.
And as you bind and bend the currents of existence, favor me!

Behold! Your form rises, a mighty torrent in the sky’s soft glow!
Towering above me like a great tsunami,
Adorned with seaweed, cloaked in frothy sea-foam and iridescent shells,
Your majestic presence commands my reverence.
Sea serpents encircle your arms,
And your garments, as dark as the depths of your realm, billow around you.

Melodies flow from flutes and horns of white shell that you hold.
Enalía, Ulu, and Eilat, your names resound through the ages,
Your stories yet untold echo through the eons– let me be your songstress!

Hekate Enalía, Source of Life, who teaches water’s ancient refrain,
Embrace me in your boundless wisdom and empower me with your stormy grace.
O Queen of the Ocean's Depths, guide my journey through life's ever-changing waters.
Guide me to find wholeness amidst life's storms.

This morning I had a wonderful ritual in the Gulf
with Enalía and the Seirínes!

Winged Ladies of the Sea,
Thank you for showing ocean's mystery.
In sand and foam, and crystal tone,
Your magic in my heart is sown. Io Heka Ulu Ho!

Ulpan Ivrit

Someone must take charge of my Hebrew studies! It certainly isn't going to be me.

Fierce goddesses, Evry-áli, Sthenó, and Méðusa,
As I growl your mantra, Io Heka Gorgo Apotropai,
Prepare me for this evening’s class.
Keep my eyes focused on learning Hebrew!
Keep my mind sharp as your boars’ fangs!
Keep my determination to learn Hebrew hard as steel!
Make all distractions as still as stone!
By the word of Hekate, my goals are yours!

Spell to Remember the Gorgons and Harness Their Power

Eurayál, Sthéno, and Méðusa,
Daughters of Dread and Terror–
Flash your eyes to reveal hidden dangers.

Eurayál, Sthéno, and Méðusa,
Daughters of Dread and Terror–
Bare your boar's fangs to ward off harm.

Eurayál, Sthéno, and Méðusa,
Daughters of Dread and Terror–
Let your steely scales shield me from fear.

Eurayál, Sthéno, and Méðusa,
Daughters of Dread and Terror–
Turn my fear to stone, guiding my sight.

Eurayál, Sthéno, and Méðusa,
Daughters of Dread and Terror–
By Hekate's word, my enemies are yours.

Eurayál, Sthéno, and Méðusa,
Daughters of Dread and Terror–
Empower me to fight the battles I must.

Io Heka Gorgo Apotrópai!

A Charm To Make Your Printer Work Consistently

This spell has been used with some success outside the mandala. It is expected to be more effective when harnessed in conjunction with the fully engaged mandala.

Oh, masterful instrument of script and line,
Bearer of Hephaestus’s art divine,
May you hum and whir without delay—
Bring forth my documents to the light of day.

Machinery of the temple, heed my spell,
May every page be printed well.
In the realm where bytes do travel,
Keep gates open, don’t let my temper unravel.

Io Heka Io Ho, the mantra's magic hum
Makes thought and ink dance as one.
Feel the rhythm of the temple’s grace,
Print my documents at a steady, even pace.

Sounding the Mysteries: Harnessing the Magic of Hekate's Mantras

Hekate’s mantras possess remarkable power, not only in their possible meanings, but most significantly in the vibrations they generate. These magical incantations are a vital aspect of Hekatean practice. This essay explores the pronunciation and the significance of the mantras taught by Jason Miller in his course, the Sorcery of Hekate.

I originally drafted this for my Book of Mirrors, but after Jason Miller affirmed that the mandala rites may be conducted in the presence of individuals who have not participated in the course, I realized that I could share Hekate’s mantras on my blog without violating the confidentiality Jason expects from his students. (Q&A for Lesson 13. 25 July 2023. Time stamp 10:44.)

At the heart of our interaction with Hekate is the foundational mantra Io Heka Io Ho. Rather than a replication of ancient sounds, our chanting of the mantra is an attempt to feel her teachings. This mantra encapsulates the exaltation that the goddess herself bestows. When singing the mantra, we incorporate notes from the B or E chords, adding another layer of sonic richness that mirrors her essence. Upon sensing Hekate's presence, we acknowledge it with a subtle alteration in the mantra: Ia Heka Io Ho.

