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Abraham, Sarah’s husband, Yitzhak’s father. It is considered the first person to re-proclaim and spread faith in the One God after having been almost forgotten for several generations. He is best known for his hospitality: he invited travelers to his tent, giving them food and shelter, and then urged them to thank the Almighty for all these benefits. Being a shepherd, like his descendants, he amassed a lot of cattle and became very rich. To the Chalice of Chashes corresponds the sign of Cancer, giving the ability to feel people well and to understand their needs, to care, help and provide.
Yaakov (Jacob), son of Yitzhak and Rivkah, husband of Leah and Rachel. When he defeated the angel Samael (see the Devil), he gave him the name of Israel, which passed to all the people of his descendants. In a paradoxical way, Yaakov combined two difficultly compatible qualities — an ingenuous faith and prudent strategic thinking, bordering on cunning. While still a young man, he “outwitted” his brother Esau by buying his birthright from him for a mess of pottage. Subsequently, these same qualities were useful to him in order to withstand the hard work in the house of Laban, to find a family and increase the wealth. The King of Coins personifies a person who is able to go uphill for a long time and stubbornly, despite the enormous difficulties and hardships. He sees the goal, and after a long period of effort, his efforts are crowned with success.
In the garden, a young couple grew a tree bearing fruit. Obviously, this is the image of the mysterious Tree of Life planted by God in the Garden of Eden. Those familiar with Kabbalah can easily recognize the system of Sefirot in the arrangement of coins. This map speaks of a fundamental system with deep and strong roots. In financial matters, she points to a source of steady income. In fact, having a fruit tree is much better than having only fruit from it. Ten Coins testifies that the business has already been consolidated enough to continue to develop independently and each time to please its owner with new fruits.
Like the Nine Candles, this card is associated with children. However, it shows an already born child resting in his pram. Coins hang over him, and he playfully holds out his hand to them. This is a card of carelessness and frivolity. She says that a person is generously endowed with resources that so far deserve nothing. She can promise an easy start in any business, good initial support. However, as you know, everything that is acquired without hard work is not valued properly, and therefore is easily lost. And who knows where this baby’s stroller rolls while he quietly plays with coins? …
A young man came to the bank to get a loan. In Judaism, there is a commandment that requires one Jew to lend to another without interest (however, there is a special type of contract for banks in which they can give their interest). The Eight of Coins teaches us that it is impossible to get help without assuming reciprocal obligations (in this it is the opposite of the Four of Coins). The recipient of the loan has to sign a paper stating his duty to repay the debt. “The debtor is the servant of the lender,” says the Book of Proverbs (Micheley 22: 7). This card speaks of a formal relationship sealed by contracts. She personifies people who are ready to work honestly when they understand their benefits.
A man climbs up the stairs, and in the meantime from a bag tied to his belt, coins fall out. Behind him stretches a whole train of fallen coins, showing his way. This is a map of losses going in parallel with attempts to climb up. She often says that a person simply does not pay attention to how his resources are lost, since all his aspirations are connected with climbing. Seven Coins does not guarantee the successful achievement of the top, but clearly indicates a loss. It is necessary to look for a “hole in the bag” in order to stop the leakage of funds.
Lag B’Omer is the 33rd day of counting the Omer. According to the commands of the Torah, after the offering of barley sheaf (Omer) in the Temple, it was necessary to count seven weeks, after which on the fiftieth day the holiday of Shavuot fell out (see Eight of Swords). In a later tradition, the 33rd of these fifty days turned into a separate holiday. It is believed that it was on that day that the famous sage and Kabbalist Rabbi Shimon bar Yochai, author of the Book of Shining (Zohar), left our world. But despite this, he ordered his disciples to rejoice, for his death revealed a great spiritual light on earth. The main customs of Lag Ba-Omer is the ignition of fires and dancing. This day is most vigorously celebrated in the area of Mount Miron (a place where, according to legend, Rabbi Shimon instructed his students). On the map of the Six of Coins, two young men are dancing around the fire. They spread the coins around and do not pay attention to them. This is a balance map between spirit and matter. When inspiration comes and awakens hidden talents, material problems are easily solved, and the soul is freed to devote itself to what it has long wanted.
The police arrested a smuggler and seized coins from him. This is a map of deprivation, and often they are caused by the mistakes or negligence of someone who has to endure them. Like all the other fives, the Five of Coins means a crisis moment, but in this case it concerns material resources. Sometimes it literally indicates a conflict with the government or law enforcement agencies, illegal actions and payment for them, but more often its common meaning is the lack of freedom and restrictions on the disposal of its own means.
One of the most important commandments in Judaism is helping the poor – giving alms (tsdaka). The map shows the owner of the house, a beggar in tatters approached the porch. Rich throws coins into the hand of the poor. Mercy and help to one’s neighbor is considered one of the pillars on which the world rests. This card indicates free aid, it emphasizes unequal relations, in which the recipient does not give anything, and cannot give anything in return. The master of the house stands firmly on the steps of his porch, perceptibly towering over the poor who have no shelter. As with all cards that depict two characters, it is important to understand the role of which of them is the person in question.
Before the offensive, Sukkot is engaged in the construction of huts, in which it is commanded to live on the seven days of this holiday. Such a hut (sukká) should have at least two full walls and a third “palm-sized”, and its roof should be made of plants. On our map, two full walls have already been built, and the tree from which a person cuts off branches is intended to become a wall with a palm. Obviously, swords here are not used as weapons, but as construction tools along with a hammer and saw. Troika Swords means the construction, creation, design. But we must not forget that such a tent is called in the Talmud a “temporary dwelling” (Dirat aray) – most likely, what the card indicated in the scenario will not be a permanent solution to the problem.
A merchant who sells all sorts of things examines and weighs his coins. The Torah prohibits deception in commerce and commands that the weights used to weigh the goods are accurate. Therefore, coins whose true value depends on the amount of gold in them should be carefully evaluated. Obviously, the Troika of Coins means measurement, evaluation, weighing. She points to calculating and punctual approach to cases, and in some cases to mercantile spirit. Her presence in the scenario can mean advice to enlist the help of a specialist who will not allow you to cheat.
