Arieli's Three of Coins

Month: Tevet (Days of Rain)

Numerology: The number three signifies a blossoming, the creation of something from the suit's energy. It represents the synthesis of a thesis and an antithesis, embodying harmony, flow, and abundance. In Pythagorean philosophy, the number three (triad) symbolizes restored energy and unity. On the Tree of Life, the third sefirah is Binah, Understanding.

Arieli’s card: A man in a turban and white robe stands confidently behind a kiosk nestled within a desert oasis. With one coin in his hand, he carefully weighs two others on his scales. The kiosk boasts an assortment of objects, including books, a large scroll, a dreidel, jewelry, and small bottles.

Arieli assigns these meanings to the Three of Coins. Upright: Engage in estimation, evaluation, weighing, and measuring. Exercise judgment with accuracy, honesty, and fairness in business. Approach matters calculatedly and attentively. Reversed: Beware of suspicion and lack of faith in people.

Arieli’s description of the card: "A perfect and just weight shalt thou have; a perfect and just measure shalt thou have." [Dvarim, Deuteronomy 25:13-15]

In this card, a merchant diligently examines and weighs his coins. The Torah strictly forbids deception in commerce and mandates the use of accurate weights. Consequently, coins, whose value depends on the gold content, should undergo careful evaluation. The Three of Coins pertains to our critical perception and can symbolize individuals specializing in work that demands professionalism and precision.

The RWS Three of Pentacles: Within a cathedral, an artisan stands atop a bench, reaching towards an arch with one hand while holding a tool in the other. A tonsured monk gazes up at him, while another man, wearing a peculiar cowl made of polka-dot material, extends a manuscript.

Traditional interpretations of this card include: Mastery of one's craft, recognition, receiving patronage, creativity, collaboration, artistry, skillfulness, and excellence. Reversed, it may indicate carelessness or unskilled work.

Comparison between the cards: While the merchant stands alone at his stall, the artisan receives instructions from two individuals of higher status.

Relationship with Major Arcana: The third sefirah on the Tree of Life is Binah, representing understanding as well as receptivity and resistance. It corresponds to the left temple of the head, which, when balanced with Chokhmah, the right temple, can foster insight. "Understand with wisdom. Be wise with understanding." (Sefer Yetzirah 1:4)

Arieli connects the third sefirah to his third Major Arcana card, HaShekhinah, the High Priestess. Within the Lurianic partzufim (faces) of the third sefirah are Imma (Mother) and Tevunah (Comprehension).

Tarot has a couple of bizarre twists on mathematics. In one system, the digits of a card are added to reduce it to a single number. In the other system, a card's number is reduced by ten. Consequently, each of the following cards holds a value of three:

3=3 Arieli’s Shekhinah (RWS Empress)
12=1+2=3 Arieli’s Justice (RWS Hanged Man)
13=13-10=3 Arieli’s Hanged Man (RWS Death)
21=2+1=3 Arieli’s Judgment Day (RWS World)

In Arieli’s Three of Coins, both the merchant and the figure in HaShekhinah are within structures, emphasizing the importance of foundations and stability. The presence of scales in both the Three of Coins and the Justice card signifies the significance of fairness and balanced judgment. On the Day of Judgment, an honest merchant can expect favorable assessment.

The RWS Hanged Man represents a state of suspension, reflecting the anticipation and readiness for guidance portrayed by the artisan in the Three of Pentacles. The thematic connection between the Three of Pentacles and the Death card is transformation and change. The divine qualities of The Empress and The World cards mirror the sacred work and creativity showcased by the artisan within the cathedral.

Magical uses according to Tyson: the Three of Coins can be used to aid in job searching, facilitate successful business dealings, or ensure favorable outcomes in transactions.

Arieli's Three of Candles

Month: Nisan (Days of Sun)

Numerology: The number three indicates a flowering, something created from the energy of the suit. It is the synthesis of the one’s thesis and the two’s antithesis. In Pythagorean philosophy, the number three (triad) represents energy and unity restored. According to Joanna Powell Colbert, threes means harmony, flow, and abundance. The third sefirah on the Tree of Life is Binah, Understanding.

Arieli’s card: Three small boys sit under at table while holding burning candles. The table is partly covered by a small tablecloth and several items, including a magnifying glass, are on the table. The boys have found a small loaf of bread that they can put it into one of the empty shoeboxes on the floor near them. This image represents the ritual of Bedikat Chametz, which is performed after dark on the 14th of Nisan. The ritual and its blessing are described in most haggadot. While using a candle, one final check of the home is made for chametz after a month of cleaning; a feather is used to sweep any remaining chametz into bags. A few pieces of chametz have been placed around the home to be found, so that the blessing said before the ritual will not be said in vain.

Arieli assigns these meanings to the Three of Candles:
Upright: examination, careful search, taking inventory, children, group activities, games
Reversed: finding something we do not want or were afraid to find

Arieli’s description of the card: "Unleavened bread shall be eaten throughout the seven days; and there shall no leavened bread be seen with thee, neither shall there be leaven seen with thee, in all thy borders," (Shemot, Exodus 13: 7).

Under a table, little boys hold candles while searching for chametz (leavening). This ritual takes place on the eve [before the] first night of Pesach, when we must remove all leavening from our homes and eat only matzah, unleavened bread. The responsibility for cleaning lies with the adults, but ritual pieces of bread are left for children to find and dispose of. We search for chametz by candlelight so we can see all the hidden places.

The RWS Three of Wands: A man looks away from us, over a cliff, toward ships in the harbor. His stately cloak covers armor and he reaches out to hold one of the three staves that are planted in the ground around him.

Traditionally, this card signifies: Progress, enterprise, well-established strength, waiting for a return on your investments, trade and commerce, knowing how to protect yourself, end of struggles, looking to the future, putting the past behind you, commitment to a new goal. Reversed, it may suggest: Lack of foresight, not seeing big picture, the possibility of war.

Comparison between the cards: Both cards suggest taking stock and looking to the future.

Relationship with Major Arcana: The third sefirah on the Tree of Life is Binah, Understanding. It is the place of receptivity and resistance. It is associated with the left temple of the head, which, if balanced with Chokhmah, the right temple, can bring insight. “Understand with wisdom. Be wise with understanding.” (Sefer Yetzirah 1:4)

Arieli’s connects the third sefirah to HaShekhinah, his High Priestess card. The Lurianic partzufim (faces) of the third sefirah are Imma and Tevunah, Mother and Comprehension.

Tarot has a couple of bizarre twists on mathematics. In one system, you add the digits of a card to reduce it to a single number. In the other system, you reduce a card’s number by ten. Thus, each of the following cards has a value of three:

3=3 Arieli’s Shekhinah (RWS Empress)
12=1+2=3 Arieli’s Justice (RWS Hanged Man)
13=13-10=3 Arieli’s Hanged Man (RWS Death)
21=2+1=3 Arieli’s Judgment Day (RWS World)

Both Arieli’s Three of Candles and his High Priestess card are about hidden things that we’d like to discover and explore. The Hanged Man might parallel the pause between your home being free of chametz and the time the festivities of Passover begin. Bedikat Chametz is a moment of judgment: have we successfully cleaned out the old?

