{"id":437,"date":"2015-09-02T16:01:02","date_gmt":"2015-09-02T14:01:02","guid":{"rendered":"http:\/\/ish-tam.com\/blog\/?p=437"},"modified":"2015-09-02T16:05:01","modified_gmt":"2015-09-02T14:05:01","slug":"sefer-bshem-hashem-ratzon-meditations","status":"publish","type":"post","link":"http:\/\/ish-tam.com\/blog\/2015\/09\/02\/sefer-bshem-hashem-ratzon-meditations\/","title":{"rendered":"Sefer B\u2019shem Hashem – Ratzon Meditations"},"content":{"rendered":"

\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05bc\u05b0\u05e9\u05bc\u05c1\u05b5\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b5\u05dd
\nSefer B\u2019shem Hashem<\/h2>\n

by Rav\u00a0Rahmiel Hayyim Drizin and\u00a0Rav Yitzchak Schwartz<\/p>\n

Download PDF version of the book.<\/a><\/p>\n

\"\"<\/a>Gutt\u2019s Nuhmen or ” Gott’s Nomen is Yiddish for \u201cG-d\u2019s Name.\u201d
\nFor the ten days starting with Rosh Hashanah through Yom Kippur , we amend one
\nof the passages in the Amidah prayer. Instead of saying \u201cblessed are You…the holy
\nG-d,\u201d we say \u201cblessed are You…the holy King.\u201d During these ten days, we
\nemphasize G-d\u2019s kingship and accept His sovereignty upon us, recognizing that He
\nis the Ultimate Existence and that without Him we are naught.
\nAfter Yom Kippur we revert to saying \u201cthe holy G-d,\u201d hence: Gutt\u2019s Nuhmen .
\n[ Geulat Yisroel ]
\nThe Baal Shem Tov writes that the day after Yom Kippur is an even greater holiday<\/a>
\nthan Yom Kippur itself, a day called ” B\u2019shem HaShem ” or in Yiddish ” Gott’s
\nNomen “, literally “G-d\u2019s Name”. [ Eishel Avraham , Section II, Orach Chaim 624; Sefer
\nBaal Shem Tov, Yom Kippur 51 ][ s ee also R. Jacobson\u2019s 60 Days pp.107-15 ]
\nThe Baal Shem Tov there explains that each of the various Divine names describes
\nG-d\u2019s involvement in a specific \u201cworld\u2019 or realm of reality, but the designation of
\n\u201cG-d\u2019s Name,\u201d without reference to any particular Name, connotes a Divine
\neffluence that transcends all realms and particulars. On Yom Kippur , we access and
\nreveal the very essence of our soul, which is one with the very essence of G-d; thus
\nthe day after Yom Kippur carries the designation \u201cG-d\u2019s Name\u201d, or B\u2019shem HaShem
\n\u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd . On a deeper level, R ebbe Nachman says that when Jews are sullied with
\nsin, it gets “reflected” in G-d’s Name or “presence” here on earth. After the
\nforgiveness wrought by Yom Kippur , G-d’s Name is, so to speak, “whole” once
\nagain.
\nEach of the four days between Yom Kippur and Sukkot correspond to one of the
\nfour letters in the essential Name of Hashem known as Havaya . These four days
\nare higher than the revelation of G-d\u2019s Name said at the conclusion of the Neilah
\nservice [ Sichat Motzo\u2019ei Yom Kippu r 5689, p. 25 ]. The correspondence is as follows:
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n2
\nTishre 11 (first night): Kotz shel Yud , the tip above, the Yud , the
\nfirst letter of G-d\u2019s Name, which is a brilliant light [ Sefer HaMa\u2019amarim , 5711, p.
\n42 ]. (page 4 below)
\nTishre 11 ( day one): \u05d9 Y ud , the first letter of G-d\u2019s Name, reflecting on the initial
\nspark of Chochmah \/wisdom, reborn after Yom Kippur . (page 12 below)
\nTishre 12 (day two:) \u05d4 H eh , the second letter of G-d\u2019s Name, represented by
\nBinah \/understanding, which develops the initial spark of Chochmah into a full
\nconcept. On this day we really begin to develop the power generated by Yom
\nKippur . (page 18 below)
\nTishre 13 ( day three): \u05d5 V av , the third letter of G-d\u2019s Name, shaped like a straight
\nvertical line, transmits the Yom Kippu r energy. This is the level of the emotions
\n( Zeir Anpin ), which transmits the concept conceived in the Yud and developed in
\nthe Heh . (page 25 below)
\nTishre 14 (day four): \u05d4 H eh, the last letter of G-d\u2019s Name, signifies that the
\nYom Kippur experience is received by the recipient Malchut \/Sovereignty, and is
\nready to blossom and be celebrated in full glory on Sukkot. (page 34 below)
\nOur work in progress
\nWhen Rabbi Yosef Yitzchak asked his father what one is to do once Yom Kippur is
\nover, he was told, \u201c Now one has to begin doing teshuvah !\u201d
\nWhat does that mean for you?
\nIt may mean that now is the time to really bond with yourself, and with your G-d,
\nHashem, with each of the letters of His Name Havaya.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n3
\n\u201cThese are four very busy days between Yom Kippur and Sukkot when the Jewish
\npeople are preoccupied with mitzvot\u2026.this one is occupied with building his Sukkah ,
\nthis one is occupied with acquiring his lulav, this one is occupied with baking her
\nbread for the holiday…thus they continue to carry the purity of Yom Kippur.\u201d
\n[ Midrash Vayikra Rabbah 30:7 ]
\nBut as we race, and race about we will [!], we would do ourselves a major spiritual
\nservice by spending some time meditating on the Name we are rebuilding for
\nourselves, the \u201cnew\u201d Name of Havaya we have been graced with to call onto once
\nYom Kippur leaves us. To that extent, we are offering a series of daily
\ncontemplations designed to add psychic spice [say that 3 times fast!] to our
\nendeavors, starting from right after Yom Kippur and taking us to right before
\nKiddush on Sukkot night.
\nIt is our prayer that this brief respite from all of our activities serves as the pause
\nthat refreshes. And that the meditations that follow help to reinforce all of the good
\nthoughts, words, and deeds, we\u2019ve worked on for the past several weeks.
\nThe Chofetz Chaim relates: We have the choice to either follow our soul and
\n“climb the mountain to HaShem ,” or follow base instincts and squander away our
\nprecious opportunity in this world.
\nOn these days of B\u2019Shem HaShem , we can activate our powers to get higher than
\non Yom Kippur by doing \u201c aliyat haregel \u201d which means going up to rejoice with G-d.
\nOr we can just involve ourselves in the physical preparations for the Holiday without
\nany additional desire, thought, intention, speech or actions. Here\u2019s a story:
\nIn the days before Reb Yissacher Do v of Radoshitz became known as a Rebbe , he was so poor that he
\noften fasted because he simply had no bread to eat. One year he had eaten nothing for a few days
\nbefore Yom Kippur, and even after the fast was over he had nothing better than meager rations of
\nbread and water. Nor could he afford to prepare anything at all for the coming festival of Sukkot . After
\nthe evening service on the first night of the festival he remained in the synagogue, for he knew that at
\nhome there was nothing to eat. But he did not know that on the eve of the festival his wife had sold
\nsome modest item of jewelry that she had found among her possessions, and with the proceeds had
\nbought braided challahs , candles and potatoes. When he decided that most people had by now
\nfinished eating<\/a> in their Sukko t and had probably returned to their houses, he left the synagogue and
\nwent home. Entering his Sukkah, he was overjoyed to see candles and challot on the table. He washed
\nhis hands, recited Kiddush , and sat down to eat. By this time he was well-nigh starving, so he ate the
\npotatoes which his wife served him with a ravenous appetite. While he was eating, a thought flashed
\nthrough his mind. “Berl,” he said to himself, “you’re not sitting in the Sukkah : you’re sitting in your
\nplate!” And he stopped eating.
\nWith blessings for an elevated 4 days and awesome Holiday,
\nRahmiel Hayyim Drizin, Tishre 5776
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n4
\nTishre 11 (night): Say this silently without making a sound \u05d9\u05b8\u2019\u05d4\u05b8\u2019\u05d5\u05b8\u2019\u05d4\u05b8
\nThe gates of Yom Kippur prayers have just closed [ Neilah ], and we stood at the
\nsummit of our potential as human beings. For now we for a short, short time, we
\njust accessed the highest level of soul, Yechidah \/Unique One, only available at
\nNeilah , the 5th of the Yom Kippur services, where we do not say the Al Cheit as
\nthere are no sinning at this madrega . This Yechidah level relates to the Kotz shel
\nYud , the tip of the point of the letter Yud of Hashem\u2019s Name. We won\u2019t see this
\nlevel again for another 364 days.
\nBut wait, this Kotz , this jot\/point\/thorn, still carries over to the day after Yom
\nKippur . How?