The two coins depicted on this map represent the two sides of the “coin of Abraham” described in the Talmud (the treatise Bava Kama). On one side she has an old man with an old woman engraved on her, on the other is a young man with a girl. Two Coin points to the relationship and relationship between generations, she talks about the transfer of tradition and experience. The old generation is on the ground because it is engaged in housekeeping – it builds houses, sows grain, grows gardens, and the young one rises to the heavens, using the base prepared for it to realize its dream. In various hands, the Deuce of Coins may indicate a warm connection with the predecessors, as well as a possible conflict or contradiction with them. She emphasizes values such as family, continuity and development that runs along the laid line.
Since the main purpose of the sword is to serve as a weapon in the war, the suit of Swords in the Jewish Tarot (as in other decks) is the most “aggressive” among the others. A person engaged in creation, having gone through a full cycle, will eventually enjoy the fruits of his labors, but he who takes up the sword risks itself with the sword and perishes. Apparently, this is why so often in different tarot decks we see the tragic end of this suit, reflected in the scene of death. The Ten Swords depicts a battlefield on which, apparently, a battle was fought. The swords of his participants are in disarray scattered on the grass. We do not know what happened to them, but one of the fighters just could not be saved – he lies on a stump, stabbed in the back with a sword. This card does not bode well: it indicates defeat, loss, suffering, and sometimes death. Speaking of human well-being, it means a broken state, nervous exhaustion, or a complete breakdown.
In Judaism, it is generally accepted that there are no coincidences in life, and everything that happens to a person is intentionally sent by God as a lesson or a test. The sickness and healing of man is also part of the divine plan that we should accept with gratitude. Therefore, the sages of antiquity had to separately mention that “a doctor has the right to treat.” The map shows a Jewish doctor performing a complex surgery. Nine Swords may indicate illness and medicine, but also, in a broader sense, any work that requires high responsibility and competence, where an accidental mistake can have tragic consequences, and the exact and correct execution of a case can bring great redemption.
The holiday of Shavuot in the text of the Torah is referred to as the harvest day. However, he later became fully associated with the very talent of the Torah. Indeed, if we count all the days from the exodus from Egypt to this momentous event, the calculations will lead us precisely to this day – the 6th Sivan. At the bottom of the map we see peasants engaged in harvesting wheat. Swords serve them instead of sickles. Far above them rises Mount Sinai, the top of which is engulfed in fire and smoke. Over it, floating in the sky, the Torah scroll unfolds. The combination of such close and distant events as the harvest of the harvest and the giving of the Torah gives this card some duality. She points to the need to work and that routine and hard work overshadows the gaze, not allowing to see the highest meaning. But, on the other hand, does the path to this meaning lie just through hard work?
The map depicts the Akathot ritual – a circular detour around the dais in the middle of the synagogue. This is done on the feast of Sukkot, and especially on its last day. In the hands of the participants – four plants that serve as the main ritual symbol these days: etrog (a type of citrus fruit), lulav (palm branch), myrtle branch and willow branch. In the center is a rabbi with a Torah scroll clothed in a carrying case. This roundabout is intended to remind how the priests of Israel with the ark of the covenant bypassed the walls of Jericho. When on the seventh day they did it seven times, the walls fell, and the army of Israel was able to capture the city. The Four of Swords indicates organized collective action, ritual, ceremony. It emphasizes solemnity, joyful atmosphere, festivity.
This map shows a prayer. A kneeling man in a waist holds his hands up, calling out to God. In the meantime, something like a portal to another world opens before him — through obscurity and haze, he sees the sight of the Garden of Eden, from which people were once driven out. However, it is not easy to return there – the portal is guarded by two swords, located on either side of it. As is known, in Rosh Hashanah and Yom Kippur, corresponding to the calendar of two swords, prayers occupy an important place. These are the days when ministry is almost not interrupted in the synagogues. This card indicates hopes and aspirations, a lofty dream, aspirations and faith, but also emphasizes the distance between the desired and the actual.
Leah (Leah), Jacob’s wife, sister of Rachel. When Yaakov began working in the house of Laban, he expected Rachel to be his wife as a reward for his work. But since Leia was older, her father deceived Jacob and gave her to him as his wife first. Seven years later, Jacob also received Rachel. Leia always felt like an unloved wife compared to her sister. And this after, even before the wedding, she shed a lot of tears, praying not to marry Esau. On the map of the Queen of Swords, she is depicted against a background of trees and a tent swaying in the wind. The wind (corresponding to the suit of swords) indicates anxiety and anxiety. In the hands of Leia is a mandrake, which her son Reuven found in the field, and which she gave to her sister for the right to spend an extra night with Yaakov. The Queen of Swords points to a person experiencing because of her relationship; perhaps lacking attention, but still having a certain right or “weight” in these matters.
The robbers in the middle of the road stopped an honest merchant carrying a cart with goods to the fair, and they demand his life or wallet! The forces are clearly unequal, and it is unlikely that the merchant will be able to defeat the robbers alone. This card puts a person in front of sudden and tough alternatives. She, as a rule, promises losses, and all choice comes down to preferring the lesser of evils. The person pointed to by the Seven of Swords either bears aggression himself, or (more often) becomes its victim. At least, we can say that he is constrained by circumstances, and obstacles are visible on his way.
Hand holding a coin. In the ritual of Awdal, with which all the Aces of the Jewish Tarot are tied, no coins are used. However, there is a fourth final blessing in it, in which the Creator is called “separating the sacred from the profane” (these words in Hebrew are embroidered on the tablecloth on this map). It is known that it is forbidden to trade and conduct business on Sabbath. Avdala, which serves as a transition from Shabbat to weekdays, opens up the possibility of returning to trade and earnings. The right start to a new week is a pledge of fruitful work and good income. This card indicates pragmatic, realism, practical experience. It relates to any material resources, as well as to what can easily be evaluated in material terms.
