The following is short story about the life of Arizal from Sefer Yitgaber KeAri

written by Rabbi Mosheh Miller:

The Holy Ari

Rabbi Yitzhak Luria was undisputedly the greatest practitioner and expounder of Kabbala since Rabbi Shimon bar Yochai, author of the Zohar. Rabbi Yitzchak Luria founded a new school in Kabbalistic thought, known as “the system of the Ari.”

Rabbi Yitzhak Luria ben Shlomo Ashkenazi, whose father was related to the famous Maharshal,

was born in the Old City of Jerusalem in 5294 (1534) in what is now the Old Yishuv Court Museum, and passed away on the 5th of Av 5332 (1572 CE). He is buried in the Old Cemetery of Safed, where tens of thousands make the pilgrimage to his graveside every year.

Rabbi Yitzhak Luria is commonly known as the Ari, an acronym standing for Elo-ki Rabbi Yitzhak, the G-dly Rabbi Isaac. No other master or sage ever had this extra letter aleph, an abbreviation for Elo-ki [G--dly] prefacing his name. This was a sign of the esteem in which his contemporaries held him. Later generations, fearful that this appellation might be misunderstood, substituted Ashkenazi, his family name, for the aleph, indicating that his family had originated in Germany, as indeed it had. Alternatively, some explain that the aleph stands for Adoneinu, “our master.” To this day among Kabbalists, Rabbi Yitzhak Luria is only referred to as Rabbeinu HaAri,

HaAri HaKadosh (the holy Ari), the Ari (which also means “lion”), or the Arizal (the Ari, of blessed memory).

The following story is told about the birth of the Arizal:

There was once a very pious scholar living in Israel, named Rabbi Shlomo Luria… One day he remained in the Study Hall alone, learning, when Elijah the Prophet appeared to him and said, “I have been sent to you by the Almighty to bring you tidings that your wife shall conceive and bear a child, and that you must call him Yitzhak (Isaac). He shall begin to deliver Israel from the kelipo [husks, forces of evil]. Through him numerous souls will receive their tikun (rectification). He is also destined to reveal many hidden mysteries in the Torah and to expound on the Zohar. His fame will spread throughout the world. Take care therefore that you not circumcise him before I come to be the Sandak [who holds the child during the circumcision ceremony].”

He finished speaking and disappeared. Rabbi Shlomo Luria went home but did not reveal this secret to anyone, even his to wife. When the Ari was born, the house was filled with light, and on the eighth day, he was brought to the synagogue to be circumcised. His father searched everywhere to see if Elijah had come as promised, but he did not see him. Everyone was urging the father to proceed, but he replied that not all the guests had yet arrived.

An hour went by, but Elijah still did not come. Then he thought bitterly to himself: My sins must have prevented him from fulfilling his promise. But as he was crying, Elijah appeared and said, “Do not cry, servant of Hashem. Draw near unto the altar and offer your son as a pure sacrifice dedicated entirely to Heaven. Sit on my chair and I shall sit upon you.” Whereupon, invisible to everyone present except Rabbi Shlomo, Elijah sat on his lap, received the child with both hands and held him during the entire circumcision. Neither the mohel nor those assembled saw anything but the father holding his baby. After the circumcision, he again promised Rabbi Shlomo that the child would bring great light to the entire world, and then he disappeared.

When the Ari was still a child, Rabbi Shlomo passed away. In 1541, unable to support the family, the Ari’s mother, with her family, traveled to Egypt, where the family lived with her brother, Mordechai Frances, a wealthy tax collector. The boy’s brilliance continued to shine in pilpul [Talmudic dialectic] and logic. Rabbi David ben Zimra (Radbaz) taught the Ari both the revealed and concealed aspects of the Torah. The Ari also studied under Rabbi Betzalel Ashkenazi, the author of Shittah Mekubetzet.

By the time the Ari was fifteen, his expertise in Talmud had equaled or surpassed that of all the sages in Egypt. At this age, he married his uncle’s daughter, and then spent the next six years in intensive study with Rabbi Betzalel Ashkenazi. It was around this time that a copy of one volume of the Zohar came into his hands. He studied the Zohar in seclusion for another six years. He then isolated himself completely in house near the Nile for another two years. He remained alone, not speaking to any human being throughout the week. He would return home on the eve of Shabbat, just before dark. But even at home, he would not utter a word, even to his wife. When it was absolutely necessary for him to say something, he would say it in the least possible number of words, and then, he would speak only in the Holy language–Hebrew. The Ari and his wife had a number of children, including a son named Moshe, who passed away at a young age, and a daughter, who married the son of Rabbi Yosef Caro. Details are sketchy regarding his other children.

