Mysticism of Dalet

Elder Gideon
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Mysticism of Dalet

#1 Postby Elder Gideon » Sat Mar 12, 2011 10:58 am

Greetings and Shalom!

Dalet: Door, Gate, Entrance, Threshold and the number 4.

Ongoing with a few companions is a community-unfolding of each of the netivot-letters, bringing us to mysteries surrounding this fourth letter. When we see the correspondences to any letter, such as this one, we understand a new and dynamic way of contemplating scripture, for wherever these 'search word' correspondences occur, we're being sent directly to the mystery behind the moment of the scripture.

When I consider significant occurrences of four, I'm simultaneously considering the numeric value, meaning, and display of directionality.

A river flows out of Eden to water the garden, and from there it divides and becomes four branches. (Genesis 2.10)

The spirit of the Lord shall rest on him,
the spirit of wisdom and understanding,
the spirit of counsel and might,
the spirit of knowledge and the fear of the Lord.

He will raise a signal for the nations,
and will assemble the outcasts of Israel,
and gather the dispersed of Judah
from the four corners of the earth. (Isaiah 11.2,12)

Yeshua: "And he will send out his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of heaven to the other." (Matthew 24.31)

As I looked, a stormy wind came out of the north: a great cloud with brightness around it and fire flashing forth continually, and in the middle of the fire, something like gleaming amber. 5In the middle of it was something like four living creatures. This was their appearance: they were of human form. 6Each had four faces, and each of them had four wings. 7Their legs were straight, and the soles of their feet were like the sole of a calf’s foot; and they sparkled like burnished bronze. 8Under their wings on their four sides they had human hands. And the four had their faces and their wings thus: 9their wings touched one another; each of them moved straight ahead, without turning as they moved. 10As for the appearance of their faces: the four had the face of a human being, the face of a lion on the right side, the face of an ox on the left side, and the face of an eagle.

As I looked at the living creatures, I saw a wheel on the earth beside the living creatures, one for each of the four of them. 16As for the appearance of the wheels and their construction: their appearance was like the gleaming of beryl; and the four had the same form, their construction being something like a wheel within a wheel. 17When they moved, they moved in any of the four directions without veering as they moved. (Ezekiel 1:4-10, 15-17)

He [Peter] saw the heaven opened and something like a large sheet coming down, being lowered to the ground by its four corners. 12In it were all kinds of four-footed creatures and reptiles and birds of the air. 13Then he heard a voice saying, ‘Get up, Peter; kill and eat.’ 14But Peter said, ‘By no means, Lord; for I have never eaten anything that is profane or unclean.’ 15The voice said to him again, a second time, ‘What God has made clean, you must not call profane.’ (Acts of the Apostles 10.11-15)

After this I looked, and there in heaven a door stood open! And the first voice, which I had heard speaking to me like a trumpet, said, ‘Come up here, and I will show you what must take place after this.’ 2At once I was in the spirit, and there in heaven stood a throne, with one seated on the throne! 3And the one seated there looks like jasper and cornelian, and around the throne is a rainbow that looks like an emerald. 4Around the throne are twenty-four thrones, and seated on the thrones are twenty-four elders, dressed in white robes, with golden crowns on their heads. 5Coming from the throne are flashes of lightning, and rumblings and peals of thunder, and in front of the throne burn seven flaming torches, which are the seven spirits of God; 6and in front of the throne there is something like a sea of glass, like crystal.

Around the throne, and on each side of the throne, are four living creatures, full of eyes in front and behind: 7the first living creature like a lion, the second living creature like an ox, the third living creature with a face like a human face, and the fourth living creature like a flying eagle. 8And the four living creatures, each of them with six wings, are full of eyes all around and inside. Day and night without ceasing they sing,
____‘Holy, holy, holy,
____the Lord God the Almighty,
____who was and is and is to come.’ (Revelation 4.1-11)

From these examples shared, the number four throughout prophetic writings speaks Dalet's mystery of plane directionality. Sophian Tradition, like so many meditative traditions throughout the world, honors these four directions as held by a cross in a sacred circle: the sojourner, encompassed by four distinct points, or arms of orientation, is walking in a direction at any one point in space-time. For the mystically inclined, these directions are entirely meaningful and experiential, as detailed in our Orders of St. Gabriel and St. Uriel. Is it any coincidence, then, that these four directions, these ד directions, are also gates? What is a gate, a doorway, a passage, will soon be related by companions' contemplation of ד.

May all who are asking, receive.
May all who are seeking, find.
To all who are knocking, may the door of the Lamb open.

Amen and amen!