It is believed that in Judaism there are four different “new years”. On the 15th day of the month Shvat falls the so-called New Year of the Trees. All fruits ripening after this day will relate to the next year in terms of the separation of tithing and other laws. It is customary to celebrate this day, tasting fruits, nuts and other fruits. On the map we see a table decorated with seven kinds of fruits, which the country of Israel is traditionally famous for. They are listed in the Torah (chapter of Ekev) and lie on the table in the order of the seven lower Sefirot according to Kabbalah. These are wheat, barley, grapes, figs, pomegranate, olives and dates. Swords in this case are used as table knives and prepared for the arrival of guests. This card indicates that the case under discussion has not yet reached full maturity, but the early fruits are ready. She hints at a uniform distribution (unlike the Deuce Bowls). It appeals to be content with a modest undertaking and continue in anticipation of more.
A hand holding a branch of myrtle. One of the necessary attributes of the ritual of Awdal (see Ace of Candles) is incense. This is part of the ritual associated with the element of air and the sense of smell in a person. In practice, different types of incense are used, but it is most recommended to take myrtle. The correct branch of myrtle, as is known from the laws of the holiday of Sukkot, should have three leaves on each level, and the tips of the lower leaves should reach the upper cuttings. The final words of the blessing are written on the tablecloth in Hebrew: “The Creator of various incense.” This card indicates determination, categoricalness, courage, ambition, insight of the mind, the power of persuasion and oratorical ability.
To meat was kosher, you need to follow many rules, slaughtering cattle. On our map, a Jewish butcher (shokhet) is preparing to slaughter a lamb. The second lamb looks at it from fear. Obviously, such a profession is not suitable for everyone, and not only because it requires knowledge and skills — it also requires iron nerves and a willingness to get blood on our hands. Understanding that it is doing important work for people, the butcher must be ready to take lives from animals. This card may indicate cruelty, the role of the abuser and the victim. It often means work, for the execution of which you have to step over your desires or principles, be prepared to take responsibility for what others do not take.
Prophet Avigail (Abigail). She was the wife of landowner Nabal, who refused to David and his soldiers when they asked him for food. In response, David conceived to attack Nabal, but Abigail heard about his plans and hurried to soften his anger. Secretly from her husband, she collected bread, wine and other products and took them on a donkey to the camp of David. He kindly accepted her gift and acknowledged that she saved her family and loved ones by her noble deed. The prophetic words of Abigail are known about tying up the souls of the righteous in the “knot of life” and that the souls of sinners will “rush about like a sling.” These expressions have been the subject of extensive interpretations among whole generations of Kabbalists. Princess of Coins personifies a person who is able to dispose of material resources for the sake of reconciliation and building relationships in difficult situations. Such a person knows when to take a step towards. Even at the last moment, he will try to deliver the necessary and find a common language. At best, this is a generous gift, at worst – an illegal bribe.
Prophet Hulda (Huldah), foreshadowing disaster and destruction. Her name in translation means “rat”, and the wise men of the Talmud associated it with her pride (as in the Courtyards – the Princess of the Candles). When King Yohashiya sent a delegation to her to ask how the people would return on the path prescribed by the Lord, she replied that God’s anger was kindled and would not go out. The Princess of Swords personifies a person who sees and reveals to others the harsh truth that they do not wish to see. Often such a person is lonely, because his society carries little joy. Its appearance threatens the established order of things. Bad news and omens.
Rachel (Rachel), Jacob’s wife, Leah’s sister. When Jacob arrived at Laban’s house, he agreed to work for him to get Rachel as his wife. But after the first seven years, her father tricked him to give Leia (see Queen of Swords). Only seven years later, Jacob got what he wanted. The Torah says that these seven years seemed to him a matter of days from how much he loved Rachel (Bereshit 27:44). Unlike her sister, she was barren for a long time. In the end, it was she who gave birth to his son Yosef (see the Prince’s Cup), and then Benjamin, dying at the same time during childbirth. Queen of Coins personifies the man of the economy. Her name is translated as “sheep.” She knows how to “graze” and multiply property, as well as materialize and lower abstract ideas on the earth’s plane. It was not for nothing that Rachel stole idols from her father (on the map they are seen by inhaling into the tent). The Torah commentators argue about the true motives of this act, but it is idols that are the materialization of spiritual ideas.
Zvulun (Zebulun) son of Jacob. When the country of Israel was divided by lot between the twelve tribes of Israel, the descendants of Zvulun got a coastal rocky lot. However, the Almighty assured them that these territories would best help them to establish trade. After all, in places inherited by Zvulun, there is a hilazon (a valuable mollusk), fish and sand for white glass. Moreover, God assured them that if someone took these goods from Zvolun without paying, he would not receive benefits. Since then, the Zvulun family has been strongly associated in tradition with trade and business. Prince of Coins personifies a person who is ready to travel on commercial matters, who knows how to enter into lucrative deals and offer people something they will not refuse. He knows the price of his goods, has a flair for profit, but can also be a generous sponsor when he needs to invest money in a worthy cause. They say that Zvulun concluded a contract with his brother Issachar, agreeing to provide him financially while he studies Torah – so that the spiritual reward for this belongs to both of them.
David, king of Israel. David’s two main occupations, after he led the Jewish people, were military science and music and poetry. It was he who conquered Jerusalem by preparing the site for the construction of the Temple. Even at that time, when he was a servant of King Shaul, he happened to hold a series of battles and win glorious victories. It is said that when he went to bed, the north wind blew through his window and began to touch the strings of the harp. David woke to the sound of her and began to compose the Psalms. The King of Swords personifies a determined man with a strong character, ready for feats. He has to take responsibility for important decisions. He strives for a just peace, but for the sake of this he is ready to enter the struggle.