Jason dissects the mantra as follows: “Io” expresses exaltation, “Ia” imparts a celebratory note, “Heka” resonates with layers of transcendence, and “Ho” releases potent energy. These phonetic elements convey emotion, intention, and inexpressible meaning. As these sounds escape your lips, take note of the feelings they evoke within you and note the way your mouth forms them. Remember, the physical articulation of sound is integral to expressing the mantra’s magical essence.

Another mantra, P’horba P’horba Brimo Azzibya / Bor P’horba P’horba Brimo Azzibya, was also transmitted to Jason by Hekate. Mastering its pronunciation posed a challenge for me. My research revealed that Greek pronunciations of these words might have changed during the Hellenistic era into Forva Forva Vrimó Azivía / Vorforva Forva Vrímo Azivía. Though this version was easier for me to articulate and remember, Jason advised me to adhere to the original form that he had presented to us.

Jason’s response was unexpected. Generally, he displays a relaxed stance toward the pronunciation of Greek within the ritual texts, but offers alternatives in the form of recordings by a presumably native speaker. Certainly, one might hope that Hekate would be tolerant of mispronunciations, just as many people will be tolerant of a foreigner attempting to speak their language. One might also trust that Hekate is omniscient and understands our intentions even if poorly expressed. However, the mantras are not ritual text; they are incantations and their sound matters greatly. They transcend ordinary human communication; they are contemporary revelations from the divine. Conveying lexical meaning is not their aim; it is the sounds, the breath, and the chamber of the mouth shaping them that matter.

The mantra Io Heka Azonai encompasses Hekate’s most transcendent form. Jason suggested omitting one syllable of “Azonai” in Lesson 12, but then, in the Q&A12 for Hut 15, advised retaining all three syllables. With “Heka” signifying transcendence and “Azonai” echoing boundlessness, when the mantra is sung, the notes should ascend, resonating through the chords of B or E.

Drawing of a bronze tablet found at Pergamon

Reflecting on ancient magical formulae, such as the Ephesian Letters, reminds us that the power of sound transcends written symbols or lexical meanings. The Ephesian Letters, words seemingly devoid of lexical meaning, derive their apotropaic power from their sounds. They were believed to be ineffective when mispronounced.

While the Ephesian Letters are not a component of our Hekatean practice, they do shed light on why we should pronounce the mantras as instructed by Hekate. Their relevance to Hekate's mantras lies in their sonic resonance.

Sound and breath are emphasized in the Sefer Yetzirah, the earliest surviving text of linguistic theory and a cornerstone of Jewish mystical teachings. In that text, God is portrayed creating the world with sound and breath. Sonic resonance is also a key aspect of Hekate’s mantras. Just as the power of Ephesian Letters emanated from their sound, Hekate's mantras deepen our connection to the Goddess through repeated recitation. The best known Ephesian Letters are this group of six words:

ΑΣΚΙ ΚΑΤΑΣΚΙ ΛΙΞ ΤΕΤΡΑΞ ΔΑΜΝΑΜΕΝΕΥΣ ΑΙΣΙΑ
Aski Kataski Lix Tetrax Thamnameneus Aisia
The Ephesian Letters and the Sefer Yetzirah inspired intellectual analysis. One ancient scholar speculated that “Aski” (“shadowless”) denotes “darkness,” “Kataski” (“shadowy”) resonates with the “brightness” necessary for casting shadows, “Lix” was an early term for “Earth,” “Tetrax” signifies the four seasons of the year, “Thamnameneus” echoes the name of one of a group of mythical beings called the Dactyls, and “Aisia” signifies “Logos.”

As intriguing as definitions and word origins are to our analytical left-brains, Hekate's mantras pertain to auditory impressions and our right-brain experience of the world. The Sefer Yetzirah extols the primacy of sound and breath, guiding us to recreate the world and ourselves. In this context, the structure of written letters and the lexical meaning of words are immaterial. Human speech is not the focus.

The articulation of sound shapes the essence of the mantra. Hekate's assurance that her mantras transcend our current existence underscores their ability to help us transcend and go beyond who we are now. While perfect historical pronunciation is elusive, the voces magicae—those nonsensical yet powerful sounds—also evolve through time, carrying their own enchanted energy.

