The Sefer Yetzirah, Muqatta’at and Modern English Kabbalah

Rabbi Isaac Luria (1534-1572) is the founder of modern Kabbalah, which is most simply defined as the mystic tradition of Judaism, ecstatic prayer. The chief text of this esoteric practice, the Zohar, first mysteriously appeared in 13th century Spain. According to legend, Luria's father was visited by the prophet Ejilah, who told him that his son would build upon the understanding of the Torah and Kabbalah. After a period of intense meditation and worship, Luria moved from Cairo, Egypt, to Safed, Israel, a center for Kabbalah studies. There, despite not writing any of his teachings, he established a pedagogical legacy which is still perennially reaped.

Numerology is a central concept to Kabbalah studies. The 10 Sefirot of the Etz Chaim, the “Tree of Life” pictured above, represent an intangible idea, the 10 manifestations of the Creator, which one may somehow occupy while traveling to this realm. There are 22 paths which one may take in their journey from the first, Malkuth, to the highest, Keter. It is not coincidental that 22 is also the number of Hebrew letters. The Tree of Life is oriented so that exactly 22 paths connect 10 sephirot, each path represented by a specific letter. Every letter of the Zohar is meant to possess an individual character which reveals an even greater meaning. In Hebrew, numbers are indicated by letters, so numerical analysis is natural. Gematria, etymologically related to "Geometry", refers to the numerological study of holy texts.

Consider the Universe as existing amongst an infinite amount of individual struggles. The struggle between East and West, between Left and Right, between Yin and Yang, between 1 and 2, and between 9 and 11, between Red and Green, they are all dualities. Kabbalah is the culmination of centuries of arbitration to accurately present universal existence as the relationship between not just two, but the ten fundamental forces, each of the Sephirot. The universe is made up of 10 forces, but there are dualistic relationships between each of these. The numbers 6 and 7, for example, are two of the Sephirot upon the Tree of Life. Each are individual and distinct entities. 6 is a multiple of 3, and part of the so-named "Number of the Beast", while 7 is often revered as holy. If 7 is related to the Godly, then 6 would assumably be related to comparably more Earthly ideas. The identities of 6 and 7 also correspond with their respective letters, which are F and G. The application of Kabbalistic numerology across the entirety of the global entertainment industry is intended to endow English with the same numerological holiness present in the Hebrew language, or utilize that which it already contains. According to the usage of this modern media code, F (6) most often precedes G (7) in the Universe. 

Family Guy (show)

Flash Gordon (film)

Forest Gump (film)

Finding Giants (film)

Finding Graceland (film)

Fast Girls (Janet Jackson song and 2011 film)

Fast Getaway (film)

Fading Gigolo (film)

Fried Green Tomatoes (film)

Final Girl (2015 film)

Father Goose (film)

Fire Garden (Steve Vai album)

Funny Girl (film)

Feeling Good (many titles)

Fair Game (many titles)

Fall Guy (many titles)

"Famous Groupies" (Wings song)

"Final Goodbye" (Rihanna song)

Flamin' Groovies (band)

Former Ghosts (band)

Five Guys (restaurant chain, with secondary numerology)

The principals which Kabbalists use to study the layered ironies within the Zohar apply to English, also. As with the Hebrew language, the letters which make up English words can be representative of the word itself. English can be studied in the same way. For example, the number six and seven are left and right-sided, even in the way each is spelled. According to the usage of this modern English Kabbalistic code in the media, S (19) and I (9) are part of the left-sided "3" group of letters because their position in the alphabet contains a multiple of 3. X (24) acts as a catalyzer because it symbolizes ideas related to the infinite and permanent. Conversely, S.E.V.E.N. is S (19), then letters from the right-sided group: E (5), N (14) and V (22). The code is oriented completely around the relationship between 6 and 7. The “right-sided” letters are epitomized by the 7th letter G, representing holiness. The “left-sided” letters are epitomized by the 6th letter F, representing corporeality. 