The RWS Empress and the Three of Wands both suggest abundance. The Hanged Man represents the pause in which the figure in the Three of Wands waits for his ships to return. Death also wears armor, but unlike the Three of Wands, a cloak does not conceal it. The figure in the Three of Wands seems to have the world before him.

Magical uses according to Tyson: to establish authority over others; to solidify a dominant position.

Arieli's Three of Swords

Month: Tishrei (Days of Rain)

Numerology: The number three indicates a flowering, something created from the energy of the suit. It is the synthesis of the one’s thesis and the two’s antithesis. In Pythagorean philosophy, the number three (triad) represents energy and unity restored. According to Joanna Powell Colbert, threes means harmony, flow, and abundance. The third sefirah on the Tree of Life is Binah, Understanding.

Arieli’s Three of Swords: shows a partially constructed sukkah. A table with tools upon it sits in the center of the structure and, oddly, branches already cover the roof of the incomplete sukkah. A man wields a sword, rather than the saw that lies on the table, to remove a branch from a tree. The ground is littered with discarded twigs. Men are required to dwell in a sukkah for all seven days of the Sukkot festival, to recall that the Israelites dwelt in temporary shelters after the exodus from Egypt; both men and women are required to participate in the mitzvah of waving of the lulav during the festival of Sukkot.

Arieli assigns these meanings to the Three of Swords:
Upright: construction, repairs, renovations
Reversed: an incomplete state, not a permanent solution

Arieli’s description of the card: In this card, swords are used as tools to construct a sukkah, a temporary structure with a roof through which stars are visible. Here a Jew finishes building the first two walls of a sukkah and begins to take branches form a tree to build a third wall. The building of a sukkah begins immediately after Yom Kippur. [Arileli cites tractate Sukkah page 4, which includes discussion of the regulations for building a kosher sukkah.]

The RWS Three of Swords: Clouds and rain are the backdrop for a large, red heart pierced by three swords. Pamela Colman Smith adapted this image from a 15th century deck known as the Sola Busca Tarot.

Traditionally, this card signifies: loss, alienation, betrayal, mental anguish, being obsessed with old pain, failure, misfortune, suffering, and “all that the design signifies naturally, being too simple and obvious to call for specific enumeration.” Reversed, it may suggest: forgiveness or gaining insights through written or spoken words.

Comparison between the cards: The RWS Three of Swords is straightforward in its symbolism, but the image of a heart pierced by three swords is tired and cliché from overuse. Arieli’s image of an inexperienced builder using the wrong tool to jury rig a temporary dwelling is awkward, but that awkwardness may be part of the card’s significance.

Relationship with Major Arcana: The third sefirah on the Tree of Life is Binah, Understanding. It is the place of receptivity and resistance. Binah is associated with the left temple of the head, which, if balanced with Chokhmah, the right temple, can bring insight. “Understand with wisdom. Be wise with understanding.” (Sefer Yetzirah 1:4)

Arieli’s connects the third sefirah to HaShekhinah, his High Priestess card. The Lurianic partzufim (faces) of the third sefirah are Imma and Tevunah, Mother and Comprehension.

Tarot has a couple of bizarre twists on mathematics. In one system, you add the digits of a card to reduce it to a single number. In the other system, you reduce a card’s number by ten. Each of the following cards has a value of three:

3=3 Arieli’s Shekhinah (RWS Empress)
12=1+2=3 Arieli’s Justice (RWS Hanged Man)
13=13-10=3 Arieli’s Hanged Man (RWS Death)
21=2+1=3 Arieli’s Judgment Day (RWS World)

Visually, there is a resonance between Arieli’s Three of Swords and his High Priestess card, HaShekhinah; a clumsy human attempt to mirror the work of a celestial architect, to make a mishkan (dwelling place) for the Shekhinah. The tree in Hanged Man is also bare and sad looking, like that in the Three of Swords.

The RWS Three of Swords resonates emotionally with The Hanged Man and Death. The Empress and The World seem much more positive.

Magical uses according to Tyson: to cause unhappiness, sorrow, or tears; to make a disruption or separation.

Arieli's Three of Goblets

Month: Tammuz (Days of Sun)

Numerology: The number three indicates a flowering, something created from the energy of the suit. It is the synthesis of One’s thesis and Two’s antithesis. In Pythagorean philosophy, the number three (triad) represents energy and unity restored. According to Joanna Powell Colbert, threes means harmony, flow, and abundance. The third sefirah on the Tree of Life is Binah, Understanding.

Arieli’s card: A man dressed in black holds a wash cup in his right hand and pours water on his left hand. Two more cups stand next to the basin.

Arieli assigns these meanings to the Three of Goblets:
Upright: purification, leaving the past, freeing oneself from the oppressive things, preparation for an important process or event Reversed: conscience, remorse, repentance, reconciling oneself with oneself, correcting the soul

Arieli’s description of the card: This card shows the custom of hand washing (netilat yedayim), which is done before eating bread and after waking up. The cup has two handles so that each hand can pour water on the opposite hand. [The morning hand washing ritual is slightly different from the ritual before breaking bread.] The ritual is a reminder of the ablutions performed by the priests before the Temple service. In the Gemara, it is said that the morning hand washing ritual is done to remove spirits of impurity that settle on one’s fingers during sleep. [Arieli cites Shabbat 109a, which seems to be about healing and bathing, but does not mention hand washing.]

The RWS Three of Cups: Three women dance in a circle, holding chalices high. Harvest fruits surround them. Pamela Colman’s Smith image suggests a stately ritual, while the young women in the Robin Wood image seem more frolicsome and perhaps even tipsy.

Traditionally, this card signifies: friendship, family, community, celebration, harvest, abundance, pleasure, or “the conclusion of any matter in plenty.” It may also refer to the Eleusinian Mysteries, which celebrated Persephone’s return from the Underworld. Reversed, it may suggest: stifled creativity, an affair, or “excess in physical enjoyment.”

Comparison between the cards: Both the Arieli and the RWS cards suggest joy. The former suggests an exuberant harvest celebration, the latter, oneg Shabbat.

Hebrew Letter Correspondence: The numeral 3 is the letter גּ, which the Sefer Yetzirah connects to Mars and wealth.

Relationship with Major Arcana: The third sefirah on the Tree of Life is Binah, Understanding. It is the place of receptivity and resistance. It is associated with the left temple of the head, which, if balanced with Chokhmah, the right temple, can bring insight. “Understand with wisdom. Be wise with understanding.” (Sefer Yetzirah 1:4)

Arieli’s connects the third sefirah to HaShekhinah, his High Priestess card. The Lurianic partzufim (faces) of the third sefirah are Imma and Tevunah, Mother and Comprehension.

