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troductions To I and Jewish Meditation 2 3

Itroductions To Kabbalah and Jewish Meditation in English

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© 2018 Mikdash "Mikdash" - Kabalistic Jewish Meditation “Ways of Peace" Intorduction to Kabbalah מיקד"ש - מדיטציה יהודית קבלית "דרכי שלום" All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmited in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permision of the Auther or in accordance with the provisions of the Copyright, Designs and Volume 1 Patents Act 1988 or under the terms of any licence permitting limited copying issued by the Copyright Licensing Angency.

Introductions and Kabalistic Meditations by: Rabbi Yakov Shepherd

Translations by: Rabbi Yosef Sod, Rabbi Shmuel Gruen, Rabbi Peretz Aurbach, Rabbi Dovid Schwartz, Rabbi Yonatan Payson, Yosef Angarita, Ahdee Shepherd

Type Setting by: Ahdee Shepherd

Cover Design by: Batsheva Jacobs

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Rabbi Yakov A Shepherd [email protected] From The Tomb of King Dovid, Mount Zion - Jerusalem 6 7 3 Conditions of the Rashash for Effective Kavanot

ar Shalom Sharabi was born in Jewish Sharab, SYemen. He moved to Palestine, then under Ottoman rule, after an unpleasent event that happened while selling jewlery in Yemen, he would go door to door to rerequisites sell jewlery and once he nocked on the door of a gentil woman, she showed interest in what he was selling For she requested that he come in and unfortunatly he P understood her intentions were not pure, not having aother choice he jumped out of her window and knew Successful that she may take revenge on him because he insulted her that he did not want to coperate, so he left Yemen, abbalah to Israel, he went strait to Jerusalem. He went to the kabalist Yeshiva "Bet El" and asked if he could clean Learning the yeshiva in eschange for sleeping there. As the days K went by he would sweep the floor and with out anyone knowing listen to the classes. Everyonce and a while they learned they would come to a point were they could not figure out the answer, the next morning the answer would be written on apaper inside the book they were learning from. This happened again and again. no one had a clue were the answers were coming from. One night the rosh yeshivas daughter said she would find out and when she told her father the secret that the boy cleaning the yeshiva was leaving the answer he was 8 9 shocked. Soon it came that the Rashash (Rav Shalom Sharabi) was the new rosh yeshiva of the famos Bet El . Shedding the Kutnot Ohr: As long as we are Kabalistic Yeshiva. Astill clothed with the “garment of skin”--negative is was known as the "Siddur Ha- character traits, we will be distanced from fulfilling HKavvanot," and is used today by Kabbalists the Torah and its Commandments. Even if we will in prayer, meditation and study. It has extensive prevail, it will be with much hardship and not for Kabbalistic meditations. His books include "Emet Heaven’s sake. The Torah refers to this person’s Torah va-Shalom", "Rehovot Hanahar", "Derech Shalom" and Mitzvot as a “golden ornament in a pig’s nose”. and "Nahar Shalom", in which he answers questions The Gemara states, “when one merits, the Torah of the Hahamim of Tunis, who were among the becomes a potion of life. When he doesn’t merit it leading Sephardic authorities in the 18th century. becomes a poison”. He alsowrote on the customs of the Yemenite Jews in volumes called "Minhagei Rashash". He is one of the . Strengthen Self to Fight the Yezter Hara: If a main comentairies on the AriZ"l, and some say the Bperson will strengthen himself like a lion to fight reincarnation of the AriZ"l. his Yetzer Hara and cleanse himself from his negative character; and then fulfills the Torah and Mitzvot, 1. Perfecting Ones Character he is called a complete Tzaddik. Additionally he is someone who fears Heaven, is considered a man of In order to advance to the depths of Torah and strength because he who controls his Yetzer Hara. Kabbalah it is an important to work on ridding oneself of bad character traits. In Kabbalah, these . Continual Refinement: If one continues to traits are referred to as “Kutnot Ouhr- a garment of Cconquer his bad character traits and acquires skin”, and one must work to cloth himself with the good character traits--until it becomes second nature cloak of the “613 limbs of good character”; referred to him--and he nullifies all desire for bad as is hinted to as “Kutnot Ohr- a garment of light”. in the verse “remove your shoes from your feet”, then his garment of “Kutnot Ohr- a garment of skin” will This Idea is Divided into Three Aspects; transform into “Kutnot Ohr- a garment of light”. 10 11 was opposition to this, creating problems of peace. With this, his NRNCH”Y (Nefesh, Ruach, Therefore, our Rabbis told him that it is better Neshahma, Chaya, and Yechida), Mochin and his to keep peace and not fulfill that custom of the Tzelem, will illuminate in his Kutnot Ohr- garment Ari”ZL. Only after peace was reestablished in the of light. He will then be clothed in the name of house, would the Rabbis allow him to return to the YHV”H and become a receptacle for Hashem’s customs. presence as the Avot who were considered Hashem’s Chariot. He will then be complete in all realms. He 3. Immersing in the Mikvah will be called a Chassid, loved, loves Hashem, and worships Him with love. he Arizal wrote that the most important thing to Tattaining a spiritual high is being spiritually pure 2. Be Married at all times. This is achieved by immersing in the mikvah. Therefore, one should be very meticulous received from my Rabbis that one embarking about Tvilat Ezra- immersing when emitting seed. Ion the road to the study of Kabbalah has to be Also, because there are other times one is susceptible married and have domestic harmony. The major to impurity, such as at midnight and when the reason is that as man grows spiritually and refines Morning-Star emerges, if possible, one should himself; he needs protection against falling, especially immerse in a mikvah daily. with Kabbalah and Kavanot. The Sages said, “one who lives without a woman, lives without a wall of Prerequisites Concerning Using Kavanot protection”. The Sod of spiritual protection comes to a person when he marries.