That adjacent letters prefer to ascend rather than descend is a rule that is followed in the media’s code. An important assertion about the relationship between these two Sephirot is being made by consistently placing F (6) before G (7). Each of the Sephirot corresponds to a number, so 6 and 7 can be aligned with Tiphereth and Netzah. As ascribed by 16th-century Spanish Kabbalist Moses ben Jacob Cordovero, Tiphereth and Netzah are two of the “conscious emotions”, beauty and eternity. Combining them in this way so often creates a universe where the bilateral relationship between these Sephirot is not at all equitable. The modern code often follows the same form of combining initials of adjacent letters in alphabetical order: Home Improvement, Indiana Jones, Reel Steel, Radio Shack. To combine adjacent letters in reverse alphabetical order would be contrary to the force created by the above titles, although it is unclear whether one of the pair is simply being ascribed more power, or that perhaps the preponderance of these examples is meant to correctly reflect the universal temperament, rather than work against it. This order indeed seems sensible considering that the Kabbalah’s Tree of Life is upwardly oriented. Adjacent initials in reverse alphabet order do occur, however much less frequently, seemingly in order to maintain a tenuous balance and to illustrate that the Tree of Life is not a task, with the crown Kether as the objective.

The Sefer Yetzirah, the earliest known book on Jewish mysticism, is a tremendously concise text. Traditionally attributed to the Biblical Abraham, it predates the Zohar and describes the creation of the universe by letters and numbers, 32 path of wisdom, consisting of the 22 Hebrew letters and 10 numbers. The number-letter code used modernly in the mass media utilizes the English alphabet in a manner similar to how Kabbalah utilizes Hebrew. Like the modern code, the author also divides his Hebrew alphabet into three distinct groups. However, unlike the modern code, which does so based on the numerical value each letter, the Yetzirah provides less explanation for each letter’s specific classification. Aleph, Mem, and Shin, letters located at the beginning, near the middle and end of the alphabet, are the “mother letters”. Letters which can make two sounds, Bet, Gimel, Dalet, Kaph, Pe, Resh, Taw, are the 7 “doubles”, the only group for which the author provides a specific trait to delineate their classification. The remaining letters, He, Waw, Zayin, Heth, Teth, Yodh, Lamedh, Nun, Samekh, Ayin, Tsade, and Qoph are the 12 Elementals.

The treatment of each individual letter in the Modern English Code is not the same as Kabbalah, in that the 22 Hebrew letters correspond to paths on a viewable Tree of Life. The rules which it employs differing from Kabbalah represent the difference between universes created by each language. The modern media code separates the letters based on the units digit of their alphabetical placement. In the Yetzirah, although the author writes that all of the letters were paired in the same way, that the first and second letters are mentioned specifically, “all with alpeh, all with bet”, suggests a dynamic similar to the way which the catalyzer group acts according to the modern English code. In this iteration of numerology, catalyzers are letters which contain only a 0, 1 or 2 according to their place in the alphabet: A (1), B (2), J (10), K (11), L (12), T (20) or U (21). As the initials of film, television or music titles, they are combined with the “3” letters, those whose place in the alphabet contains a multiple of 3: C (3), F (6), I (9), M (13), P (16), S (19), W (23) and Z (26). The remaining letters, including D, (4), E (5), G (7), H (8), N (14), O (15), Q (17), R (18), V (22), X (24) and Y (25) are not combined with the “3” letters nearly as often, creating a universe where this “right-sided” group is made both separate and lesser. By combing Catalyzers with “3” letters, the universe is created in this way, strengthening the forces which the “3” group powers. 

In the example of F.G. (6-7), the “3” letter F (6) is consistently placed prior to the “right-sided” G (7). This combination of letters does not follow the “Rule of 3”, however because the code consistently empowers “3” letters, one may guess that placing the “3” letter F (6) prior to G (7) has the same affect. The alphabet of modern English Kabbalah is a metaphor for the alphabet of the Yetzirah. The 3 mother Hebrew letters are like the “3” English letters. The 7 Doubles are like the “right-sided” letters, which include the 7th letter G. The 12 elementals are like the catalyzers, the letters which contain only a 0, 1 or 2 according to their place in the alphabet.

