Hakdamah/Introduction

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 here follow the Sefardic custom as appears in the Nahar Shalom version.

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

One should not belittle the importance of this reading., and this Sefer Vehalav Tahat LeShonaik is dedicated to this venture. Even though it consists of simple verses and passages, this is a time-honored custom that should be respected and followed. The Tikkun generally takes approximately 2-3 hours (depending, of course, on the speed at which it is read), and after one completes the reading and the list of the 613 Torah Commandments, he is certainly allowed and encouraged to study the Midrashim and Zohars translated below.

The 24 books of the Torah correspond to the 24 adornments we prepare for the Bride (we Jewish people) for our marriage with Gd under the Huppah (Mount Sinai) with our Ketuba (the Torah). They are listed in Yeshayah 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 come 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 and for

Devorah Ester bat Yaakov, and the Yom Huledet Samayah (Shavuot) of Malkah Ester bat Rivka.

Rahmiel Hayyim Drizin

Revised version Sivan 5771

Complete Torah Learning for Shavuot Night

Table of Contents:

Hakdamah/Introduction….page 2

Mikveh Meditation before Shavuot….page 3

Psalm for Shavuot…..page 4

Shavuot Table Learning….page 5

Divre Hayamim for Shavuot Day…page 6

Taking the Crown: Seder Tikkun Leil Shavuot …page 7

Readings for Beresheet…..page 8

Mikveh Meditations….page 23

Meditations for Morning Meal… page 24

Ben Ish Hai’s request after learning the Tenakh…page 25

[which sections may be repeated at the morning meal with #1 above];

The 613 mitzvot read after the Tenakh sections….page 28

The Eyn Yaakov Shabbat 86-89 for Shavuot …page 46

The Midrash Rabbah Parshat Yitro….page 58

Zohar selections:

Emor 97….page 64

Beresheet 8….page 65

Mishpatim 122…page 66

R. Yitzchak Schwartz’s 32 approaches to learning Torah….page 70

HaRav Ariel Bar Tzaddok’s meditation….page 74

Complete Torah Learning for Shavuot Night

Ari'zal · Ben Ish Hai · Eyn Yaakov · HaRav Ariel Bar Tzaddok · Jewish · Kabbalah · Meditation · Midrash · Mikveh · R. Yitzchak Schwartz · Sefirot · Shavuot · Tikkun · Zohar

Pesah Week Meditations

Translated and compiled by Rav Rahmiel Drizin:

Alef”Taf ; — The day of the week on which the first day (Alef) of Pesah takes place will also be the day of the week when Tisha Be’Av occurs. “With matzot and merorim (bitter articles) they should eat it” connects the matzoh of Pesah to Tisha Be’Av, a day of mourning, the most bitter day of our year.

Beit”Shin :— The second day (Beit) of Pesah will be the day when : Shavuot falls.

Gimmel”Reish — The third day (Gimmel)  of Pesah will be the day when first day of Rosh Hashanah takes place.

Daled”Kof — The fourth day (Daled) of Pesah will be the day of Kriat haTorah,

which is Simhat Torah, when we conclude the annual cycle of Torah reading and start again from the beginning.

Hei”Tzaddik — The fifth day (Hei) of Pesah is the day of Tzom, the fast of Yom Kippur.

Vav”Pei — The sixth day (Vav) of Pesah is the day on which 5 Purim has taken place a month earlier (in Adar). It is necessary to know what day Purim took place the month before in order to calculate the day of Lag BaOmer since Lag BaOmer and Purim always occur on the same day of the week.

Meditation for 15 Nissan: 1st Day of Pesah

We start with Alef”Taf — The day of the week on which the first day (Alef) ! of Pesah

takes place will also be the day of the week when  Tisha Be’Av occurs. “With matzot and

merorim (bitter articles) they should eat it” connects the matzoh of Pesah to Tisha Be’Av, a day

of mourning, the most bitter day of our year.

We read in the Haggadah right before the “Egyptian Hallel”:

He [Gd] took us from slavery to freedom,

from sorrow to joy,

and from mourning to festivity,

and from deep darkness to great light

and from bondage to redemption

So at our time of greatest joy, when we left Egypt, we recall our pain. It is sort of like a coin. On the one side there is the revealed good which we celebrate. On the other there is the pain of bitter times. But this is the same coin! These bitter times we are told are really concealed good. As it is said, Gam Zu LeTovah…this too is for the good.