He continued to progress in this manner until he was worthy of Divine inspiration (Ruach HaKodesh). On numerous occasions, Elijah the prophet revealed himself and taught the Ari the mysteries of the Torah. Every night his soul ascended into the heavenly realms. Troops of angels would greet him to safeguard his way, bringing him to the heavenly academies. These angels would ask him which academy he chose to visit. Sometimes it would be that of Rabbi Shimon bar Yochai, and other times he would visit the heavenly academies of Rabbi Akiva or Rabbi Eliezer the Great. On occasion he would also visit the heavenly academies of the ancient prophets.

In 5330 (1570 CE), after he had attained an extremely exalted rung of holiness in Egypt, Elijah told him the time had come to move to Safed, a city in the Galilee in the north of Israel. There, he would meet Rabbi Chaim Vital, the man to whom he was destined to transmit the keys to the ancient knowledge.

When he first arrived in Safed, the Ari zal joined the circle of students who studied Kabbala under Rabbi Moshe Cordovero (Ramak). His discipleship was short-lived for the Ramak passed on soon afterwards.

After the passing of the Ramak, the Ari began teaching Kabbala. The Radbaz, who had also settled in Safed, warned him not to teach Kabbala in public. However, later the Radbaz recanted, after receiving a sign from Heaven that he had erred in his ruling. (Some say that Elijah the prophet himself visited the Radbaz and revealed to him that he had erred). Soon a group of the leading kabbalists in Safed gathered around him, among them Rabbi Chaim Vital, who became his chief disciple.

Rabbi Chaim Vital writes in the Introduction to Shaar HaHakdamot:

The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud, Pilpul, Midrash, Agada, Maaseh Bereishit and Maaseh Merkava. He was expert in the language of trees, the language of birds, and the speech of angels. He could read faces in the manner outlined in the Zohar (vol. II, p. 74b). He could discern all that any individual had done, and could see what they would do in the future. He could read people’s thoughts, often before the thought even entered their mind. He knew future events, was aware of everything happening here on earth, and what was decreed in heaven.

He knew the mysteries of gilgul [reincarnation], who had been born previously, and who was here for the first time. He could look at a person and tell him how he was connected to higher spiritual levels, and his original root in Adam. The Ari could read wondrous things [about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and was able to see the souls of the righteous, both those who had died recently and those who had lived in ancient times.

Together/from these departed souls, he studied the true mysteries. From a person’s scent, he was able to know all that he had done. (See Zohar, Yenuka vol. III p. 188a). It was as if the answers to all these mysteries lay dormant within him, waiting to be activated whenever he desired. He did not have to seclude himself to seek them out.

All this we saw with our own eyes. These are not things that we heard from others. They were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition against these arts.

Instead, it came automatically, as a result of his saintliness and asceticism, after many years of study in both the ancient and the newer Kabbalistic texts. He then increased his piety, asceticism, purity and holiness until he reached a level where Elijah would constantly reveal himself to him, speaking to him “mouth to mouth,” teaching him these secrets. This is what happened to Raavad, as Recanti states.

Although complete prophecy no longer exists, Ruah Hakodesh is still here, manifest via Elijah. It is as Elijah the Prophet taught his students, commenting on the verse, “Devorah was a prophetess,”

(Shoftim 4:4): “I call heaven and earth to bear witness, that any individual man or woman, Jew or gentile, freeman or slave, can have Ruah HaKodesh bestowed upon him. It all depends on his deeds.”

The Arizal himself wrote relatively little. From his own hand we have novellae on two Talmudic tractates. These have been included in his teacher’s “Shittah Mekubetzet.” His writings in Kabbala were included in Rabbi Chaim Vital’s Etz Chaim and are marked by Rabbi Chaim with the preface “found written in manuscript.” There is also a commentary on a small section of the Zohar and a few hymns for the Sabbath from the master himself. The bulk of his teachings were recorded by his disciples, in numerous works, primarily by Rabbi Chaim Vital. His disciples also recorded his customs in a work known as “Shulchan Aruch HaAri” published in Venice 5440 (1680 CE).

The teachings of the Ari were afforded the status of a Rishon [primary authority]. Every custom of the Ari was scrutinized, and many were accepted, even against previous practice. The Magen Avraham (Rabbi Avraham Gombiner, 5395-5443 / 1635-1683 CE) accepts many of the Ari’s customs as legally binding. In deciding disputes that had remained unresolved for centuries, he often cites the Ari’s custom as the final authority.