Elder Gideon+

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Entrances and Thresholds

#2 Postby Damiean » Thu Mar 17, 2011 9:09 am

Greetings and Blessings in the Light of Messiah!

In the 18th chapter of Genesis, we read about Abraham and his experience with three angels who come to him and speak the blessing that he and Sarah will have a child.

In the begining of the chapter, we read that Abraham had been circumcised and also his son Ishmael, as well as many of his slaves and servants. And after he, Abraham, is sitting at the entrance to his tent. This seems a very curious statement.

We know that circumcision is related to Yesod and the teachings of desire energy, and specifically the uplifting of this energy to its proper flow and movement, offered up to the Light, sublimated. So it seems this circumcision, this sublimation is an action that allows one to draw near an entrance, a gate, and be recieved. As well in these same teachings on Yesod we know that the guardians of the gates, are infact the gates themselves, and even more the realm in which these gates open up into and exist within, all in a simultaneous oneness. Quite a mystery!

We know through attributions of the letters to the Tree, that Dalet is given to Netzach. And yet here we have been exploring mysteries of Yesod. This might seem confusing. Yet, if we look into Netzach and even something of Hod, we can see that these two layers are indeed deeply interwoven. For Hod, we can speak of, as being a thought in the mind. An experience of thinking, and mental states. Netzach, we might say is something akin to a breath in the body. Something felt and known in the body. A physical, sensory feeling rather than anything mental or conceptual.

Seeing this, we find a really interesting idea about entrances and thresholds. That it would seem one can sense, know, and precieve these by what is felt in ones own body. That rather than a mental perception of movement, it is more an experential feeling and state of awareness.

Yet something more seems to be hinted at in this passage. That as we shift our desire energy, sublimate and uplift it, and our sense and awareness of these thresholds begins to dawn, we can see that more than a perception of a gate or threshold outside of us, that we are in infact becoming the very threshold and gate itself. That we infact become the space through which various powers and beings move and can perhaps even manifest in our vision and we can experience communion with them. How wonderous!

There are many more teachings that can be drawn from this mysterious and wonderous letter, such as Light Transmission, the sucession of Patriarchs/Matriarchs, and even the Prophets. All reflecting something of this mystery in their own grade and understanding. As well, in this passage we can even see hints of Threefold Body, and Energy Body teachings hinted at. What a deep and layered passage! Yet I will leave that for others who might feel inclinded to speak of these or to take up any other angles as they feel led.

May all beings seeking the entrance into Union with the Light Continuum find it, and in finding, be recieved according to their capacity and in reception be blessed with Habad. In the Grace of Hayyah Yeshua, Amen!


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The Poor Door

#3 Postby simplicity » Sat Mar 19, 2011 7:41 am

Shalom all!

These posts are sparking much contemplation for me. Thank you all.

By observing Gimel and Dalet together in the alphabet, the Jewish sages noted the foot of the Gimel extending to that of the Dalet as a generous giver to a pauper. In The Energy of the Hebrew Letters, Rav Berg takes this tradition and one other a step further. The main tradition Rav Berg expands on in his book is the tradition of each letter, beginning at the end of the alphabet, pleading with the Lord to begin Creation with her. In Rav Berg’s development, Gimel and Dalet plead together to begin Creation with them. Given that they represent the perfect “giving and receiving” balance, they argue that together they would make the perfect team to initiate Creation. Of course they lose to the very next letter, but they do present an eloquent plea.

In meditating upon the letter relationship of Gimel and Dalet, I could see the logic in the wealth of the camel, but I could not see the poverty of the door. Essentially, my question was, “Why would the door be poor?”

I began by considering the blessing of poverty: “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matt 5:3). Only through poverty can we enter into the riches of the kingdom. Next, I considered the “narrow door” to enter this life.

But these posts are presenting a key that may further unlock this mystery. If the “narrow door” is that gate to the Tree of Life that is guarded with swords, then of course the “door is poor.” It is poor in the sense that one must endure the “fiery trial” of 1 Peter 4:12 to pass into it, and in this fiery trial, one is weak, vulnerable, and in suffering. Weak, vulnerable, suffering ones are “paupers” in need of strength.

It is in this moment when the pauper calls upon the divine for assistance. In this sense, Gimel plays the role of the tzaddikim, as described in Jonas’ post on the Gimel discussion.

Intriguingly, Gimel as a camel represents the wilderness, as Jonas also noted. So now we have the paradox of the “wealth of the wilderness” assisting the “poverty of the door.” Connecting this back to the story of Israel, if the Dalet/door into the Promised Land is represented by the city of Jerico that Joshua and his followers had to tear down, then Gimel/wilderness is represented by the 40 years of wandering in the desert. In other words, these 40 years provided Israel with the resources (wealth) they needed to supernaturally tear down the walls of Jerico.

