Modern Hebrew Letters in The Spiritual Realm & Lichfield Cathedral (Aleph thorough Mem)
“Ten are the numbers, as are the Sephiroth, and twenty-two the letters, these are the Foundation of all things.” Sefer Yetzirah (Book of Creation), attr. the Patriarch Abraham
Introduction
In this article, the author introduces the spiritual meaning of the ‘upper world’ Hebrew letters’ as modelled in Lichfield Cathedral, as described in earlier articles. Here the import is that the letters aleph through to mem exist in the mind of God, in a space where there is no space and time. And, through mem these spiritual principles become expressed in our consciousness, as reflected through mem, into the ‘lower world’ Hebrew letters, in the Nave, the ship of our lives. The ‘upper world’ is, as it were, that part of God that we cleave to when we realise the aspects of our divine potential.
Aleph
One of the primary meanings of aleph in Jewish mysticism is related to the idea of oneness and unity. The shape of the letter aleph resembles two Yods (the smallest letter of the Hebrew alphabet) joined together by a diagonal Vav, and is often seen as representing the idea of two worlds, the world above and the world below, coming together in harmony and unity.
Aleph is also associated with the idea of creative energy and divine inspiration. In the Kabbalistic Tree of Life, aleph is sometimes used to represent the first sephirah, Keter, associated with the highest level of consciousness and the divine source of all creation. In this context, aleph is seen as a symbol of the divine spark present within all things and the source of all creative inspiration and spiritual insight.
Finally, aleph is associated with the Hebrew word “Aluf,” which means “master” or “ruler.” In this sense, aleph represents the idea of divine sovereignty and ultimate authority. It is often used in Jewish prayer and meditation to symbolise surrender to the divine will.
Beth
Beth is the second letter of the Hebrew alphabet and is often seen as representing the idea of duality or polarity.
One of the primary meanings of beth in Jewish mysticism is related to the idea of creation and the physical world. The Hebrew word “bereshit,” which means “in the beginning,” starts with the letter beth and is the first word of the Torah (and also, in Arabic, the Qu’ran). In this sense, beth is seen as representing the idea of creation and the physical world that was brought into being by the divine.
Beth is also associated with the concept of the house or the temple. The Hebrew word “beit,” which means “house,” starts with the letter beth and is often used to refer to the Temple in Jerusalem or the concept of the divine dwelling place. In this sense, beth represents the idea of a sacred space or a place of worship (the Cathedral as the house of God, the soul also the house of God) where the divine presence can be encountered.
Finally, beth is associated with the concept of blessing and abundance. The Hebrew word “baruch,” which means “blessed,” starts with the letter beth and is often used in Jewish prayer and ritual to invoke divine blessings and abundance. In this sense, beth represents the idea of divine blessing, and the abundance that comes from a life lived in accordance with the divine will.
Gimmel
One of the primary meanings of gimmel in Jewish mysticism is related to the idea of kindness or generosity. The Hebrew word “gimel” means “camel,” which was an animal that was often used for carrying goods or transporting people across long distances. In this sense, gimmel represents the idea of giving or sharing and is associated with the Hebrew word “gemilut chasadim,” which means “acts of loving-kindness.”
Gimmel is also associated with the concept of the soul’s journey and ascent toward the divine. In this context, gimmel is sometimes seen as representing the idea of a foot or a step, which can help the soul to ascend from one level of spiritual awareness to another.
The letter gimmel is sometimes used in the Kabbalistic Tree of Life to represent the third sephirah, which is associated with the idea of the soul’s journey from the realm of materiality to the realm of spiritual illumination.
Dalet
Dalet is the fourth letter of the Hebrew alphabet and is often seen as representing the idea of a door or an entrance.
One of the primary meanings of dalet in Jewish mysticism is related to the concept of humility and submission to the divine will. The Hebrew word “dal,” which means “poor” or “lowly,” starts with the letter dalet and is often used in Jewish prayer and ritual to express a sense of humility and dependence on the divine. In this sense, the dalet represents the idea of the door that leads to spiritual humility and submission to the divine will.