Included in the main students of the Ari are Rabbi Chaim Vital (Calabrese), Rabbi Yisrael Sarug, Rabbi Shmuel Ozida (author of Midrash Shmuel), Rabbi Yitzchak Cohen, Rabbi Masud HaMaaravi, and Rabbi Gedalia. Even among these select few, only Rabbi Chaim Vital was permitted in his master’s lifetime to write down the Ari’s teachings.

continuation in  Sefer Yitgaber KeAri

Ari'zal · Ben Ish Hai · Elijah the Prophet · Kabbalah · Meditation · Prayer · Rabbi Chaim Vital · Rav Shimon bar Yochai · Ruach HaKodesh · Sefer Yitgaber KeAri · Tikkun · Tikkun HaYesod · Torah · Tzaddik · Zohar

Compiled by Rav Rahmiel Drizin

R. Eli Mansour writes:The three-week period between Shiva Asar Be’Tamuz and TishaB’Ab is known as “Ben Ha’mesarim,” during which we observecertain practices to mourn the destruction of the Bet Ha’mikdash.The Arizal (Rabbi Yishak Luria, 1534-1572) wrote that it is properduring this period for “Hasidim Ve’anshe Ma’ase” (particularlypious and devoted people) to recite each day the “Tikun Rahel”section of the “Tikun Hasot” prayer, which us printed in manySiddurim. The “Tikun Rahel” contains many verses describing thedestruction of the Bet Ha’mikdash, and its recitation thus helps puta person in the proper frame of mind for this period of mourning.Many recite this service each night throughout the year as part ofthe “Tikun Hasot” prayer, but the Arizal held that it is proper torecite it as well every afternoon during the three weeks betweenShiva Asar Be’Tamuz and Tisha B’Ab. The recitation should takeplace from Hasot (midday as defined by Halacha) until the pointof “Minha Ketana” in the late-afternoon hours. This practice isalso mentioned by the Hida (Rabbi Haim Yosef David Azulai,1724-1806), in his works Yosef Ometz and More Be’esba.Hacham Ben Sion Abba Shaul (Israel, 1924-1998) ruled that oneshould not recite “Tikun Rahel” on days marking joyous occasions,such as on Friday afternoon, when we prepare to welcome theShabbat, as well as Shabbat itself. It should likewise be omittedon Rosh Hodesh Ab and on Ereb Rosh Hodesh Ab. On days whena person omits Tahanun due to a personal celebration, such asa Mohel (person performing a circumcision), a Sandak (one whoholds the child during circumcision) and the father of a child onthe day of a circumcision, one should omit “Tikun Rahel,” as well.The festive nature of these occasions requires omitting the somberrecitation of “Tikun Rahel,” which, as mentioned, speaks of thetragedy of the Temple’s destruction.Furthermore, one should not recite “Tikun Rahel” during theafternoon of Tisha B’Ab, when we begin turning our attentionaway from mourning and toward our hopes and anticipation ofredemption. Since at this time we focus on the prospect ofredemption rather than on the tragedy of the destruction, it isinappropriate to recite “Tikun Rahel.”One should not mistakenly think that this practice is reserved forKabbalists or great scholars. Reciting “Tikun Rahel” during thethree weeks is a most beneficial practice for all people, as it setsthe mood and puts one in the proper mindset for the period ofmourning. Reading these verses can be very inspiring and bringa person to a greater appreciation of the tragedy of the Temple’sdestruction, and to a more profound sense of loss. It should benoted that during the three weeks in Yeshivat Porat Yosef, afterthe first learning session in the early afternoon all the students siton the floor and recite “Tikun Rahel.” This is thus a practice thatall people should observe, in order to enhance one’s awareness ofthe immense tragedy of the Hurban (destruction).