Whenever we enter our own wilderness, then, we can meditate on this wilderness as the wealth of Gimel preparing us for the door of Dalet. Upon passing that “narrow door,” we find the OT “Promised Land” and the NT “Kingdom of Heaven.”

Peace in the journey,
"Miracles happen every day and at every moment. He who sees them not is deprived of one of the fairest gifts of life" (St. Issa, the Lost Years of Jesus)

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The Empty Door

#4 Postby Tau Malachi » Sat Mar 19, 2011 8:57 am

Greetings and blessings in the light of the Messiah!

If I were to contemplate the poverty of the door, in and of itself the door is nothing – a doorway is a transition, and in-between, completely empty of any independent or substantial self-existence; but then, of course, this is true of everything in creation, all that is, in fact, is empty, void, no-thingness.

Here we may say that the door is for the house and the people who dwell in it, the house, the people, are not for the door – so really, it is quite “poor.”

The in-between of the inside and outside, this threshold, however, is a most intriguing contemplation – there, exactly, is our existence, on this threshold of the exterior and interior life, founded upon no-thingness.

Poverty is spiritual humility, the awareness that our existence is dependent upon all that is, and upon the source from which all arises, and so too, then, “poverty is an openness and sensitivity in a dynamic surrender – open to God, the True Light, closed to the false light and darkness.

Open, closed, this is the significant function of a door, Dalet, and so it becomes a central contemplation of Dalet.

If we read the message to the church in Philadelphia, we encounter this, “These are the words of the holy one, the true one, who has the key of David (Malkut), who opens and no one will shut, who shuts and no one opens: ‘I know your works. Look, I have set before you an open door, which no one is able to shut. I know you have but little power, and yet you have kept my word and have not denied my name’” (Revelation 3:7-8). In the message to the church of Laodicea we read, “Listen! I am standing at the door knocking; if you hear my voice and open the door, I will come in and eat with you and you with me” (Revelation 3:20).

These were some thoughts that came to mind and a couple of verses I recalled as I read your lovely discussion, so I felt inclined to share them.

May the door of our heart ever be open to Adonai Messiah, amen.

Peace be with you!
Tau Malachi
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The human being acting as doors to the physical dimension

#5 Postby malochim » Mon Mar 21, 2011 1:35 pm


When I contemplate Dalet as a door, my mind is drawn to Bet, the house. The door being the transition between what is projected outside of us, the radiant display of our mind and what is transpiring within us.

We have a doorway practice in the tradition which comes to mind, it helps us cultivate awareness and mindfulness which in turn can help us discern what kind of emotions, words, thoughts and deeds we let in to our life.

Doorway Practice

These are practices of attention - mindfulness and alertness - and cultivate awareness. It may be surprising how difficult these simple practices can be; the difficulty is remembering to catch yourself at the doorway.

Pick a foot, either foot, and for one week every time you enter through a door or gate or any threshold, let that foot be the first to cross over.

At least once a day, recognize a doorway you are passing through. Stop at the threshold, let go of whatever thoughts or emotions that may be occupying your mind, and open your senses (seeing, hearing, feeling, smelling and tasting) to the space you are entering. Open fully to the space you are entering, then cross the threshold.

When you are passing through a doorway or crossing a threshold, envision the Spiritual Sun in your heart as you enter in, bearing blessings and light into that space. Be a Light-bearer to every place you enter or pass through!

If we look at the name Adam it has three Hebrew letters in it, Aleph, Dalet and Mem. Aleph being a symbol of the fiery spirit, Dalet being a gate or a doorway and mem being water. For me the letters suggest our role as human beings, to be doors/vessels (represented by Dalet) of the Divine (represented by Aleph) here on earth and the whole of the realm of Becoming (represented by Mem). In so doing we become the body of Christ, moving the Divine presence and power as we move; implementing the divine plan.

Essentially, there is the material dimension, and then there are astral dimensions, and beyond the astral there are the mental, higher vital, causal and spiritual dimensions, and beyond these are the supernal dimensions – all occupying the same space and the same time, and all interpenetrating one another, though distinct from one another by vibratory frequency in consciousness. The supernal dimensions are the Pleroma of Light, the eternal realm, and the spiritual, causal, higher vital, mental, astral and material dimensions are the Entirety, the fields of sentient existence in space-time.