urthermore, if man has marital strife, Heaven Warning Against Avodah Zarah (Idol Worship) Fforbid, there is a weaknesses in his wall. Once in our yeshiva, someone wanted to employ a he main focus of prayer is knowing that one is certain custom of the Ari”ZL, but at home there Tstanding in front of the Throne of Glory and 12 13 praying to the essence of the singular Master, the Ein (Tzedakah) and mercy (Rachamim)--not matter how Sof Who includes all powers. It is forbidden to have little or how much. intention to pray to any specific power and particular Sefirah (attribute). Thus, when it is written for a In a basic sense, the arousal from below creates a blessing to have a specific Kavanot of a particular potential channel tp impact our World (Malchut) Sefirah or a Heavenly Aspect (ZA, ABA, EMA, etc,) with an influx of Divine Blessing (Shefa). The it is not to the Sefirah itself--Heaven Forbid. effectiveness of this channel--how much energy can flow through and the type of energy that flows-- As it is stated, doing so would be considered 'cutting depends on the particular action below. And this is the branches away from the root'…. Meaning, for determined by the effort and purity of the devotion. reasons known only to Hashem, He binds His will to action through certain Sefirot and forces that are Stipulate to Have Intention Only to Fix aspect of the chained order of realms fixed by Him. Therefore, each Sefirah is set to accomplish a specific t is known from the Holy Writings that by using matter in the Worlds. IKavanot and Kabbalistic Meditation if done improperly, Heaven forbid, a person may damage Once again our whole intention in all blessings the Worlds he wished to activate instead of fix. Thus, and prayer must be solely directed to the essence of prior to using Kavanot or Kabbalistic Meditation it is the blessed Infinite One, from the aspect of Him done with this condition: attaching His will to the Worlds – from which comes all the facets of changing titles and names If it is done properly it should be accepted favorably, that act to direct light and flow of holiness from His but if is lacking or adding something unfitting it essence. And that works according to the arousal should be like learning and the meditation should which comes to them from action below (the proper not activate the Worlds. thoughts, intentions, prayers, acts, etc) by each person of the Chosen Nation--whether in kindness Once one says this condition he need not be (Chesed), in judgment (Din/Gevurah), or charity concerned. Hashem knows and understands who 14 15 we are and deals with us accordingly. Therefore, we car, in the beginning one needs to think before doing should strive to accomplish all we can to the best of anything. But after some time he acquires skills to our ability. drive without thinking as much. More time lapses, then it becomes natural. Such is the case with adding Other Collected Advice Kavanah and “Conscious Prayer”.

ave Strength and Courage: Do not let the evil Be the first In, and Last Out: In order to pray Hinclination discourage you from practicing the properly and focused, it is advisable to come to pray devotion of Kavanot of Rashash tz"l. Do not think at the very least a half hour before prayer. The goal that because you do not understand anything about should be to get an early start in order to at least Kavanot or Kabbalistic Meditation you should not reach the blessings of Shema while the is do it. All that is needed to advance in this area is a beginning “Verses of Psalms”. desire in your heart to be a servant of Hashem (Eved Hashem) and the will to properly serve Hashem in At this point, you can review the Kavanot, prayer (Avodat Hashem). As it is written, "A person particularly; the Shema and . Also, value is led the way he wants to go". your time of prayer as this is a time to get closer and closer to Hashem. Pray at your own pace. Do not feel Thus, simply using this siddur shows Hashem your rushed if the minyan finishes the Amidah before you, intention and with Hashem’s help, little by little, you do not need to finish with them. Furthermore, it you will achieve proper Avodat Hashem. After you is praiseworthy to extend one’s prayer and if possible master this siddur, may Hashem lead you to a more linger afterwards. advanced siddur with the Kavanot of Rashash.