See here the complete Tikun

Here are Kavanot of Amidah Beyn HaMetzarim

Ari'zal · Hurban · Jewish · Kavanot · Meditation · Prayer · Psalms · Tefillah · Tehillim · Tikkun · Tikun Hatzot · Tikun Rahel · Tisha B’Ab

The Tikkun of the Ben Ish Hai for Erev Rosh Hodesh

Translated by

Rahmiel Hayyim Drizin

Revised Tammuz 5770

Table of Contents

Hakdama/Introduction……………………………………………………………..2

Article by Rabbi Ariel Bar Tzaddok…………………………………………….3

Viddui…………………………………………………………………………………….7

Mishnayot……………………………………………………………………………….7

Gemara………………………………………………………………………………….22

Midrash…………………………………………………………………………………28

Zohar

Volume I……………………………………………………………………………….33

Volume II………………………………………………………………………………35

Volume III……………………………………………………………………………..51

Tikkun Yom Erev Rosh Hodesh………………………………………………….71

Tikkun Leil Rosh Hodesh…………………………………………………………..81

Verses to be said in the place of Tikkun Rahel………………………………84

Hakdama/Introduction

Rosh Hodesh, the New Moon of the New Jewish Month, is a time of renewal, both of body and spirit. The day before is practiced as an ancient tradition as a Yom Kippur Katan –a mini Day of Atonement–where many fast and say prayers of penitence. It is a tremendous opportunity to review the past month’s activities, admit one’s miss-takes, regret doing

them, and pledge to try to not repeat them in the upcoming month. Rabbi Yosef Hayyim of Bagdad, the Ben Ish Hai, has compiled a series of readings in his Sefer Mishmeret HaHodesh, some 95% of which is translated below. All of these selections were chosen with his brilliant intuition to help us proceed from one month to the next. If one choses to fast, the fast must be accepted before dusk on the night of Erev Rosh Hodesh.

The fast reduces one’s fats and blood in the same manner as these substances were offered upon the altar in the Temple through the sacrifices. The readings below can all be read after Midnight, or during the day of Erev Rosh Hodesh. It is our prayer that they lead you to personal renewal, spiritual reinvigoration, and holistic rededication to sacred mission.

See the translated The Tikkun of the Ben Ish Hai for Erev Rosh Hodesh

Here are other compilations, translations and original Torah

by HaRav Rahmiel Hayyim Drizin

Ben Ish Hai · Chatzot · Hollistic · Kabbalah · Midrash · Mishmeret HaHodesh · Mishna · Moed · New Moon · Prayer · Rabbi Haim Vital · Rabbi Yosef Hayyim · Rosh Hodesh · Sefirot · Tefillah · Tikkun · Torah · Yom Kippur · Yom Kippur Katan · Zohar

SpringBoard - always bounce back

Last posting we talked about the fact, that spiritual descent (which obviously causes emotional, mental and other “falls”) is necessary for the ascent that follows it.

The dynamic works exactly like a springboard – you always swing down in order to jump up.

It would be a mistake to think that we need some other external “positive energy” to swing us up.

The very momentum of descent should be used to ascend – that’s the core principle!

Again this can be illustrated in the springboard example – the very energy of the down swing is propelling us up – if we are ready to use it.

What is required of us is only to learn how to detect the start in upward move, connect to it, harness it and ride it as high up as it goes!

Now the practical part – how do we actually turn around?

First of all we need to understand that there is no harm in trying to turn around at any moment

- usually we can’t even conceive the idea of a turnaround while we are in a state of a free fall.

The fact that we are able to contemplate the thought of bouncing back means that the window of opportunity to do it is NOW!

It’s always best to catch the very first chance for the spring up. If we miss the first one, there will be the next, but it is going to be lower and the second one won’t let us jump back as high as the first one.

Once we realize that NOW is the moment, we should start DOING something that brings us UP. The actual practice can be very different for every person. Among general techniques that have intrinsic holiness and, hence, work for many people, are Tefillah (prayer), reading Tehillim, going to a Mikvah (if it is appropriate for our situation), learning Torah and more. (Torah learning can be very powerful tool if one knows how to engage the heart, not only the head).

Listening to the favorite upbeat music can be very powerful consciousness changer

(avoid negative dark music that can sent you flying way lower).

There is a pitfall in this situation however:

Since we have a lot of kinetic energy from the downward movement, we might be subconsciously tempted to release it in unproductive ways.

Typical things we frequently do in that situation:

Using eating, drinking, gambling and even drugs as an outlet for relieve

(The list here can run unfortunately long, those are just some examples).

This might even take a seemingly innocent form as eating lots of chocolate to feel a bit better.

I’m actually pro-chocolate, however I prefer to eat it in different circumstances, for Oneg Shabbat (enhancing pleasure of Shabbat)  for example .

In general, we should avoid resorting to lower-level pleasures – this only dumps the accumulated energy “into the ground”.

While the process may make you feel a little bit relieved for a short time (since the discharged energy doesn’t create the “downswing” pressure any more), it’s a dead end, since the turnaround does not happen, nothing constructive is accomplished and we get stuck with lower energy level in the “down” state.

Spilling negative emotions on someone.