\nThe Kotz shel Yud is \u201creborn\u201d, and transcends the high level of Yom Kippur .
\nPicture the top point of the Yud , facing towards the Or Ayn Sof, only looking up to
\nthe original source.
\nRemember this light? It is the lamp that was above you when you learned Torah in
\nthe womb. It is the Or HaGanuz \/concealed light, saved for the righteous in the
\nWorld to Come. You are all righteous, and this is the light of the Keter \/crown inside
\nyour head. That radiance is where we stand, alone, and at one with Hashem ,
\ncompletely created, and renewed.
\nThe day of at-one-ment has ended. But we have a take-home gift: Kotz Shel Yod .
\nSee, the Holy Baal Shem Tov refers to the day after Yom Kippur as \u201cG-d\u2019s Name.\u201d
\nSince Yom Kippur connects to all 5 soul levels (as we can perceive), the day after
\nYom Kippur is called G-d’s Name. Tonight we access the Kotz Shel Yud , the tip on
\nthe most sublime level of Divine radiance ( tomorrow corresponds to Yud, the next day
\nHeh, the next day Vav, and the next day Heh ). This jot of the Yud , this tiny point, this
\npintele Yid , relates to Keter \/crown, and the Yechidah level that we reached during
\nNeilah . So the joy that we bring to Havdalah , breaking the fast, blessing the moon,
\nand hammering the first nail for our Sukkah , is filled with the radiance of the
\nultimate level we achieved just moments earlier. And it lasts with us till dawn.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n5
\nIntention: [ to be said out loud ]
\nOn this night of 11th of Tishre , I meditate on re\u2019uta deliba \/the desire of my
\nheart , to repair the aspect of Keter \/crown, and all of the forms that enclothe the
\nKotz Shel Yud of the Name Havaya , the Yechidah of the general aspects of the
\nWorlds of Atzilu t, Beriah, Yetzirah , and Asiyah , and specific aspects of the Worlds of
\nAtzilut, Beriah, Yetzirah , and Asiyah , and all the partzufim \/faces and
\nSefirot\/emanations of the specifics of Atzilut, Beriah, Yetzirah and Asiyah .
\nTeshuvah and Desire: Now is the time for return\/repentance!
\nThe repair of the Kotz shel Yud, that of the Keter, is the fixing of one\u2019s desire , a
\nface of Keter called Ratzon .
\nEven when one stumbles by not acting according to G-d’s Desire , there is a
\nspiritual remedy: teshuvah – repentance, or return. The first step of teshuvah is
\nregret. One realizes that he would have been better off if he had not acted a certain
\nway. He acknowledges that he really has no desire for what he did. Through
\nteshuvah, a person can repair anything.
\nRatzon is always the underlying factor. Our will and desire always should be for
\nG-d, that we should act within the framework of Torah. Through this, we have the
\npower to elevate all material desires to the Creator. We must greatly strengthen
\nour fear and awe of G-d, and stay far away from anything forbidden. Every
\nstumbling blemishes the soul tremendously and creates distance from G-d. We then
\nmay be drawn to unholy desires entirely, G-d forbid. However, again, with ratzon ,
\neverything can be restored to holiness – to such an extent, our sages tell us, that
\nour sins actually become transformed to merits. Therefore, Rebbe Nachman of
\nBreslov tells us that it is forbidden to despair. Because the problem of our misdeeds
\noriginated with blemished desire, we now can come to an even stronger desire for
\nG-d. The farther someone is from G-d, the more he needs to awaken his desire for
\nHim.
\nThis is why sometimes a person has no desire for G-d, Torah, or prayer. Since he
\nblemished the quality of ratzon , he now must reawaken his ratzon for the right
\nthing, and express it with a settled mind through what is permitted. When a person
\nrealizes that this world amounts to nothing, he will not be drawn after worldly
\nmaterialism and cravings. Then within the distance itself, a person again begins to
\nlong and yearn for G-d. Through regret and teshuvah , a person has the power to
\nrepair all blemish by transforming his sins into merits, since the fundamental
\nblemish was in his desire. Through the stumbling itself, he can arouse himself to an
\neven greater level of yearning.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n6
\nWe\u2019ve just left the gates of teshuva closed after Neilah. At the high level of Kotz
\nshel Yud , that of Keter, we can yearn even more greater than we did moments
\nearlier. Regret and desire to return to the Source, pointed to by the Kotz shel Yud ,
\nwhich points upwards to the Or Ayn Sof . Offer a silent prayer and known in your
\nheart of hearts, that the Hashem knows your heart, and your ratzon , your desire.
\nRutz \/run with that desire for the rest of the night. Then ground it in the Eretz \/
\nearth, and make some meaningful change you reflect on during upcoming Sukkot .
\nRabbi Yitzchak Schwartz\u2019s Ratzon Meditations : We would be derelict in not
\noffering our teacher\u2019s profound contemplations on Ratzon.
\nCREATION’S RATZON FACTOR : we review the Creation story in Parsha
\nBeresheet in just over a week, so too we should contemplate the Creation
\nRatzon factor
\nRATZON
\nThe ‘Void’—-The middle step of the 3-step ‘Tzimtzum ‘ Creation Process [1-Infinity,
\n2-Void, 3-The graduated Filler Conduit ] –is the root and source of ‘ Ratzon ‘. What is
\nRatzon and how is it rooted in this primordial process? Ratzon , usually translated
\nas Will, is an inner drive to complete that which is lacking. When I say that want or
\nwill something, I’m saying that I lack that thing, and I want to somehow arrive at a
\nstate of being where I won’t lack it anymore.
\nRATZON AND KETER
\nOn a deeper level , Ratzon is the psychic trait of the highest Sefira,’ Keter ‘—the
\ninner-most motivator of all the rest of my psychic drives or Sefirot–i.e…I sense
\nthat I need to complete what is lacking in my level of knowledge or in my level of
\nfeeling or in my level of connecting with others or in my level of closure. So I
\nmotivate these other Sefirotic drives accordingly–i.e…my Ratzon motivates and
\nactivates all the rest of myself any psychic powers.
\nPRIMAL RATZON
\nIn the Creation process, Hashem hides His Presence and what remains is a Vacant
\nSpace or Void…He sets up the dynamic of LACK which needs to be filled…or in
\ndifferent words– ‘ ‘RATZON” [ filling in the gap or void of Hashem’s missing
\npresence, is the deepest Ratzon that we and all of Creation has].
\nTAPING IN TO PRIMAL RATZON
\nJust as we have seen in our previous ‘ Tzimtzum Creation lessons, that this
\nprimordial process is not only the root source of all subsequent similar Divine
\nprocesses, but also their generator or power source…We saw that to the extent
\nthat you tap into the Tzimtzum’ s dynamic of contraction, you facilitate
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n7
\nexpansion–so too now, we will see that to the extent that you tap into what is
\nlacking, and identify it and motivate yourself to complete it—to that extent, you
\nwill truly actualize your Ratzon .
\nTHE CREATION’S RATZON MEDITATIONS
\n1. YOUR IDEAL SELF
\nTap into the lacking : The common destiny that each one of us shares, is to
\nbecome perfect….This destiny, for the most part, is only fulfilled after many
\nlifetimes [ unless we make outstanding progress in this lifetime ]…meanwhile, we all
\ncome into this world with unfinished business to take care of, on the way to
\nbecoming perfect.
\nContemplate deeply how wonderful it would be to cross over the gap that separates
\nyou from your perfected ideal self, and similarly, contemplate how unbearable it is
\nto still be saddled with the unfinished business holding you back from manifesting
\nyour ideal self.
\nActualizing this Ratzon: Identify one factor or area of life that best depicts what
\ncan help you become your ideal self\u2026 Perhaps it is something that you want to do
\nmost, but it constantly evades you–such as feeling peace of mind or getting along
\nwith someone…perhaps it is something that you excel at over and above others
\nand you feel like this thing is the key to your self-actualization, as well as being
\nyour unique contribution to the betterment and wellbeing of mankind…[ an example
\nmight be your ability to heal people or to understand the solutions to very complex
\nproblems] …Once you identify what this is [even if you only approximate something
\nthat seems to fit–thats ok also, work with that, until you discover something that
\nfits even better]
\nThen plug it into the 3-step Co-Creation formula:
\na. Co-Create With Hashem :Declare your desired projected reality of your ideal
\nself with absolute faith and clear intention.
\nb. Let Hashem Make It Happen For You : Surrender control to Hashem –to let
\nHim take care of it in His own time and His own way…With powerful faith, watch
\nhow Hashem is surprising and delighting you daily, by unfolding slowly but surely,
\nyour personal vision.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n8
\nc. Be Open To His Guidance : Open up a Divine channel in your thoughts and in
\nthe events of your life, guiding you to take the practical steps needed to do what it
\ntakes to make it happen.