Be Patient, time takes time: Repetition is the mother of all skill, therefore, it takes time and practice to integrate the skill of adding Kavanah and “Conscious Prayer”. For example, take learning how to drive a 16 17 Introduction to the Holy Palace ntroduction and its Chambers ike all learning of Torah and Kabbalah, there to concepts Lare levels upon levels, details upon details, and I each concept must be studied deeper and deeper. Therefore, what is written here is to spark your interest and light up your curiosity. The purpose of this is to open your eyes and mind to deeper concepts that are involved in Kabbalah and prayer. oly Palace This may be familiar, a new approach, or a different And Its perspective; regardless, look at this as a new start to H the lifelong journey of self discovery and spiritual Chambers growth. s you discover more, your understanding will & Adeepened, and the more you will feel your unique inner soul powers. Thus, bringing new life to your praying experience and connecting to higher HeNiGLeH levels of consciousness; and thereby, be able to repair more and more of the Upper Worlds and bring the S Final Redemption speedily in our days. s is known, the reward is proportional to the Aeffort. You may ask, “what is the reward and why should I put in the effort? Know, that the spiritual world [Holy Palace] has hidden treasures 18 19 that will be revealed to you. Do not be discouraged if you feel lost or disoriented as you enter the “Holy SHeNiGLeH is broken down into five parts. The Palace”, because every little effort makes an impact. parts are : Root [SH oresh], Soul [N eshamah], Just by the fact that you are attempting to pray with Body [G uf], Clothing [L evush], and Chamber [H Kavanah, you enter the “Holy Palace” and receive eichal]. rewards. hrough the above parts of “SHeNiGLeH” we ore importantly, unlike hunting for a lost Tmeditate to ascend from world to world from Mtreasure, there are precious jewels along the beginning of prayer until the Amidah. the way as you enter and discover the Chambers [Heichal] upon Chambers one enters. With this One connects to his soul through refinement with understanding, strengthen yourself and have courage spiritual growth measures. And then, one can to be a spiritual warrior and keep persevering, as it is elevate his soul through using Kavanah [proper written, Hashem “does not withhold any good” and intention]. These measure include, but not limited “those that seek shall find” to, meditating on greatness of Hashem and His creations, purifying the body, doing Mitzvot, refining Introduction to “SHeNiGLeH” character traits and most important studying Torah.

here is a concept in Kabbalah that what there he greatness of Jewish Meditation and Kabbalah Tis in the physical, there is in the spiritual. Like Tis once a person begins the process and refining we have a home, clothes, a body and a soul; so too self, he already has the tools to go to work. Know, is it in the spiritual. Just as the soul gives light to there is a concept that “what one can fix, he fixes”, the body, there is a source of light in the spiritual meaning to the extent that one can refine oneself world that provides light to the soul. It is called with the above measures he is able to fix more and “SHeNiGLeh”,-- the soul’s root from where it draws more. Therefore, one can enter more and more strength. This term is formed by the first letters of Chambers [Heichals] because the captive soul is freed the five parts of the source. from the material world. 20 21 Holies”. The “Holy of Holies” is the corridor to the nce freed, the soul then can make its way back next higher world. Oto the “Holy Palace” to receive and give treasure to the various Chambers [Heichals].These treasures The Lower Sefirot are the different sefirot give the soul vitality and abundance that can be individually, however Malcut and Yesod are grouped dispersed throughout the many worlds. This is done together. by “consciously praying” and directing them to the proper place. s we make our way through prayer we enter the Athe lowest [Asiyah] and make our way up to the ur mission is to make ourselves a “Chariot for highest [Aztilut]. Likewise, we enter each Heichel at OHashem’s Light” to the Upper Worlds. For that, the lowest level and make our way up as follows: 1. we have to learn how to connect to our soul and to Malcut and Yesod. 2. Hod. 3. Netzach 4. Tiferet. 5. elevate it higher and higher. Ultimately reaching the Gevurah 6. Chesed. 7. Binah, Chochmah and Keter. “Holy Palace”. [Holy of Holies].

The “Holy Palace” Meditation As your understanding of each of the sefirot grows, your praying experience will gain more and more he “Holy Palace” is the combination of the four dimension. Tspiritual worlds--one above the other. Starting from the lowest is the World of Asiyah, then the World of Yetzirah, then the World of Beriyah and finally, the World of Aztilut.

he worlds are divided into Chambers [Heichels] Tthat are subdivided into the Seven Lower Sefirot, and the Upper Sefirot which is the combination of [Keter, Chochmah, and Binah] called the “Holy of 22 23 Introduction to Kabbalah

he writings of the Ari”ZL regarding the earliest Twe can fathom in the subject of creation, provides us with this origin of its manifestation. ntroduction The Creator Himself is beyond any type of comprehension and cannot and should not be to spoken about. However, what we do refer to as the I earliest expression of the creator is called “Ein Sof”. abbalah Ein Sof literally means “no end”. We recognize this according to our scale of imagination. Anything we cannot grasp we call Ein Sof. We see it as something K that has no end, because that is how we perceive it. For example, we call the Keter Ein Sof even though there is another Keter above it. We call it also Ein Sof in comparison with what is underneath it. There are also lower levels of Keter, and in comparison to the highest one, it is considered to be almost completely dimmed.

