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mysticmachmir · 4 years

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Tarot Through a Jewish Lens (Part I)

Is Tarot Jewish?

No. Tarot was not a Jewish creation and nor does it come from Kabbalah. When Waite made his famous RWS deck, he was a Christian occultist/magician and part of the Hermetic Order of the Golden Dawn and also formed his own Fellowship of the Rosy Cross. He was a Catholic involved in 'western esotericism' and fell under the learnings of Eliphas Levi. Eliphas Levi was not a Jewish man. He was a French gentile occultist who changed his name from Alphonse Louis Constant to Éliphas Lévi Zahed -- why? He wanted his magical works to sound more authentically exotic (aka, Jewish) because he appropriated from Jewish mysticism and skewed it for his own wants. He believed that Kabbalah was the "linking factor between the Old Testament and the New Testament", and that is rooted in Christian supersessionism, a violent ideology that has resulted in many murders of the Jewish people. Another example is the french occultist, Court de Gébelin, who claimed that the Major Arcana were numbered to correspond to the 22 letters in both the Egyptian and Hebrew alphabets. It didn’t seem to trouble him that at the time different versions of the deck that was in circulation sometimes had more than and sometimes less than 22 Major Arcana cards. Or that ancient Egyptians didn’t use an alphabet.

So no. Tarot was created as a playing card game, sprung up in Italy, Germany, and France. It was not intended for 'occult' use until much later. And still, in no way shape or form, was it ever Jewish in origin. In the Torah, besides certain kinds of divination/tools, divination is forbidden and Tarot is considered avodah zarah (idolatry) because it is a non-Jewish practice.

Now I'm sure you're asking: Well you read tarot, why are you telling me this? Aren't you incriminating yourself? I'm telling you because I want to stress and push back against cultural appropriation and Christian supersessionism that is rooted in these beliefs, and I want to make it clear that the relationship between a Jew, halacha, and G!d is on them - but to not fool oneself claiming a non-Jewish practice is actually Jewish. That, I think, is more ludicrous than just using tarot.

Alright, now onto the fun parts and what you are here for.

My Jewish Theology with Tarot

So, this is all my personal theology which obviously you do not have to share. I am Jewish and practice religious Judaism. I believe that there is only one G!d, Hashem, and that They are everywhere and in everything. In academic terms, I am a monotheistic panentheist. This aligns with a lot of Jewish mysticism, especially Chassidus, and consider myself a crossover between the Conservative Jewish denomination and Renewal, with a solid base in the American Neo-Hasidic movement . (Conservative =/= political right-wing in the Jewish movements). I deeply respect Jewish traditions, halacha, and have put a lot of thought in what I believe and how it relates to tarot. There will be of course Jews who disagree with me, but I'm not here to dwell on that. When I read tarot, I am not asking the cards to tell me the answer I am seeking - the cards are a tool, an object, and do not possess spirits of their own. I am asking G!d. Now, angels won't interfere, but sheydim (demons) can. I will talk about protections/rituals one can use to avoid sheydim meddling later. As for questions like: How does one ethically divine? How much power do interpreters have? Does G!d plan everything? Do we have free will when it comes to our future? Let’s look to source texts. “All is foreseen, but free will is given.” —Rabbi Akiva, Pirke Avot 3:15 "Rabbi Bena’a: There were twenty-four interpreters of dreams in Jerusalem. One time, I dreamed a dream and went to each of them to interpret it. What one interpreted for me the other did not interpret for me, and, nevertheless, all of the interpretations were realized in me, to fulfill that which is stated: All dreams follow the mouth of the interpreter." —Berakhot 55b "The Gemara asks: But doesn’t Rav say that any divination that is not like the divination of Eliezer, the servant of Abraham, when he went to seek a bride for Isaac (see Genesis 24:14), or like the divination of Jonathan, son of Saul, who sought an omen as to whether he and his arms bearer would defeat the Philistines (see I Samuel 14:8–12), is not divination? Since Rav did not rely on the omen in his decision making, he did not violate the prohibition against divination, and there was no reason for him to penalize himself." —Chullin 95b "What is a diviner? One who takes his stick in hand and says, (as though he were consulting it), “Shall I go, or shall I not go?” So does it state, (Hoshea 4:12) “My people ask counsel of their stick, and their staff declareth unto them” (Sifrei Devarim 171:6). (3) מעונן — Rabbi Akiba said, Such are people who assign times (עונות plural of עונה “period”, “time”) — who say, “This time is auspicious to begin some work”; the Sages, however, say, It refers to those “who hold your eyes under control” (who delude by optical deception; they connect מעונן with עין “eye”) (Sifrei Devarim 171:9)." —Rashi on Devarim 18:10-12 "... here he does not rely on the אות which he had stipulated, but where he asked G’d in prayer for help, saying that if certain things were to happen he would regard this as a sign that his prayer had been answered favorably (compare Ibn Ezra there). When the Talmud Chulin 95 כל נחש שאינו כאליעזר עבד אברהם ויהונתן בן שאול אינו נחש, the meaning is that “any divination which is not like that of Eliezer or that of Yonatan ben Sha-ul is not a divination,” i.e. is not permissible, but is akin to relying on witchcraft [Unless the person requesting a sign does so as a prayer directed to G’d it is forbidden. Ed.]" —Sforno on Beresheit 24:14 “The true power of the tarot lies in its ability to channel a clear path for our deep intuition to shine through. Consulting the tarot can help clear creativity blockages, clarify ambitions, work through complex decisions, and make sense of emotions and relationships.” —Holistic Tarot, Benebell Wen

In my interpretation of these quotes, I gather a few things:

1. In Jewish thought, dreams are 1/60th prophecy. However, dreams follow the mouth, i.e. interpretations. Multiple interpretations can be true. Being a confident and learned interpreter is important. While I did not quote it, the sages also advise the one should pay your interpreters fairly.