It would seem natural to attempt to acquiesce the Hebrew and English alphabets in order to assess the parallelisms between The Code’s organization and the author’s view on the creation of the universe. The first half of the Hebrew alphabet seems to match somewhat with the first 11 English letters. Alef and Bet align with A (1) and B (2). Dalet, the 4th Hebrew letter, with D (4), Kof, the 11th Hebrew letter, aligns with K (11). To assume that the letters lying therein also align is hopeful, yet plausible. The second half of the Hebrew alphabet, beginning with Lamed, Mem and Nun, also aligns with the English, L (12), M (13), N (14). The 15th Hebrew letter Samech does not align with S (19), however it does visually resemble the English letter O (15). After this point, the trail connecting the Hebrew and English universes is unfortunately lost. The P sound is made by the 17th Hebrew and 16th English letters. Resh, Shin, and Taw align with R (18), S (19), and T, (20) however their alphabetical placement differs. They end the Hebrew alphabet, however in English they only begin the end. The inability to directly align the Hebrew and English alphabets is disappointing because the author’s denotes specific parallelisms. The author equates each of the 12 Elementals to a feeling, zodiac sign, month and body part. The 7 doubles the author equates to the 7 days of the week. The mother letters, Alef, Mem and Shin, which the author identifies as Water, Air, and Fire, seem to align with A (1), M (13) and S (19), however the numerology is confused because Shin is the 21st Hebrew letter while S is the 19th English letter. It would seem mathematically incorrect to apply directly the same attributes to the English alphabet as the author does to Hebrew, if the alphabets do not completely agree.

We can however attempt to extrapolate parallelisms without aligning letters specifically. The author makes a number of assertions about the nature of the universe based on a 22 letter alphabet. According to the author, the Lord created the universe in 32 mysterious paths of wisdom, calculated by adding the number of Sephirot (10) to the number of letters (22). Assuming the number of Sephirot to still be 10, adding our 26 letters would mean 36 paths of wisdom in our realm. Unclear is it how universes differ based on the number of paths of wisdom. In the 22-letter Hebrew alphabet, 231 gates of knowledge are created through the number of combinations of one letter to another. In our 26-letter English alphabet, there are 325 possible combinations of the same type. A larger amount of gates of knowledge existing in our universe compared to the author’s is appealing, however does not prove an expansion of awareness which it may suggest. 

The gates are not units which measure the universe’s maximum amount of knowledge, but literally doors which one enters in order to travel towards to same goal, which is enlightenment of The Creator. Upon the Tree of Life, like a map, the 10 Sephirot are connected by 22 paths, each a Hebrew letter. As a map indicates, the number of routes accessing locations varies. The first Sephirah, Malcluth, connects only to Jesod, via the letter Tet. Conversely, 8 lettered paths lead to the 6th Sephirah, Tiphereth, or away from it toward other Sephirah. In a universe created by a holy 26 letter alphabet, 4 additional paths would be available, however it is unknown which Sephirot they might connect. It is also possible that our realms are the result of more than just the number of paths of wisdom by which they are created. Not just their alphabets, but the grammatical rules of English and Hebrew differ greatly, suggesting the rules which govern the universe they create may differ, unless the universe each language creates is only determined by the number of letters in its alphabet, and not the rules of syntax dictating the manner in which they are combined.

The manner in which letters embody a personality gained through their use in the universe is illustrated in Psalm 119 of the Hebrew Bible. Most of the psalms are attributed to David, whom according to tradition lived 14 generations after Abraham, so assuming his authorship of the Yetzirah to be genuine, David would have access to the same tome of knowledge. The longest chapter of the bible, it consists of 22 stanzas, one for every Hebrew letter, each containing 8 lines beginning with that letter. Although literally, the message of the Psalm is centered upon a single theme, the worship of the creator, that each stanzas employs the same letter as the first of every line indicates that language is used as a method of creating a means of worshipping the creator, and that the individual aspects of language, letters, are facilitators of different modes of worship, the same which are illustrated as the paths on the Tree of Life. The way which the Psalm uses the alphabet is not trivial, a method for memorization, or even representative of the more profound metaphor that God is present in everything. More specifically, each of the 22 stanzas of this chapter of the Bible represents the way it occupies the Tree of Life. The 22 paths, and the 22 stanzas of the Psalm, are each ways of utilizing different perspectives on harnessing wisdom in order to travel between states of understanding the creator. That the psalm uses every letter of Tree of Life indicates that its importance is not underestimated, it is meant to illustrate in total completeness the wisdom necessary to worship and thus understand all aspects of the creator. Every letter is a distinct entity, which develops because of the ways which language uses it as part of words. The representation of these entities is consistent because, according to the Bible, words, the names of things, were delivered by God and thus the ways which letters are used is not coincidental but meaningful.