Tarot has a couple of bizarre twists on mathematics. In one system, you add the digits of a card to reduce it to a single number. In the other system, you reduce a card’s number by ten. Thus, each of the following cards has a value of three:

3=3 Arieli’s Shekhinah (RWS Empress)
12=1+2=3 Arieli’s Justice (RWS Hanged Man)
13=13-10=3 Arieli’s Hanged Man (RWS Death)
21=2+1=3 Arieli’s Judgment Day (RWS World)

Visually, there seems to be little connection between Arieli’s Three of Goblets and the four Majors listed above.

The RWS Empress, like the Three of Cups, implies a bountiful harvest. The Hanged Man suggests the period of suspenseful waiting before harvest time. Death may be John Barleycorn who undergoes harvesting and malting. A wreath, again suggestive of bounty, encircles the woman in The World.

Magical uses according to Tyson: to obtain social pleasure, good hospitality; for a successful party, new clothes, or a feast.

Arieli's Two of Coins

Month: Tevet (Days of Rain)

Numerology: The number two indicates choice, duality, and the attempt to find balance. In Pythagorean philosophy, the number two (dyad) is the principle of separation and creation. Twos suggest dialogue, communication, and the potential to create something. According to Joanna Powell Colbert, twos mean balance, receptivity, attraction, or a test of choice. The second sefirah on the Tree of Life is Chokhmah, Wisdom.

Arieli’s Two of Coins: Arieli’s Two of Coins shows two medallions floating in a sky of stylized clouds over a Jerusalem neighborhood. One of the coins seems to be hanging from a necklace. Both coins are engraved with images of a couple. A landmark shown in the image suggests the vision of Moses Montefiore, not of the actual Jerusalem neighborhood of Yemin Moshe. In 1857, Montefiore built a windmill and apartments outside the walls of the Old City in the hopes of drawing Jews out of the Jewish Quarter, which was overcrowded and unhealthy because of polluted cisterns. However, the city’s Jews were unwilling to leave because Bedouins raided outside the walls. The few Jews who accepted Montefiore’s offer of new apartments returned to the Old City each night for safety. Only after a cholera epidemic in 1865 did more of the city’s Jews see the benefit of moving out of the Old City to the settlement Montefiore had named Mishkenot Sha’ananim (“Habitation of Tranquility”).

Arieli assigns these meanings to the Two of Coins:
Upright: the continuity of generations, a warm relationship between parents and children, traditions lovingly passed on, teaching the next generation with the wisdom of experience, providing a strong base from which future generations can grow
Reversed: abandoning the values of past generations, poor examples of parenting and adulthood, lack of values in the home, a contradiction between the values taught and the examples set, tension or conflict between the generations

Arieli’s description of the card: Two sides of a coin are shown. One side depicts an elderly couple and the other side depicts a young couple. The pair of images implies that the work of an earlier generation benefits a later generation; once material resources are secure, new generations can focus on less practical but loftier pursuits. The side showing the earlier generation is near the ground because it is the generation that worked and built a home; the side showing the recent generation is rising to heaven using the base prepared for it to realize its dream. Alternatively, the two images may suggest that earlier generations were more virtuous, closer to heaven, and that successive generations descended to baser lives. [Arieli cites tractate Bava Kamma 2, but I have been unable to find mention of ‘the coin of Abraham’ or of these concepts on those pages of Talmud.]

The RWS Two of Pentacles shows: an oddly dressed youth stumbling while holding two pentacles that are joined by a ribbon in the shape of a figure eight. He appears to be on a stage. Behind him, two ships ride the crests of tall waves. Water and land do not meet in the card. The figure eight also appears in the RWS Magician, but in that card, it is firm and taut. The youth in this card in interfering with the natural flow of life, trying to make things proceed as he wishes they would.

Traditionally, the Two of Pentacles signifies: a failure to chose between two sets of responsibilities or to balance them. It also indicates unclear goals, uncertainty, ambivalence, disorganization, distraction, or debt. A. E. Waite wrote that the card could indicate “news and messages in writing.” Reversed, it may suggest: adaptability, grace under pressure, the ability to balance resources, or “simulated enjoyment.”

Comparison between the cards: The Arieli Two of Coins feels more grounded and stable than RWS Two of Pentacles. Arieli’s card suggests knowing where to turn for values and guidance. The figure in the RWS is lost and alone.

Hebrew Letter Correspondence: The numeral 2 is the letter בּ, which the Sefer Yetzirah connects to the moon and wisdom.

Relationship with Major Arcana: The Two of Coins is related to the second sefirah on the Tree of Life, Chokhmah, wisdom. Wisdom is the bride of God and she was present when heavens and earth were created. She is a female figure in Jewish literature.

16th century Lurianic Kabbalah, linked Chokhmah with Father and Binah with Mother. Arieli assigns his Two of Coins and his Magician to Chokmah. Visually, there seems to be little connection between the landscape of the Two of Coins and the skillful Magician, depicted by Arieli as King Solomon (Shlomo HaMelekh).

Tarot has a couple of bizarre twists on mathematics. In one system, you add the digits of a card to reduce it to a single number. In the other system, you reduce a card’s number by ten. Thus, each of the following cards has a value of two:

2=2 Arieli’s Magician (RWS High Priestess)
11=1+1=2 Arieli’s Wheel (RWS Justice)
20=2+0=2 Arieli’s Sun (RWS Judgment)
12=12-10=2 Arieli’s Justice (RWS Hanged Man)
22=22-10=12-10=2 Arieli’s World (no RWS card)

Visually, Arieli’s Sun and World seem most connected to the Two of Coins.

While all of the RWS assignments work well in the Robin Wood deck, I think The Hanged Man resonates most closely with Robin Wood’s Two of Pentacles. Both figures are “up in the air,” one walking on a tightrope, the other hanging from a tree. While they are not doing anything productive, they are in a position to see things from a different perspective. Both figures need to have faith that circumstances will change.

Magical uses according to Tyson: to cause a pleasant change of place or experience; to induce others to visit you.

Arieli's Two of Candles

Month: Nisan (Days of Sun)

Numerology: The number two indicates choice, duality, and the attempt to find balance. In Pythagorean philosophy, the number two (dyad) is the principle of separation and creation. Twos suggest dialogue, communication, and the potential to create something. According to Joanna Powell Colbert, twos mean balance, receptivity, attraction, or a test of choice. The second sefirah on the Tree of Life is Chokhmah, Wisdom.

Arieli’s Two of Candles: The card shows solitary scholar sitting in a dark room. Flames from two candles illuminate a book on a reading stand, part of his face, his payot, and his graying beard. He may be reading Tanakh, the Bible. (If the book were the Talmud, the pages would be formatted distinctively, with a passage of Gemara in the center of each page and commentary surrounding it.) The book could be a holy text from any era of Jewish history.

