Tag Archives: Sha’ar HaGilgulim

The Coming Solar Eclipse

What might the upcoming total solar eclipse on April 8, 2024 mean for the world? What is the spiritual significance of solar and lunar eclipses? And how do we reconcile the notion that eclipses are signs from Heaven with the scientific understanding that eclipses are natural and easily predictable long in advance?

Find out in this class, where we also explore the symbolism of sun and moon in Judaism, the mysterious Antikythera Mechanism, the numerological meaning of the number 30, and conclude with the little-known prophecies of Yoel – and what they might have to do with what’s going in in Israel and the world today.

For more on ‘The Kabbalah of Solar’, see here.
For more on reciting blessings on natural phenomena, see here.
And download a free handy PDF ‘blessings companion’ here.

A Kabbalistic History of the World

Does the first chapter of Genesis secretly allude to the major events in the history of mankind? How do the Six Days of Creation parallel the past six thousand years of human civilization? Find out in this class where we review the key developments of history through the lens of Torah, Talmud, and Kabbalah, and take a peek into what’s to come in the long-awaited seventh millennium. Also: does AI have anything to do with the forthcoming Messianic Age?

For more on the Sefirot and ‘Fundamentals of Kabbalah’, see here.
For the specific colours associated with the Sefirot, see here.
For ‘Astrology and Astronomy in Judaism’, see here.

Perspectives on Hell

‘Abraham and the Three Angels’ by James Tissot

This week’s parasha, Vayera, begins by telling us that following Abraham’s circumcision, he was “sitting at the entrance of the tent as the day was hot.” (Genesis 18:1) The Ba’al HaTurim (Rabbi Yakov ben Asher, 1269-1340) offers several interesting possibilities as to why the Torah had to mention this seemingly superfluous detail. One of the answers is that k’chom hayom, the heat of the day, is actually alluding to the heat of Hell. As is characteristic of the Ba’al HaTurim, he proves it mathematically, pointing out that the numerical value of k’chom hayom (כחם היום) is equivalent to “this is in Gehinnom” (זהו בגיהנם), when including the additional kollel.

The Ba’al haTurim also draws on a Talmudic teaching (Eruvin 19a) that Abraham sits at the “entrance” to Gehinnom and pulls out all who are circumcised from there! There is an exception to this, though, for being “circumcised” is more than just the one-time passive active of getting circumcised. A man also has to “uphold” his circumcision, meaning not to abuse that organ. Anyone who was promiscuous over the course of their life has their foreskin grow back in Gehinnom—and those people Abraham does not save!

That said, what exactly is Gehinnom? Is it the equivalent of “Hell”? Does Judaism have a concept of such an eternal place of torment? It is common to hear that Judaism does not have such a notion, and that the Tanakh does not describe such a place. Yet, later Jewish literature is actually quite rich with discussion of a hellish torment of some sort for certain wicked individuals in the afterlife. What is the truth? Continue reading