In this journey, we are not bound by ancient phonetics. We strive to replicate Hekate’s teaching as closely as possible, but even if we fail to do so perfectly, we weave our own intricate web of mystical sound, imbuing it with the transformative essence that lies at the core of Hekate's mantras.

The Egipcios Kier Tarot - Unraveling the Threads of The Weaver, Card 24

The Egypcios Kier Tarot (EK) is a deck designed and illustrated by an Argentinian occultist and published in Buenos Aires. The deck is accompanied by an English commentary by tarot scholar Stuart Kaplan.

As I continued my study of this captivating deck, I discovered a complex tapestry of mythological themes woven into card 24 – The Weaver. As I’ve noted in earlier posts, each card shows a cartouche divided into three sections, each containing various symbols and images. It occurs to me that the upper section of the cartouche may relate to the “upper worlds” or to spiritual matters, the lower section to the “Underworld” or unconscious impulses, and the middle section to our daily lives here in this world.

In the top third of the cartouche we find three perplexing symbols:

The magical letter: A curious symbol resembling an ‘M’ on its side with circles on its ‘feet’ remains a mystery to me. Lacking an understanding of this symbol, I considered my understanding of the Roman letter M. Its sound echoes across languages, existing within every word for ‘mother’ throughout the world because it is the first sound a baby makes when learning to speak. The Egyptians drew a vertical wavy line to depict this sound and to represent the primordial waters of creation; this symbol changed only slight over the millennia and between cultures and became ‘M’  in the Roman alphabet.

The snail hieroglyph: Today, the word ‘snail’ evokes the idea of slowness, as in the term ‘snail mail,’ or the poetic ‘lock upon the garden gate’ of psychedelic folk music.

Exaggerated in the hieroglyph are the snail’s antennae, the longer ones hold its eyes, a shorter set contains its olfactory organs. The size of the antenna here suggest a reaching out of oneself for wider awareness of the surrounding world and a quest for understanding.

Only its delicate shell protects the snail. This suggests we should be more aware that the protections we construct around ourselves are more fragile than we hope.

The snail shares a connection with royalty. Ancient Egyptians obtained a purple dye from the Tyrian sea snail and only royalty could afford to wear fabric colored that exquisite hue.

The conversive ‘vav’: The Hebrew letter Vav resembles the hooked lights used in the Sorcery of Hekate to draw our aspirations to us. According to the teachings of Chabad Lubavitch, the name of the letter means ‘hook,’ an object that holds two things together.

As a prefix, it is a conjunction. Adding a ‘vav’ to the beginning of any word creates the meaning ‘and’ or ‘but,’ connecting or separating words and phrases. In biblical usage, it can convert a verb from the past to the future tense, or from the future to the past tense, linking the two times into a single moment. “There is no earlier or later in the Torah.”

The Vav illuminates the power of language and communication. It symbolizes our ability to bridge the gap between ourselves and higher realms, to shape this world through our thoughts, speech, and actions.

Another image appears in a smaller cartouche that overlays both the top and middle of the card:

Nurturing mother: A seated woman crowned with sun and moon nurses an adult-looking infant pharaoh who is wearing the double crown of upper and lower Egypt. The tableau may represent the goddess Isis and her child Horus. The image encapsulates the patient process of nurturing a child from infancy onward. Just as a snail’s shell offers limited protection, so does the maternal presence safeguard a child, blending strength and vulnerability. The fact that this small cartouche is present in both the top or "upper world" section of the card and the "middle world" section suggests that maternal nurturing is both a divine and very human act.

The bottom third of the cartouche reveals another trio of enigmatic symbols:

Cryptic fence: A curious symbol consisting of green crosshatching reminds me of a garden fence, but I have been unable to determine what it signified in ancient Egyptian culture.

The cobra: A rearing cobra wraps itself around a lotus stem. This single serpent spiraling around a staff or pole is the emblem of Asclepius, the Greek god of healing. It was a common healing symbol in the ancient Mediterranean region and was even mentioned twice in the Hebrew Bible, where is referred to as Nahash or Nehushtan. (In contrast, today’s more commonly seen image of two snakes entwining around a staff was actually the symbol of Hermes, the god of merchants and a psychopomp who guided the dead to the underworld.)