From the perspective of the material dimension, spiritual beings forces are drawn into the astral dimensions from the inner or “higher” dimensions, and through the astral these spiritual forces gain influence in the material dimension – influencing the minds and hearts of sentient beings incarnate in the material dimension and, thus, “entering” the material dimension through incarnate sentient beings (in this world, typically through humankind). Spiritual beings-forces are drawn into the astral corresponding to the thoughts, words and actions of human beings (our desires and fears), and likewise, these spiritual beings-forces influence the thoughts, words and actions of human beings – thus there is a hidden play of spiritual beings-forces in the astral dimensions of the earth, which strongly influences and determines what transpires in the material dimension of the earth, all based upon the state of consciousness in the collective of humankind.

”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska

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The soul becomes what one loves or desires

#6 Postby malochim » Sat Apr 02, 2011 1:45 pm

While contemplating Dalet as door further the following verse comes to mind

"What goes into a man's mouth does not make him 'unclean,' but what comes out of his mouth, that is what makes him 'unclean.'" - Matthew 15:11

We are formed and molded by the thoughts, desires and words we entertain. It is through them that our consciousness is affected and we ought to be very careful with the energy behind them. There is a saying within the tradition "The soul becomes what one most loves or desires." In fact when our desires are directed outwardly we are attached to this world and we are compelled into reincarnation and the gilgulim. If we direct our desires inwardly there is nothing in this world to bind us.

There is a saying in the gospel of philip that mirrors the saying above:

"It is not possible for anyone to see anything of the things that actually exist unless he becomes like them. This is not the way with man in the world: he sees the sun without being a sun; and he sees the heaven and the earth and all other things, but he is not these things.... But you saw something of that place, and you became those things. You saw the Spirit, you became spirit. You saw Christ, you became Christ. You saw the Father, you shall become Father. So in this place you see everything and do not see yourself, but in that place you do see yourself - and what you see you shall become."

If we love and desire something we will cleave to it and we will eventually be face to face with that which we love. In union we become what we see before us.

All our thoughts, words and actions are affected by our desires and loves. They are the constant prayers directed towards where our attention is. If we have great Kavvanah and Devekut our prayers become powerful.

"In the Zohar we are frequently told that God waits upon the prayers of the faithful and elect in order to bring about the working of wonders. When the Zohar says this it implies that human beings are meant to be conscious co-creators with God and centers of the activity of the Divine presence and power - channels or vehicles of the Light-power. Likewise, it implies a basic principle of the Law upon which creation and the world is founded: in order for a spiritual being-force to influence and enter into the material dimension it requires a physical being through which to influence and enter. This is true whether the spiritual being-force is Divine, admixed or demonic - there must be a vehicle for it to enter and act. Human beings are the primary vehicles of spiritual forces on earth. Thus, in prayer we make ourselves vehicles of the Divine presence and powers - conscious agents of the Divine Will and Kingdom.

Prayer in which we become a conduit of Grace (the Anointed and Holy Spirit) can only occur through an awareness of the Light-presence in us, as well as the Light beyond us; hence a sense of spiritual self-worth (or divine pride) and coupled with spiritual humility. In other words, through praying from a non-dualistic view, or at least with faith in one's inseparability from Divine Being. Engaging in prayer in this way leads to an experience of higher states of consciousness and the conditions necessary for wonder-working, and it is this kind of prayer Master Yeshua teaches his disciples to entertain." - Tau Malachi

”Only love has meaning, it raises the smallest action into infinity.” , Saint Maria Faustina Kowalska



#7 Postby Karl » Fri Jul 01, 2011 6:28 pm

Shalom and blessings to all.

I realize that I am somewhat late to this discussion but I wanted to contribute a few thoughts.

I have read that in the Zohar dalet is read as "that which has nothing of its own." In this sense, dalet is truly "poor:" A door cannot stand on its own. It must serve as a portal between two areas and must be supported by the wall that delineates the two. Interestingly, dalet is the first letter of dirah meaning dwelling place as in the dwelling place of God. Add to this the sayings of Yeshua that ""Blessed are the poor in spirit, for theirs is the kingdom of heaven" (Matthew 5:3) and "knock and the door will be opened to you" (Matthew 7:7) and we can interpret "poor" to mean the humble (in spirit) and the meek of spirit who knock at the door to God's dwelling place seeking admission not through any merit of their own but through God's grace. Perhaps the dual meaning of "poor" allows us to see it in a new light.

Additionally, if we consider that which is given to dalet to not be material but to be spiritual in nature, it changes our understanding of the dal, pauper, from lacking materially to lacking spiritually and seeking spiritual knowledge. How often are we on one side and how often are we on the other? Most of us alternate sides throughout our lives and sometimes even within a single day. Sometimes we open the door for others and sometimes someone opens the door for us.