Arieli assigns these meanings to Two of Candles:
Upright: studies, learning, acquiring knowledge and understanding, aspiration to discover the hidden
Reversed: difficulties in overcoming darkness, delusions, ignorance

Arieli’s description of the card: The study Jewish holy texts (collectively called Torah) is central to Judaism. Tehillim, the Book of Psalms, offers this instruction, “Happy is the man who does not walk on the counsel of the wicked… rather in the Torah of HaShem is his desire, and in His Torah, he meditates day and night.” (Tehillim 1:1) Many sages of Israel studied both day and night. Some rose at midnight to recite penitential prayers or to learn the secrets of Kabbalah. Indeed, the Jewish sages saw a special significance studying at night, when the silence and peace of the surrounding world allow the mind to comprehend secrets. In this card, the sage is looking for knowledge in the pages of a sacred text, which are illuminated by two candles. Even in the dark of the night, he does not close his eyes, but continues to stare at the old volume in the light of two candles. The image depicts the struggle between the inner light emanating from the soul striving for attainment, and the darkness that surrounds it. Sometimes great light comes from the darkest places. [Arieli cites Yirmeyahu (Jeremiah) 3:6, but provides a quotation I can’t find anywhere in that chapter.]

The RWS Two of Wands: A well-dressed man looks from the wall of a castle or fortified city over a town and towards the coast. He holds a globe in his right hand and a staff in his left. Another staff is attached to a crenelation in the wall. Roses and lilies from The Magician card appear on a coat of arms attached to the wall.

Traditionally, the Two of Wands signifies: planning, considering a choice or course of action, overthinking and not trusting your intuition, “surprise, wonder, enchantment,” harnessing ideas to create something new. Twos indicate choice and Wands indicate passion; this combination indicates the need to make a choice so you can focus wholeheartedly on a single task. Reversed, it may suggest: fear of the unknown, not wanting to risk what you have already achieved, dissatisfaction with life, or “the sadness of Alexander amidst the grandeur of this world's wealth.”

Comparison between the Arieli and RWS cards: Both cards show explorers. The figure in the RWS card is contemplating the world around himself. The scholar in the Arielli card seeks spiritual knowledge and looks within himself. Both figures may bring more light to the world.

Hebrew Letter Correspondence: The numeral 2 is the letter בּ, which the Sefer Yetzirah connects to the moon and wisdom.

Relationship with Major Arcana: The Two of Candles is related to the second sefirah on the Tree of Life, Chokhmah, wisdom. Wisdom is the bride of God and she was present when heavens and earth were created. She is a female figure in Jewish literature, such as the 2nd century Sefer Yetzirah.

However, 16th century Lurianic Kabbalah, linked Chokhmah with Father and Binah with Mother. That may explain why Arieli assigns the Two of Candles and his Magician to second sefirah, Chokmah. The figures in both cards are engaged in solitary, otherworldly pursuits.

Tarot has a couple of bizarre twists on mathematics. In one system, you add the digits of a card to reduce it to a single number. In the other system, you reduce a card’s number by ten. Thus, each of the following cards has a value of two:

2=2 Arieli’s Magician (RWS High Priestess)
11=1+1=2 Arieli’s Wheel (RWS Justice)
20=2+0=2 Arieli’s Sun (RWS Judgment)
12=12-10=2 Arieli’s Justice (RWS Hanged Man)
22=22-10=12-10=2 Arieli’s World (no RWS card)

The Two of Candles and Justice seem connected, because the study of Torah should lead to good works. Visually however, Arieli’s High Priestess, called Shekhinah (Divine Presence) and numbered 3, seems most resonant with his Two of Candles. She is Torah, the wisdom he seeks to know.

All of the RWS assignments listed above, work well in the Robin Wood deck, but visually, Robin Wood’s images of Justice and The High Priestess resonate most closely with her Two of Wands.

Magical uses according to Tyson: to exert initial influence over others; to express power; authority, dominion.

Arieli's Two of Swords

Month: Tishrei (Days of Rain)

Numerology: The number two indicates choice, duality, and the attempt to find balance. In Pythagorean philosophy, the number two (dyad) is the principle of separation and creation. Twos suggest dialogue, communication, and the potential to create something. According to Joanna Powell Colbert, twos mean balance, receptivity, attraction, or a test of choice. The second sefirah on the Tree of Life is Chokhmah, Wisdom.

Arieli’s Two of Swords: A tallit covers the head and torso of a person kneeling, with upraised arms, before two pillars. Beyond the pillars, two hands holding swords part thick clouds. Beyond the clouds is a long pool of water that leads, between foliage, to a tall structure. The image is suggestive of the Beit HaMikdash and Gan Eden. The Temple faced west, in the direction of the Garden of Eden. The vision beyond the pillars of the Temple, is suggestive of the two angels and fiery sword that God placed in Gan Eden to keep humans from the Tree of Life. (The words for ‘sword’ and ‘angel’ used in the biblical story, keruv and cherev, are similar.) It is also suggestive of the gates of the Heavenly Temple, God’s home since the destruction of the Temple in Jerusalem.

Arieli assigns these meanings to the Two of Swords:
Upright: a lofty dream, aspirations and faith, heartfelt prayer, vision, expectation, hope
Reversed: what you desire is visible, but beyond your grasp

Arieli’s description of the card: This card shows a person, kneeling and calling out to God, before a portal guarded by two swords. Gan Eden is partly visible through obscurity and haze. God drove us out of paradise and it is not easy to return. Just as God set a flaming sword to guard the way to the Tree of Life, so here two swords guard the gate to Gan Eden and deter those who may try to enter. During Rosh HaShanah and Yom Kippur, early in the month of Tishrei (represented by the Two, Three, and Four of Swords), prayers, especially penitential prayers, in synagogues continue with hardly any pause. It is customary to pour our hearts out to our Creator during this time and a person immersed in prayer may see a glimpse of Gan Eden. [Arieli has conflated a number of gates from Jewish tradition in this card: the gates of the earthly Gan Eden, the celestial Gan Eden, the Temple, and heaven. The liturgy on the evening of Yom Kippur reminds us that the gates of heaven are always open to heartfelt prayer.]

The RWS Two of Swords: Seated comfortably on a small stone bench, near the sea, a blindfolded woman holds two swords aloft with crossed arms. The tide is out and a waxing crescent moon indicates it’s the middle of the night. (In The Robin Wood Tarot, the blindfolded woman sits upon a ruin while the surf behind her is more active.)

Traditionally, the Two of Swords card signifies: The combination of suit and number suggests being of two minds, indecision. The blindfold, reminiscent of Lady Justice, also suggests the idea of neutrality or impartiality. Often this card means a refusal to face the reality and acknowledge change. However, wiser people understand it to mean honoring the past and refusing to let anything sidetrack you from your ideals. The blindfold may indicate that you are looking within for guidance and insight. “The suggestion of harmony and other favourable readings must be considered in a qualified manner, as Swords generally are not symbolical of beneficent forces in human affairs.” Reversed, it may suggest: releasing the past, making a difficult decision, or betrayal of self.

Comparison between the cards: The RWS figure is alone and silent. Arieli’s figure calls out to God.