Our job, perhaps is to keep flipping the coin to make sure we realize that when things seem bad, that they can become good in an instant. On Tisha Be’Av we sing a Kinnot/lamentation of unknown authorship, following the Alef-Bet that has been used to connect the ; Tav of Tisha Be’Av to the ! Alef first day of Pesah:

A fire of elations burns within me, when I recall in my heart what happened,

when I went forth from Egypt (in triumph);

But I will arouse lamentations so that I remember what really occurred,

when I went forth from Jerusalem (in chains)

Complete Pesah Week Meditations in PDF

Pesach Reading from the Zohar

Many Sefardi Haggadot list this to be read before Maggid. The following (26th) commandment is to relate the praise of the exodus from Egypt, whichis incumbent upon every person always to relate these praises. We have explained thatevery person who relates the exodus from Egypt and rejoices when relating that account isdestined to rejoice with the Shekhinah in the World to Come, which is joy from all sides.For such is a person who rejoices in his Master, and the Holy One, blessed be He, rejoicesin his story.     At that time, the Holy One, blessed be He, gathers His whole retinue, and says to them:’Go and listen to the account of My excellency that My children are relating, rejoice in Myredemption.’ At that time, they all gather and come and join with Yisrael to hear the storyof the praise. They rejoice with the joy of the deliverance by their Master, and come tothank and praise the Holy One, blessed be He, for all these miracles and mighty deeds, andthank Him for the Holy Nation that He has on earth that rejoices in the joy of thedeliverance of their Master.   Then His strength and power are increased above. By their recounting, the children ofYisrael give power to their Master, like a king whose strength and power are increasedwhen his strength is praised and he is acknowledged. All fear him and his glory rises aboveall of them. Therefore, it is incumbent to praise and relate this story, as we learned.Similarly, it is the duty of every person to relate before the Holy One, blessed be He, andpublicize the miracle among all these miracles that He did.     One may ask why it is obligatory; does not the Holy One, blessed be He, know everything,everything that was and will be in the future? And wherefore this publicity before Him ofwhat He did, if He knows? Surely one has to make the miracle known and relate beforeHim all that He did, because these words ascend and all the company above gather and seethem, and give thanks before the Holy One, blessed be He, and His glory rises over themabove and below.   It is the same with he who relates and enumerates his sins, of everything that he did. If youask why this is necessary, it is because the Accuser is constantly before the Holy One,blessed be He, in order to recount and seek retribution for the sins of people, and todemand Judgment against them. However, when the person enumerates each and everyone of his sins beforehand, he does not leave any pretext to the Accuser to exploit. And theAccuser can not demand any Judgment against him, for he always demands Judgmentfirst, and afterwards enumerates and accuses. Therefore, the person should take his owninitiative before the Accuser and enumerate his own sins.   As soon as the Accuser sees this, he has no pretext to complain against him, and then takesleave from him entirely. If he repents, well, but if not, the Accuser rests on him and says:’So and so who came before you unashamedly, he kicked his Master, his sins are such andsuch.’ Therefore, it is advisable that a person be careful in all this, so that he should beconsidered a faithful servant before the Holy One, blessed be He.LaShon Hakamim (Vol 1, p. 171) suggests this learning upon one’s table during the meal in apleasant voice, which consists of collections from the Holy Zohar.Peace to you Holy Holiday!  Peace to you Holy Hag!  Peace to you Holy Guest!  You arecalled Holy!  You are an appointed time called Holy.  You are crowned and desired.  Andyou  are sanctified and praised with joy.  You are considered the deep of the depths.  Riverscome and flow from you.  And Yisrael  who are called Holy  receive you with glowing facesin joy and in praise.  They appoint you and prepare for you a rich feast.  They set theirtables with complete preparation and beautiful vessels. This is the joy and praise to theHoly One Blessed be He.The Holiday of Pesah corresponds to the right arm. How beloved and precious are you! On you Yisrael went out from a foreign domain to that of a Holy supervision. On you itsays ” For seven days leavening shall not be found in your homes.”  The bread is calledMatzah,  for it subdues and subjugates; namely, it chases away the evil ones of all sides andmakes a quarrel with them, just as the name Shadai of the mezuzah chases away the evilspirits and demons that are at the gate. So, too, Matzah chases them away from all thedwellings of holiness, and makes a quarrel and a fight with them. How beloved are your days which are days of joy! These days rise to the the supernalhonor.  In you is the joy of Yisrael who rejoice in the redemption of their Master. In youYisrael praises the might of the Holy One blessed is He and gives strength to above.  In youthe Holy One blessed be He rejoices  in His story  and praise.On you Yisrael eats the food of healing.  On you they eat matzah which is the curative toaid in coming into and knowing the secret of Faith.  This is the bread of wisdom in whichYisrael receives the supernal wisdom of the Torah and brings them on Her path.  On youall Yisrael needs to guard and protect from Hametz and leavening at all times.  And alltheir food and drink all are protected.