Arabic is clearly a language which is easier to align with Hebrew than English. Their scripts are similar, and their divergence occurred much more recently. The universes created by these languages are consequently more similar. The Quran, the holy book of Islam, is divided into 114 chapters, or surahs. Of these, 29 begin with initials of 1-5 letters, called the muqatta’at, or “disjoined letters”. The meaning of these letter groups remains unknown, and has been the subject of many different theological interpretations, including those which question their legitimacy as part of the scripture. Only 14 of the 28 Arabic characters are used within these acronyms, suggesting they are not random, attributions, or simply ordinal, but likely purposeful, of the same authorship, and symbolic. That all but 3 of the 29 are immediately followed by a reference to the surah itself also suggests intent. Among those who believe their authorship to be theologically significant, perhaps the most widely accepted theory is that the letter groups are among the many names of God. Alternatively, the letters could symbolically represent the themes contained within that chapter. It would indeed make sense that many of the muqatta’at are the same or similar letter groups because the Quran stresses many themes repeatedly.

Assuming the letters have an intended significance, it is sensible to attempt assessing them from a perspective already established to view letters as significant, the Yetzirah. Unlike Hebrew and English, the alignment of Arabic and Hebrew is not problematic or nebulous, but almost entirely apparent and accepted. Equating the letters of the two languages is legitimate in this case because each of the 14 Arabic letters used in the muqatta’at has a clear, etymologically verified, Hebrew equivalent. Viewing the Arabic letters from a perspective aligned with the Hebrew of the Yetzirah, parallelisms are visible. The letter group Alif-Lam-Mim or Alef-Lamed-Mem in Hebrew, is the most common letter group preceding surah, occurring 8 times. This letter group contains two out of three of the “mother letters” described in the Yetzirah, Alef and Mem. Of the 78 total letters contained with the muqatta’at, the mother letters are disproportionally represented, occurring 32 times. The Arabic letter Mim, equatable to Mem, is the most common, occurring 17 times. Alif, equatable to Alef, occurs 11 times. The third is Shin, equatable with the Arabic Sin, occurring 4 times, twice in the group Ṭa-Sin-Mim with mother letter Mim. Of the 29 total surah, 24 contain a semitic mother letter.

According to the Yetzirah, letters in combination are not names of God, but methods for producing gates of knowledge which may be used to enter and understand God. As they are written preceding specific chapters, they may be defining which gates of knowledge, or paths towards understanding and worship, are represented textually within those verses. It is extremely plausible that the muqatta’at were written using the same knowledge contained within the Yetzirah. Authorship of the work is traditionally ascribed to Abraham, whom under the name Ibrahim, is among the four highest prophets of Islam. Suspending disbelief, and assuming the muqatta’at were indeed conceived with the same information as the Yetzirah, wisdom can be withdrawn. On the Tree of Life, the mother letters are the paths directly across, not up, down, or away. According to usage within the muqatta’at, Mem is the path most often to be tread, and therefore most vital towards understanding. Above and parallel to it is Alef, occurring less but still frequently. Lastly, above Alef is Sin, also occurring less, but clearly a force, to be present 4 times. The usage of the mother letters in the muqatta’at agrees with the Yetzirah’s presentation of the Tree of Life. Among the mother letters, Mem is Air, the “base” of the Tree of Life, the most vital tool towards creating a path towards understanding, followed by Alef, Water, and then Shin, Fire. The author of the Yetzirah would probably agree that these elements should be proportioned throughout the universe in this order. 