The lotus flowers: Two more lotuses, atop long stems, appear on either side of the cobra. Lotuses grow from the muddy beds of streams and ponds, their flowers blossoming on the surface of the water; their stems are not usually visible to us. Lotus flowers appear in the art of earliest Egypt and continued to be depicted frequently throughout the culture’s history. Like the snake, lotuses represent healing but also spiritual rebirth. The lotus was valued for its use in perfumes whose scent revives the spirit. In Egyptian mythology, the lotus flower was the first thing to emerge from the watery primordial chaos, and when it opened, the sun was born from it. The myth reflects natural observations of the flower: at sunrise, the lotus blossom emerges from the water and opens; at fall of night, it closes and submerges below the surface of the water.

The heart of the cartouche displays a powerful image:

The Loom: A bare-breasted woman, an unexceptional sight in ancient Egypt, is working a loom anchored to the wall. She is crouched on the floor as she methodically guides the shuttle with her left hand and holds the frame of the loom with her right hand. She is creating a tapestry of green thread that resembles the crosshatching in the ‘fence’ symbol below. Her task is slow and repetitive, requiring patience and persistence, but allowing some creative expression. The loom is a universal tool and symbol and the tapestry made with it is a metaphor for the interwoven nature of existence. As the Weaver manipulates warp and weft she is mirroring the divine act of creating the universe, and the threads of the loom are a suggestion of the Thread of Fate.

This evocative image weaves together the mundane with the divine while the act of weaving raises questions of holiness and nurturing. The small cartouche that impinges on the central image also suggests ideas of holiness and nurturing.

Weaving may have been a solitary task. However, the growing and processing of wool and flax required the participation and labor of many members of society in complex relationships with each other.

The card’s title includes another triad of symbols:

The Venus Symbol: Known for evoking emotions, Venus graces this card’s title field. The symbol of Venus is prominent in other tarot decks, especially on The Empress card, which often shows a pregnant woman. In this card, working the loom is comparable to maternal care. Physical birthing was, for the most part, biologically inevitable, but striving for a more conscious and active role in transforming the world, the Weaver mirrors the goddess’s creativity.

The ‘U’: The twenty-first letter of the English alphabet represents uracil, a key component of DNA, which forms the tapestry of existence. On the periodic table of elements ‘U’ is the symbol for uranium. Its esoteric value is connected to inspiration, optimism, and creative self-expression.

Numeral 6: The Pythagorean meaning of this number is harmony. It is the numerical value of the Hebrew letter Vav which appears at the top of the cartouche. Both letter and numeral link divine insight with successful earthly endeavors.

Kaplan unravels history:

Egyptian weavers, who, it was believed, had been taught their skills by the goddess Isis in the distant past, produced an array of items, from sails to clothing, and bandages to shrouds. Their textiles were made solely of flax, because, according to Kaplan, the use of leather and wool were forbidden in their culture. Egyptian linen was renowned and desired, because it was dyed vibrant colors and often embroidered with exotic designs. (Today, Egyptian cotton is famous, but cotton was not available to the ancient Egyptians.)

Both upright and reversed meanings reveal layers of meaning:

According to Kaplan, the upright meanings encompass a collection of ideas: From traditionally feminine work to patient craft, the Weaver embodies diligent effort to create an object of beauty and usefulness. The card indicates the ability to weave different aspects of life together meaningfully as well as the nurturing protectiveness of motherhood.

Kaplan provides us with these reversed meanings: Amid impatience and disarray, mediocrity emerges from neglect.

Other possibilities for interpreting the card: The card brings to mind the beauty of virtue and strength as expressed in a passage from the Book of Proverbs. The Woman of Valor “seeks wool and flax, and works with willing hands…” The text continues:

She dresses herself with strength and makes her arms strong.
She puts her hands to the distaff, and her hands hold the spindle.
She opens her hand to the poor, and reaches out her hands to the needy.
She is not afraid of snow for her household, for all her household are clothed in scarlet.
Strength and dignity are her clothing, and she laughs at the time to come.
She opens her mouth with wisdom and the teaching of kindness is on her tongue.

This card shows a weaver who may embody many of those qualities. However, this tarot card can also be interpreted in more traditional ways. Nelise Carbonare, a Brazilian blogger who has written extensively about the Egipcios Kier Tarot, associates the traditional suit of Wands with EK cards 23 through 36. So to her, card 24 is the Queen of Wands and suggests the “certainty of being able to provide for one's needs” or, alternatively, it may suggest conception and birth.