Complete Pesach reading from the Zohar in PDF

Seder Korban Pesah: The Order of the Pesah Offering

Mishnayot Pesahim

Ari'zal · Kabbalah · Meditation · Moed · Pesach · Torah · Zohar

Beshelah · Bo · Meditation · Mishpatim · Shemot · Shovavim · Tehillim · Tikkun · Vaera · Yitro

Frequently we are starting an endeavor and from the start we encounter strong resistance to our efforts,

An Obstacle

not even from people but from circumstances around us.

Are those Obstacles the Sign from Above that we are on a wrong path and should use our resources differently?

or, may be otherwise, those obstacles are simply an opposition to holiness and should be fought tooth and nail until they are overcome ?

The answer depends on where the opposition comes from.

If the source of the opposition is our own soul, then we are on the wrong path and need to quickly re-route our efforts into other channels.

If however the source of the opposition is the Other side, one definitely needs to add more efforts to break through the obstacles no matter the cost!

The question is: how to distinguish between the two?

Simple but fool-proof answer is Tefilla, tefilla that is properly directed and not highjacked by the ego.

We need to divest ourselves from ego to the maximum and direct our prayer to empower our soul, asking to clarify the situation.

Our current goal in question should become completely irrelevant for us during this Tefillah, as our only desire should be to submit our will to One Above and channel our energy for our Soul’s disposal.

If after that we see the obstacles weaken or disappear, we know to add more efforts to achieve our goal and break the opposition.

If however, our soul  was the source of the blockage, we will see clearly that the  endeavor is to be abandoned.

To arrive to this clarity however the Tefillah has to be structured  properly – under no circumstances we should pray for the obstacles to disappear on that first stage -

not even a hint of this desire should be in our Tefillah, or it can lead to  misleading results.

After we had confirmed that our goal is positive from Hashem’s perspective, we can and should use Tefillah to achieve it with all our energy, with both physical and spiritual effort.

This principle is simple enough, however to actually apply it on a daily basis, we need to start seeing the situation in perspective.

We need to learn to stop before we throw all our resources against any opposition we meet,

being that people or circumstances, and check: do we really fight the right party ?

Do we have a hard time because our ego is having major fun here? Do we battle our own soul?

The above might look a bit simplistic since it doesn’t address the subconscious blocks and programs,

this topic however is for another post.

Connection · Divine Providence · HASHEM · Ish Tam · Meditation · obstacle · Prayer · Soul · Tefillah

B”H

By Kabbalist Rav Yitzchak Schwarts

1. The essence and power of grieving over the loss of the Holy Temple

We are less than 2 days away from  Tisha B’av—the day of the destruction of both Temples

[and a number of other catastrophic events]….The question that keeps coming up every year is,

‘How can we mourn over something that we never have known or experienced?’

The intensity of grief that we experience over anything or over anyone that we have lost, is directly proportional to the degree that we knew, felt, loved and were connected to that person . Therefore the challenge in the grieving process over the loss of our Holy Temples,  is to explore what it was that we had, and that we lack, now  that they are gone.

We need to understand that the the grieving that we do, serves a crucial purpose. As opposed to just grieving over the loss in order to heal ourselves and to give proper respect to that which is lost to us—-as is normally the case in grieving,  here our purpose in grieving is to BRING BACK TO LIFE THE OBJECT OF OUR GRIEF!

With this approach, we can understand and fulfill what our Sages say, ”Those who mourn for the destruction [of Jerusalem...], merit to see her [Jerusalem's] happiness”……..The true mourning process is itself right now, the catalyst, for the ultimate joy of it’s being rebuilt.