A parable for this would be if a child is closed in a room all his life he thinks that everything outside this room is endless. When he actually goes outside, he realizes that the city does have boundaries, but he imagines that outside the city is endless. 24 25 It is in this “secondary Ein Sof” that we say the This was when the vessels of the 7 Sefirot fell from Tzimtzum transpired. With this He created a place the World of Atzilut down to the World of Beriyah, for the lower worlds to be created. The first step in Yetzirah and Asiyah. creation was that the Ein Sof drew from himself a pipeline called a “Kav”. He relates to the worlds hen comes it’s time for rectification. This is through it. It is also called Adam Kadmon. We call Twhen Hashem elevated the broken vessels back this the “body” even though it is totally spiritual. to the worlds of Atzilut. They will now be called the Only in comparison with the light inside of it can World of Berudim- literally lines. Because in this it be referred to as a “body”. Many different lights world the spots became elongated into columns. emanate from the “pores” in his “body”. From these lights, all the spiritual worlds are built. From them As we mentioned, Creation has four levels, or four we receive our sustenance. existential states there or worlds. They correlate to the four letters of the Divine Name YHV”H: Akudim, Nekudin and Berudim he world that came out of the “mouth” of Adam . Atzilut: (Yud). The highest existential state. At TKadmon is called the World of Akudim- literally 1this level, Hashem manifests throughout all the tied together. It has this name because in this world, Creation. If at this state one would perceive Hashem although it is comprised of 10 Sefirot, they are all purely as he is. Also, one would perceive that tied together in one ”vessel”. Hashem is contained in everything.

fterwards, the second world called Nekudim- . Beriyah: (Hei). The next lower existential Aliterally spots, came out of the “eyes” of Adam 2state. At this level, there is introduction of Kadmon. We call it Nekudim because in this world entities--spiritual beings that see themselves different we start to see the separation of the 10 Sefirot as than Hashem. The spiritual beings there, perceive individual Sefirot. Their separation is expressed by Hashem throughout Creation in an incredible that they are housed in separate vessels. Here in this amount of G-dly revelation, but there is enough world is where the “Shvirat HaKeilim” transpired. concealment of who Hashem is, therefore, those 26 27 beings have a sense of self that is different from and Malchut. Later we will discuss another type Hashem. of setup of these 10 Sefirot. There are multiple ways of dividing and grouping these 10 Sefirot. . Yetzirah: (Vav) The next lower existential state. One, is separating the 3 first Sefirot abbreviated 3At this level, there are spiritual beings that are also as ChB”D, from the last 7 Sefirot abbreviated as highly elevated and there is a enormous amount of CHGTNHY”M. The lower 7 are subdivided into G-dly revelation, but there is more concealment. two as the 6 Ktzavot (CHGTNH”Y) and Malchut.