Levi, the son of Jacob. The Levite clan (the descendants of Levi) was chosen to participate in the performance of sacred duties and temple services. Levi himself was distinguished by a warlike temper and showed himself as a zealot for his family. This was especially vivid when, together with his brother Shimon, he interrupted the inhabitants of Nablus, whose head he had attacked the honor of his sister. The Prince of Swords riding a war horse personifies a combination of these qualities – militancy along with high ideals and faith. He is ready to fight hard for his convictions. Like their progenitor, the Levites took on punitive functions afterwards, fighting for the faith — for example, when Moshe called upon them to kill the worshipers of the golden calf.
Rivka (Rebekah), the wife of Yitzhak, the mother of Jacob and Esau. When Eliezer, Abraham’s slave, came looking for a girl who could become a wife for his master’s son, he asked for a sign from above: only those who are ready to give water to a weary traveler and his camels will be worthy of this fate. And Rivka, not knowing what was waiting for her, at once drew water from the well for him and his camels, inviting him to quench his thirst. Her watermark – Scorpio – including sensitivity and concern for others, also has the opposite side: achieving your goals through deception. Wishing that the blessing received by her son Yaakov, she made for him covers of goat hair, so that in the eyes of his father he looked like Esau.
Yosef (Joseph), the son of Jacob. All his life he saw prophetic dreams, and later learned to interpret the dreams of others. When he was a boy, his brothers sold him into slavery in Egypt, where he first got into Potiphire’s house and then went to jail, eventually exalted by his skills as a dreamer and interpreter. He was called “Revealing the Secret,” he himself said that he was guessing on the cup. Pharaoh made him his viceroy, leaving in his hands the entire economy of the country. As a result, his brothers were forced to come to Egypt themselves, and Yosef forgave them, despite the evil done against him. On the map Prince Chash is represented sitting on the sphinx, which indicates the ability to solve puzzles and to master Egypt – the cradle of magic and secrets. Yosef is associated with the sign of Pisces, and therefore he is promised that his descendants will breed like fish in water.
This card indicates a sensitive, gentle and indulgent person, a dreamer, a visionary or medium, who does not always distinguish between dreams and reality. As a result of his talents or the help of higher powers, he can rise high.
Prophet Miriam (Miriam), sister of Moshe and Aaron. Its name in translation means “bitter sea”, and its entire history is constantly associated with water. It is Mirjam who sends the baby Moshe in a basket on the Nile River, after which he is found by the daughter of the pharaoh. Here we see Miriam dancing and singing a song of praise to God after He sank the Egyptian army, persecuting the Jews, in the Red Sea. In the hands of the prophetess is a tympanum, a musical instrument similar to a tambourine. In the Talmud it is said that God does not rejoice when His creations are drowned, even if they are great villains, but pleases others. And Miriam, in his singing and dancing, conveys this joy.
This card indicates a person who can bring fun to the community, open the hearts of other people, make the soul strings vibrate in unison. There is a connection with music and dance.
“Then you will enjoy God, and I will bring you to the heights of the earth, and I will feed you with the heritage of Jacob your father, for the mouth of God has spoken it.”
The culmination of the suit of the bowls reflects the immeasurable enjoyment, the source of which is God Himself. That is why His name is inscribed on the main cup, from which grace is poured over all the rest. Here is the final expression of the impulse that was first manifested in Ace of this suit. However, unlike Ace, the Ten shows it already realized – because now this benefit is not wasted, but fills those who are ready to cling to this inexhaustible source.
On the feast of Purim, falling out in the middle of the month Adar, it is customary not to spare alcohol and get drunk enough to not distinguish Mordechai from Haman (see Hanged Man). Every year on this day, Megillah is re-read – the book of Esther, telling about the miraculous deliverance of the people of Israel from Aman’s evil plan. This is one of the most fun holidays, often including masquerading and changing clothes, gifts, dances and treats. He is met in the family, at a party or at parties.
This card means joy and fun, blurring the boundaries and the ability to afford more than you can in the ordinary state. It combines positive emotions with a fair amount of chaos and loss of control.
A man dips bowls in a mikvah – a ritual basin for ablution. The Torah tells how the sons of Israel, after returning from the victory over the Midyans, brought with them many trophies. Moshe and Elazar commanded to clean all metal products with fire or water. Dipping dishes into the mikvus requires that the water freely cover the entire object, touching each point of its surface. That’s why in this process the dishes are not held by hands.
This card is consonant with the Three Chalices and indicates the purification and preparation of some objects, means or resources. It can, for example, mean a person who cares about setting up equipment or laundering money in business.
A woman standing at a store window or counter of a store selling dishes and all sorts of trinkets, chooses a cup for her house. Without a clear religious implication, this map indicates alternatives and choices, on trade and assortment, or on interest in acquiring a new one. A green parrot, sitting on the visor of the showcase, symbolizes curiosity, a readiness to get carried away by something bright and brilliant. After all, it is often these feelings that drive people who open the shopping season.
In the country of Israel, the first rains are awaited at the end of autumn, and they are mentioned in daily prayers from the holiday of Shmini Atzeret (see The Four Swords). After the summer heat, the first rain is perceived as a blessing from heaven, from which the whole plant life comes alive and blooms. It is not for nothing that in the Torah it is promised that the rain will come in its time as a reward for the righteousness of those living in the country, while the drought marks discontent with human sins.
This card indicates the good that is poured out on its own. Perhaps a person deserved it, but for him the cause-and-effect relationship is not obvious. And in order not to miss this benefit, the main thing is to put in time the vessel that it can fill.
The beggar sits among the garbage and asks for alms. In his hand is a bowl for collecting donations, the other bowls are thrown to the ground. Rich in clothes with a gold border, with a necklace and a ring, passes by, not paying attention to the needy. As you know, giving alms to the poor, and generally doing charity is one of the important commandments (see The Four Coins). However, in the Torah it is predicted that “the beggar on earth will not be transferred” – even a well-to-do person at one moment can slip into poverty and need when there is no one to help him.
This card indicates an unrequited request for help, a callousness and indifference to the needs of others.