The Thread of Fate:

The central image of the weaver brings to mind the Greek Moirai, the three Fates, who control the threads of individual destiny. Klothó, with her long braid, holds a spindle and distaff, gathering material to spin the thread. Láḥesis, her bare foot showing as her gown pools on the floor around her, carefully studies the quality of the thread and measures it for purpose. Átropos, wearing the richest and most extravagant clothes the three have created, cuts the thread.

The theme of female figures in control of destiny is woven into many European cultures, perhaps originating in the remotest Indo-European past. Romans, for example, believed that the three Parcae recorded the thread of life for every being, even the greatest of gods. The Norse feared the three death-bringing Norns, whose name means ‘to twine’ and who drew water from a sacred well to nourish the World Tree, thus shaping human destiny. The Wyrds of Anglo-Saxon mythology also dwelt by a well under a world tree and, like the Greek Fates, they spun, measured, and cut the thread of fate. Seven goddesses who wove the thread of destiny inhabit Celtic myths. Many similar female beings are preserved in eastern European folktales and there are some scattered references to fate goddesses in Indian literature, too.

A Call to Divine Craft:

The Weaver speaks of magic within the mundane, the transformation of fibers into fabrics, and even the preservation of ancient traditions in modern times. The loom bridges past and present, inviting us to engage in acts of creation that connect us to history's threads.

Every tapestry tells a story. I have a tallis, a prayer shawl, that was hand-woven for me by Laine Schipper, a woman who attended my synagogue and whose husband, Joel, would wrap them both in his tallis (which had originally served as their chuppah, or marriage canopy) during the closing song of the service each Shabbat.

In conclusion:

I am mesmerized and baffled by the conflux of related but disparate elements in this card. The threads in this card are too many and too intricate to discuss in this context. 

Each time the card appears in a reading, a different theme may come to the fore. Many of the following themes can be derived from this rich imagery:

• the creative powers of sound and speech
• the primordial waters of creation
• the beauty of tenacity, dignity, and courage
• patience and persistence in creative expression
• reaching outside ourselves for awareness
• maternal nurturing
• protection and fragility
• the relationship between earth and heaven, between the mundane and the divine, and between mother and child
• healing and medicine
• spiritual rebirth
• the interconnectedness of life
• the value of relationships
• the Thread of Fate

Today, the card has spoken to me of a connection to the celestial realm while doing our daily tasks in this world, and the privilege women can exercise of birthing and nursing children. I recall my disappointment when I realised I’d never have children—and I rejoice now in my creative writing endeavors. The card reminds me of the fragility of life and relationships and encourages me to treasure them.

This Post is For You

I find myself falling behind in the series of blog posts that I began to explore the captivating Egipcios Kier tarot deck. Currently, I have three intriguing posts in various stages of "incompletion." I will dedicate tomorrow afternoon to completing one of these pieces, but before I do so, I would like your input on which of the following topics sparks your interest:

Card 24 - The Weaver: I will explore the three goddesses of Fate who manifest in the myths of several European and Indo-European cultures.

Card 62 - Proscription: I will attempt to unravel a few of the intricate threads of idea of power and our intricate relationship with it and with the sources of authority in our world.

Card 9 - The Hermit: I will consider the possible origins of the early Christian inclination towards solitary desert asceticism, entwining it with the symbolism of The Hermit card.

Alternatively, I am drawn to the alluring image in Card 13 - Immortality. The image beckons me to ask, not for the first time, why we so often link harvest and mortality. Could it be solely the influence of the invented folk song, "John Barleycorn Must Die," or is there some deeper more arcane source for the connection of these two disparate concepts that echo in our collective unconscious?

When All Else Fails, Read the Instructions

In my recent explorations of the Egipcios Kier Tarot, I've come across intriguing patterns within its symbolism. As I delved into the cards, I was captivated by the consistent arrangement of symbols and their meanings, as described by Stuart Kaplan in the deck's Little White Book. However, I've realized that there's more depth to the deck than I initially thought. To shed light on this, I'd like to share some insights I recently gained from the Introduction of Kaplan's LWB.

Kaplan and I both recall a time when the tarot was believed to encapsulate ancient Egyptian wisdom. However, we concur that the true value of any tarot deck lies not in its historical origins, but in the universal accessibility of its content.