. Asiyah: (Hei) The lowest existential state. The “5 Partzufim”. 4This world, where G-dly revelation is highly and almost completely concealed from us. nother way to divide the 10 Sefirot is called Athe “5 Partzufim”. They are Arich Anpin, Although all Four Worlds receive their lifeline from Abba, Imma, Z”A and Nukva. The Partzufim are the Ein Sof, there is a drastic difference between intrinsically Sefirot. They are just set up as a system Atzilut and the other lower three worlds. The Zohar that gives each Partzuf a status of a whole being, calls the lower three worlds “The separated worlds of whereas, as Sefirot they are just a part of something BY”A” because they are separated, so to speak, from bigger. For example, Yaakov Avinu can be considered the Endless Light. They receive their sustenance from a whole on his own or just part of the 3 Avot. So Atzilut through a mask- curtain. too, the Sefirah of Chochma is one of the 10 Sefirot, but can also be a full entity in itself when referred to The 10 Sefirot as Partzuf Abba. Included in Partzuf Abba are all 10 Sefirot of Abba. ne of the first introductions of Kabbalah Ois the setup of the 10 Sefirot. We will The Transition From Sefirah to Partzuf concentrate now on the setup of Chochma, Binah, Da'at (abbreviated as ChB”D), Chesed, Gevurah, he Sefirot combine to become a Partzuf when Tiferet (CG”T), Netzach, Hod, Yesod (NH”Y), Ttheir lights mesh together. The Sefirah of Keter 28 29 becomes Partzuf Arich. The Sefirah of Chochma “Mochin of Gadlut” to prepare him for his binding becomes Partzuf Abba. The Sefirah of Binah becomes with the Nukva which manifests during the last Partzuf Imma. The Sefirot of Chesed, Gevurah, blessing of Shemoneh Esrei- Sim Shalom. Tiferet, Netzach, Hod, Yesod become the Partzuf of Z”A. The Sefirah of Malchut becomes the Partzuf of This takes place on multiple levels. Each world is Nukva. Z”A and Nukva are called Zv”N together. considered Z”A and Nukva in relation to the world Our main focus in all of our Kavanot in Avodat above it. Therefore we draw Mochin into all these Hashem is to cause them to join together. levels of Z”A from the worlds above it and cause the Z”A to bind with the Nukva on his level. This Our Avodat Hashem causes Z”A and Nukva to generate sustenance for their world and the worlds below them. This is what efore we turn the Sefirot into Partzufim, we need is meant by “Hashem is one and His name is one”, Bto draw Mochin into them. The purpose of these meaning one in all these levels. Mochin is to remove the impurities that prevent the binding of Z”A and Malchut. Also, these Mochin The Z”A and His Parts are what makes the Z”A grow to its adult stage to be ready to bind with the Nukva. he Zohar writes (and this is also obvious This is parallel to a child that although he has all Tscientifically in the person), that a person, as the limbs of a mature body including his head, he well as Z”A, has three parts to his Mochin- brain, the is still not ready to get married because he has only right, the left and the middle. The right part is called “Mochin of Katnut” loosely translated as immature Chochma, the left Binah, and the middle Da'at. Z”A mental capabilities. When he acquires “Mochin of is built of 6 Sefirot called Chesed, Gevurah, Tiferet, Gadlut” - mature mental capabilities, he will be ready Netzach, Hod, and Yesod. These are considered to for marriage. The Z”A grows in a similar way. At the comprise the “body” of Z”A. Chesed is his right beginning of Shemoneh Esrei it has only “Mochin hand, Gevurah- his left, Tiferet – his torso, Netzach- of Katnut”. During Shemoneh Esrei we draw into it his right leg, Hod- his left leg, Yesod- his brit. 30 31 collective Zv”N of the week through the prayers of All these limbs of his “body” include the Keilim- . This is also a Zv”N of 24 hrs. The higher we vessels and their respective Orot. However, in his reach, the more meaningful the binding is and the “head” he has the Keilim of Chochma, Binah and stronger and more effective Mochin are created from Da'at (abbreviated as GA”R which stands for G- it. three, Rishonot- the first Sefirot), but not the proper Orot, yet only the “Mochin of Katnut”. Through When we say “Mochin” we mean Keter, Chochma, our prayers these Keilim receive their final stage of and Binah. Each one of these three Mochin are “Mochin of Gadlut”. subdivided into three groups called ChB”D, ChaG”T and NeH”Y which stand for Chochma, The Different Levels of Z”A and Nukva Binah, Da'at, Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod. Hence there is ChB”D of Binah, ChaG”T of Binah and NeH”Y of Binah. The same here are multiple levels of Zv”N. The first is applies to Keter and Chochma as well. TZv”N HaKtanim - Minor Zv”N. These are considered more detailed. The next level is the Major The Different Levels of Mochin Zv”N. These are considered the general Zv”N. When we pray we build and rectify the uring the week we draw the Mochin from Zv”N HaKtanim of that particular prayer. We draw DNH”Y of Binah to Z”A. On Shabbat (Friday Mochin to them and prepare them for their binding. night) we draw the Mochin of ChaG”T of Binah to We do the same during and Ma’ariv. Z”A. On Shabbat day at “ Kol Chai” during Shacharit, we draw the Mochin of ChB”D of Binah to Z”A. After we accomplished this in all three daily prayers, we have a set of Zv”N that we now have to develop From the blessing of Yotzer Ohr onwards, we start to a higher state called “Zv”N of 24 hours”. After drawing the Mochin from Chochma. We draw the doing this for the entire week we elevate the NH”Y of Chochma during the blessing of Yotzer 32 33 Ohr and Shemoneh Esrei. We draw the ChaG”T of writes “Wherever you went into exile the Shechinah Chochma during the Hazzan’s repetition. We draw was with you”. Because the Galut of Klal Yisrael was the ChB”D of Chochma during , and the manifested on all the upper worlds as well. Keter of Chochma during the Hazzan’s repetition. Therefore, sefard adds the verse “Keter etc. at Just as the Shechinah (Nukva of Atzilut) went into the start of kedusha of Mussaf. Galut, so too did the upper worlds of ABY”A of Atzilut descend into the worlds of Beriyah, Yetzirah At Mincha, we begin to draw the Mochin of Keter. and Asiyah. Comparably, so too these 3 worlds went During Mincha Shemoneh Esrei we draw the NH”Y down into the Klipot. This whole development of Keter, and during the Hazzan’s repetition we draw happens only during the week. On Shabbat they all the ChaG”T of Keter. get re-elevated to their natural state.