At the table on the first night of Pesach it is customary to drink four glasses. The first signifies the coming of the holiday, the second is connected with the reading of the Paschal Haggadah, narrating about the exodus from Egypt, the third goes in gratitude for the food, and the fourth completes the entire Seder. At the Hasid depicted on the map, three glasses are already drunk, and on the table lie pieces of matzah, a book with the Haggadah and a special Easter dish with the items laid out on it. As historically Pesach is associated with haste (because of which, at the end of Egypt, matzah remained fresh and did not have time to ferment), and in our time the Seder is commanded to finish until midnight, the good this map indicates may require some kind of quickness from the person.
This map shows the washing of hands (netilat yadaim), which is prescribed after waking from sleep or before eating with bread. Bowls here are not accidentally have two handles. Alaha orders that each of them be taken in turn so that the right hand pours water on the left hand and the left hand on the right hand. The sages of antiquity introduced this ritual to ordinary people as the likeness of the ablution performed by the priests before the service in the Temple. They believed that this is the order of actions that drives away the spirit of impurity from the hands of a person.
This card indicates purification, liberation from that which holds; to prepare for an important process or event.
Under a sprawling olive tree there are two bowls: one is filled with olives, and the other is empty. The olives (and the olive oil obtained from them, used for lighting) symbolized wisdom in different cultures, including the Jewish one. In the Talmud, to the words of the prophet that “God gives wisdom to the wise,” it is said that the full vessel is filled even more, and the empty one remains empty. In other words, in order to increase wisdom, one must have it.
This is one of the most ambiguous cards in the deck. It can indicate an unequal distribution of resources, a partial realization of expectations or the fact that only half has been passed from the intended path.
The hand holds the cup filled with wine. This is another obligatory attribute in the ritual of Avdal (see Ace of Candles) – even more important than the others, since it is the wine that is called to sanctify the Sabbath both at its offensive and after its outcome [who does not drink alcohol, uses grape juice instead of wine] . On the cup are engraved the final words of blessing for wine: “The Creator of the grape fruit.” It is customary to fill the cup to the brim and even allow the wine to spill over slightly as a sign – so that the coming week brings with it an abundance of spiritual and material goods.
This map indicates the strength of the elements of water, as well as pleasure, emotion, sensory perception and spiritual harmony.
Ichak (Isaac) is the son of Abraham and Sarah, the husband of Rivka, the father of Jacob and Esau. When God commanded Abraham to bring his only son as a sacrifice, he immediately obeyed. And Yitzhak himself, who was to be slaughtered and burned on the altar, voluntarily assumed this fate. He was then a boy, but on our map he is already shown by a mature husband sitting on the edge of the stone altar against the background of a flame. As a result, the sacrifice of Yitzhak did not take place – at the last moment God replaced him with a lamb, which was confused by horns in a bush nearby. After all, Yitzhak, born in the middle of the month Nisan, and he is connected with the zodiacal sign of Aries.
The King of the Candles indicates a selfless man, ready to sacrifice for high ideals. He represents courage, steadfastness and determination.
Sarah is the wife of Abraham, the mother of Isaac. A bright and determined person. In translation, her name means “lady” or “princess”. She is able to exercise power and decide the destinies of other people. So, for example, she drove her maid Hagar along with her young son Ishmael, who was born of Abraham. It is said that when Abraham descended to Egypt because of hunger, he hid Sarah in a trunk that she had not been taken from him. And when the chest had to open at the border, and Sarah came out from there, the radiance spread throughout Egypt. The Queen of the Candles corresponds to the bright and artistic (and sometimes despotic) zodiacal sign of Leo.
Naftali (Naphtali) is one of the sons of Jacob. When the father gathered his sons near his deathbed to give each a special blessing, he called Naftali “a quick deer speaking graceful speeches.” Corresponding to the sign of Sagittarius, the Prince of Candles holds a burning arrow in her bow as a candle, jumping over her own deer across her abyss. He represents a person who easily goes to risky projects or adventures, knows how to navigate and show resourcefulness, find the right language and make a convincing impression.
The Prophetess of the Court (Deborah). They say she was sitting under the palm tree, wasting wicks for lighting candles in a portable sanctuary (tabernacle). In translation, the name of this prophetess means “bee”, which is easy to associate with diligence. However, the sages of the Talmud see this as a hint of pride. The intense activity of Princess of the Candles along with her indomitable spirit convey the entire strength of the element of fire. It was the Court that inspired the Jewish military commander Barak to fight against foreign invaders and defeat them. In her song, which she said after the defeat of the enemy army, she says that even the stars from heaven fought against the enemies of Israel.
This card indicates a person who is energetic, hardworking, prone to ambitious impulses, ready to inspire and come to the rescue.
The lighting of the candles is the main precept of the winter festival of Hanukkah and its inalienable attribute. The eight candlesticks on the branches of the lamp (chanukiah) correspond to the eight days during which the oil from the last pitcher that was left in the Temple burned (see the humility moderation). It is accepted next to them to put the ninth candle – the so-called “shamash”, since it is forbidden to use light of the eight main candles for everyday purposes. They are called to proclaim the miracle that God committed for the people of Israel. That’s why they are put in a place where they could see as many people as possible – for example, on a balcony (as on our map) or near a window.
This card indicates fame, publicity, disclosure to others, the culmination of the process, when its fruits are recognized.
An infant in the womb of a mother, as he is described in the Talmud: “What is the germ like? On the folded book, his hands on his temples, his elbows on his knees, and his heels on his buttocks … The mouth is closed, and the navel is open, and he eats what his mother is eating … and the candle is burning above his head, and he sees from the end of the world to the edge. ” The remaining candles complete the total number to nine, symbolizing the nine months of pregnancy. It is further said that in this state the child is taught the whole Torah, and when he is born, the angel strikes his lips, and he forgets everything, then he has to learn again.
This card indicates the birth of a new (including pregnancy and childbirth), creative breakthroughs, a hidden genius, which then has to be revealed by its work.