\n2. SPARKS
\nTap into the lacking : If you are very receptive and resonative, you can plug into
\nconstant Divine Guidance–guiding you to identify what your Soul is lacking, and
\nhow to fulfill that lacking…This is a process known as the elevation of the Holy
\nSparks…..The Elevation and redemption of lost Sparks of your Soul, that are
\nscattered and retrievable amongst the multi-dimensional realms of your life which
\nrequire some type of clarification –your challenges, your clarifications in matters of
\nwisdom, the clarifications in your interpersonal life–all of these clarifications and
\nmany more, are lost parts or sparks of your Soul…What an incredible storehouse of
\nSoul redemption Hashem offers to us at all times, if only we are real with it and can
\ntune in!
\nContemplate deeply how wonderful it would be to be filled up with this ongoing
\n24\/7 stream of Divine guidance that would move you forward towards becoming
\nwhole and complete —-and how much you lack in not being tuned in enough to it.
\nActualizing this Ratzon: In your mind’s eye, walk through the day that you had
\nyesterday…Start with the minute that you woke up, and carry on step by step
\nthroughout the day…Try to recall the experiences or resonations that you felt \u2026
\nFirst , look at what it was that you were attracted to or repulsed by–whether it be a
\nperson or a lesson that you were meant to learn–Feel if the feeling was strong or
\nweak–Focus on one of the stronger feelings that you experienced—ask yourself
\nwhat the experience that you felt offered to you to fill something that was missing
\nin your life–perhaps an opportunity to be more compassionate and\/or sensitive to
\nothers–perhaps an insightful realization that you needed to find out…Do the same
\nfor other experiences that you went through yesterday…Afterwards, go through the
\nsame process in the present–Resonate with whatever you encounter and ask
\nyourself what lack this experience is coming to fill in your lie…The more that you do
\nthis, the more open you will be to receiving Hashem’s personalized soul-fulfilling
\ngifts all the time.
\n3. DAY TO DAY RATZON LIVING
\nTap into the lacking : Studies have shown that most people are using a small
\npercent of their capabilities and capacities–their thinking capacity is shallow, so too
\nare their capacities for feeling inspired and indispensable and fun-filled and joyful
\nand G-d-fused and many other human capacities…To the extent that you wake up
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n9
\nyour dormant or semi-dormant psychic traits, to that extent you will be able to live
\na life of inspiration and Ratzon .
\nContemplate deeply how fantastic it would be, if you were able to truly be more
\nawake, alive, actualized and inspired in all areas of your persona on a constant day
\nto day basis…Experience the void and the lacking that exists when you don’t or
\ncan’t.
\nActualizing this Ratzon : Make a list of the activities of your upcoming day…On a
\nscale of 1 to 10, grade the level of inspiration or self expression and Ratzon that
\nyou feel that you are presently holding by [without any further preparation]….Now
\nbegin to ‘ Ratzon -ize’ each of your upcoming activities for the day….Visualize each
\nactivity as being an empty vessel waiting to be filled up with the proper
\ningredients–Now add the following ingredients 1 by 1:
\na. increased awareness and sensitivity –intellectual and spiritual
\nb . increased feeling and pleasure
\nc. increased lower soul awareness of fun, adventure free of worry or pressure
\nd. increased higher soul awareness such as a sense of your life’s mission, your
\nunique contribution to the word as well as your sense of Hashem guiding you and
\ninfinitely empowering you.
\nNow reevaluate on a scale of 1 to 10 each of your upcoming daily activities
\n….Shoot for the highest numbers and if necessary, fill yourself up with more and
\nmore of the above inspirational fillers…Now go into your day, and witness the
\npositive difference that ‘ Ratzoning ‘ has on your life.
\nA Sukkah Preparation Meditation
\nThe Holy Ari instructed his disciples that the cultivation of joy is one of the
\nprerequisites for attaining mystical illumination. Having gone through the necessary
\nten days of teshuvah from Rosh Hashanah through Yom Kippur we are ready to
\nbegin our engagement with the new year. That engagement can only take place
\nwith joy as one of its elements, the joy of Sukkot sets our bearings on the right
\ncourse.
\nJews who come to services only on Yom Kippur get but a partial picture of what
\nJudaism has to offer. The traditional pounding of the first nail into the sukkah
\nas soon as the fast of Yom Kippur is over both literally and figuratively hammers
\nhome the point that these two holidays must be seen as complementary parts of
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n10
\nthe whole. The insular, cerebral nature of Yom Kippur is balanced by the
\ncommandment on Sukkot to go outside to build and to live in the Sukkah . The two
\nholidays need each other. Our internal work is a necessary prerequisite providing us
\nwith the spiritual sustenance and energy to walk in the material world. When we
\nseparate the two or only do one we are incomplete.
\nThis first nail joyously driven in represents the Kotz shel Yud , the thorn, the jot, the
\npoint of the Yud. It demonstrates our desire to take the inside work of Yom Kippur
\nand channel it into the surrounding ohr makif energy of the Sukkah.
\nThe B\u2019Shem HaShem Lulav Meditation
\nFew of us have acquired our lulav-etrog sets yet, because they need to last at least
\n10 more days! Kutz shel Yud represents Ratzon, desire or passion.
\nSo we passionately desire a beautiful etrog , the Etz Pri Hadar . Accordingly, it may
\nbe appropriate here to say the prayer said on Tu BiShevat , beseeching G-d to
\nprovide us with a blemish free, perfect fruit:
\n\u05d9\u05d4\u05d9 \u05e8\u05e6\u05d5\u05df \u05de\u05dc\u05e4\u05e0\u05d9\u05da \u05d9\u05d4\u05d5\u05d4
\n\u05d0\u05dc\u05d4\u05d9\u05e0\u05d5
\n\u05d5\u05d0\u05dc\u05d4\u05d9
\n\u05d0\u05d1\u05d5\u05ea\u05d9\u05e0\u05d5, \u05e9\u05ea\u05d1\u05e8\u05da \u05db\u05dc \u05d0\u05d9\u05dc\u05e0\u05d5\u05ea \u05d4\u05d0\u05ea\u05e8\u05d5\u05d2 \u05dc\u05d4\u05d5\u05e6\u05d9\u05d0
\n\u05e4\u05d9\u05e8\u05d5\u05ea\u05d9\u05d4\u05dd
\n\u05d1\u05e2\u05ea\u05dd, \u05d5\u05d9\u05d5\u05e6\u05d9\u05d0\u05d5 \u05d0\u05ea\u05e8\u05d5\u05d2\u05d9\u05dd \u05d8\u05d5\u05d1\u05d9\u05dd \u05d9\u05e4\u05d9\u05dd \u05d5\u05de\u05d4\u05d3\u05e8\u05d9\u05dd \u05d5\u05e0\u05e7\u05d9\u05d9\u05dd \u05de\u05db\u05dc \u05de\u05d5\u05dd, \u05d5\u05dc\u05d0 \u05d9\u05e2\u05dc\u05d4 \u05d1\u05d4\u05dd \u05e9\u05d5\u05ea
\n\u05d7\u05d6\u05d6\u05d9\u05ea, \u05d5\u05d9\u05d4\u05d9\u05d5
\n\u05e9\u05dc\u05de\u05d9\u05dd \u05d5\u05dc\u05d0 \u05d9\u05d4\u05d9\u05d4
\n\u05d1\u05d4\u05dd \u05e9\u05d5\u05dd \u05d7\u05e1\u05e8\u05d5\u05df \u05d5\u05d0\u05e4\u05d9\u05dc\u05d5 \u05e2\u05e7\u05d9\u05e6\u05ea \u05e7\u05d5\u05e5 \u05d5\u05d9\u05d4\u05d9\u05d5 \u05de\u05e6\u05d5\u05d9\u05d9\u05dd \u05dc\u05e0\u05d5 \u05d5\u05dc\u05db\u05dc