While this may feel like a release, the energy is re-routed towards negative means creating unpleasant reality in our present and future.

Feeling the energy pressure can create very unpleasant feeling, however we need to recognize it as the moment of opportunity. This is the moment when we can call to Hashem in the manner beautiful Psalm 130 is teaching:

From the depths I called you Hashem (Psalm 130:1).

Interestingly the Psalm 130 is among others called “Psalm of Ascents” – Shir Hamaalot.

May Hashem always help us to find the right steps for the Ascent! And if we don’t see the steps we only need to ask Him to reveal us the way up, the “how to” of the upward swing, since the persistent Tefillah can achieve anything!

Shabbat Shalom!

ascent · chocolate · consciousness · Energy · HASHEM · Ish Tam · Mikvah · Oneg · Prayer · Psalm · Shabbat · springboard · subconscious · Tefillah · Tehillim · Torah

Below are some very practical meditations that help to experience and live the holiness of Shabbat - in a very real way.

Shabbat Shalom!

SHABBAT MEDITATIONS

by Kabbalist Rav Yitzchak Schwartz

What follows is a number of Shabbat meditations and a short summary of the Torah principles which they are based on.

All of these meditations are drawn from a series of Shabbat essays taught by the previous Slonimer Rebbe (Zatzal) in the second volume of his work Netivot Shalom.  The common thread running  through all of his essays (and I have only chosen a select few) is consciousness … the unique sublime Garden of Eden consciousness that we all can get a taste of in this world with a concerted effort…… and thereby sensitize ourselves to a life of true paradise in this world and in the next one.

I hope that by practicing these meditations we can open up more and more of this sensitivity.

1. ASCENT MEDITATION

(An introductory meditation or mind state which is the root of all the other meditations and mind states).  The Kabbalah teaches that starting on Friday afternoon and culminating towards the end of Shabbat, there occurs “Aliyat Olamot” – “Ascent of the Worlds”.  The imagery presented to us is that of one world rising or elevating against a backdrop of its present placement up to a realm which is above any type of negativity whatsoever.  Practically speaking, this can be experienced as an ever deepening state of awareness of one’s soul and the removal, layer after layer of all that which separates it from the Master of the Universe.

********Focus on your present state of being, physically, emotionally, spiritually etc.  See yourself now entering into a sort of cosmic elevator which climbs incrementally from one floor of a tall building to the next higher one to the next etc etc until it reaches the top.

Every time that elevator climbs up a few floors, focus again on the various aspects of your state of being, and allow yourself to experience a pure and holy state of being, stripped of all pretence and falseness and negativity ….focus on how this  consciousness saturates you through and through and allows you to experience your inner Divine self.

Allow more and more of this pure holy positive Divine energy to saturate you more and more as the elevator climbs.

2. THE RETROACTIVE FUSION MEDITATION

When one is privileged to experience a higher state of being, they feel as if all that they do and accomplish, is not really them at all, but rather Hashem doing it through them.  This is not only true of their present state of being, but is also true with regard to what they can recall of their past accomplishments.

********Focus on a list of the highlights of your previous weeks – either based on a written one, or a stream of thought recollection that you do in your mind right now.

First see every detail and feeling of your week’s highlights or main accomplishments as being that of your own doing.

Then reframe every aspect of every accomplishment as being infused, enabled and empowered by The Master of the Universe.

3. THE EVERYTHING IS PERFECT MEDITATION

Shabbat is a mindset that is patterned after a future era when there will be nothing lacking, not in people nor in anything else.  All will be experienced as being whole and perfect just as it is, and there will be no need to rectify anything or anyone else including ourselves.

*******Focus on seeing everyone in your life in their perfected state;  First scan the people you know (start  with one or two and expand your list), and foresee or project what they will be like when they eventually reach their state of perfection.

Then project how differently you will relate to them when you are seeing them in this state.

Next see even their areas of lack as being stepping stones towards their perfection.

Finally, in real life, relate to these people as if you already see them in their perfected state.

Do the same entire process for yourself.

4.       THE PLEASURE (Oneg) MEDITATION

Rebbe Shlomo of Karlin Ob’m taught what was overheard, being declared in the heavenly realms, an extremely important lesson;  ‘‘Even if a person is very careful to observe all of the positive and negative commandments of Shabbat in all of their fine detail (and to properly observe these Mitzvot in all of their fine detail is of utmost importance, of utmost severity and requires a huge investment of energy), but nevertheless do not make a concerted effort in this life to feel or to experience at all the sweetness and pleasure of the Shabbat, so too, when they get upstairs in their post life eternal environment, they will not experience this pleasure and will rather be like an unfeeling bench!’’  This is because the atmosphere of the spiritual strata is filled with only pleasure and happiness, and if one doesn’t condition oneself to this atmosphere now, how will they be sensitized to it in the future?!