This map shows a sepulcher with the deceased and lying in a coffin man. In Jewish history, there were different customs relating to burial. And although the usual practice – to bury the bodies of the dead in the ground, in a simple grave, in ancient texts, one can find references to more artfully arranged tombs. Candles do not play a special role in burial, but are subsequently lit to facilitate the soul of the deceased ascending the spiritual worlds (“le-ilui nešama”, as it is called in Hebrew). Usually a candle in memory of a deceased close relative is lit on the anniversary of his death.
This map indicates the stopping of processes, “freezing”, stagnation, preservation of some achieved state. Sometimes it means illness, rest (or need for it), in rare cases – death.
A person in the middle of the library is looking for the book he needs. Seven candles are attached to the shelves and illuminate the surrounding space. We do not see for sure whether he already found what he wanted, or just sorts through the roots of books, looking at their names. The theme of the search is that the lasso can remind the Three of the Candles, and the theme of books and knowledge is the Two. However, the emphasis here is on the ability to navigate a large amount of information, on which depends the ability to bring everything into the system or to immerse yourself in complete confusion.
Marriage of the bride and groom. By custom, accompanying them to the wedding canopy (chupe) carry candles on either side of the newlyweds. Flowers at their feet additionally allude to beauty and harmony. This is a map of alliances and a union of opposites. It can mean not only love or marriage, but also alliances in any spheres of life – business, creative, spiritual. Astronomically, the arkan corresponds to the middle of Av and to the Jewish “day of love” (15th Av), when in ancient times girls went out to dance among the vineyards, and the young men went to choose their brides, as the Talmud describes it.
On this map, we see how the pogromists attacked and set fire to the house. Astrologically, this lasso is associated with the beginning of the month of Av (and the sign of Leo) and undoubtedly hints at the day of the 9th Ava, which is fasted and mourned for the destruction of the Temple of Jerusalem. According to the Talmud, both churches were destroyed on this day with a difference of several centuries. In general, in the history of Israel, the 9th Ava is associated with many tragic events.
This card indicates loss of property or any other tangible loss; possibly, for violent actions, assassination or aggression.
Before the approach of the Sabbath (Shabbat) it is customary to light candles, which symbolize peace and peace in the house. On this map the candlestick with four burning candles decorates the table on which the Shabbat meal is prepared. A bottle of wine will be needed to make Kiddush (consecration) the coming holy day. In addition, this meal begins with a blessing for two breads, symbolizing a double portion of mana, which fell before the Sabbath, when the people of Israel wandered in the desert. They lie covered with a napkin with the inscription “Shabbat shalom”.
Four of the Candles indicates peace, peace and contentment with what you have.
Children with candles in their hands are looking for chametz (leavened bread). This procedure takes place on the eve of the first day of Pesach, in which it is commanded to eat matzo (unleavened bread) and get rid of leavened bread. In this search, adults also participate (moreover, mainly this responsibility is placed on adults), but since it is necessary to search in all secluded places, children provide invaluable assistance to their parents. On our map, the children climbed under the table, where a dried loaf of bread was found among the old boxes.
This map indicates a search or find, and more often – finding something that we did not want or were afraid to find. Sometimes it can point to children or some kind of group activity with their participation.
All the Aces of the “Jewish Tarot” deck are associated with the Avdal ritual, marking the completion of the Sabbath and the beginning of weekdays. In this ritual, three objects are used: a bowl of wine, incense and a wicker candle, symbolizing the elements of water, air and fire. The candle on the map “Ace of Candles” has three wicks burning simultaneously, in the form of a Hebrew letter Shin (ש). On the tablecloth below is written in Hebrew “The Creator of the Fiery Luminaries” – these words end the third blessing pronounced in the course of Avdala.
This card indicates the source of fire energy and the corresponding qualities: pride, ambition, ambition, the desire to conquer new peaks, and sometimes – irritability or anger.
Heavenly Jerusalem is in the hands of God. In the Psalms, Jerusalem is called “a city gathered together”. It is said that the earthly Jerusalem corresponds to the heavenly one, which will merge with it at the end of time. In this heavenly city, a third temple has already been erected (replaced by two destroyed ones). We also see there are twelve gates according to the number of the sons of Jacob, who became the ancestors of the tribes (tribes) of Israel. Before this spectacle the gate is opened, about which the psalmist said: “Lift up your heads, and gates, and lift up the everlasting doors, and the King of glory will enter.”
The map “Mir” means the completion, the embodiment of the idea, perpetuation, acquisition and mastery of the desired.
On this map we see the revival of the dead, promised by the Jewish prophets. As is known (see 12th chapter of Daniel’s book), this trial will begin only after the dead are resurrected. The angel blasts into the shofar (horn) from the heavens, and it resembles the commanded trumpet in Yom Kippur of the jubilee year, when slaves had to be released. So here again, under the sound of the shofar, people are freed from the chains of death, reborn to a new life.
This map indicates changes that are, as a rule, large-scale in nature and affect more than one person. From above there is a certain message, the reaction to which divides people into groups and categories.
Joshua bin-Nun (Joshua) introduced the people of Israel to the Promised Land after the death of Moshe. In the battle with the Emo-Koreans he sang a song addressed to the heavens, ordering the Sun to stop. And the Sun obeyed, continuing to cover the battlefield for almost a whole day. This allowed the Jews to defeat their enemies. On this map, Yeoshua stands at the head of the army, and on his head is laid Tefillin. He is able to command a force that far exceeds himself. This card means power and the opportunity to gain the favor of higher forces. She points to a situation where the superiors have to fulfill the desire of those below. It is also a good sign to win in any business.
According to the legend from the Talmud, first God created the Sun and Moon equal in size. In the Torah they are called “two great lights,” but right after that the Moon is called a “smaller” star, and the Sun is called “big”. This is because the Moon began to complain to the Creator, saying: “Can two kings enjoy one crown?” To this God answered her: “So go and reduce yourself!” On this map, Luna loses her crown. She turned away from the Sun (illuminating her neck) and cries for the humiliation she had to endure. But is not the reason for this in her own unreasonable demands?
The map “Luna” indicates the loss of status, demotion, deprivation of honor and merit, humiliation, feeling unjustly offended.