2. Hashem has given humans free will, so we can make our own choices. That is unique to us as beings, unlike angels. G!d already knows the possible outcomes.

3. It is not divination to notice and realize patterns or answers as long as you do not use it as an omen to change immediate course - examples the sages mention in specific are "a piece of bread falls from your mouth, so you decide not to walk to the lake", i.e, seeking 'signs' and omens randomly to direct your life.

4. Rashi's explanation of what a diviner and sorcerer are, compiled from different Jewish texts. Now, I am not here to say "and this is proof Judaism and halacha are actually fine with divination!" Nope, in Bamidbar 23:23, it is very clear that Jews are told to get what they need from prophets or G!d themself, and do not need augury. What I am arguing here is that by these specifications, and connecting to my final point of what tarot actually is, tarot may not fall under that category depending on how you use it.

5. I wanted to highlight Sforno's commentary here because the way I read tarot is via prayer. Tarot is a tool, and when I begin a reading, I am not asking the cards, I am asking Hashem to use these cards as a sign and communication.

6. Finally, I quoted Benebell Wen because of her poignant understanding of how tarot is less about "fortune-telling" and more about a creative psycho-spiritual exercise for intuition and is more like a mirror to our subconscious telling us what is true. Fusing this with the ideas above, this is my short rundown of how I see and view Tarot: Tarot is a prayerful, spiritual tool as a way I can interpret and communicate from G!d, and I understand the cards themselves are not going to tell the future. Tarot is a mirror for the subconscious and a way for us to work through things we do not feel we can do on our own, be'ezrat Hashem (with the help of G!d).

Jewish Tarot Spreads

As I don't want to just post photos, I am instead going to include links to the tarot spreads I have found, to their origins so you can know the creator!The Archangel Spread The Divine Threads Spread Wisdom of the Hebrew Priestess Spread Vessel, Offering, Ally Spread Do Not Play It Small Spread Rooting and Releasing Spread

Jewish Tarot and Oracle Decks

Eht/Aht Netivot Oracle Deck

Tu B’shevat Oracle Deck

Moon Angels Oracle Deck

Malakhim Meditative Cards

Raziel Tarot Deck (Out of Print)

Jewish Tarot (Never Printed, Can See All Cards Virtually)

72 Names Deck

Tokens of Light Deck

King Solomon Deck

Revealed by the Letters Deck

Cleansing and Protection

So, of course, this is so dependent on what you think is most important for you, as it is your practice. However, I will share what I do.

When it comes to doing readings, I have a very specific ritual. First, I light incense or a candle depending on what I feel like doing at the time. This is something I am still working on and trying what fits best for me and my cards. I will use incense smoke to cleanse cards or the "knocking" card trick. Then, I say two prayers - I recite the blessing:

"Blessed are you G!d, Ruler of the Universe, who opens the eyes of the blind. The reason is because of the allegory that intuition and divination are connecting to a special type of sight. Then, in the case of the concern with sheydim messing with the reading, I have decided to use the protective angel prayer:

"In the name of the Lord, G!d of Israel:

May the angel Michael be at my right side,

and at my left side, Gabriel,

before me Uriel, behind me Raphael,

and above my head, Shekhinat El, G!d's presence." This is traditionally recited at night, but I felt it was just as appropriate to call on these angels for protection. Plus, Uriel is associated with illumination and is a useful presence to have during these readings. In Jewish gemology, lapis lazuli is good for bringing understanding and grounding intuition, so I use that gemstone as well while I read. Eventually, I'd like to also get an onyx as it is associated with enlightenment and wisdom in Jewish gemology. I also use a tarot cloth with a hamsa and have a protective amulet pendant.

Finally, when I shuffle my cards, I sing a very specific phrase - the "ein od milvado" from Kohelet 1:2, in a tune that puts me into a meditative headspace - and I shuffle with my eyes closed, only stopping when I feel it is right to do so. I also use a kabbalistic meditation technique to allow the divine flow (shefa) from G!d's light flow through the crown of my head.

If you liked this work and information, consider tipping me at: https://ko-fi.com/ezrasaville!

Sources (I will post this in every post of this series): Sefaria Chabad Tarot and the Gates of Light by Mark Horn Torah, Tarot, and Tantra by William Blank The Jewish Dream Book by Vanessa Ochs Magic of the Ordinary by R. Gershon Winkler Tarot Wisdom by Rachel Pollack The Wisdom in the Hebrew Alphabet by R. Michael Munk The Encyclopedia of Jewish Magic, Myth, and Mysticism by R. Geoffrey Dennis https://www.telshemesh.org/ https://hsastrology.weebly.com/hebrew-zodiac-signs.html https://ohr.edu/this_week/ask_the_rabbi/2394 https://www.gatesoflighttarot.com/ http://www.devotaj.com/ http://www.peelapom.com/

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