\n\u05d9\u05e9\u05e8\u05d0\u05dc \u05d1\u05db\u05dc \u05de\u05e7\u05d5\u05dd \u05e9\u05d4\u05dd, \u05dc\u05e7\u05d9\u05dd \u05d1\u05d4\u05dd \u05de\u05e6\u05d5\u05ea \u05e0\u05d8\u05d9\u05dc\u05d4 \u05e2\u05dd \u05d4\u05dc\u05d5\u05dc\u05d1 \u05d1\u05d7\u05d2 \u05d4\u05e1\u05db\u05d5\u05ea \u05e9\u05d9\u05d1\u05d0 \u05e2\u05dc\u05d9\u05e0\u05d5 \u05dc\u05d7\u05d9\u05d9\u05dd \u05d8\u05d5\u05d1\u05d9\u05dd
\n\u05d5\u05dc\u05e9\u05dc\u05d5\u05dd, \u05db\u05d0\u05e9\u05e8 \u05e6\u05d5\u05d9\u05ea\u05e0\u05d5 \u05d1\u05ea\u05d5\u05e8\u05ea\u05da \u05e2\u05dc \u05d9\u05d3\u05d9 \u05de\u05e9\u05d4 \u05e2\u05d1\u05d3\u05da, “\u05d5\u05dc\u05e7\u05d7\u05ea\u05dd \u05dc\u05db\u05dd \u05d1\u05d9\u05d5\u05dd \u05d4\u05e8\u05d0\u05e9\u05d5\u05df \u05e4\u05e8\u05d9 \u05e2\u05e5 \u05d4\u05d3\u05e8
\n\u05db\u05e4\u05d5\u05ea \u05ea\u05de\u05e8\u05d9\u05dd \u05d5\u05e2\u05e0\u05e3 \u05e2\u05e5 \u05e2\u05d1\u05d5\u05ea \u05d5\u05e2\u05e8\u05d1\u05d9 \u05e0\u05d7\u05dc”(\u05d5\u05d9\u05e7\u05e8\u05d0: \u05db”\u05d2, \u05de), \u05d5\u05d9\u05d4\u05d9 \u05e8\u05e6\u05d5\u05df \u05de\u05dc\u05e4\u05e0\u05d9\u05da \u05d9\u05d4\u05d5\u05d4
\n\u05d0\u05dc\u05d4\u05d9\u05e0\u05d5
\n\u05d5\u05d0\u05dc\u05d4\u05d9
\n\u05d0\u05d1\u05d5\u05ea\u05d9\u05e0\u05d5, \u05e9\u05ea\u05e2\u05d6\u05e8\u05e0\u05d5 \u05d5\u05ea\u05e1\u05e2\u05d9\u05e0\u05d5 \u05dc\u05e7\u05d9\u05dd \u05de\u05e6\u05d5\u05d4 \u05d6\u05d5 \u05e9\u05dc \u05e0\u05d8\u05d9\u05dc\u05ea \u05dc\u05d5\u05dc\u05d1 \u05d4\u05d3\u05e1 \u05e2\u05e8\u05d1\u05d4 \u05d5\u05d0\u05ea\u05e8\u05d5\u05d2, \u05db\u05ea\u05e7\u05e0\u05d4
\n\u05d1\u05d6\u05de\u05e0\u05d4 \u05d1\u05d7\u05d2 \u05d4\u05e1\u05db\u05d5\u05ea \u05e9\u05d9\u05d1\u05d0 \u05e2\u05dc\u05d9\u05e0\u05d5 \u05dc\u05d7\u05d9\u05d9\u05dd \u05d8\u05d5\u05d1\u05d9\u05dd \u05d5\u05dc\u05e9\u05dc\u05d5\u05dd \u05d1\u05e9\u05de\u05d7\u05d4 \u05d5\u05d1\u05d8\u05d5\u05d1 \u05dc\u05d1\u05d1, \u05d5\u05ea\u05d6\u05de\u05d9\u05df \u05dc\u05e0\u05d5 \u05d0\u05ea\u05e8\u05d5\u05d2 \u05d9\u05e4\u05d4
\n.\u05d5\u05de\u05d4\u05d3\u05e8 \u05d5\u05e0\u05e7\u05d9 \u05d5\u05e9\u05dc\u05dd \u05d5\u05db\u05e9\u05e8 \u05db\u05d4\u05dc\u05db\u05ea\u05d5
\nTranslation :
\n“M ay it be Your R atzon \/Will, H aShem , our G-d, and The G-d of our forefathers,
\nthat You bless all of the e trog trees to bear their fruit at the proper time, and that
\nthey shall bear e trogim that are good, nice, beautiful, and clean from all blemish,
\nand that no lichen should come upon them, and that they shall be complete and
\nthey should not have any deficiencies, even pricked by a thorn. These e trogim
\nshould be available for us and for all of Israel in every place that they are, in order
\nto fulfill the m itzvah of taking [ the e trog ] with the l ulav on the Holiday of S uccot ,
\nthat shall come to us with good life, and with peace, as You have written in Your
\nTorah by way of M oshe , Your servant, “A nd on the first day you shall take for
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n11
\nyourselves a beautiful fruit of the tree, date frond, and branch of a myrtle tree, and
\n[ branches from a ] willow brook…” (Vayikra: 23; 40 ) May it be Your R atzon \/Will,
\nHaShem , our G-d, and The G-d of our forefathers, that You help us and assist us in
\nthis m itzvah of taking the l ulav , myrtle, willow, and e trog , in the proper manner, in
\nits proper time, on the Holiday of S uccos , that shall come upon us for good life, and
\npeace, with happiness and good-heartedness, and that You shall make a nice,
\nbeautiful e trog [that is] clean [o f all blemishes and deficiencies] , and complete, and
\nkosher, according to its laws, accessible to us.
\nGathering of Chassadim \/Kindnesses
\nThe entire period of the Days of Awe relate to an energy called Din \/or judgment.
\nFrom Rosh Hashanah , the Yom HaDin , through the 10 days of Teshuva , through
\nYom HaKippurim , through Hoshanah Rabbah , we are in a time in which Gevurah \/
\nstrength and discipline governs.
\nThe hint is found in the way we vowel Shem Havaya when we say Shechechiyanu at
\nkiddush on these days: \u05d9\u05b0’\u05d4\u05b0’\u05d5\u05b0’\u05d4\u05b0 w ith the vowel point for G evurah .
\nOn Yom Kippur , where we wear white symbolizing purity and hinting to kindness,
\nwe access the Malchut \/Sovereignty and Yesod \/Foundation of the Chesed of Imma ,
\nor the kindnesses of the Supernal Mother. We also channel the letter \u05d0 of the first
\nname of the 42-letter Name [A na Bekoach] \u05d0\u05d1\u05d2\u05d9\u05ea\u2019\u05e5 which represents
\nChesed\/ kindness of Gevurah . This Name helps us to ascend through the worlds in
\ngeneral, and in particular, to help us elevate on our way to the Holiday of Sukkot.
\nTonight and tomorrow, night and day of 11th of Tishre, we meditate on accessing
\nthe C hesed of H od \/glory of I mma , and the letter \u05d1 of the name \u05d0\u05d1\u05d2\u05d9\u05ea\u2019\u05e5
\nHow can we access the Chesed of Hod ?
\n-When doing acts of kindness, use the left foot and thereby complete the limb of
\nHod with the action of Chesed .
\n-Attempt to love Hashem , and to do actions of Chesed in the morning and
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n12
\nparticularly on Thursday.
\n-Concentrate in the Shemoneh Esrei prayer in the blessing Selach Lanu on what one
\nblemished when one received good and kindness from the Creator, and one claimed
\nthis good for himself without thanking the Creator; one thus failed to fulfill the
\nverse ( Devarim 8:18), ” For Hashem your G-d, He is the one Who gives you the
\nstrength to accomplish .”
\n-When mentioning the name Kel, should concentrate upon it, and when reading a
\nverse from the Prophets or any verse that mentions Aharon HaKohen.
\n*****************************************************************
\nTishre 11 ( day one): \u05d9 Y ud , the first letter of G-d\u2019s Name, reflecting on the initial
\nspark of Chochmah\/wisdom, the point represented by the letter Yud , reborn after
\nYom Kippur . Say silently without speaking \u05d9 \u05d4\u05b7\u05d5\u05b7\u05d4\u05b7 r elated to Chochmah
\nWhen we awaken this morning, we now access a slightly \u201clower\u201d level of awareness,
\nmoving from the Kotz shel Yud to the Yud itself, from Keter \/crown to
\nChochmah \/Wisdom.
\nIntention: [ to be said out loud ]
\nOn this the day of 11th of Tishre , I meditate on machshavah \/ thought, to repair
\nthe aspect of Chochmah\/ wisdom, and all of the forms that enclothe the Yud of the
\nName Havaya , the Chaya\/ living soul level of the general aspects of the Worlds of
\nAtzilut , Beriah, Yetzirah , and Asiyah , and specific aspects of the Worlds of Atzilut,
\nBeriah, Yetzirah , and Asiyah , and all the partzufim \/faces and Sefirot\/emanations of
\nthe specifics of Atzilut, Beriah, Yetzirah and Asiyah .
\nContemplation on Machshavah \/ thought
\nChochmah \/wisdom and machshavah \/thought are interdependent.