Another of the common letters of the muqatta’at is Lam, equatable to Lamad in Hebrew. It is combined with the two mother letters, Alif and Mim, or with Alif and Ra. Notably, their Hebrew equivalents Resh and Lamed connect to the same Sefirot, Yesod. On the Tree of Life, Lamed is foundational, connecting Yesod to Hod, below the lowest path of a mother letter, Mem. The author of the Yetzirah places it among the 12 elemental letters, aligning it with sexual desire, the astrological sign Libra, the month Tishri and the private parts of Man. Viewing this assessment, and knowing that Libra is the mythological Goddess of Justice, Lamed’s character as a path of knowledge forms as part of the divine masculine, the phallus which exerts itself as the hand of God’s law. It is reasonable to assert that the character of Lamed, as described in the Yetzirah, is present within the chapters of the Quran which are preceded by the letter Lam. In combination with the other letters of each muqatta’at, the mother letters are directions towards the path of understanding what is contained.

Since there are three muqatta’at of a single letter only, an obvious further step would be to determine if the themes contained within these specific chapters align with the description of that letter in the Yetzirah. The three chapters are (in Hebrew): Sad (Sadi), Qaf (Kof), and Nun (Nun). Perhaps without coincidence, according to the Yetzirah, each of these three are “elemental” letters, those aligned with an emotion, sign, month and body part. Nun and Sadi are also two of the seven letters which are written with a crown in the Torah. The Yetzirah aligns Sadi with the sensation Taste, the astrological sign Aquarius, and the body part of the gullet, however another connection is immediate. The Hebrew letter Sadi is closely associated with the concept of a Tzadik, or righteous person. The Sad surah indeed describes the story of several Tzaddikim, David, Solomon and Job, also mentioning Noah, Job, Abraham, Isaac, Jacob, Ishmael, and Elijah. Many chapters of the Quran describe prophets. However, many make no mention of them whatsoever, while this the 38th surah is seemingly titled “Tzadikkim”.

The second surah preceded by just a single letter, Qaf (Kof), does not focus on specific prophets, but deals with issues of disbelievers, heaven, hell and the Day of Judgement. On the Tree of Life, Qoph connects the sephirot Binah and Chesed. The Yetzirah aligns with Mirth, the sign Pisces, the month Adar, and the spleen. It would be ironic that a surah containing such serious and alarming themes be connected with the feeling of amusement, however it does not seem coincidental that Adar is the last month of the Hebrew calendar. In Hebrew, Qoph translates to circle, or time, which agrees with the themes presented in the surah. In Hebrew and Arabic, the letter means palm or hand, which one might take as the hand of God.

The 68th surah, called Al-Qalam or “The Pen” is also preceded by a single letter, Nun. If the themes of each surah are connected to the meaning of the letters which precede it, then as one of three surahs beginning with a single letter, thematic singularity in comparison to the other surahs would be expected. In actuality, this surah is exceptional in that it is seemingly out of chronological order in the totality of the scripture. The verses which it follows and precede are practical retellings of the same themes, presented differently, assumably because they were written at a different time with a different perspective. The Nun attached to this surah is then helpful in denoting the differences between how the same information can transmitted according to different paths of knowledge.

In the Yetzirah, Nun is aligned with the sign Scorpio, the 8th month Heshvan, and the intestines. On the Tree of Life, Nun is foundational alongside Lamed, the structure holding up the mother letter Mem. If Lamed is the basis of the divine masculine, then Nun is the feminine. In Hebrew, Nun’s meaning is offspring, or heir, ideas completely associated with the feminine. In Arabic, it is associated with Neqevah, meaning female. Because the muqatta’at uses only 14 letters, not every letter on the Tree of Life is represented. However, this triangle at the base, consisting of Lamed, Nun and Mem, the Masculine, Feminine, and Air, is complete. The contents of this surah differ generally from those preceded by a Lamed in that they are not mandates or directions directed at the reader, but words meant to convince the reader of their importance and veracity. The masculine Lamed, to the left, imposes the will of God without mercy or consideration, while the feminine Nun, to the right, has empathy and tells you why it is wise to accept.