An esteemed tarot expert, Kaplan asserts that the Egipcios Kier deck is equally authentic whether viewed as a repository of Egyptian knowledge or as a conventional tarot deck. In his Little White Book, he distills the descriptions of ancient Egyptian deities while encouraging further study through a list of recommended reading materials.

Notably, the Egipcios Kier (EK) deck, like others, consists of 78 cards. While the Major Arcana maintains a familiar connection across tarot decks, the Minor Arcana in EK differs. Absent are the traditional divisions into suits of numbered and court cards. The distinction between Majors and Minors resides in the arrangement of symbols in the upper and lower thirds of the cards, while maintaining a consistent artistic style throughout the deck. The fastest way to differentiate Majors from Minors is to glance at the bottom left: a symbol denotes a Major Arcana card, and a number indicates a Minor Arcana card.

A distinct hallmark of each EK card is the cartouche, split into three unequal sections. Its Major Arcana cards frequently bear four symbols in their upper portions, of which Kaplan elaborates on three: an Egyptian hieroglyph, an alchemical sigil, and a letter from a magical alphabet. In contrast, Minor Arcana cards exhibit a different trio in the upper section: an Egyptian hieroglyph, a Hebrew letter, and a letter from magical alphabet.

The bottom third of each card's cartouche is unique. Browsing through all the cards to just view the lower images is spellbinding.

In the card's title field, the Major Arcana showcases the card title, a Hebrew letter, a planetary symbol, a zodiac sign, and the card number. Conversely, the Minor Arcana titles consist of the card title, a Roman letter, a planetary symbol, the card number, and an Arabic numeral corresponding to the magical letter at the top of the cartouche.

The phonetic value and ideographic significance of specific hieroglyphs are detailed in the section of Kaplan's Little White Book that pertains to each card.

While I usually eschew astrological connections in tarot interpretation, this deck includes astrological symbols, and as Kaplan suggests, they "contribute to the overall interpretation of each card." He contends that every person embodies the characteristics associated with the planetary and zodiac signs depicted in the deck to some extent. Understanding these qualities thus becomes crucial. Kaplan provides two comprehensive lists for reference.

Planetary Influences:

Sun: overall dominion
Moon: sentiment, intuition
Mercury: intellect
Venus: emotions
Mars: enterprise
Jupiter: wisdom
Saturn: experience
Uranus: inspiration
Neptune: insight, keen vision
Zodiacal Qualities:

Aries: ruled by Mars. Leadership, creativity, boldness, ambition, kindness
Taurus: ruled by Venus. Stability, consistency, conservatism, strong emotions, love of material beauty
Gemini: ruled by Mercury. Restlessness, duality, quick intellect, friendship
Cancer: ruled by the Moon. Determination, fluid emotion, love of home and children, indulgence
Leo: ruled by the Sun. Deep emotion, strong-willed, reliability, adaptability, sensitivity
Virgo: ruled by Mercury. Order, analysis, caution, prudence, generosity, loyalty
Libra: also ruled by Venus. Energy, justice, thoughtfulness, sentimentality, love of art and beauty
Scorpio: also ruled by Mars. Tenacity, dignity, reserve, courage, firmness, shrewdness
Sagittarius: ruled by Jupiter. Candor, impulse, nobility, independence, impatience, diligence
Capricorn: ruled by Saturn. Scholarly, thinking, slowness, self-reliance, love of teaching and knowledge
Aquarius: also ruled by Uranus. Inspiration, eccentricity, frugality, fidelity, love of nature
Pisces: ruled by Neptune. Persuasiveness, intuition, honesty, calmness, friendliness

The significance of the letters in the mystical alphabets isn't explicitly elucidated by Kaplan, leaving ample room for personal interpretation. I've noted parallels between some of the Minor Arcana's magical letters and those of the Transitus Fluvii Alphabet, itself derived from Hebrew. As I am somewhat familiar with the traditionally ascribed meanings of the Hebrew letters, I'm inclined to apply these interpretations to the Transitus Fluvii letters on specific cards. (A few of the magical letters in the deck seem to come from the Malachim Alphabet.)

Reading Kaplan's introduction has been quite enlightening. I will apply the knowledge I've gained in future analyses of the cards. With each shuffle and draw, the cards reveal a newfound richness, inviting me to decipher their enigmatic messages.