\nOur thoughts should stem from a high and pure level, for when they do not, it is as
\nif we have, G-d forbid, taken the King and dumped His head in a privy. [ Tanya end of
\nChapter 24 ]
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n13
\n[\u05d5\u05d4\u05d5\u05d0 \u05db\u05de\u05e9\u05dc \u05d4\u05d0\u05d5\u05d7\u05d6 \u05d1\u05e8\u05d0\u05e9\u05d5 \u05e9\u05dc \u05de\u05dc\u05da \u05d5\u05de\u05d5\u05e8\u05d9\u05d3\u05d5 \u05dc\u05de\u05d8\u05d4 \u05d5\u05d8\u05d5\u05de\u05df \u05e4\u05e0\u05d9\u05d5 \u05d1\u05ea\u05d5\u05da \u05d1\u05d9\u05ea \u05d4\u05db\u05e1\u05d0 \u05de\u05dc\u05d0 \u05e6\u05d5\u05d0\u05d4, \u05e9\u05d0\u05d9\u05df \u05dc\u05da \u05e2\u05dc\u05d1\u05d5\u05df \u05d2\u05d3\u05d5\u05dc \u05de\u05d6\u05d4,
\n\u05d0\u05e4\u05d9\u05dc\u05d5 \u05e2\u05d5\u05e9\u05d4 \u05db\u05df \u05dc\u05e4\u05d9 \u05e9\u05e2 \u05d4]
\nMachshavah \u2014 thought\u2014is higher up, spiritually-speaking, than both action and
\nspeech. Indeed, the Nefesh HaChaim makes the most remarkable assertion:
\nWhen a person pursues impure thoughts of his heart (we should be protected from such things), it is
\ncomparable to bringing a woman of hire, the symbol of Divine jealousy, into the awesome Holy of
\nHolies in the Heavenly Temple; he strengthens the forces of impurity and the Sitra Achra, far more
\nthan Titus did when he actually committed a profane act with such a woman in the Holy of Holies in
\nthe Temple below. Every sin a Jew considers in his heart is a \u201cstrange fire,\u201d whether it is a feeling of
\nanger or an evil longing. It is to this that the verse literally refers, \u201c Our holy house and our glory
\nwhich … was burned in fire . . .\u201d (Yeshayahu 64:10 ). The Merciful One should save us. (Nefesh
\nHaChaim 1:4)
\nWhen he says \u201cpursues impure thoughts of his heart,\u201d the Nefesh HaChaim means
\nthat the person not only has an impure thought, but that he chooses to dwell upon
\nit. And, since, the body of Jew corresponds to the Temple, and the mind,
\nspecifically to the Holy of Holies, it is compared to bringing a woman of hire into the
\nKodesh Kodashim \u2014the Holy of Holies.
\nIn fact, even worse, since action only takes place in the lowest of all spiritual
\nrealms, and thought exists on two levels of up, it is far more damaging. Indeed, the
\nphysical damage that we witness, such as the destruction of the Temple in our
\nworld, is just the end result of the destruction our thoughts have caused in the
\nupper realms. Hence, the Nefesh HaChaim explains with respect to the destruction
\nof the First Temple:
\nNebuchatnetzar and Titus could not affect the worlds above, since they themselves were not rooted in
\nthose worlds. It was because of our sins, by which we \u201cweakened\u201d the strength of G-d, and through
\nwhich we defiled the Temple of G-d above, that Nebuchadnetzar and Titus were able to destroy the
\nTemples below, which corresponded to the Temple above. This is the meaning of what the rabbis
\nwrote, \u201cYou ground already ground flour\u201d ( Eichah Rabboti 1:43). Our sins destroyed the Heavenly
\nAbode, the Holy Upper Worlds; they only destroyed the Earthly Abode. ( Nefesh HaChaim 1:4)
\nThis may be counter-intuitive, because action seems so much powerful than
\nthought. True, every act may begin with a thought, but so many times thoughts
\ndon\u2019t end in action, and when they don\u2019t what damage has really occurred? On the
\ncontrary, unless someone can read your mind, no one is ever the wiser when you
\nare thinking something illicit.
\nOr so people mistakenly think. That\u2019s what the system is trying to tell you, that
\nthoughts count for much more than action, the latter just being the end result of
\nthe former. This is why the Talmud can state that, if a person means to do a
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n14
\nmitzvah but is prevented from doing so for reasons beyond his control, the mitzvah
\nstill counts in Heaven ( Berachot 6a ). Or why, it can state elsewhere with respect to
\nsacrifices, \u201cWhether you bring a little or lot, all that matters is that your heart is
\ndirected towards Heaven\u201d( Menachot 110a ).
\nThe word for “thought” in Hebrew is machshavah . When those letters are permuted
\nthe spell choshav-mah , “to think of mah [ the essence of a matter]
\nFrom the Ari: the word Machshavah (thought) can be read as Cho\u2019Shav Mah (think
\nof MaH ). This means to purify thoughts, one should visualize five times the
\nextended expansion of Hashem\u2019s Name Havaya filled with Alef s, called MaH , like
\nso:
\n\u05d9\u05d5\u05b9\u05d3 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d4\u05b5\u05d0
\n\u05d9\u05d5\u05b9\u05d3 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d4\u05b5\u05d0
\n\u05d9\u05d5\u05b9\u05d3 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d4\u05b5\u05d0
\n\u05d9\u05d5\u05b9\u05d3 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d4\u05b5\u05d0
\n\u05d9\u05d5\u05b9\u05d3 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d9\u05d5\u05b9\u05d3 \u05d4\u05b5\u05d0 \u05d5\u05b8\u05d0\u05d5 \u05d4\u05b5\u05d0
\nRabbi Yitzchak Schwartz\u2019s Chochmah Meditations:
\n1. Connect to Chochmah ‘s Divine source
\n\u2018Raishit Chochmah yirat hashem \u2019 \u2018the beginning of Chochma is awareness of
\nHashem \u2019
\n-Experience how every aspect of Creation is infused with Hashem\u2019s
\nChochmah.
\n-Experience how the source of your Chochmah comes from being aware of
\nHashem.
\n-Experience Chochmah coming to you personally from Hashem.
\n-Experience the Chochmah of the Torah.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n15
\n-Experience the Chochmah of the Torah as being the source of all the
\nChochmah in the World.
\n-Experience your Soul.
\n-Experience your Soul being one with the Chochmah of Torah.
\n-Experience your Soul being one with Torah and Hashem.
\n2. Receive Chochmah selflessly
\n\u2018 Chochmah miayin timatze i\u2019: Chochmah comes from a dimension called ayin \/
\nnothingness\u2019
\n-Experience silence.
\n-Experience the silence of your body.
\n-Experience the silence of your mind.
\n-Experience silently receiving Chochmah.
\n-Experience being selfless and egoless.
\n-Experience receiving Chochmah while selfless and egoless.
\n-Experience a passive state of mind.
\n-Experience passively receiving Chochma coming to you as a free gift
\nwithout you needing to actively think about it.
\n-Experience the point beyond where you can fathom.
\n-Experience Chochma coming from this unfathomable place.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n16
\n3. Receive Chochmah in a whole\/total manner
\n\u2018 aizehu Chacham, halomaid mikol adam \u2019 : \u2018who is the wise person,the one
\nwho learns from everyone\u2019
\n-Experience the Chochmah in everything and every person.
\n-Experience receiving Chochmah from everyone you meet.
\n-Experience seeing in a holistic fashion.
\n-Experience seeing all that meets the eye and beyond.
\n-Experience seeing any topic as being the composite of many smaller parts
\nall connected together.
\n-Experience receiving everything in an objective way before putting it
\ntogether in a \u2018packaged way\u2019.
\n4. Pass Chochmah along to others
\n\u2018 aizehu Chacham, haroe et hanolad\u2019 : \u2018who is the wise person, one who sees
\nthe projected outcome\u2019
\n-Experience receiving Chochmah with the intention of giving it over to
\nothers.
\n-Experience receiving Chochmah as being a teacher, to teach you what to
\nexpect in similar situations in the future.
\n-Experience receiving Chochmah as being a resource that you can use to
\ndistinguish between what is more preferable and less preferable.
\n-Experience receiving Chochmah as a source of health and consciousness
\nand life and wellbeing\u2014all meant to be enjoyed and then given over to
\nothers to enjoy.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n17
\nA Sukkah Preparation Meditation
\nWake up before the sun rises today, the day after Yom HaKippur , related to the
\nletter Yud , which is a nikkud , a mere point.
\nGo to the place where your Sukkah will be set up, and gaze at the stars, mere
\npoints of light.
\nThese stars stand for the nitzitzot shebekedusha , the holy sparks, that will filter
\nthrough the skakh \/covering of the Sukkah .
\nYerushalmi Sukkah 2:3 holds that one should not place too many branches on top
\nof the Sukkah , so that one can still see the larger stars in the night sky through
\nthem. This stands for a great transcendent energy present during Sukkot , which is
\nrepresented by the heavenly stars shining through the cracks of the skakh . For,
\nunlike the sun and moon, which shine brightly and are relatively near to us, the
\nstars are the most distant visible objects in the sky.
\nRabbi Yosef Teomim (d. 1792) explains that gazing at the heavens and seeing the
\nstars reminds one of the majesty and awesomeness of the Creator. This idea is
\narticulated by King David: \u201c When I see Your heavens, the work of Your fingers, the
\nmoon and stars that You have established, what is man that You should remember
\nhim, and the son of man that You should be mindful of him? \u201d
\nOffer a prayer now that you merit to see stars, that great transcendent energy,
\nflowing through the flimsy roof of your Sukkah, the points of the letter Yud .