This portion of the alphabet shares both strong similarities as well as differences of symbolism with its presentation in English. The 12th, 13th and 14th letters are not coincidentally also L, M and N, however their attributes seem to be switched somewhat. As in Hebrew, Arabic or any language, a letter becomes associated with the most commonly used words which begin with that letter. Because M, in comparison to L and N seems to begin more masculine words, more often, it seems to represent the masculine more precisely than L or N, despite that Lamed seems to be the masculine among Nun and Mim. The 13th letter M begins Man, Male, Machine, Make, Muscle, while the 12th letter begins Love, Laugh, Learn, Lake, and the 14th letter begins Name, New, and perhaps most notably the Latin root for Nascent, birthed, the same meaning as Nun in Hebrew. If on the Tree of Life, Lamed is replaced with the English letter M, Nun remains an N, representing the feminine birth, and L becomes a mother letter, the Air of love completing this trinity.

Only if traditional conceptions of the dichotomy between male and female are abandoned does a less prejudicial view of the universe appear. If Lamed, Mim and Nun do indeed directly correspond on the Tree of Life with L, M, and N, then the difference between the two sides of existence is epitomized not in how L and N (feminine) differ from M (masculine), but how L and N (masculine and feminine) differ from M, the mother letter. Ostensibly, the ideas associated with M are male, however that is only according to a society which has already decided to associate the male with these ideas. The ideas associated with L are also easy to classify as feminine, in comparison with those of the adjacent M, however, if one reconsiders M not as male, but a mother, L and N may be another form, not as the similar representations of the feminine, but the male and female surrounding the mother letter. Since there are only two paths leading from the outlying sephirot Malkhut to the main body of the Tree of Life, it is sensible that each be associated with one of the two archetypes. It is also sensible that the force which connects these paths not also be male, but an amalgam of the two forces, in the form of a mother letter.

Assessment of the Tree of Life in languages besides Hebrew is problematic because the number of paths through the sephirot is determined by the number of letters. If a Tree of Life constructed in English consists of 26, not 22 paths of wisdom, then L, M and N cannot are not likely to precisely match Lamed, Mim, and Nun, because the geometry of the English Tree of Life would be an altered version of the original. It is also possible that the Tree of Life is immutable, regardless of language, and the universe is always created in this way, of 22 paths. Although, Modern English Kabbalah does appear to treat each of the 26 letters as an individual path of wisdom, suggesting the Tree of Life which creates the universe of the English language is of a different geometry. The Yetzirah says the 10 numbers determine the number of sephirot, so one would assume at least that aspect is the same, and there are 36 total paths of wisdom in that lingual universe.

Besides the three of only a single letter, there are only two muqatta’at which do note include a mother letter. They are adjacent, and the only two uses of the letter Ha, which in Hebrew is Hei. The 19th surah, Maryam, tells the story of Mary before the birth of Jesus and is preceded by Kaf Ha Ya Ain Sad. It is also one of only two muqatta’at of five letters. Because there are no mother letters in this Muqattaʿat, the wisdom which it outlines would on the Tree of Life always be vertical in some way, not on the same level as travel upon the mother letters. It is a remarkable coincidence that Ya (Yod), Ain (Ayin) and Sad (Sadi), the final three letters, each connect to the central sephirot Tiferet, which on the Tree of Life is indeed the sephirot with the greatest number of letters which have it as a terminus, at 8. Kof is not an outlier, as it is connected to Ya through the sephirot Netzach.

It is notable that the muqatta’at of the following surah also contains no mother letters. The 20th surah, Ta-Ha, tells the story of Moses, one the highest prophets of Islam. The Arabic letters Ta and Ha correspond with the Hebrew Tet and Hei. On the Tree of Life, Tet and Hei meet at the same sephirot, Chochma. Of the five muqatta’at which do not contain a mother letter, three are the only ones of a single letter, and two adjacent surahs, which tell the stories of two important figures, Mary and Moses. Of the seven letters of these two muqatta’at, four of them connect to the same sephirot on the Tree of Life, which represents Beauty. Of the 78 total muqatta’at letters, there are 25 which on the Tree of Life connect to Tiferet. 