********Focus on taking pleasure on:

THE PAST:            All the accomplishments that Hashem allowed you to accomplish last week.

THE PRESENT:    All the physical delights of the day – eating, sleeping breathing and other bodily pleasures as well as spiritual pleasures.

THE FUTURE:      Ask that Hashem should surprise and delight you for the remainder of the day.

5. THE REBIRTH MEDITATION

When we are plugged in to the true energy of Shabbat, i.e., being so much in Devakut in a fused clinging state with Hashem that we know that anything we do or want that is against Hashem’s will is not really our will, but something external to ourselves, then Shabbat provides us with a similar effect as that of Yom Kippur – a cleansing, purifying atoning, rebirth effect.

********Plug in to how Shabbat allows me to connect with my true Ratzon (primal will)…. and see that it is truly an extension of G-d’s Will, and all that I do, or have done in the past that is not on this pure Divine fused soul level, is not the real me, but something external to me.

Now focus on how this mindset infuses me with a spiritual purity and cleansing that ultimately enables me to feel like I am being reborn.

6. THE EXTRA SOUL MEDITATION

We receive a gift on Shabbat —a gift referred to as an Extra Soul [Neshama Yetyairah]……the Verse says that upon completion of the initial Creation process Hashem rested—the word describing this Divine Rest, is ‘VAYINAFASH’—-this represents a state of mind , where one’s Soul takes center stage—where one is primally motivated on Soul matters, such as one’s Eternal Divine purpose , life force, mission and pleasure…..the Kabbalists inform us that there are  actually real Souls from the Garden of Eden that come into us and fill us up with their presence for the duration of the Shabbat

*********At the beginning of Shabbat and through out the night and day, be present to the inner elevated feeling that  you experience-your ‘Neshama Yetairah’—-notice how the way that you relate to others to yourself , to G-d and to life in general is elevated….Cultivate this experience—notice how one Shabbat’s ‘Extra soul’ feeling is different than another Shabbat….notice how this Extra soul goes through a growth process on Shabbat itself, and how this experience relates very much to your previous week, and how, by being present with  this experience, you can actually draw it into your upcoming

7. THE RAAVA D’RAAVIM [WILL OF WILLS] MEDITATION

Before departing Shabbat, we reach the culmination point—the highest ascent of consciousness….This state of being comes at the time when the sun is going down and the light of day grows dim and there is an internal knowledge that the power of the day will soon be taken away from us—and we will be called upon to jump into the cloudiness and darkness of the weekday world, where we must constantly cope with trials and tribulations to the best of our creative abilities……..so our hearts open up with the deepest of yearnings —a yearning to be able to stay here alone in the Presence of the Lord, and at the same time, a yearning to be able to draw upon all of the insights and heart-openings that we experience right now—into the coming week

*********As the Holy Shabbat day draws to a close, allow yourself to feel a deep yearning welling up inside of you—a yearning to return to the Divine womb….a yearning to constantly be inside of Shabbat…. A yearning to cling to Hashem constantly with every thread of your being…. A yearning to be able to draw from all the highest times [such as this present moment], into the low times [such as the weekday-relative to Shabbat]—to draw down  all of the feelings and insights and love and awakeness.

Aliyat Olamot · ascent · Garden of Eden · HASHEM · Meditation · Neshama Yetairah · Netivot Shalom · Oneg · Pleasure · Rebbe Shlomo of Karlin · Rebirth · sensitivity · Shabbat · Slonimer Rebbe · Soul · Will · Yom Kippur

Hoshana Rabbah · Pesah · Second Chance · Shekhinah · Yom Kippur · Zohar

A friend writes:

“… the only problem or question is why after such a great [spiritual] reward and awakening… I get tested immediately and I feel like I not just fail, but fail miserably. And I feel like I am going backwards for some time before I get up and begin to slowly move forward. I feel like there is an explosion and a big drop before things get better and start going up. “

Well, the good news is, there is no such thing as “always steady spiritual growth” -
the real spiritual growth always have those wild up/down swings,
you usually can affect their depth and direction, but not to avoid them completely.

Moreover,  not only the descent is unavoidable, it is completely necessary for the ascent to happen.