I hope this is of benefit.


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The Gate and the Good Shepherd

#8 Postby Martina » Thu Nov 10, 2011 3:26 am

Greetings and Blessings in the Light of the Messiah!

Concerning Dalet I was recently contemplating these verses from the Gospel of John:

“I am the gate; whoever enters through me will be saved. He will come in and go out, and find pasture. The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full. I am the good shepherd. The good shepherd lays down his life for the sheep.” (John 10:9-11)

This passage seems to have endless depth to what the door might mean: full commitment to the spiritual work, supporting others on their path as much as we can.

I was also wondering, how easy it is to fall into error and become a thief of lightpower?


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#9 Postby Marion » Sun Nov 20, 2011 8:30 pm


Da’ab (dalet-aleph-bet) Mourn or sorrow
Dober (dalet-bet-resh) Pasture or manger
Dag (dalet-aleph-gimel) Fish
Doguaw (Dalet-vau-gimel-heh) Fish hook
Dad (dalet-dalet) Breast
Daveh (dalet-vau-heh) Menstruate
Doach (dalet-vau-het) Cleanse, purge, cast out
Dor (dalet-resh) Dwell
Dayah (dalet-yod-heh) Vulture
Din (dalet-yod-nun) Jugement
Dalal (dalet-lamed-lamed) Oppressed

I was contemplating Dalet in terms of the practice of give-away. When there is a big movement in life or before a movement in continuum, there is the practice of give-away. Somehow, giving has to do with guarding transitions. Because Dalet means Door, and a door is a transitory point in the house. The door can be a weak point because it is a place where intruders can come in. It is also where the occupants of the house can go in and out. Therefore, the door must be guarded.

Dalet is associated with Eve, who is the mother of all the living. Could we see Eve as the mother of all righteous ones? Because there is the teaching in the tradition that Adam and Eve are the father and mother of all righteous ones and begin light transmission on the earth. I was thinking about the play of Eve and Lilith and how Eve is the submissive one. I was thinking about submissiveness, and it seems to imply that she was all giving. Just like a mother is for their child. A mother completely puts her own life aside to care for her child.

I was wondering if a parallel could be drawn between Dalet and the four elements. Because everything in asiyah is composed of the four elements. Therefore, I wondered if Gimel could be seen as the fifth element of spirit-space?
I was also curious if we could see Dalet as the influx of light that happens as a result of purification? I was seeing Gimel as this act of purification in ourselves, which allows us to be born anew in the the light presence, this is through Dalet. Dalet also starts many words for Spring, Growth and Small plants. I was contemplating plants and it seems that we could see our lives and these bodies as soil. What happens when seeds fall on the soil? so they dry up because there is no water? Do they get eaten up by birds? do they sprout but then wither? or do they grow into full maturity and give forth new seeds? It seems that Dalet is the energy that allows us to grow our garden i.e Light Body so that the birds of the air (angels) can have a place to roost.

May all those who seek find, an so be blessed!
Amen and Amen.


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#10 Postby Anna » Fri Jan 13, 2012 7:48 pm

Greetings and blessings to all!

These are delightful contemplations about dalet. What comes to mind is the teaching from Jewish tradition that gimel is a rich man who must run after the dalet, the poor man, and give him charity, but in a way that does not embarrass this one so that he is not made to feel ashamed. There is an intriguing relationship here between the rich man and the poor man, both of which are essential to this equation.

Rabbi Munk says that giving to the poor is a way to preserve wealth. We learn in the tradition that we have not truly received until we have also given. Here I am seeing giving and receiving, one dependent upon the other, both indispensable to this movement of energy. Gimel has been related to tzaddik in another thread and it leads to the obvious receiver of what tzaddik has to give, disciple. So, I am seeing gimel and dalet as tzaddik giving for the sake of compassion to the disciple. The beatitude, "blessed are the poor in spirit" comes readily to mind here, "for theirs is the kingdom of Heaven." The emptiness of the door speaks of the emptiness of the disciple who receives Light Transmission and teachings from tzaddik.

Lawrence Kushner mentions that devekut, cleaving, begins with dalet, and so in attaching to tzaddik blessings and grace can come into the disciple that becomes empty or poor, so that there is room to receive what Holy One offers through the agency of tzaddik.

The Holy One of Being constantly pours forth grace and we receive according to our capacity and desire to receive. May we be blessed to become empty so that Mother may fill us, and in turn may we be blessed to give what we have received!


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