During the week, all the Partzufim are not in their There is actually a positive purpose to this Galut. proper original place. They all descended into Galut. The Gemara says that Klal Yisrael went into Galut to This is called Galut HaShechinah. It means that the attract Gerim from the nations. Gerim represent the Nukva of Atzilut, called Shechinah and sometimes “Sparks of Holiness” that fell into the lower worlds called Rachel Immeinu, goes down into the worlds of at the “Shattering of the Vessels”, also known as the Beriyah, Yetzirah and Asiyah. This is also the reason “Breaking of the Kings”. Klal Yisrael’s spiritual and that Klal Yisrael is in Galut. Eretz Yisrael represents physical exile exists in order to collect these sparks. the World of Atzilut, and Klal Yisrael represents the The Shechinah and the upper worlds too go into Shechinah. When the Shechinah is in Galut so too Galut into these lower worlds to collect these sparks. we, her children, are also in Galut. What Does it Mean to have Kavanot - This is what the verse means when it writes “In your sins, your mother was exiled”. This is also what the ccording to the simple understanding of Gemara means; “When you were sent to Bavel, the AKavanah, it means to have intention while doing Shechinah was with you”. Similarly the Gemara the (think of impact and what mitzvah 34 35 your doing). Like the Rabbis say, "Mitzvot need Kavanah". We learn this from offering a sacrifice in the Beit Ha’Mikdash, that if the one offering the sacrifice has the wrong thought, the offering is disqualified. Therefore, we learn that the same is true in prayer, one must meditate and have Kavanot at the time of prayer and doing Mitzvot for it to be accepted. All that is required is simple Kavanah, however the greater the Kavanah, the greater the impact and repairing of the worlds. Thus, fulfilling the Positive Commandment of repairing the internal and external aspects of the Four Worlds: Atzilut, Beriyah, Yetzirah, Asiyah.

How does one increase one’s Kavanah? Simply stated, it involves divesting the soul from the material (meaning raising consciousness from body to soul) and thereby arousing things in the upper realms. This is achieved through Torah study, increased awareness of Hashem, character refinement, knowing what repairs are to be done, contemplation and meditation.

36 37 Basic Introduction to the Kavanot for Blessings

ne can reach great heights through reciting Obrachot with the proper Kavanah. With this, one can also draw sustenance from the highest of worlds to all the upper and lower worlds. There are two types of spiritual sustenance [shefa] that we can draw: Life Force of the World: This is considered the external aspect of the worlds. This force does not create anything new, it only supports and keeps the already existing world functioning.

avanot for Creation of New Souls: This is considered the internal aspect of the worlds. This force generates Blessings renewal and creation in all the worlds. K he ultimate purpose of our blessings are to draw Tthis second type of spiritual sustenance to the worlds. However, before we have the capability to do that we must draw the first type- the “Life force of the worlds”. After that is achieved, then we can draw down the second and more important energy.

How do we do this? By reciting the first words of all blessings: “Boruch Atah Hashem Elokeinu. 38 39 Afterwards, by reciting the following words “Melech Haolam”, we return this first shefa that we received he Arizal writes, every time you bless, pray and back to the higher worlds. It is a type of self sacrifice Tmention “The Name”, meditate on including together. For it is pronounced אדני and יהוה to give back this wonderful shefa to the higher Names as is known. Whenever ,יהוה yet written אדני worlds. This gives us the merit and ability to draw down the second type of shefa- the "New Souls". pronouncing the Name- have the following in mind:

Finally, by reciting the last words of the blessings, The first three letters of the Tetragrammaton enliven .enliven Malchut ה for example shehakol niyhiyeh bidvaro, we draw the Zeir Anpin, the last shefa of “New Souls” into all of the worlds. .אדני Meditate on it becoming a complete Name the ,אדני is ה and that its last ,יהוה Blessing Classification Imagine Name Nukva of Zeir Anpin. It is important to know the blessings being said; and know what place that blessing stands in the Worlds. Let’s Get Started, Let’s Consciously Pray