YEARNING FOR THE BEIT HAMIKDASH [meditations and prayers]

2. The Return Home

Know that one of the main purposes that the Creator created the universe for, was so that He should have a ‘Dira B’Tachtonim’–literally a dwelling place in this lower World—-which incudes a dwelling place inside of each one of us, as well as a physical home on earth ”…in the place of His choosing…”—namely Jerusalem…….

Know that this same city of Jerusalem, even when it is not in a state of it’s  full expression, as it will be when the Holy Temple will be rebuilt and functioning, nevertheless , even now , it is the city that Hashem’s prescence is felt , more than any other city on earth…….

As a direct result of this indwelling, Jerusalem is, was and aloways will be the central focus of our people [and of the entire world]…..Know that we pray for Jerusalem’s wellbeing in all of our fixed prayers and in our blessing after meals….We place our yearning for Jerusalem above our highest joys—in impassioned declarations at the pinnacle of our wedding ceremonies, as well as on the walls of our homes [in the form of a corner of one of the walls  being left unpainted]………

We are in love with Jerusalem………We face it’s direction when we pray…..We yearn to be at the Kotel/Western Wall—the Holy remnant of the outer wall of the Temple complex….Many of us make our political choices on the basis of the candidate’s level of consideration for the wefare of Jerusalem…….So Jerusalem is not only the ‘so-called Home for Hashem,–but for us as well…………………

Know that when Jerusalem is fully actualized, through having the Holy temple built up and functioning in it’s midst, at a time when our people have come back home and at a time when our Righteous Mashiach is alive and well and  fully functioning—-at that time, our people’s historical marriage with Hashem will be completely consumated and realized—–whereas in any and every historical setting where we lack this reality, we find ourselves steeped in Exile—and to the extent of our being in exile, to that extent, we are separated from our groom, our husband—our G-d—-along with all of the pain and heartache that a wife and husband feel upon being apart…….

Know that our national return to our married partner, to our Holy Home of Jerusalem, with it’s Temple intact—-is actually a return to ourselves—-to our fully expressed status of being ”A Nation of Priests”, ”A Light unto the Nations”, a nation of scholars and Prophets—a nation that returns to being it’s fully glorious self.

A prayer for our return home;

Our Merciful father

We grieve for all that we have lost

We grieve, but with a grieving

that is full of trust and hope—

a trust that our grieving will be

transformed into pure joy—

a joy that comes when our prayers our answered and

our dreams are fulfilled

But most important, Hashem

We yearn for your Prescence

here on earth

in the Place that

You have chosen to Dwell

from time immemorial

Bring us all home Dear Lord,

Bring us all back home to Jerusalem

to the place that we have

never stopped loving and longing for

in every prayer

in every major event

of our lives

Return us to the Jerusalem

that shines in her full glory

to the Jerusalem of today

that is being transformed

into the ultimate Jerusalem

of tomorrow

with her Prophets

and her Scholars

and her Priests

and her Mashiach

and her Holy Temple

all shining forth

with the brightest

of Divine Light

a light that lights up

all the darknesses

of the entire world

Bring us home

our G-d and G-d of our fathers

Bring us back

to the home of our youth

bring us to a home where we know

that all that really counts is

to be with You

in all ways always

Bring us Home

to ourselves

to our fully expressed

fully blossomed

glorious selves

Open up the wellsprings of Jerusalem

inside of our hearts and souls

for all this

and more than we can express

we ask you, Dear G-d

to bring us home!!

3. The Unifying Principle

Know that Jerusalem , even in it’s present not-yet-fully-realized-state [all the more so , in it's realized state with the HolyTemple] is the ultimate unifier….It’s very name indicates this–’Yerushalayim’  which comprises the 2 words , ‘Yire Shalem ‘ meaning complete seeing, or the ability to hold in one’s perspective anything and it’s opposite, and everything in-between, at the same time……The more classic etymology of the name is the City of Peace—a city representing the ideal of peace, at the same time that historically, it is one of the bloodiest, most war ravaged spots on the globe—-a classic illustration of Jerusalem’s harmony of opposites….Similarly, it brings together many peoples of the globe as well as many outlooks of life….Most important, it is the unifier of spirituality, infinity, eternity and Divinity—of all of these, together with their opposites—physicality, finiteness, temporality as well as the mundane………..