King David, looking one night from the roof of the palace, saw a naked bathing woman. As he found out, it was Bat-Sheva (Bathsheba). Because David wanted her and could not restrain his passion, he sent her husband to war, hoping that he would perish. In the end, it happened. Bat Sheva became David’s wife, and they had a Shlomo (Solomon) – the future king of Israel. In the book Zohar the dialogue of God with the angel of the Duma, the governor of hell, about whether this act of David is a sin, for which it should be sent to the underworld, is given. Be that as it may, this card means temptations, dreams and passionate desires that give rise to fantasies and illusions. It can be innocuous in some situations, but in others it can push a person to ill-considered actions.
The theme of this lasso was the Tower of Babel. According to the Talmudic legend, it consisted of three large floors, and even its builders themselves were divided into three groups: some wanted it to save them from the flood (if it repeats itself), others wanted to declare war on God and therefore put on the top of the tower an idol with a sword , others wanted to make it a temple for the service of the stars. God punished them in various ways: some scattered throughout the earth, others mixed languages, and third turned demons and monkeys. On our map, we see how the tower has already begun to collapse, and some of the builders have become monkeys. This lasso, first of all, speaks about the collapse of the joint project due to a lack of understanding and inability to find a common language.
When Yaakov returned to his native place from the house of Laban, he had to prepare for a meeting with Esau (see the arcana “Two Ways”). At night, a creature attacked him, which the Talmudic sages consider to be the angel of Esau-Samael. In the tradition he has many names: he was called Satan and the angel of death, he is identified with the “evil principle” that dwells in the soul of any person. Yaakov fought with him until dawn and won, but finally Samael damaged Jacob’s right hip, which made him grow limp. Yaakov did not agree to let go of the defeated enemy until he blessed him. It was this angel who gave him the name Israel (Israel), which was also the name of all his descendants – the people of Israel.
Map “Devil” in our deck, above all, means the enemy, the fight, the confrontation. It can cause pain or injury.
On this map is the story that caused the celebration of Chanukah. After the victory of the Maccabees over the foreign invaders, the priests of Israel returned to the Temple of Jerusalem and discovered it in desolation. They began to restore it and again began to conduct service. However, among the vessels with oil, there was only one, which was not desecrated. At first glance, it should have been sufficient only for a day. However, a miracle happened, and this oil burned for eight days – all the time, until they made a new one. On the map, we see the high priest and his assistant, who light the menorah (temple lamp), marking the resumption of the holy ministry. Among other things, this story can also be interpreted as the need to economically spend even the modest resources at our disposal. It is this interpretation that connects this lasso with the quality of moderation.
Before Pharaoh agreed to let the people of Israel go to serve God (see the archon “Exodus from Egypt”), he resisted for a long time. By Moshe, God brought down ten plagues on Egypt: 1) bloody water, 2) toads, 3) lice, 4) schools of animals, 5) cattle, 6) ulcers, 7) hail, 8) locusts, 9) darkness, 10 ) death of first-born. On the map, we see all these punches (except darkness), and the pharaoh sits in the image of the crocodile (as he is represented by the prophet Ezekiel), mourning his dead son. It is said that God himself went through all of Egypt, killing every first-born, and this is the power of this arcana – the power of death. Obviously, in the predictions, the fall of this card does not bode well. But in addition to the above, it can point to an insurmountable cleverness with which a person ignores all the signs sent to him. After all, it was the Phar’ea’s cleverness that caused these troubles.
On this map is depicted Aman, the courtier of the Persian king Ahasuerus (see the lasso “Queen Esther”) and one of the main enemies of Israel. Pondering to exterminate all Jews in the kingdom, he did not forget and prepare a tree to hang his main enemy, Mordechai, on it. However, thanks to Esther, the king’s wrath turned against Haman, and he himself was hanged in the same tree. In this arcane, in addition to the traditional meanings of the “Hanged”, there is also a theme of reckoning for mistakes or sins of the past.
Rosh Hashanah is a new year in the Jewish calendar, which is also considered the day of judgment. At this time, God weighs the merits of people in front of their sins, bringing to everyone a fair verdict. As the Talmud says, perfect righteous people are immediately recorded in the book of life, committed sinners – in the book of death, and the middle ones remain in uncertainty until Yom Kippur (Day of Atonement). Large scales serving to assess the virtues and vices of a person occupy the center of the map, and three books are located at the top. The fact that the light cup weighs slightly outweighs the hope for a favorable verdict.
The card “Justice” indicates a rational approach, honesty, a balanced decision. It can mean and legal cases, litigation.
The illustration of this map can recall what we saw in the Chariot of the Chariot. Indeed, the wheel of it is the mechanism by which God realizes His providence – he controls the earthly world. Such wheel contains four elements and represents also a zodiacal circle, and four animals on it – the fixed signs of astrology. Since the concept of “fortune” (or luck) has a pagan origin and implies an accident or some whim of fate, alien to a fair law, it is unusual for the Jewish worldview. Instead of the more familiar “Wheel of Fortune” in our deck appears “Wheel of Providence”, indicating a reasonable system of governing the world.
Here is a picture of Moshe (Moses) standing in front of a burning bush. Having escaped from Egypt, he reached the house of Yitro (Jethro), who gave him his daughter Zippora (Zeppora) as his wife. Moshe became a shepherd and once, when he went to the steppe to a remote area, he discovered this amazing vision. From the burning bush, he heard the voice of God commanding him to return to Egypt and to rescue the people of Israel from slavery. Moshe is wearing talith – traditional clothing, used in Judaism to this day. In his hands – a staff, which he will perform miracles in front of Pharaoh and his servants.
The “Hermit” card means a departure from habitual activity, leading to a new understanding or insight on an important issue. But it can also indicate loneliness or isolation.
“In the beginning God created the heaven and the earth. The earth was empty and chaotic, and darkness was over the abyss, and the spirit of God was hovering over the surface of the water “(Bereshit 1: 1-2).