Dalet is also associated with the concept of spiritual ascension and the journey toward the divine. The Hebrew word “devekut,” which means “attachment” or “cleaving,” starts with the letter dalet and is often used in Jewish mysticism to describe the process of drawing close to the divine. In this sense, the dalet represents the idea of the door that leads to spiritual ascent and the journey toward the divine.
Finally, dalet is associated with the concept of providence and divine guidance. The Hebrew word “dei,” which means “enough” or “sufficient,” starts with the letter dalet and is often used in Jewish prayer and ritual to express a sense of trust in divine providence and guidance. In this sense, the dalet represents the idea of the door that leads to divine guidance and the sufficiency of the divine provision.
Heh
Heh is the fifth letter of the Hebrew alphabet and is often seen as representing the idea of breath or the breath of life.
One of the primary meanings of heh in Jewish mysticism relates to the concept of the divine presence or Shekhinah. The Hebrew word “HaShem,” which means “the Name,” starts with the letter heh and is often used in Jewish prayer and ritual to refer to the divine presence. In this sense, heh represents the idea of the divine breath or spirit that is present in all things.
Heh is also associated with the concept of revelation and divine communication. The Hebrew word “hineni,” which means “here I am,” starts with the letter heh and is often used in Jewish prayer and ritual to express a willingness to receive divine communication or revelation. In this sense, heh represents the idea of the door that leads to divine communication and the revelation of spiritual truth.
Finally, heh is associated with the concept of renewal and new beginnings. The Hebrew word “chadash,” which means “new,” starts with the letter heh and is often used in Jewish prayer and ritual to express a sense of renewal or new beginnings. In this sense, heh represents the idea of the door that leads to new possibilities and opportunities for growth and transformation.
Vav
Vav is the sixth letter of the Hebrew alphabet and is often seen as representing the idea of connection and unity.
One of the primary meanings of vav in Jewish mysticism relates to the concept of the divine word or Logos. The Hebrew word “vayomer,” which means “and he said,” starts with the letter vav and is often used in the Torah to introduce a new statement or divine commandment. In this sense, vav represents the idea of the divine word or Logos that connects the divine realm with the human realm.
Vav is also associated with the concept of the spiritual ladder or staircase. In the story of Jacob’s ladder, which is recounted in the Book of Genesis, Jacob sees a vision of a ladder or staircase that reaches from the earth to heaven, with angels ascending and descending on it. In Jewish mysticism, vav represents the steps or rungs of the spiritual ladder, which connect the human realm with the divine realm.
Finally, vav is associated with the concept of the staff or the rod. The Hebrew word “shevet,” which means “rod” or “staff,” starts with the letter vav and is often used in Jewish prayer and ritual to express a sense of divine guidance and protection. In this sense, vav represents the idea of the staff or rod that guides and protects the individual on their spiritual journey.
Zayin
Zayin is the seventh letter of the Hebrew alphabet and is often seen as representing the idea of spiritual weapons or tools.
One of the primary meanings of zayin in Jewish mysticism is related to the concept of divine light or radiance. The Hebrew word “zohar,” which means “radiance” or “brightness,” starts with the letter zayin and is often used in Jewish mysticism to describe the divine light that illuminates the spiritual realm. In this sense, zayin represents the idea of the spiritual tool or weapon that allows the individual to access divine radiance and illumination.
Zayin is also associated with the concept of the sword or the weapon of divine judgment. In the Kabbalistic Tree of Life, zayin is sometimes used to represent the seventh sephirah, Netzach, associated with the concept of divine victory and the power of the divine will. In this sense, zayin represents the idea of the spiritual weapon or tool that allows individual to align their will with the divine will and overcome the forces of darkness and negativity.