As is known Kabbalistically, that  which unifies disparate elements, is that which signifies beauty—-thus our Sages state that out of the 10 measures of beauty that have been given to the world, 9 of them were given to Jerusalem……..

Know that Jerusalem’s [and especially the Holy Temple's] power to harmonize and unite —-qualifies Jerusalem  to serve as the focal point of global rectification and perfection—-The Holy Temple generates and reverberates  physical and spiritual sustenance to the entire world, and alternatively, the physical and the spiritual realms are reflected in the corresponding state or level of the Holy Temple…..Thus, the 1st Temple–the Temple built by King Solomon, radiated one of the highest spiritual auras in history—with incredible levels of Proohecy and open miracles–which reflected the state or level of the Jews and the entire world at that time…..The level dropped a number of notches in the 2nd temple, and will reach it’s highest peak in the3rd Temple, never to fall again……

Know that this great concentration of harmony, will qualify Jerusalem to serve as the Universal focus of all of mankind —as is explicitly elaborated upon in all of the writings of the Prophets…….This Universal harmony, will bring along with it, world peace, world joy and world spiritual elevation—-where one and all will seek Hashem , to know His ways with all of their might…….

And ultimately this world consciousness will usher in a new and very different era or world order, where no longer will people be driven to perfect themselves and all which is deficient, but rather , they will be driven to seek out Divine Unification..ie…the ability to see with ever-increasing clarity —that there is nothing else in reality, but Hashem!!

a prayer for accessing  the unification consciousness of Jerusalem

Master of the Universe

We come before You

with a broken heart

and a scattered sense of self

Please heal us

Please reunify us

Please return us

to our city of complete – seeing Yerushalayim,

so that we can be whole again,

so that we can harmonize together

all that is disconnected so that

we can attach ourselves and all that is temporal in our lives,

all that is mediocre and stuck and petty in our lives to

all that is infinite all that is supernatural all that is eternal

and all that is Divine

Return us to all this through the unifying power of Jerusalem—

the upper , heavenly Jerusalem

together with the lower earthly Jerusalem

Reveal to us the total beauty that Jerusalem contains

the essence of beauty

The beauty of The song of the Levites

Then song that melted and transformed

the hearts of all who heard it

The beauty of the Divine Service and

the wisdom and the Prophecy

that could be tangibly felt and

tasted nowhere else like in Jerusalem

Dear Creator of the Universe and

of all mankind,

Return to us the ability to live the daily

miracles of Jerusalem

and the tangible revelation of

Your Holy Presence

Usher us into the time that

all of Your Prophets spoke about

where all people will

look to Jerusalem for their

physical and spiritual wellbeing

for it’s supernal light to banish all of their

various forms of darkness

for it’s healing to heal their bodies and souls

for it’s concentration of Divine Prescence

to serve as the focal point

of everyone’s motivation and occupation

—an occupation that will no longer

be concerned with so much with survival and money,

but rather with knowing You

and knowing that there is

nothing else besides You

May it be your will

that the words of our mouths

and the meditations of our hearts

find favor in Your eyes

our G-d, our Rock and our Redeemer

Amen

Great teaching on Tisha B’Av by Reb Shlomo Carlebach

Beit HaMikdash · Churban · Jerusalem · Jewish · Kabbalah · Meditation · Prayer · Shekhinah · Temple · Tisha B'av · Yerushalayim

Tefillah at the Kotel

Tefillah is extremely potent spiritual tool, however like every tool it needs proper tuning and usage skills – that’s what we’ll try to cover in this posting.

There is a tremendous amount of literature dealing with the topics of prayer and meditation, however there is a lot of ambiguity in the meaning people give to those terms.

Here is the Wiki definitions:

“Prayer is a form of religious practice that seeks to activate a volitional connection to some greater power in the universe through deliberate practice”

“Meditation is a holistic discipline by which the practitioner attempts to get beyond the reflexive, “thinking” mind into a deeper state of relaxation or awareness”

Those definitions might be culturally accurate but they give little insight into the principles of how Tefillah and Meditation work.

The working definitions that help us would be:

“Prayer is an active act of changing the reality through changing yourself”

This definition is the resolution of the Paradox of the Prayer.