peech: Blessings over Mitzvot that depend upon e can gain some insight how to pray from Sspeech are from the internal aspect of Worlds, Wfood and wine enthusiasts. When they want to feel the taste of the food and experience drinking ction: Blessings over mitzvot that depend upon wine, they let it sit in their mouth. They allow the Aaction are from the external aspect. aromas to ascend up into their nostrils and their brains, so it can be fully appreciated and relished. leasure: Blessings over pleasure are from Beriyah, PYetzirah, Asiyah. The same thing should be done while saying the words of the blessings and prayers. You have to let it Kavanot Concerning Tetragrammaton “sit in your mouth and be cherished” for these words [“The Name”]: will be rising to the Throne of Glory, and brought 40 41 in front of Hashem. The more you put your energy you are gaining. and understanding into the words the more they will be appreciated and relished above. Thus, eliciting In close, while working on the Sidur Zichron Dovid an influx of blessings to be returned to the Worlds there was a feeling that this was a big step forward below. to bringing closer the Final Redemption. As it is known, the Ba’al Shem Tov, had a spiritual encounter Therefore, become a prayer enthusiast and connect with the Maschiach, and asked him, “when are you to the inner meaning [Kavanna] of the word, chew coming”? The Maschiach responded, saying “when on the words and give your mind time to process it. his [Ba’al Shem Tov] teachings spread throughout the This what is meant by the term meditate. world”. Those teachings include much about praying with Kavannah and Unifications [Yechudim], what Obviously, if one were to do this with all the words we at Mikdash call “Conscious Prayer”, or praying of prayer, then one would not finish praying. Do using Jewish Meditation. not get discouraged, just keep moving forward at a steady pace--picking up a word here and a word urthermore, many Kabbalist throughout the there. Practice. Review the words outside of the Fgenerations wrote about the importance of time for prayer and let your brain process the words. praying with Kavanot as a way of bringing the Final Prayer is your most secured job [Avoda], as you are Redemption close. There is no doubt that this siddur hired for life. Zichron Dovid is a big step in making prayer with Jewish Meditation accessible to the vast majority of Overtime, as you develop “conscious praying”, you the Jewish Nation. will notice your mind recalling the inner meanings faster with less effort; the more you learn about the inally, with Zichron Dovid, we are one step word, naturally the mind will add depth to your Fcloser to the ultimate goal and vision: to make understanding. Therefore, work to understand the “Conscious Prayer” Jewish Meditation, available inner meanings of words and get familiar with them in the many languages and the different Nusach of as you go along. Know, what you are able to master prayer of the Jewish Nation. 42 43

מיקד״ש מדיטציה יהודית קבלית דרכי שלום דרכי שלום As the Final Redemption draws near, the reality may Jewish Kabbalistic Meditation be, that Jews that are not in the way of the Torah will be left behind. Therefore, it is imperative to pray The Kabalistic Yeshiva Nefesh HaChaim is a pioneer in for our fellow Jews to return to the Path of Torah, so publishing siddurim and machzorim with the Kavanot of the Arizal specially geared to the beginner. Our siddurim that the entire Jewish Nation will see the coming of will be Besrat Hashem printed in an unabridged, clear the Mashiach and the building of the Final Temple format. They include instructions, introductions, speedily in our days. and various customs written in a clear and easy style specified for our day and age. They also feature various Blessings from King David’s Tomb, Mt. Zion, Old prayers, intentions, charts and expanded Roshei Teivot City, Jerusalem, Israel, to assist those wishing to enter these gates of wisdom. All this is done with nice fonts and typesettings which facilitate easy reading. Many of those who got used to our siddurim claim they cannot substitute it for any Look for other publications by mikdash other kind. inculding guided Jewish Meditations Throughout the years we've expanded the repertoire of seforim we publish to incorporate a few types of siddurim, machzorim, tikun chatzot and pamphlets on various subjects. We also plan on publishing B’ezrat Hashem, a Tehilim, seforim on halachot and customs, commentaries on the Arizal's writing and other Kabbalah seforim, Siddurim for women, Seder for Hoshana Raba night, shavuos night, Shvi'i Shel Pesach, books on segulos and personal prayers, a book of songs for Shabbos and festivals, Seder for Chanukas Habayit, Seder for a Brit Yitzchak, and prayers for the illui nashama of the niftarim. “Jewish Kabbalistic Meditation merits encouragement from gedolei Torah ”"דרכי שלום" of our generation and is especially endorsed by Rabbi 44 45

Yitzchak Goldstein Shlit”a Rosh Yeshiva of Diaspora make our people aware of the aforementioned. Yeshiva. Another reason to translate these seforim is that many We are presently occupied with publishing our siddur observant people throughout the world feel distant from -“Siddur Chen”. Many years of painstaking work was put spirituality. All their Torah and prayer are done by rote into it so far. It is a result of much effort of our group that and just to fulfill their basic obligation to feel free to be gathers to study the introductions and Kavanot of the able to move onto matters they find more interesting. Arizal. The siddur incorporates introductions, charts We are confident that if they would taste the sweetness and explanations to ease the understanding of these of the wisdom of Kabbalah, or even just some insights Kavanot. We are simultaneously working on Ashkenaz, into what they are already doing, they would quickly be Sefard, and Safardi siddurim, in three languages, Hebrew, transformed to serious Ovdei Hashem. As they begin to English and Spanish. see and understand how the whole Torah is connected to, and effects the higher worlds, they will get a new Is it permitted to translate and why? realization of what Torah is, and a renewed spirit. It goes without saying that these projects are costly. Many ask if is it permitted to translate Kabbalah Production is not progressing as quickly as it should literature into other languages. There are multiple fitting such a worthy project. We therefore extend answers to this question. The main response is that our offer to all of Am Yisroel to participate in this the unfortunate situation today is that there are some tremendously holy project. Please take a generous part charlatans out there, many of whom aren't even Jewish, in funding the continuation of these important works. that present themselves as Mekubalim. Unfortunately , These are works of rishonim who are compared to many Jews fall prey to them. Therefore anyone with the . Through helping produce these works one can power to protest has the obligation to do so. He should arouse the zchusim of the Rabbis who brought this also publicize as much as possible the correct way to profound wisdom down to us. This will also be the cause approach these gates of wisdom. He should educate of elevation to their souls, and in this merit they will pray the masses that there is no way to fulfill their desire of for us all to receive limitless bounty and blessing, Amen. attaining this wisdom other than the authentic Jewish