This is connected to the non-homogeneous nature of time

Rav Akivah Tatz has great MP3 lecture you can download for free here:

Time and Timing
Same concept is explained in one of his essays in Living Inspired

Now the practical approach: How do you deal with it in real life?

This is best to explain by analogy with swimming in the sea or ocean in high waves. You can’t fight the waves and rise when the wave actually goes down – this will result in some unpleasant experience. Instead one needs to be composed and feel how the wave goes, follow it when you have to, slightly correcting your way within the wave as it goes up and down, up and down… When you tune in, this can be very enjoyable feeling.

Similarly in life “waves”, I try to stay detached and watch how it goes almost from a side. I know it’s difficult to stay detached from all that hormonal rush going along with emotions, however the key is to realize it’s not you – it’s the body, the body that goes into established patterns of reactions. Once you change the perspective, you can start changing those patterns of “guts reactions” as well.
The ”Restore My Soul” (Meshivat Nefesh) is compilation from Rav Nachman’s of Breslav teachings on the topic of ascent/descent dynamics, it explains those beautifully and gives plenty of practical advice.

ascent · descent · Energy · Ish Tam · Kabbalah · Living Inspired · Meditation · Rav Akivah Tatz · Rav Nachman of Breslav · Time · Tzaddik · Wave

Living with the Times“ Mystic Calendar  for

Wednesday-Naso PARSHA:  Netzah   of  Hod

by Rav Rahmiel Drizin:

Year: 5770 = 5 [Yesod] 7 [Hod] 7 [ Hod] 0 [Malkut]

Season: Spring  Alef א

Month: Sivan

Attributes of the month of Sivan: Ruling permutation of the letters of HAVAYAH:   יְוּהַהַ contained in the initial Hebrew letters of Yedotav U-letzela

Hamiskan Hasheinit – יְ דֹתָיו – וּ לְצֶלַע הַ מִּשְׁכָּן הַ שֵּׁנִית“…for its tenons and for the second side of the tabernacle…” (Exodus 26:19-20).

The month’s corresponding letter is: ז ZAYIN;

Human attribute: MOTION;

Body Part: LEFT FOOT; Left ear of Nok ;

Tribe: ZEVULUN;

Constellation: TE-OMIM (Gemini, the Twins).  Tiferet of Nok;

Color:  gold

Day Wednesday-Netzah:  Shavuot–Tiferet 2-8 Abba

Import of the Day http://www.chassidusonline.com/baalshemtov.html

In honor of the 250th Anniversary of the Baal Shem Tov HaKadosh this Shavout, from R. Tal Zwecker

The Baal Shem Tov’s vision

In a letter to his brother-in-law, Rabbi Gershon Kitover, the Baal Shem Tov relates: “On Rosh Hashanah of the year 5507 I made an ‘ascent of soul’… I ascended level after level until I reached the chamber of the Moshiach… And I asked Moshiach: “When will the Master come?”
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Baal Shem Tov · Chariot · Chassidic · David HaMeleh · Kabbalah · Moed · Netzach · Parsha · Psalms · Remez · Shaul · Shavuot · Sivan · Sod · Tehillim · Tiferet

My dear teacher Rav Yitzchak Schwartz is leaving for his US trip in less than two weeks,

re-posting his teaching topics and new projects, the Masters Track:

RAV YITZCHAK SCHWARTZ’ LATEST TELEPHONE AND 1 ON 1 TOPICS

THE MASTERS PROJECT

Dear friends,

My USA trip is only 2 weeks away [June 1-5 Cleveland, June 6-12 Maui, June 13-23 NYC] …..I tend to broaden my horizons prior to a trip, and peak into the future [even beyond the timeline of my trip], and try to explore what I’d like to be doing during the trip and afterwards….I hereby present to you the results of this exploration….I want to be able to grow—and at the same time share that growth with special people in an intense way…

I think the best way to do that, is in the context of a series of ongoing, personalized telephone sessions…..My trip could enable me to meet with interested people for one on one sessions[or possibly small groups]—to give us a taste of good things and good growth to come–though I am ready to begin now or whenever we are ready….I hope to blend text learning with tools and meditative teachings as well as personal guidance….

Though I am open to create a totally personalized track for anyone interested, I would like to suggest the following topics that I believe will be inspiring and attractive for many different types of people [and of course myself]…….The common denominator besides growth, is the idea of MASTERY—– mastering Torah and Kabbalah Text and Judaism areas in the first track , and in the other track, mastering the art of living in a way that’s beyond our present level….