Finally, zayin is associated with the concept of the seventh day or the Sabbath. In Jewish tradition, the seventh day of the week is a day of rest and spiritual reflection. It is often associated with the concept of divine completion and perfection. In this sense, zayin represents the idea of the spiritual tool or weapon that allows the individual to attain a state of spiritual completion and perfection.
Chet
Chet is the eighth letter of the Hebrew alphabet and is often seen as representing the idea of life and the breath of the divine.
One of the primary meanings of chet in Jewish mysticism is related to the concept of sin and repentance. The Hebrew word “chet,” which means “sin,” is derived from the root word “chata,” which means “to miss the mark” or “to go astray.” In this sense, chet represents the idea of the spiritual error or mistake that can lead to separation from the divine. However, chet is also associated with the concept of repentance and returning to the divine path and is often used in Jewish prayer and ritual to express a sense of remorse and the desire to return to the divine path.
Chet is also associated with the concept of the life force or the divine breath. The Hebrew word “chai,” which means “life,” starts with the letter chet and is often used in Jewish prayer and ritual to express a sense of the divine life force that sustains all creation. In this sense, chet is seen as representing the idea of the breath of the divine that gives life to all things.
Finally, chet is associated with the concept of the womb or the sacred vessel. The Hebrew word “chet,” which means “room” or “enclosure,” is often used in Jewish mysticism to refer to the womb or the sacred vessel that contains the divine spark. In this sense, chet represents the idea of the sacred vessel that contains the divine life force and allows it to be brought into the world.
Teth
Teth is the ninth letter of the Hebrew alphabet and is often seen as representing the idea of the serpent or the snake.
One of the primary meanings of teth in Jewish mysticism is related to the concept of the serpent as a symbol of spiritual transformation and renewal. In the story of the Garden of Eden, the serpent is often seen as a symbol of temptation and sin. However, in Jewish mysticism, the serpent is also seen as a symbol of spiritual transformation and renewal, and is often associated with the kundalini energy in Hindu and Buddhist traditions. In this sense, teth represents the idea of the serpent as a spiritual symbol of transformation and renewal.
Teth is also associated with the concept of the four chambers or compartments of the human heart. In Jewish mysticism, the heart is often seen as the centre of spiritual life. It is sometimes depicted as having four chambers or compartments that correspond to the sephirot in the Kabbalistic Tree of Life. In this sense, teth represents the idea of the chambers of the heart that allow the individual to access the divine realms.
Finally, teth is associated with the concept of the goodness of the divine. The Hebrew word “tov,” which means “good,” starts with the letter teth and is often used in Jewish prayer and ritual to express a sense of divine goodness and benevolence. In this sense, teth is seen as representing the idea of the goodness of the divine that underlies all creation and sustains the spiritual realm.
Yod
Yod is the smallest letter of the Hebrew alphabet and is often seen as representing the idea of the divine spark or point of light.
One of the primary meanings of yod in Jewish mysticism relates to the concept of divine unity or oneness. The Hebrew word “echad,” which means “one,” starts with the letter yod and is often used in Jewish prayer and ritual to express a sense of the divine unity or oneness that underlies all creation. In this sense, yod represents the idea of the divine spark or point of light that contains the essence of divine unity.
Yod is also associated with the concept of divine creativity and the power of the spoken word. In Jewish tradition, the world was created through the power of the divine word, and the Hebrew language is often seen as a manifestation of divine creative power. In this sense, yod represents the idea of the divine spark or point of light that contains the power of creation and the spoken word.
Finally, yod is associated with the concept of the ten sephirot or divine emanations in the Kabbalistic Tree of Life. In this system, yod is sometimes used to represent the first sephirah, Keter, associated with the divine crown and the highest level of divine consciousness. In this sense, yod represents the idea of the divine spark or point of light that contains the highest level of divine consciousness and the potential for spiritual enlightenment.