On this map we see the spirit of God spreading his wings over the ocean, in the form of the first letter of the Hebrew alphabet – Aleph. He expresses the beginning of creation, freedom and lightness, characteristic of the one whose potential has not yet been embodied in any concrete forms. Further, as is known, God created light and separated it from darkness. On the first map of the “Jewish Taro” the wings of the spirit are divided between light and darkness. In this sense, the Kabbalists usually understood the form of the letter Aleph.
In the image of the magician, King Shlomo (Solomon) appears before us. Tradition really testifies of him as a powerful magician, capable of subduing demons and the forces of nature. He is depicted standing in a magical circle containing the names of God and angels. Around him revolve the symbols of the four elements – fire, water, air and earth, which he commands. It is no coincidence that Solomon is credited with many magical books (grimoires), such as “Solomon’s Testament”, “The Key of Solomon” and so on. Scripture says that his wisdom surpassed the wisdom of the Egyptians and the sons of the East. He understood all the herbs, trees, stones, etc.
Map “Magician” indicates control, effectiveness, skill. It gives a good sign in the work, but it can also hint at excessive arrogance.
“Divinity” in Tanakh is the presence of God in the created world. Kabbalists view Divinity as the female hypostasis of God. Here she appears sitting in a mystical temple between two columns and holding a scroll of Torah. Her dress is decorated with the alphabet of angels, preserved in tradition. It is Shechina who looks after the created world and oversees the creatures. She is endowed with the qualities of patronage and in this aspect can represent motherhood, being the great Mother of all living things.
Esther (Esther) – nee Adas, who became the wife of the Persian king Ahasuerus (Artaxerxes). She was taken to the royal palace without asking her consent, along with many other girls. But among all it was she who liked the king with her beauty. Becoming a queen, she nobly used her new position and helped prevent the destruction of the people of Israel, conceived by Aman (see the hanging “Hanged man”). In the Talmud it is mentioned that Esther is a modified name of the Akkadian goddess Ishtar, combining the qualities of Venus and Mars. Everyone who saw Esther could not remain indifferent to her beauty.
The map “Queen Esther” marks the beauty, kindness and selfless help, but sometimes it can mean vindictiveness or insidiousness.
When God inflicted ten executions on Egypt by Moshe (Moses) because of Pharaoh’s reluctance to release the Jews from slavery (see the lasso “Death”), Pharaoh still had to give in. However, his consent did not last long. After mustering the army, he launched into the pursuit of slaves leaving his country. The Egyptians overtook the Jews near the Red Sea. At that moment the waters of the sea parted, and the people of Israel moved to the other shore. Pharaoh, however, with his army, beginning to pursue them, drowned in the sea abyss closed over him.
The map “Exodus from Egypt” indicates the release, release and departure from the past, but it can also mean the opposite – harassment, an attempt to retain something that you are not ready to part with.
The first high priest (high priest) of Israel is Aaron. When representatives of other kinds of Israel challenged his right to the priesthood, they put their staff together, but as a sign of their chosenness from above, it was Aaron’s staff that became covered with flowers. On this map, Aaron holds a blossoming staff; He is clothed in priestly robes, including a breastplate with twelve stones and a gold headplate with the inscription “Holy to God” (קדש ליהוה). His second hand shows the gesture of blessing that the koenas in the synagogues use today, blessing the people. It was with the help of Aaron that the golden calf was created.
The “High Priest” card means a custodian of knowledge or a teacher. She points to peace and compromises, sometimes reaching up to indulging their own or others’ weaknesses.
Yaakov (Jacob), returning home from the house of Laban together with his two wives and children, heard that his brother Esau (Esau) was coming towards him with his army. The two brothers were twins, but their characters and life paths were radically different. Esau was a “man of the field,” earning his sustenance with the sword. Jacob was “a meek man, dwelling in tents.” They parted not in good feelings – Yaakov had to leave hastily, fleeing from his brother’s anger. The coming new meeting with him presaged a danger. Yaakov made preparations and took precautions. Nevertheless, Esau did not hold evil against him. They met like a brother.
The “Two Ways” map points to the fork, giving dramatically different scenarios, and the need to choose. It can also mean family or friendly meetings.
In the first chapter of his book, the prophet Ezekiel (Ezekiel) describes the vision of the heavenly chariot that appeared to his gaze. It happened on the river Kvar. The chariot was carried by winged creatures with the faces of a lion, a bull, an eagle and a man. Above their heads stretched “horrific ice”, on which a sapphire throne was erected. The figure sitting on it was surrounded by fire and radiance. In the following tradition, around this prophetic vision, an esoteric system developed, known as the “Maase Merkava.” The image of the chariot for Kabbalists became a symbol of the structure of the spiritual worlds. This system also included a visionary practice that allowed them to travel through these worlds, communicate with angels, contemplate the divine throne.
This map shows Shimshon (Samson), who defeats the lion (this is described in the 14th chapter of the Book of Judges). As you know, his strength was incomparable, and the enemies were afraid to cross his path. Behind him is one of his mistresses with a spoonful of honey in his hand. Despite his heroic character and courage, Shimshon was overly passionate about his passions and blind in many matters. As a result, the enemy treacherously deprived him of his strength. Broken columns on the ground remind of his tragic end, when he, with his eyes pinned, had to collapse the building on himself and his enemies.
The “Strength” card can talk about efficiency and success where you need to act, but it also warns that other, more cunning actors can manipulate your power.
The sage is looking for knowledge in the pages of the sacred books. Even in the dusk of the night, he does not close his eyes, but continues to stare at the texts of the old volumes in the light of two candles. The book of the Psalms begins with the words: “Happy is the man who did not walk on the advice of the wicked … but to the Torah of God his desire, and He studies it on the day and night.” Indeed, the Jewish sages saw a special meaning in Torah studies at night – when the silence and peace of the surrounding world allow the mind to comprehend secrets.
This map indicates learning and cognition. In its negative aspect, it can hint at the difficulties associated with overcoming the surrounding darkness – delusions or ignorance.