\nThe B\u2019Shem HaShem Lulav Meditation
\nThe Arizal has given over that when one binds the Lulav on Erev Sukkot , in just 3
\ndays, one should meditate on Shem Ben , a filling of Shem Havaya , the Name of
\nwhich we are contemplating letter by letter each day. It is the Name filled with the
\nletters Heh as such:
\n\u05d9\u05d5 \u05d3 \u05d4\u05d4 \u05d5\u05d5 \u05d4\u05d4
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n18
\nThis Name represents the Malchut \/Sovereignty, the Name corresponding to Action,
\nand the final letter Heh connected to the 14th of Tishre in three days, Erev Sukkot .
\nJust as today we meditated on the letter Yud B\u2019Shem HaShem , so too shall we
\nmeditate on the spelling of Y ud \u05d9\u05d5\u05d3 n ote that this spelling has three letters, three
\nwhich stand for the three branches of the Hadassim\/ myrtle we shall bind and then
\nwave with the Lulav in four days on Sukkot .
\nNow according to the Midrash, the Hadas with its strong aroma and no taste
\nindicates one whose actions are good but is unlearned. This hints to its own tikkun \/
\nrepair: the need to develop the Chochmah of the Yud through Torah learning to
\nmatch the good deeds. There was a great debate between Rabbis Tarfon and Akiva
\nOf study or action, which is the best? \u201cStudy leads to action,\u201d said Akiva to the rest
\n(Talmud, Kiddushin 40b). Talmud Torah K\u2019neged Kulam : The study of Torah leads
\nto them all.
\nThe Hadas representing action but no study, when combined with study leading to
\nChochmah , only leads to better deeds!
\n*****************************************************************
\nTishre 12 (day two:) \u05d4 H eh , the second letter of G-d\u2019s Name, represented by
\nBinah \/understanding, which develops the initial spark of Chochmah into a full
\nconcept. On this day we really begin to develop the power generated by Yom
\nKippur.
\nSay silently without pronouncing: \u05d9 \u05d4\u05b5 \u05d5\u05b5\u05d4\u05b5 w hich relates to B inah.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n19
\nIntention: [ to be said out loud ]
\nOn this the day of 12th of Tishre , I meditate on \u05db\u05bc\u05b7\u05d5\u05bc\u05b8\u05e0\u05b8\u05d4 k avanah \/directed intention, to
\nrepair the aspect of Binah\/ understanding, and all of the forms that enclothe the Heh
\nof the Name Havaya , the Neshamah soul level of the general aspects of the Worlds
\nof Atzilut , Beriah, Yetzirah , and Asiya , and specific aspects of the Worlds of Atzilut,
\nBeriah, Yetzirah , and Asiya , and all the partzufim \/faces and Sefirot\/emanations of
\nthe specifics of Atzilut, Beriah, Yetzirah and Asiya .
\nJewish tradition captures the secret of prayer in the Hebrew term kavanah. But
\nwhat exactly is kavanah ? Since it comes from the Hebrew root k-v-n , \u201cto direct\u201d \u2014
\nin the sense of \u201cdirecting one\u2019s heart\u201d to G-d \u2014 we tend to think that prayer must
\nemanate from the heart. G-d wants the heart, the Baal Shem Tov used to say.
\nPrayer must be heartfelt. Today\u2019s letter Heh concerns the heart. And as it says in
\nthe Petachat Eliyahu prayer, \u201c halev mayvin \/the heart understands.\u201d
\nSee, in antiquity, the heart was considered the seat of understanding, not of
\nemotion. Perhaps, then, prayer demands theological rigor, logical entailment, and
\ncognitive depth.
\nWe read in Parsha Devarim , that Moshe says, pointedly, that he prayed to G-d
\nba\u2019et hahi, \u201c at that time \u201c [ 3:23]. Moshe Lieb of Sasov comments that prayer
\nshould address the current moment; as with Moshe, it should always be ba\u2019et hahi ,
\nbecause the current moment is all we ever have for sure. Prayers being heard,
\ntherefore, have nothing to do with petitions being granted, because petitions are
\nalways about \u201ctomorrow.\u201d
\nRead ba\u2019et hahi as baet ha Heh , at the time the second Heh of Havaya is stressed,
\nthe time of kavanah , the time of the heart, the time to do teshuvah .
\nTeshuvah is \u201cTashuv [letter] Heh\u201d
\nNow is the time to really do teshuvah !
\nThe Zohar explains that the word Teshuvah is a compound of the words, Tashuv
\nHeh , “returning the Heh “. The Heh that the Zohar is referring to is the Heh of
\nG-d’s Name, Yud \u2013 Heh \u2013 Vav \u2013 Heh , known as the Havayah , which has two
\nletters Heh .
\nThe Zohar infers from the two Hehs of G-d’s Name that the process of Teshuvah ,
\n“of returning the Heh ” actually has two levels. There is the higher level of
\nTeshuvah, called “Teshuva ila\u2019ah” , which is the process of returning the first Heh
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n20
\nof G-d’s Name. Then there is the lower level of Teshuvah , called ” Teshuvah
\ntata\u2019ah “, which is the process of returning the second Heh of G-d’s Name.
\nThe first Heh of G-d’s Name represents a level of the Shechinah that is
\ntranscendent, spiritually higher than us and of all the physical creation. This Heh of
\nG-d’s Name follows the letter Yud \u2013 a letter that is just a point and unlike the Vav
\nin G-d’s Name does not extend all the way down. This symbolizes G-d as He is for
\nHimself, unaffected by the created world.
\nWe\u2019ve been thinking about teshuvah for such a long time, it seems difficult to \u201cadd\u201d
\nto it in a fresh manner. Accordingly, we present Rabbi Yitzchak Schwartz\u2019s
\nmeditations on this important subject:
\nA RETURN TO OUR SELVES
\nTeshuvah: the Hebrew root-word has 3 meanings;
\na. ‘a return’ –back to where we came from
\nb. ‘a turning towards ‘–a certain direction or orientation
\nc. ‘ a response’ –to a certain question or challenge
\nWhen we combine all 3 definitions into one, we come up with something like this:
\nTeshuvah is the inner drive or response to orient ourselves to return to becoming
\nthe primordial self that we are called upon to become deep inside of ourselves.
\nAnd even more precisely: Teshuvah is our drive to become who we are really
\nmeant to become
\nA RETURN TO YOURSELF MEDITATION
\nLook deeply into your Soul…
\nAsk yourself what it is that you are truly meant to do in this life\u2026
\nwho is it that you are truly meant to become…
\npicture yourself after this life, in the post life, and you are being congratulated by a
\nmixed host of Heavenly and earthly beings\u2026
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n21
\nthey are all celebrating the fact that you were able to become, while alive in your
\nphysical existence, the ultimate you…
\nthey are showing you what you did and how you did it, in a full-feature video…
\nwatch the video in your mind’s eye, and take note of as much detail as you can\u2026
\nyou can watch it again and again to catch in subsequent viewings, what you didn’t
\ncatch the previous times…pay close attention–this is the roadmap of your
\nfuture–where you will blossom into becoming the ultimate you!
\n‘ MASTER OF RETURN’ TESHUVAH MEDITATIONS
\nBecome a Master of Return : Return to a constant awareness of your deepest and
\nmost authentic self and to an awareness of your purpose of being on this earth, as
\nwell as an awareness of Hashem inside you and all around you:
\nA. Know yourself as best as you are able
\nLook into your past year and recall as much as you can
\nWho you have become, what you have accomplished and any other valuable
\ninformation that you can gather\u2026
\nCreate an annual awards ceremony [like the ‘Oscars’] for yourself\u2026
\ninclude such categories as ‘your greatest creative achievements , as well as your
\ngreatest interpersonal, intellectual, and coping achievements\u2026
\nFrom these recollections and self discoveries, allow the new you to emerge or to be
\nborn or to be projected or to be yearned for\u2026
\nDiscover in this ‘new you’, your essential self…
\nExperience how this ‘new you’ feels like it has ‘come back home’.
\nB. Master the art of ‘Turning Away from falseness and inauthenticity ‘–from
\nwithin you and from without you
\nSeek out the company of people who are authentic, truthful and who mean what
\nthey say and say what they mean…
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n22
\nIf you must be around people who are not like this, try to bring out in them their
\ngood, authentic and truthful sides, the best that you can…
\nSeek out in yourself the greatest possible levels of truth and authenticity–
\ndon’t settle for anything less…
\nThere are always deeper and truer levels to achieve…
\nC. Know that by transforming your past failings into springboards for growth
\nand healing and all kinds of other goodness, you can reach levels that are higher
\nthan that of the greatest Tzadik, and your act of teshuvah can impact in the
\ngreatest possible ways, your surroundings, as well as the entire world and the
\nentire generation!