Hebrew Letter Correspondence: The numeral 2 is the letter בּ, which the Sefer Yetzirah connects to the moon and wisdom.

Relationship with Major Arcana: The Two of Swords is related to the second sefirah on the Tree of Life: Chokhmah, wisdom. Wisdom is the bride of God and she was present when heavens and earth were created. She is a female figure in Jewish literature.

However, 16th century Lurianic Kabbalah, linked Chokhmah with Father and Binah with Mother. Perhaps that is why Arieli has assigned the Two of Swords and his Magician to Chokmah.

Tarot has a couple of bizarre twists on mathematics. In one system, you add the digits of a card to reduce it to a single number. In the other system, you reduce a card’s number by ten. Thus, each of the following cards has a value of two:

2=2 Arieli’s Magician (RWS High Priestess)
11=1+1=2 Arieli’s Wheel (RWS Justice)
20=2+0=2 Arieli’s Sun (RWS Judgment)
12=12-10=2 Arieli’s Justice RWS Hanged Man
22=22-10=12-10=2 Arieli’s World (no RWS card)

The only obvious connection between Arieli’s Two of Swords and his Magician is a pillar suggestive of the Temple.

The RWS assignments work especially well with Robin Wood’s High Priestess and Hanged Man, as all three figures seem to be looking inward for knowledge.

Magical uses according to Tyson: to mend a quarrel; to restore peace or arrange a truce.

Arieli's Two of Goblets

Month: Tammuz (Days of Sun)

Numerology: The number two indicates choice, duality, and the attempt to find balance. In Pythagorean philosophy, the number two (dyad) is the principle of separation and creation. Twos suggest dialogue, communication, and the potential to create something. According to Joanna Powell Colbert, mean balance, receptivity, attraction, or a test of choice. The second sefirah on the Tree of Life is Chokhmah, Wisdom.

Arieli’s Two of Goblets: The Two of Goblets shows a flowering olive tree with a twisting trunk, standing in the middle of a green field. In the distance are more trees. Below the tree are two metal goblets, one seemingly empty and the other filled high with green olives. Olives were one of the Seven Species on the Land and were cultivated for food, soap, and for lamp oil. Fresh olive oil was burned daily to light the menorah in the Temple. In ancient times, an olive branch was a symbol of peace throughout the Mediterranean. When the Temple stood, the ceremony for announcing a new month was held on the Mount of Olives where Jews have buried their dead for over 3,000 years.

Arieli assigns these meanings to the Two of Goblets:
Upright: a partial realization of expectations, a sign that the work being done is just halfway there
Reversed: an unequal distribution of resources

Arieli’s description of the card: Under a sprawling olive tree there are two bowls: one is filled with olives, and the other is empty. Olives, and the light produced by their oil, symbolized wisdom. In a Talmudic discussion of the verse, “God gives wisdom to the wise,” it is said that the full vessel is filled even more, and the empty one remains empty. A full mind can hold more than an empty one. In other words, in order to increase wisdom, one must first have some. [I have been unable to confirm Arieli’s citations to Daniel 2:21 and Brachot 40.]

The RWS Two of Cups: A young couple is joining in marriage. They are on a stage and the backdrop shows a house is nestled in the rolling countryside. Each person wears a laurel wreath and holds a chalice. The man is stepping forward and reaching one hand toward the woman. Between their cups is the Staff of Hermes and above that is the head of a winged lion. The winged lion may be a reference to Ezekiel’s chariot vision. The symbol below the orange lion is often mistaken for the Rod of Asclepius the Healer; it is actually the Staff of Hermes, which signifies commerce and communication. Marriage is a contractual relationship. For now, it is the honeymoon period; we only hope the staff is a herald of blessings to come.

“Let the winds of the heavens dance between you.” — Khalil Gibran

Traditionally, the Two of Cups card signifies: a formal partnership agreement, union, communication, trust, fondness, or “the interrelation of the sexes.” Twos indicate balance or choice and Cups indicate emotion; thus the card may indicate the choice to commit to a relationship. Reversed, it may suggest: imbalance, inequality, failure to resolve a disagreement, or the breaking of a contract.

Comparison between the cards: The RWS card shows a perfect moment in a relationship. The Arieli card shows that life is not fair.

Hebrew Letter Correspondence: The numeral 2 is the letter בּ, which the Sefer Yetzirah connects to the moon and wisdom.

Relationship with Major Arcana: The Two of Goblets is related to the second sefirah on the Tree of Life: Chokhmah, wisdom. Wisdom is the bride of God and was present when heavens and earth were created. She is a female figure in Jewish literature.

However, 16th century Lurianic Kabbalah, linked Chokhmah with Father and Binah with Mother. Perhaps that is why Arieli has assigned the Two of Goblets and his Magician card to Chokhmah.

Tarot has a couple of bizarre twists on mathematics. In one system, you add the digits of a card to reduce it to a single number. In the other system, you reduce a card’s number by ten. Thus, each of the following cards has a value of two:

2=2 Arieli’s Magician (RWS High Priestess)
11=1+1=2 Arieli’s Wheel (RWS Justice)
20=2+0=2 Arieli’s Sun (RWS Judgment)
12=12-10=2 Arieli’s Justice (RWS Hanged Man)
22=22-10=12-10=2 Arieli’s World (no RWS card)

The only visual connection between Arieli’s Two of Goblets and his Magician is the tree in one card and the inconspicuous potted plant in the other. The Wheel, like the Two of Goblets, shows the vagaries of fate and harvest time. Arieli’s Justice card shows the Book of Life and the Book of Death, which are sealed on Yom Kippur, and beneath them, the scales of justice.

In the RWS deck, the Hanged Man indicates a pause; so too, a wedding is a moment suspended in time, with the future unknown. Robin Wood’s High Priestess might preside over this significant moment. Many Tarot books speak opaquely of The Masculine and The Feminine (as does much of Kabbalah). In the Robin Wood Tarot, a pagan-inspired deck, the artist may have intended for the Two of Cups to represent a marriage between The Magician and The High Priestess.

Magical uses according to Tyson: to achieve a happy marriage and a harmonious home; for any pleasure in life.

Tarot Cards and Sacred Signs

For some tarot readers, certain cards are signs of direct communication from a beloved deity or spiritual guide. Inspired by this, I decided to find which cards Hestia might use to get my attention. Over the course of several days I pulled cards, sometimes finding immediate insight into Hestia's choice, and sometimes being left with questions that I know will be answered in time.

I continued this experiment with other beings: Ganesha, Lara the Protector of my Spirit, Shekhinah-Asherah, HaKadosh Barechu, Sarah Immeinu, Holy Mother Leah, and others.

When I asked Hestia which cards would serve as her sign, the Queen of Wands seemed an obvious and fitting choice for the Goddess of the Hearth. 

Shekhinah-Asherah selected thought-provoking cards. Each card offered glimpses into beginnings, transformations, and endings.