Besides Maryam, the only other surah with a muqatta’at of five letters is the 42nd, which begins with Ha-Mim: Ain-Sin-Qaf (Het-Mem: Ayin-Shin-Qoph in Hebrew). Just as the muqatta’at of Maryam contains three letters connecting to the same sephirot, 3 out of 5 of these letters, Ayin, Shin and Qoph connect to another sephirot, Binah. Also like the previous muqatta’at, these are the final three letters of the group, which indeed are separated from Ha-Mim portion of the group by punctuation. Also like Maryam, a fourth path is connected, as Het creates a triangle with Qoph and Ayin.

If all 28 Arabic characters were used in the muqatta’at, application to the Tree of Life would likewise be unclear, however since only 14 letters are used, we are left to wonder if these alone are the t4 true paths of wisdom, or among 22, 28 or another number paths. If the Quran is in fact utilizing letters in order to represent gates of knowledge, then the assertion is that only these 14 paths will be described specifically for reference. The 10 sephirot represent the totality of universal wisdom, the 22 paths represent the way the mind is used to arrive upon this mental state. Paths missing on the Tree of Life would cause sephirot to become inaccessible. When the letters of the muqatta’at are applied to the Tree of Life, there is no path from Malkhut to Keter, because there is no Ta, Arabic for Tav, which leads from the first sephirot Malkhut to the main form. The suggestion is perhaps that in order to access the wisdom contained within the letters not specifically listed in the muqatta’at, one must search the other chapters. Alternatively, the implication may be that these are the only paths to be tread, and that the sephirot made inaccessible due to missing paths remain so, the only being Malkhut. 

Although it is unclear if the surahs not preceded by muqatta’at do contain wisdom corresponding to the letters not otherwise represented, the selection of letters used seems to indicate a strategy of approaching the Tree. Interestingly, all 22 paths of wisdom are not necessary to occupy all 10 sephirot. That number is logically only 10, achieved by utilizing the 9 paths which circumvent the form of the Tree of Life, plus 1 path connecting to Tiferet. The 14 letters used in the muqatta’at would not enable travel to all 10 sefirot, and indeed seems to represent the exact opposite image of the quest of the least paths. Besides Lamed, the paths outlining the shape of the Tree are totally underrepresented in comparison to the transversal paths of the mother letters, and those which lead to Tiferet, which are the most prevalent.

Through its use of letters, the muqatta’at seem to indicate a suggestion for the best course of travel upon the Tree of Life, or represent the ideas of the Quran as symbolized by the paths of the Tree of Life. The image of the Tree as expressed by the muqatta’at is very much grounded in the mother letters (32 times), the paths leading to Tiferet (25) and Lamed (13), with only 8 other occurrences, of 4 different letters. The entire form of the Tree, besides Malkut, is accessible, in a way which suggests a path’s importance is relative to how integral it is in maintaining ease of travel upon the Tree. Vav and Dalet do not occur, so if it wasn’t for Hey, Keter would be inaccessible. Nun occurs only once, so if it wasn’t for Lamed occurring frequently, the body would be disjointed. There are 4 paths on the Tree of Life as represented by the muqatta’at which, if removed, would leave a symmetrical figure: Hey, Kuf, Yod, and Kaf. Each of these connect to sephirot on the right side of the Tree.

16th-century Rabbi Abraham Azulai wrote the following: “The basic levels of Kabbalah must be taught publicly to everyone young and old. Only through Kabbalah will we forever eliminate war, destruction and man's inhumanity to his fellow man." The Numerological Code applied in the mass media is a covert operation designed to subversively introduce and indoctrinate the entire planet to the truths of Kabbalah. When a sufficient portion of the population has harnessed the power it contains, world peace will be an inevitable conclusion. The secret code used across the entire worldwide mass media was invented in order to indoctrinate all of humanity into the basic levels of Kabbalah subliminally, without their recognition. Learning how the code is organized from this source will teach you what you already know. The internet is the tool which will empower the people to learn this information.