\nSearch in your past, for the inner motivations you had in those areas that you failed
\nin, or missed the mark or caused damage to yourself or to others\u2026
\nGo back and change those motivations with regard to what you did then , as well as
\nto similar challenges that you face now\u2026
\nSee how this new elevated and pure motivation represents a ‘new you’\u2026
\nSee how you can lift yourself and the outcome of your choices up to a new pristine
\nlevel of being\u2026
\nA level of being , that if it is pure enough, can impact your present , your past, and
\nthat of the entire world…
\nCarry on in this way with regard to as many life choices as you can.
\nA Sukkah Preparation Meditation
\nThe Sukkah itself relates to Binah \/understanding, or the first Heh of Shem Havaya .
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n23
\nAccording to Halachah, a Sukkah may have either 4 walls, 3 walls, or 2 walls with a
\nhand-breadth
\nThese dimensions parallel the Name Sukkah \u05e1\u05bb\u05bc\u05db\u05bc\u05b8\u05d4 spelled S amech, Kaf, or
\nHeh .
\nA S amech \u05e1 has \u201c4 walls\u201d, a Kaf \u05db has \u201c3 walls\u201d and a H eh \u05d4 h as 2 walls with
\na hand-breadth.
\nMoreover, the H eh \u05d4 , the letter of Havaya for today, stands for an arm bent at
\nthe elbow, with the hand hugging the person inside the Sukkah , like a mother
\nembracing her child.
\nIn Psalm 27, recited daily since Rosh Chodesh<\/a> Elul , reads:
\n\u201cIndeed, He will hide me in His shelter (Sukkah ) on a day of evil.\u201d
\nThe Sukkah shields a person on a day of evil . That is, when one falls away from
\nDivine service, if he will only strengthen himself and not give up, he will find himself
\nshielded and sheltered by an extremely lofty level of holiness: the aspect of the
\nSukkah, which corresponds to the Supernal Mother called Binah . Binah \/
\nUnderstanding, is the \u201cmother\u201d of the lower seven sefirot, which are the 7 days as
\nwell as the 7 Ushpizin guests . Associated with the upper letter Heh in the Divine
\nName Havaya , Binah also alludes to the ohr makif , or transcendent plane This
\nholiness will encompass him like a protective mother so that he does not fall, G-d
\nforbid, when he comes to a place of danger. It is also understood from the words of
\nRebbe Nachman that when a person finds himself in a spiritual tailspin, in the very
\nplace he has fallen, the greatest holiness is concealed. When he supplicates God
\nand finds Him there, at that very hour he will attain the loftiest sanctity.
\n(LH, Rosh Hashanah 4:7) .
\nRebbe Nachman moreover writes:
\n\u201cAll of my bones shall declare, \u2018G-d, who is like You?\u2019 \u201d The sefirah of Binah is the
\narchetype of the mother; it is where the embryo is formed, as in the verse, \u201c If (IM)
\nyou call to understanding (Binah)\u201d (Proverbs 2:3 ). [The word Im is homiletically
\nrelated to EiM , meaning \u201cmother.\u201d] Binah is also an aspect of the mitzvah of
\nSukkah , as it is written, \u201c You sheltered me (te SuK eini) in the womb of my mother
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n24
\n(IMi)\u201d (Psalms 139:13 ). When a person prays with intense concentration, and he
\nputs all his force into the letters of prayer, this is an aspect of \u201c All of my bones shall
\ndeclare, \u2018G-d, who is like You?\u2019 \u201d This is analogous to the Sukkah , as it is written,
\n\u201cYou encompassed me (te SoKhekh eini) with bones and sinews\u201d (Job 10:1) . The
\nletters of the prayers which one utters with all his might ( KoaCh , which has the
\nnumerical value of twenty-eight) become the twenty-eight letters of the act of
\ncreation (i.e., the number of letters in the first verse of Genesis). Thus, his words
\nare the very words of the Holy One, blessed be He, as in the verse, \u201c I put My words
\nin your mouth\u201d (Isaiah 51:16 ). [Thus by virtue of prayer with intense
\nconcentration, one who prays becomes a \u201cspiritual Sukkah\u201d and an instrument of
\nthe Divine speech of creation]
\n(LM I, 48) .
\nThe B\u2019Shem HaShem Lulav Meditation
\nToday we meditate on the second letter B\u2019Shem HaShem , the letter Heh , which is
\nfound in our contemplation of Shem Ben
\n\u05d9\u05d5 \u05d3 \u05d4 \u05d4 \u05d5\u05d5 \u05d4\u05d4
\nThis letter \u05d4\u05d4 spelled in full with two letters relates to the two A ravot in the
\nLulav .
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n25
\nNow these Aravot, possessing neither taste nor smell, the aravot signify someone
\nwho is neither learned nor possesses good deeds.
\nIt would appear that we truly need the \u2018packaging\u2019 of Binah , corresponding to the
\nletter Heh , to figure out what we need to improve our Torah learning–which we
\nmeditated on yesterday with Chochmah and letter Yud , and our good deeds.
\nBinah \u2019s faculty of problem solving here comes into play, so it would be wise to
\nindulge in hitbonnenut [ root of Binah ] to reflect on how we can do better in both of
\nthese areas.
\nGathering of Chassadim \/kindnesses
\nToday we seek to access the Chesed of Netzach \/eternity of Imma , and meditate on
\nthe third letter \u05d2 of Name \u05d0\u05d1\u05d2\u05d9\u05ea\u2019\u05e5 related to C hesed.
\nHow do we connect to Chesed of Netzach ?
\n-When doing kindness, use the right leg. This completes the limb of Netzach with
\nthe actions of Chesed .
\n-Attempt to love Hashem, and to do actions of Chesed in the morning, and in
\nparticular on Wednesday.
\n-Concentrate in Shemoneh Esrei in the blessing Selach Lanu on that which one
\nblemished when he defeated his friend in a prohibited way and he transgressed
\n” You shall not kill. \u201d
\n-When mentioning the name Kel , should concentrate upon it and when reciting a
\nverse of the Prophets or a verse that mentions Moshe Rabbeinu, the greatest of the
\nprophets.
\n****************************************************************
\nTishre 13 ( day three): \u05d5 V av , the third letter of G-d\u2019s Name, shaped like a straight
\nvertical line, transmits the Yom Kippur energy. This is the level of the emotions
\n( Zeir Anpin ), the middot \/attributes of Tiferet \/harmony which transmits the concept
\nconceived in the Yud and developed in the Heh .
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n26
\nIntention: [ to be said out loud ]
\nOn this the day of 13th of Tishre , I meditate on dibbur \/speech, to repair the aspect
\nof Da\u2019at\/ knowledge, and all of the forms that enclothe the Vav of the Name Havaya ,
\nthe Ruach spirit level of the general aspects of the Worlds of Atzilut , Beriah,
\nYetzirah , and Asiya , and specific aspects of the Worlds of Atzilut, Beriah, Yetzirah ,
\nand Asiya , and all the partzufim \/faces and Sefirot \/emanations of the specifics of
\nAtzilut, Beriah, Yetzirah and Asiya .
\nSilently say to yourself without making sound: \u05d9\u05b9\u05d4 \u05d5\u05b9 \u05d4\u05b9 r elated to T iferet .
\nKol, Dibbur , and Da\u2019at
\nOur intention above seeks for us on this third day of \u201c B\u2019Shem Hashem \u201d to meditate
\non dibbur \/speech, on Da\u2019at \/knowledge, and on letter Vav of Havaya.
\nBefore speech comes kol or voice; for kol comes in a place where speech is not
\npossible. When the people of Israel descend to Egypt, dibbur or speech, the
\nkabbalists declare, was \u2018in exile.\u2019 Not to imply that there was no conversation in
\nEgypt. To the contrary, there was an abundance of conversation about the stock
\nmarket, political campaigns, and pennant races \u2013 important, but in Egypt the only
\ntopics of discussion. Because of the enslavement to a culture of work and idolatry,
\nthe people of Israel forsook their tradition, and it showed in their speech. Dibbur ,
\nspeech, and Betzalel \u2019s special kind of knowledge, Da\u2019at , are linked: language, like
\nDa\u2019at , unifies spirit and body bringing together heaven and earth; through speech,
\nthe physical is raised. But when speech is in exile, it ceases to achieve its higher
\ngoal. In the absence of meaningful speech, the only remaining recourse is to cry
\nout. Though immersed in the decadence of Egypt, the people of Israel were still
\nable to cry out to G-d: \u2018 And G-d heard the cries of the people Israel .\u2019 For even when
\nspeech is corrupted, the internal voice remains, the authentic kol of the soul, the
\nNeshama . A person may not know how to pray, he may not know how to study
\nTorah, but he can still access his voice or kol . Kol is the inner voice of longing,
\nevidence of the residual connection to the divine.