The paradox is frequently presented as this argument:

“If G-d knows what’s good for me, he will give it to me anyway as loving Father would – why would I need to pray? On the other hand, if something is not good for me, he won’t give it to me anyway even if I ask for it, so why pray?”

This simplistic approach doesn’t take into account that our life is a reflection of who we are on all levels of our soul and our body; our experience is a mirror of our entire self, which is the sum of all levels of our consciousness.

Since Hashem reflects to us exactly who we are, the way to change our reality is to change ourselves. The Change takes energy – the deeper is the level of the change, the more energy it takes.

Tefillah, prayer, is the primary tool for any change, spiritual and physical.

In order to use Tefillah, we need to focus and channel energy along the pathway of our desire, desire to change ourselves.

So our desires define the channels along which the energy of the Tefillah is directed and flow, the more refined and holy are the desires, the deeper and more elevated will be the change.

Ideally, during Tefillah our Higher Self, our soul takes over and gives us the direction to pray.

This is the meaning of short verse from Tehillim (51:17) we say before the Amidah prayer:

“Hashem, open my lips that my mouth may declare your praise”.

Our Lower Self (body/nefesh) supplies the energy for the Tefillah, our Higher Self gives us the desire/direction, and the process works in the unison towards the same goal of elevating the world, changing all of “me” and all of reality.

In a wider sense we can view “me” as the handle to the reality. Since everything is connected, our self is an integral part of the entire creation and the entry point into all levels of existence.

This is another perspective why changing the “self” is the only way to change the reality:

We can’t open a door by banging our head against the wall (unfortunately that’s how most people are trying to change the reality), we have to find the door (realize there is a proper way of changing the reality – Tefillah), grasp/turn the handle (learn to use Tefillah dynamics), open the door and come through.

The energy for Tefillah sometimes might come from above as well – particularly on Moadim and Hagim – Jewish holidays, so we can use the tremendous wave of holiness descending on those days to power up our Tefillah. Every special time (Moed) has it’s own energy flavor and helps to rectify/change the respective area of our soul (Pesach supplies energy of freedom, Shavuot is great for “upgrading” to higher level of consciousness, Succot allows us to achieve the state of joy, etc. )

Speaking about receiving energy from above, brings us to the second part of the whole -

Meditation and the role it plays. Without getting into the definitions and semantics of what word “meditation” means to different people, we’ll say that meditation is conducive to entering into the state of internal balance, the state of being connected to the subconscious part of mind, state of being nullified and open to receive from above.

If Tefillah can be very forceful, pushing and channeling energy with one’s will,

This state of meditation is completely opposite – it doesn’t allow any tension or forcefulness, it’s completely let go, opened and relaxed, like a flower under the sun,  all one’s body, mind and soul tuned in to receive.

It is said in Gemora that Chassidim Rishonim (Early Saints) would spend three hours each prayer service:

An hour for Pre-Tefillah meditation, an hour for the Tefillah itself, and an hour for after-Tefillah meditation. If we view meditation as the “recharge” operation and Tefillah as the energy-spending act, it is very probable that Chassidim Rishonim would accumulate energy before the Tefillah and restore it afterwards.

Hence Tefillah and Meditation have been two inseparable practices in Jewish tradition from the ancient times; those two are as breathing in and breathing out, being two sides of the same coin. Tefillah is working according to the male principle (in Kabbalistic definition), actively changing reality, Meditation according to female, passively receiving energy (to beused for the active stage). When one’s Tefillah/Meditaton is structured according to this male/female dynamic, the result is harmonious spiritual growth.

One of the reasons for the tremendous power of Tehillim (Psalms), is that they seamlessly combine both modes. They draw the energy from the spiritual realm and this energy is channeled towards the target of reading the Tehillim (being another person or situation).

Most people however have emphasis over one or another mode, frequently not even realizing the second mode even exists. So the neglected mode is happening subconsciously somewhere on the background, which greatly slows down one’s spiritual growth.

One has to be aware of this male/female dynamic to feel when is the right time for which stage. The high-energy stage is asking for the male Tefillah mode and energy-depleted or mellower state is conducive to the female Meditation mode.

Connection · Energy · Hitbodedut · Ish Tam · Jewish · Meditation · Prayer · Psalms · Tefillah · Tehillim

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

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

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