As I sat with the cards that will indicate communication from HaKadosh Barechu, I felt a sense of rightness. It will take time for their significance to dawn on me.

Two pair of cards drawn for Ganesha, made me wonder. Each pair included an image of a difficult situation as well as a picture of joy.
 

Sarah Immeinu's card, The Wheel of Fortune, mirrored the ups and downs of her remarkable life. 

Leah's card intrigued me. The King of Cups was more enigmatic than ever, only leaving me with questions: does it signify her love for Yaakov, her recognition of God's power, or her journey to emotional maturity?

Lara revealed a symbol of authority and true power. That message was very clear, telling me to embrace my own strength and assert my influence in the world.

I had encountered Ulmo and Nienna in The Silmarillion when I was in my early adolescence. Those two have continued to resonate with me throughout the years. 

Nienna is the goddess of lamentation and her card which can symbolize a wedding, where a glass is broken under the chuppah because, as was explained by Rabbi Alan Berg, if we can remember our greatest sorrow at a time of joy, then we will be able to remember our greatest joy in a time of sorrow.

Ulmo, Tolkien's God of the Sea, cared deeply for Elves and Men. His realm extended up through all waterways to lakes and streams, so he could hear their prayers and aid those who called to him.

They say everyone has a spiritual guide. Eager to meet mine, I pulled two cards. They are joyful cards whose significance still eludes me.

Over time, I will continue pull cards to find connections to other divine beings.

The Hebrew Calendar and Arieli's Jewish Tarot

The Jewish calendar reflects the cycles of the sun and moon, as well as astronomical phenomena and the seasonal changes 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.

Early Zionist pioneers noted that the religious calendar reflected the climate of our original homeland and used this calendar for agriculture. Today it is both the civil and religious calendar in Israel.

Days

The Jewish day begins at sunset per the account of creation in Breisheet. “There was setting, there was dawning, day one.”

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. An hour is one-twelfth of the time between sunrise and sunset.

A new day starts after sunset, when three stars are visible in the sky. (This would have occurred earlier in ancient time, when there was little 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.’

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 Israel observe both Sabbatical and Jubilee years.

Months

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.

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 malei (full) month, are called Rosh Chodesh, the “Head of the Month,” and are a semi-festival.

There are twelve lunar months, alternating between 29 and 30 days. (The new moon of Tishrei is significant because it is the primary determiner of the date of Rosh HaShanah.) 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 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 this day.)

In ancient times, the Sanhedrin would declare a new month after two eyewitnesses had seen the lunar crescent at sunset. Although members of the Sanhedrin were well versed in astronomy and had mathematical models to correctly predict when the new moon would appear, a verse in Shemot 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.

Many Jewish festivals begin during the full moon, the fifteenth day of the month. The new moon, Rosh Chodesh, is a holiday for women. 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.

Leap Month

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 in 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. By today’s mathematical calculations, Adar Alef is 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. The three pilgrimage festivals of Pesach, Shavuot, and Sukkot occur during spring, summer, and autumn.

Years

The procedure for declaring the new month was different for the new moon of Tishrei, which is also the beginning of the New Year. Rosh Hashannah begins on the first day of the seventh month. We couldn’t wait for witnesses to sanctify Rosh Chodesh Tishrei. So 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 HaShanah on that day. If witnesses did not appear, then the following day would be Rosh Hashanah and retroactively, the previous evening would be a regular weekday. To prevent people from treating the first day lightly, it was decided that Rosh Hashanah would be celebrated as a two-day holiday.

There are four new years in the Hebrew calendar:
• Nisan – for measuring a king’s reign and marking the beginning of pilgrimages
• Elul – for the tithing of animals
• Tishrei – the High Holy Days
• Tu B’Shevat – measuring the age of trees

Year/Epoch

Shortly before the Sanhedrin ceased functioning, Hillel HaNasi established a perpetual calendar based on mathematical calculations. In the Middle Ages, Maimonides codified these 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. As I write this, it is currently A.M. 5781.)

The Aces in the Arieli Tarot

Havdallah and the Aces:

Aces in most Rider-Waite-Smith (RWS) style decks show a Divine Hand dispensing gifts that are the elements of our existence in this world. The symbols of the four elements are usually a cup, a sword, a wand, and a coin (pentacle).

However, in The Jewish Tarot, the cards show a human hand engaged in the order of havdalah, a ritual that is observed at the end of Shabbat and other biblically mandated holidays. The ritual begins after sunset, when three stars are visible in the sky. Havdalah brings joy at what might seem a time of sadness: the ending of a holy day or the departure of Shabbat.

Havdalah separates, or distinguishes between sacred time and secular time. During havdalah, we engage all our senses: hearing, touch, taste, smell, and sight. The acrostic, Yavneh, can be used to recall the order of blessings during the ritual: yayin (wine), besamim (spices), ner (candle), and havdalah (the prayer of separation). Ashkenazim and Sefardim recite the same four blessings during Havdalah, but different introductory passages. (Yavneh is the town where Rabbi Yochanan ben Zakai, the ריב״ז‎, began a school to preserve the Oral Tradition after the Romans destroyed the Second Temple.)

Havdalah is a reenactment of creation, of God creating light and separating it from darkness and water from water. Arieli’s Aces emphasize that humans are partners in creation and that our actions here affect the divine realm. “As below, so above.” Divine Light descended the Tree to create the universe, and in response, we strive to bring light back up the Tree, and to reunite the Divine Presence with the Holy One of Blessing. (Reflecting this, the directions associated with the elements used in the ritual are addressed in counterclockwise direction.)

In the RWS and the Arieli Tarot, the Aces are assigned to כתר, Crown, the highest sefirah on the Tree of Life. Keter is the first place on the Tree where Divine energy enters creation. As a literal crown sits upon the head, this sefirah is metaphorically above the human mind’s abilities to comprehend it. The gifts represented by the Aces are more awesome than we usually recognize.

Ace of Goblets
Element: Water
Direction: South

Arieli’s Ace of Goblets shows a human hand holding a Kiddush cup upon which are engraved, in Hebrew, words from the first blessing of Havdalah, “Who creates the fruit of the vine.” The cup is filled to overflowing, representing both our desire for abundance and the actual abundance the Divine has already provided. Oddly, the sky in this card shows that the ritual has begun during daylight.

The elemental assignment of Water to the suit of Cups also suggests a connection to an introductory prayer of the havdalah ritual. “You will draw water joyously from the wellsprings of salvation,” and references the Water Drawing Ritual that was performed during Sukkot when the Temple still stood.

Arieli assigns these meanings to his Ace of Goblets:

Upright: sensitivity, mental depth, pleasure, a source of blessing and abundance, spiritual harmony, extra-sensory perception
Reversed: an excess of emotion that may cloud the mind, lack, intoxication

The RWS Ace of Cups shows the Holy Grail and other Christian imagery. Four streams of water overflow the brim into a lily pond. Each droplet around the falling water looks like the letter yud (י), which is said to represent divine grace.