way that was passed down for generations. If anyone tries to attain this wisdom elsewhere he will destroy rather than rectify. Therefore, we feel it to be not only permitted but important to translate these seforim of Kabbalah to 46 47 The best Gift

The Chofetz Chaim wrote in his sefer Ahavas Chesed that there are people who want to do something special in memory of a loved one. Sometimes they make a nice expensive tombstone with golden letters and nice flowers. Some add nice plants and the like and spend a fortune on these items. They think this will cause some pleasure to their departed relative. They are gravely mistaken. If heaven forbid a relative passes on and didn't leave any progeny behind, instead of investing in the above items, they should make an everlasting memory for them with a mitzvah that will endure for generations. If he doesn't have the means for this he should at least donate a Sefer in his memory, for the public to learn from, and write the name of the departed inside. This way whenever someone learns from it it will cause pleasure to the nifter. The Chofetz Chaim concludes that he's seen many do this.

This merit is multiplied many times over if one would dedicate the publishing of a new Siddur like the ones we are working on. This would help many Yidden throughout the world pray to Hashem with the proper kavana and to draw down to the world a spiritual and physical flow of blessings in all areas. This would also bring the geula closer. How meritorious would these sponsors be in this world and the next! They will be among the mezakei harabim that regarding them is written “They are like the stars forever”, for this is a merit that lasts forever. 48 49 ְ ,Bring down abundance from the crown to three lines: kindness, judgment בָּ ּרוך and mercy אַ ָּ תה ,Bring down the abundance of the line of grace יְ הֹוָ ה ,Bring down the abundance of the line of mercy אֱ לֹהֵ ּינו ,Bring down the abundance of the line of judgment ְ ,You will bring all the abundance above the crown, to awaken a higher unity מֶ לֶ ך הָעוֹ לָ ם and then bring back a new and strengthened abundance Bring down the abundance from בּוֹרֵ א אצילות לבריאה Bring down the abundance from מִ ינֵי יצירה לעשיה Baruch Hoo Uu Baruch Shemo: This is a preparation for the unification of Zer Anpin and Nukva of the word Amen: there is abundance here from Aba to Ema, and abundance from Zer Anpin to Nukva. ברוך הוא וברוך שמו י ה ו ה Nokva Z"A Ema Aba

קִ ְ ּד ָׁ ש ּנו יהוה אהיה יהוה אדני Atzilut אמן The Meditation of בְמִ צְוֹתָ יו The gematria of Amen is 91. It is the same gematria of the two names below. Depending on what Amen you are saying use the particular Beriyah combination of the two Names: וְצִ ָ ּו ּנו Amen for Amen for Blessings Yetzira עַ ל אידהנויה יאהדונהי Asiya 50 51 The Merkava

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l Tip of ו l the Yo d י ה ו ה l Left Arm = Gevurah Right Arm = Chesed Asiyah Yezirah Beriyah Atzilut Adam World Kadmon dedi§§§§ Torso = Tiferet dedi¤¤¤¤ Malchut The six lower Binah Chachmah Keter Sefirah sefirot Nukva Zeir Anpin Imma Abba Arich Partzuf ו dedi ŸŸ ŸŸ ו Anpin ו d d Offerings Verses of Song Shema Shema Section d Blessings Blessings of Left leg= Hod Right leg = Netzach prayer ka-ve, Song of the , Uva Nefilat Section of dediªªªª Brit = Yesod dedi¦¦¦¦ Ktoret Day l'Tsion Apayim prayer Relieve & Talit Hand-tefilin Head-tefilin Mitzvot ו Ed Ee Ed Ei ו d wash Miluy ע"ב ס"ג ע"ב ס"ג מ"ה ב"ן ו d מ"ה ב"ן יוד הי ויו הי יוד הי ואו הי יוד הא ואו הא יוד הה וו הה i Crown of the Brit = Malchut לנגדי תמיד dedi d m In all of the Kavanot: Meditate to elevate your soul to the Infinite one. Recomendations From Previous Works