Kaph
Kaph is the eleventh letter of the Hebrew alphabet and is often seen as representing the idea of the hand or the palm.
One of the primary meanings of kaph in Jewish mysticism is related to the concept of divine providence and the idea that the hand of God is involved in all aspects of creation. The Hebrew word “kaf,” which means “palm,” is often used in Jewish prayer and ritual to express a sense of the divine hand that guides and directs the individual on their spiritual path. In this sense, kaph represents the idea of the hand of God that is present in all aspects of creation and guides the individual towards spiritual growth and transformation.
Kaph is also associated with the concept of the palm of the hand as a symbol of generosity and giving. In Jewish tradition, the act of giving is often associated with the open palm of the hand, which is seen as a symbol of generosity and abundance. In this sense, kaph represents the idea of the open hand that gives freely and generously to others.
Finally, kaph is associated with the concept of the eleventh sephirah, Da’at, in the Kabbalistic Tree of Life. Da’at is often seen as a hidden or secret sephirah that represents the synthesis of the divine masculine and feminine energies. In this sense, kaph is seen as representing the idea of the hidden or secret hand of God that guides the individual towards a deeper understanding of the divine mysteries.
Lamed
Lamed is the twelfth letter of the Hebrew alphabet and is often seen as representing the idea of learning, teaching, and spiritual ascent.
One of the primary meanings of lamed in Jewish mysticism is related to the concept of Torah study and the idea that the Torah is the key to spiritual growth and transformation. The Hebrew word “limud,” which means “learning,” starts with the letter lamed and is often used in Jewish prayer and ritual to express a sense of the importance of Torah study in spiritual life. In this sense, lamed represents the idea of the pursuit of spiritual knowledge and the study of the divine wisdom contained in the Torah.
Lamed is also associated with the concept of the ladder or the staircase that leads to the divine realm. In the story of Jacob’s ladder, which is recounted in the Book of Genesis, Jacob sees a vision of a ladder or staircase that reaches from the earth to heaven, with angels ascending and descending on it. In Jewish mysticism, lamed represents the idea of the ladder or staircase that leads to the divine realm and is often associated with the idea of spiritual ascent and the pursuit of divine knowledge.
Finally, lamed is associated with the concept of the sephirah, Tiferet, (the Sun, or heaven) in the Kabbalistic Tree of Life. Tiferet is often seen as the sephirah of beauty and harmony and is associated with the idea of spiritual balance and integration. In this sense, lamed is seen as representing the idea of spiritual balance and the integration of the divine knowledge and wisdom that is gained through Torah study and spiritual ascent.
Mem
Mem is the thirteenth letter of the Hebrew alphabet and is often seen as representing the idea of the water, the womb, and the flow of divine energy.
One of the primary meanings of mem in Jewish mysticism is related to the concept of the primordial waters that existed before creation. In the Book of Genesis, the world is described as being created from the primordial waters. In Jewish mysticism, mem represents the idea of the waters that contain the divine spark of creation. In this sense, mem represents the idea of the divine womb or the sacred vessel that contains divine energy.
Mem is also associated with the concept of the flow of divine energy and the idea of the continuous cycle of creation and renewal. In Jewish tradition, water is often seen as a symbol of life and renewal and is used in many rituals and prayers to express a sense of the divine flow of energy that sustains all creation. In this sense, mem represents the idea of the flow of divine energy that sustains all life and allows for continuous creation and renewal.
Finally, mem is associated with the concept of the ‘lowest’ sephirah, Malkhut, in the Kabbalistic Tree of Life. Malkhut is often seen as the sephirah of the physical realm and the divine presence in the world. In this sense, mem represents the idea of the divine energy that flows through the physical world and connects it to the spiritual realm.
Dr Nick Stafford
Eye of heaven — Lichfield Cathedral, a theory of everything
“Sometime too hot the eye of heaven shines” Shakespeare, Sonnet 18
Footnotes
Artificial intelligence aided in the construction of this article