Generally, the Ace of Cups indicates the gift of emotions, emotional awareness, compassion, creativity, a new love, and healing. It can also indicate repressed emotions, the mistrust of one’s own intuition, or the need for spiritual nourishment.

The contemplated Raziel Tarot version of this card will show the silver goblet of Yosef the Diviner. (B’reisheet, Genesis, 44:1-5)

A biblical verse for this card might be: My cup runneth over. - Tehillim (Psalms) 23:5

Ace of Swords
Element: Air
Direction: East

Arieli’s Ace of Swords shows a human hand holding a fragrant myrtle branch, and a tablecloth embroidered with the words, “Who creates varieties of spices,” from the second blessing of the havdalah ritual. In the background a night sky is speckled with stars.

The elemental assignment of Air to this suit is indicated by besamim, the spices that we smell during havdalah, to revive the spirit which is saddened by the departure of the extra soul (neshama yetaira) each of us received on Shabbat, and to renew our love for this world.

The sense of smell is connected to memory and to our souls. After God created the first human from the earth, he “breathed into his nostrils the breath of life, and man became a living soul.” Tradition says that Moshiach will rely on the sense of smell to judge the fitness of the world and that he will arrive in the month of Cheshvan, which the Sefer Yetzirah associates with the sense of smell.

Arieli assigns these meanings to his Ace of Swords:

Upright: sharp mind, discernment, courage, determination, decisiveness, and powers of persuasion
Reversed: recklessness, sarcasm, cruelty

The RWS Ace of Swords shows a Divine Hand holindg a sword. A crown and garlands encircle the tip of the upraised sword and six yuds (י) hover above the griYud is the first letter of the Divine Name and represents grace.

Generally, the Ace of Swords indicates the gift of intellect, mental clarity and energy, articulate speech, idealism, spiritual strength, and victory. It can also indicate aggression, cruelty, deception, confusion, sorrow, a failure to think things through, or an awareness of the suffering of life.

The contemplated Raziel Tarot version of this card will show the Sword of David.

A biblical verse for this card might be: And he smelled the smell of his raiment, and blessed him, and said, ‘See, the smell of my son is as the smell of a field that the Lord has blessed. - Breisheet (Genesis) 27:27

Ace of Candles
Element: Fire
Direction: North

Against a sky still glowing brightly from sunset, a human hand holds a multi-wicked havdalah candle above a tablecloth that is embroidered with the Hebrew words, “Who creates the lights of the fire.” That is the third blessing of havdalah. The multi-wicked candle represents the letter shin (ש), which the Sefer Yetzirah associates with the element of fire.

The creation and use of fire, prohibited on Shabbat, marks the end of Shabbat. When darkness first descended in Gan Eden, Adam and Eve were afraid, but God taught them to make fire by striking two stones together. Each Motza'ei Shabbat, we are reminded of our ability to combat darkness. While we say the blessing for making fire, we gaze at our fingernails to see the reflected light of the havdalah flame, this is a reference a myth in which Adam carried light down from heaven in his fingernails. The elemental attribution of fire to this suit also suggests a connection to the introductory prayer of the havdalah ritual. “The Jews had light, happiness, joy and honor, may we have the same.”

Arieli assigns these meanings to the Ace of Candles:

Upright: desire, energy, impulsiveness, aspiration, ambition heat, joy
Reversed: irritability, pride, arrogance

In the RWS Ace of Wands, a hand emerging from a cloud, holds a staff, reminiscent of the flowering rod of Aaron, the high priest. In the distance, a river and a castle on a hill are dimly visible.

Generally, the Ace of Wands represents the gift of spirit, life force, inner strength, sexual desire, desire for growth, optimism, and inspiration. It can also indicate hesitation, setbacks, lack of motivation, not trusting your instincts or your ability to heal.

The Ace of Wands contemplated for The Raziel Tarot will show the staff of Aaron.

A biblical verse for this card might be: For who is there of all flesh, that hath heard the voice of the living God speaking out of the midst of the fire, as we have, and lived? - Dvarim, Deuteronomy 5:22

Ace of Coins
Element: Earth
Direction: West

The Arieli Ace of Coins shows a human hand holding a large coin inscribed with a Magen David. Below is a tablecloth embroidered with the Hebrew words, “Who distinguishes between the sacred and the secular.” Light from the setting sun is discernable on the horizon.

The suit of Coins represents the element of Earth. Arieli notes that, although no coin is used in havdalah, the ritual is a transition from sacred time when work is prohibited to ordinary time. In other words, havdalah welcomes the possibility of joyfully resuming work, creativity, and earning.

Arieli assigns these meanings to the Ace of Coins:

Upright: pragmatism, realism, practical experience, material resources, patience, resilience, tradition or anything else you can rely on
Reversed: apathy, laziness, inflexibility, fixation, inflexibility

In the RWS Ace of Pentacles, a hand emerges from a cloud, holding a large disc inscribed with the Seal of Solomon. Below, a path leads from a garden through a leafy arbor to blue mountains in the distance.

Generally, the Ace of Pentacles represents the awe-inspiring gift of the physical world. The Golden Dawn changed the suit from Coins to Pentacles as a reminder of the divine within the physical realm. This card indicates prosperity and sanctuary, a new path you can choose, or a chance to plant a seed. In some way, you are responsible for creating this new opportunity. The Ace of Pentacles implies both bounty and hardship. Reversed, it may suggest ingratitude, lack of planning, or a false sense of security. Whenever a Pentacle represents money, it is important to be wary of greed and to remember: “Justice, justice, shalt thou pursue.” (Dvarim, Deuteronomy, 16:20)

In the version contemplated for The Raziel Tarot, the Ace of Wands will be Seal of Solomon.

A biblical verse for this card might be: We will walk in the name of the Lord our God for ever and ever. - Micah 4:5

א Breath

A breath of cool air flows from the east just before the sun rises over the red hills of Edom. The Fool, filled with hope and renewed strength, sets off on a journey. No longer bound by fear or grief, she embraces her true identity, unaffected by the opinions of others. Experience has made her wise, not despondent; she carries no wounds or resentment. Her inner ear is attuned to divine guidance, and her voice is powerful. With spontaneity and playfulness, she embraces life's delights. She finally recognizes that her encounters with darkness truly were valuable gifts and lessons on her path. Angels guard each step she takes and her heart is free. This image of rebirth is assigned the Hebrew letter Alef, which represents the divine breath of creation according to the Sefer Yetzirah.

The Fool, as represented in the Tarot, has evolved from symbolizing a crazy person, driven out by society and plagued by delusions, to embodying a wise wanderer. This transformation connects two powerful traditions: the holy fool, touched by God, and the court jester, having no fixed place in society but free to speak truths others did not dare.

This evolution of The Fool in the Tarot raises a connection between homelessness and foolishness. The saying of Chazal, "A man who has no home is not a man," underscores the vital importance of having a home and family, providing a sense of belonging, purpose, and a foundation for serving and taking action in the world. Without these essential elements, one's words and actions lack grounding and significance, rendering them fleeting and inconsequential. Therefore, the concept of homelessness serves as a metaphorical reminder of the importance of rootedness and connection in our lives.