If you’re interested , please email me at yitzchakschwartz@msn.com and we’ll work out together, all the necessary details….

and for more info about my upcoming trips , see my 3 latest facebook pages;

Kabbalah Maui or on ParadisePronciple blog

Kabbalah on maui

Kabbalah in new york

THE MASTERS TRACK

1. MASTER OF SAGES WISDOM

Let’s become Masters—even mini masters, of the totally unique world view of our Sages , ancient and contemporary….Let’s complete sections of the Aggadata [the Homiletical part of the Talmud]….Let’s see the world as they see it with specialized texts and teachings that penetrate systematically to uncover their “Daat Torah’’[their Torah perspective way of engaging all aspects of life], until we can begin to develop Daat Torah as well…

2. MASTER OF KABBALISTIC WISDOM
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Afterlife · Chassidic · Kabbalah · Mashiah · Meditation · Mysticism · Wisdom · Zohar

Torah Scroll

This is Shavuot Learning Compilation
by HaRav Rachmiel Hayyim Drizin:

Dear Teachers, students, readers, friends!

Enclosed please find a veritable buffet of Shavuot treats, for the first time compiled in English to this author’s knowledge. The Torah is likened to milk, and our prayer is that the materials here are nourishing to your mind and your soul. Here we have provided:

(1) The translation of the Ben Ish Hai’s Zohar collection to be learned at the Shavuot meals;
(2) The Order of the Tikkun Leil Shavuot and intentions for Mikvah and the morning meal;
(3) The translation of the Ben Ish Hai’s Request to be said after learning the Tenakh, which sections may be repeated at the morning meal with #1 above;
(4) The translation of the 613 mitzvot read after the Tenakh sections;
(5) The Eyn Yaakov Shabbat 86-89 for Shavuot translated;
(6) The Midrash Rabbah Parshat Yitro translated; and
(7) The translations of the Zohar sections read after this, plus the original text for
-Emor 97
-Beresheet 8
-Mishpatim 122

As a brief introduction, the Ari’zal writes that one who does not sleep the night of Shavuot and toils in Torah is assured to live out the year and no harm will occur to him. Shulhan Arukh with Mishnah Brurah 494:1 There is a compilation of torah learning known as “Tikkun Lay’l Shavuot” which has the Zohar and the writings of The Ari’zal as its source, and many have the minhag to say/learn this on Shavuot night. Kaf Hachaim 106:7, Lev Dovid L’Hachidah. This compilation can be purchased at most Hebrew Book stores. We follow the Sefardic custom. Traditional Kabbalah holds that women should not say the “Tikkun Lay’l Shavuot”. However, some say that a woman who counted all the days of Sefirat Ha’omer may learn the portions of the Tikkun which are from Tanakh. S’U Rav Poalim 1SY:9, Kaf HaHaim 106:8

The 24 books of the Torah correspond to the 24 adornments we prepare for the Bride (us Jewish people) for our marriage with Gd under the Huppah (Mount Sinai) with our Ketuba (the Torah). [see below]They are listed in Isaiah 3:18-24 and are: shoe-bells, head scarves, moon-shaped ornaments, necklaces, bracelets, veils, bonnets, leg bands, hair ties, brooches, earrings, rings, nose rings, robes, shawls, kerchiefs, pouches, mirrors, linens, turbans, claps, belts, coiffure, and ornamental belt. We read a portion from each book to bedeck the Bride, which is her Tikkun–repair, hence the name Tikkun Lay’l Shavuot.

It is said that all were healed from the venom of the Garden of Eden Serpent when the Torah was received.

Guess what? The Torah is received anew every year. And if you are present and have learned the Tikkun, you have done a good start to heal yourself in the 24 areas corresponding to the 24 garments. By clothing the Bride we are healing ourselves. Even though it may not manifest externally, Kol Yisrael–the collective soul of Israel–is a very different creature after this Wednesday morn.

Blessings on a night of renewed Torah: the Torah of the body, the Torah of the mind, the Torah of the soul.

For the elevation of the soul of my father Shmuel ben Mosheh Yaakov, the complete healing of body and soul for Devorah Ester Bat Hayyah, and the Yom Huledet Samayah (Shavuot) of Malkah Ester bat Rivka.

Rahmiel Hayyim Drizin
Sivan 5770

Here is another good Reading for Shavuot by Sarah Schneider

Beautiful 1-minute video by LazerBeams

Ari'zal · Garden of Eden · Jewish · Kabbalah · Moed · Prayer · Sefirat Ha'omer · Shavuot · Tikkun · Torah · Zohar