Images from Tarot Yehudi and the Raziel Tarot:

In the Tarot Yehudi by Betzalel Arieli, The Fool card is associated with Keter, the first sefirah, symbolizing freedom, lightness, and untapped potential. When the card appears reversed, it may suggest instability and a lack of grounding.

The Raziel Tarot, created by Rachel Pollack and Robert Place, depicts The Fool as a young and androgynous Yosef the Diviner before maturity, whose eventual journey saved his family and played a vital role in the Israelites receiving the Torah at Sinai after generations of suffering. The Fool's story highlights divine plans and the eventual fulfillment of a purpose.

Rachel Pollack offers insightful meanings for The Fool. Upright, it represents innocence, openness, and limitless possibilities. It embodies freedom, gentleness, and a lack of anger or grudges. It signifies divination and psychic abilities used selflessly. It reflects beauty and androgyny, a harmonious blend of masculine and feminine. However, it also warns of unrecognized danger, especially in conjunction with aggressive cards. Reversed, it calls for caution, self-consciousness, and hesitation. It highlights an over-awareness of social attitudes or the opinions of others, particularly when paired with the reversed Hanged Man. It acknowledges the importance of recognizing potentially dangerous situations.

Betzalel Arieli writes that the upright card suggests freedom, lightness, inspiration, creativity, and a new beginning. The reversed face indicates instability or a lack of grounding.

By engaging in focused reflection, we can gain insights into the kind of Fool we currently are and cultivate an awareness of our strengths and weaknesses. Embracing the essence of The Fool means acknowledging both our virtuous qualities and our flaws. Through this recognition, we can consciously work on transforming our negative traits into positive ones, and harness our strengths to become better individuals. It is through this process of self-discovery and growth that we embark on a profound journey towards personal evolution.

Deck Review: Tarot Yehudi by Betzalel Arieli

During my trip to Tel Aviv yesterday, while walking back to the train station, I stopped at my favorite store in Dizengoff Center.

The store is called Fairies Forest. It takes up two store fronts and is bursting with goodies that would, in other countries, fill four or five New Age stores. They mostly carry Lo Scarabeo decks from Italy and a few Russian decks, but I enjoy seeing what decks they have as well as browsing through fairy tchotchkes, Hebrew oracle decks, fantasy movie paraphernalia, Tolkien books (in English!), and other New Agey gifts. 

Today I saw the kind of deck I've wanted for years and, in fact, started to create: a Jewish tarot deck. It's the Tarot Yehudi by Betzalel Arieli. I was fascinated and even had the clerk take one box out of the locked cabinet. I struggled to make up my mind because tarot decks here cost more than twice what they do in the U.S. I began to walk out of the store without buying it, but then asked myself how often I get to Tel Aviv...

This morning, I explored my new deck while lounging next to the Gulf at 9Beach. Here are some of images of my unboxing:

טארוט יהודי - בצלאל אריאלי

Deck quality: The deck is thicker than I'm used to and the cards are glossy enough to slide in every direction when I remove them from the box. It looks as if the cellophane covering each card may wear off quickly, damaging the cards, if the deck is shuffled much. The figures in the cards are predominantly male; I count 21 women and two babies of indeterminate gender in the deck. (The quintessential Jewish image of a woman lighting Shabbos candles is missing from the deck; in fact, only one card, the Four of Candles, shows Shabbat candles.) However, the card images and the organization of the deck are fascinating!

The Aces show human hands holding ritual objects related to the Havdalah ritual, rather than the hand of God offering gifts to us. The Aces in Arieli's tarot show humans becoming the primary partner in creation. "As below, so above."

The Princesses (represented by the prophets Miriam, Huldah, Avigail, and Devorah) correspond with the four elements. These are the Pages of the RWS, figures that are typically shown accepting the Divine gift represented by the Ace of their suit.

The remaining Court cards are aligned with regions of the zodiac. Fire signs (Aries, Leo, and Sagittarius) are the King, Queen, and Prince of Candles. Earth signs are represented by Coins, air signs by Swords, and water signs by Cups.

The numbered cards of the Minor Arcana are not clones of the Rider Waite Smith deck, in fact, they stray pretty far from it. Following are the Three of Wands, Six of Cups, Six of Swords, and Nine of Pentacles:

Printed on each numbered Minor Arcana is a month of the Hebrew year, a region of the zodiac, and a sfirah on the Tree of Life-- all the twos are Ḥokmah (חָכְמָה), all the threes are Binah (בִּינָה), and so forth down to ten and Malkhut.

The Two, Three, and Four of Candles are aligned with the zodiac sign Aries and the month of Nisan (נִיסָן), in which Jews observe the Shabbat HaChodesh, Shabbat HaGadol, Ta'anit Bechorot, Passover, and the beginning of the Counting of the Omer.

Nisan falls in the half of the year called "The Days of Sun." Nisan and the other two months of spring are represented by three Wands, three Coins, and three Swords.

The Majors are aligned, unusually, with Sfirot on the Tree of Life. The Fool card, called Divine Breath, and is number 1, so it and cards 10 (The Prophet) and 19 (The Moon) are aligned with Keter, Crown. 

Since The High Priestess card, called HaShekhinah, is aligned with Binah, the third sfirah on the Tree of Life, she is given the third letter of the alphabet, gimmel, rather than the letter beit, which I usually associate her with.

The Magician card, called The Sage, seems to reflect Christian ceremonial magic-- I don't know how much the symbols reflect actual Jewish mysticism.

None of the Majors, only the number 10 cards of the Minor suits, are aligned with Malkhut, Kingdom.

Fairies Forest had decks for sale in both Hebrew and Russian. Images on the website seem to indicate that an English language version has also been published (with quirky transliterations of the sfirot).  

YouTube video of the Major Arcana

The video says that there are references to the planets in the cards, presumably the Majors, but I haven't found them yet.

Multilingual website (just click on the Union Jack for English)

You can view the cards with Hebrew, Russian, or English titles and descriptions. The English description of the cards on the website doesn't seem to contain exactly the same information as the LWB.

The LWB is in Hebrew (without vowels), so I'm relying on Google Translate. This has yielded several good laughs-- for example, this supposed quote from Megillat Esther: "And take Asparagus to the king on the eve of his kingdom on the tenth month, the new moon, at seven."

Of course, I'll turn to the website and the LWB, but I think the fun part of learning this deck will be creating my own meanings for the cards from my Jewish knowledge and memories and from the Sefer Yetzirah and other Jewish sources.

(I've used the image of the Two of Swords here because that card leaped out of the deck when I first unboxed it.)

Following are images of a few of the Major Arcana cards. The Empress is represented by Queen Esther, The Hierophant by Aharon (Aaron), Strength by Shimshon (Samson), and The Star by Batsheva (Bathsheba).