\nKol \/voice, corresponding to Tiferet \/harmony in the Kabbalah , is \u201chigher\u201d than
\ndibbur \/speech, connected to the Malchut \/Sovereignty, the energy we contemplate
\nfor tomorrow. Tiferet also relates in a sense to the Da\u2019at . Tiferet is the letter Vav
\nof G-d\u2019s Name Havaya , with Da\u2019a t representing the top of the Vav .
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n27
\nOn this day we seek to fix any and all blemishes we have in the realm of dibbur \/
\nspeech. We acknowledge that in the Creation story we will soon re-learn on
\nSimchat Torah that G-d spoke, and Creation unfolded. That means that speech is
\nand must be considered sacred. When we use our mouths for anything less, we
\ndestroy worlds as well as other people.
\nDa\u2019at contemplation of Rabbi Schwartz
\n1. When we engage the world from a place of Da\u2019at \/ Knowing, we are able to
\ntranscend almost everything that stands in our way.
\n2. When we engage the world from a place of Da\u2019at \/Knowing, we activate more
\naspects of the persona\u2019s consciousness than with any [ almost ] any other other
\nSefira.
\n3. When we engage the world from a place of Da\u2019at \/Knowing, we have everything
\nand we lack nothing.
\n4. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\ndiscover that which we don\u2019t know.
\n5. When we engage the world from a place of Da\u2019at \/Knowing, we are in a state of
\ninner peace.
\n6. When we engage the world from a place of Da\u2019at \/Knowing, we are able to bridge
\nall sides and angles and perspectives [ even if they are conflictual and
\nparadoxical ].
\n7. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\nreproduce in a literal and conceptual sense.
\n8. When we engage the world from a place of Da\u2019at \/Knowing, we are empowered
\nto judge and decide between what is the main point and what is not.
\n9. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\ngraduate from being the student to becoming the master.
\n10. When we engage the world from a place of Da\u2019at \/Knowing, we are able to to
\nsee things from a Divine, Torah-based point of view.
\n11. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\nperceive Reality from the standpoint of the soul and of higher consciousness.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n28
\n12. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\nexperience up to 96% more than we normally experience.
\n13. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\ntransform lower lusts into sacred drives.
\n14. When we engage the world from a place of Da\u2019at\/ Knowing, we are able to
\nunderstand the massive role that our previous life[s] have on our present life.
\n15. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\nactualize our calling in life at all times.
\n16. When we engage the world from a place of Da\u2019at \/Knowing, we are able to truly
\nknow a person and what they need to know.
\n17. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\nbegin to know Hashem and constantly grow in this knowledge.
\n18. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\nparticipate significantly, in the healing and rectification of the World.
\n19. When we engage the world from a place of Da\u2019at \/Knowing, we are able to
\nCo-Create with Hashem almost anything that we intend.
\n20. When we engage the world from a place of Da\u2019at \/Knowing, we are capable of
\nliving a life of Paradise.
\nTikkun HaMiddot : work on our attributes [see Appendix below p. 43]
\nTiferet related to the letter Vav also relates to the six middo t\/attributes we
\nassociate with G-d: lovingkindness, strength, beauty, endurance, glory,
\nfoundation, and sovereignty.
\nWhen we contemplate letter Vav of Shem Havaya on this day of B\u2019Shem
\nHaShem , we therefore should contemplate how we can repair how we may
\nhave blemished these attributes. This tikkun hamiddot or fixing of our
\nattributes can be accomplished by considering a model raised in Chassidut ,
\nand described as follows:
\nEvery Jew is a complex tale of two souls: a Nefesh Elokit and a Nefesh
\nHaBehamit , or a spiritual soul and an animal soul. Their on-going struggle
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n29
\nand oscillation between heaven and earth, the soul and body, and the
\nspiritual and material is the epicenter of the purpose of creation, which is to
\ncreate a Dirah BeTachtonim (dwelling for G-d in the lowest of all worlds). In
\nhuman terms, this means making an abode within this \u201ctwo-souled\u201d
\ncharacter, brokering a peace between the two parties, so that harmoniously
\nthey may together fulfill the purpose for which they have been created.
\nThis idea is expressed by our Sages when they stated that the Torah has
\nbeen given in order to make peace in the world.
\nTorah is elsewhere defined as \u201cpower\u201d and \u201csalvation\u201d in the sense that
\nTorah gives the person the ability to overcome his baser nature, and the
\nTalmud states that if one meets one\u2019s own evil inclination then \u201cdrag him to
\nthe house of study.\u201d Would it not be for the fact that G-d helps us overcome
\nthe Evil Inclination we would never have the ability to do so.
\nArmed with Torah, a person can wage war against his darker nature, first
\nsubduing and then transforming and channeling its power. The Nefesh
\nHaBehamit can be compared to an ox; it is coarse and animalistic. Yet it has
\npowers to be extremely constructive if channeled in the correct way. Torah is
\nthe yoke that harnesses those powers and puts them into Divine service.
\nThe Talmud speaks of the Good Inclination and the Evil Inclination.
\nChassidut teaches that the Good Inclination is the intellectual faculty of the
\nNefesh Elokit and the Evil Inclination is the emotions of the Nefesh
\nHaBehamit . All negative character traits stem from the emotions of the
\nNefesh HaBehamit . The intellect of the Nefesh HaBehamit just serves as a
\nserver to its emotions, the mind finds a way to fulfill the desire. Take for
\nexample the emotion of Chesed \/lovingkindness. In the Nefesh Elokit , the
\nSefirah of Chesed represents the soul\u2019s love for G-d. In the Nefesh
\nHaBehamit it is the capacity to love the material. This love can degenerate
\ninto lust and can be very destructive. Not everyone has the ability to totally
\ntransform and sublimate the Emotions of the Nefesh HaBehamit like the
\nTzaddikim. The intermediate level person will always have the struggle and
\nit is for that purpose that he has been created. Knowing how powerful the
\nEvil Inclination can be how is one to bridle the Emotions of the Nefesh
\nHaBehamit ?
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n30
\nThe first stage must be that of interpretation . Whenever an impulse
\ncomes to the mind or heart, one must first determine from which side does
\nthis impulse stems. For example, if a person has a passion for a forbidden
\nrelationship, then obviously the desire is not coming from the Nefesh Elokit
\nbut from the Nefesh HaBehamit . But what about something that could be
\nseen as good, such as Torah study. How does one know if one is studying for
\nthe right reasons, with the right intention? If a person is not sure as to the
\nsource, then again there is a simple test to find out.
\nSimply ask: What is the result? If what will result is something positive in
\nterms of Avodat Hashem , then it stems from the Nefesh Elokit . If however
\nthe result is negative, the Nefesh HaBehamit . In the case of Torah study, if
\none is studying to learn how to fulfill G-d\u2019s will, then it is holy. If one studies
\nin order to use the knowledge to humiliate another or to feed one\u2019s own ego,
\nthen it is not holy. This delineation is very useful in that at least it allows the
\nperson to understand from where the impulse is coming. Even though it
\ndoes not necessarily help overcome the impulse, at least the person cannot
\nfool themselves as to its source. The first stage is diagnosis. If a person does
\nnot feel well and goes to the doctor, the first relief is to find the cause of the
\nmalady. Once the cause has been located, one can then apply the correct
\nmedicine.
\nIf it has been decided that the source is impure, then one must reevaluate
\nhis or her intentions and act accordingly. The following treatment is based
\non the verse in the Psalms: \u201c Turn away from evil, do good, seek peace,
\nand pursue it. \u201d After the diagnosis, one must \u201c turn away from evil . \u201d This
\nmeans that one should not only turn away in the face of evil, but should also
\navoid a situation in which would be ripe for evil to arise. A person should
\nnever ask for a test. The Talmud tells us that King David did ask for a test
\nand he failed. If a trial or tribulation comes your way by Divine providence,
\nyou are meant to overcome it.
\nEverything is by Divine providence, and the very fact that such a test has
\ncome your way means that you have the energy and ability to overcome it,
\nfor G-d would never ask something from you that you cannot cope with. G-d
\ndoes not come with unfair claims to his creations. When He asks something
\nof somebody, He asks only according to their ability. This is a very calming
\nnotion in itself. The premise is that G-d is good and that ultimately
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n31
\neverything that happens is for the good. Sometimes it is revealed good and
\nsometimes concealed good.
\nWhen calamity strikes, a person should realize that ultimately what is
\nhappening is for the good, even if they cannot rationalize it. This notion
\napplies not only to tragedies that befall us seemingly out of the blue, but
\nalso for temptations and tests that we are confronted with on a daily basis.
\nSuch an approach\u2014 that every temptation and every calamity is for the
\nbest\u2014is a massive act of faith and requires one to draw on huge reserves of
\n\u201ctrust\u201d that G-d knows what He is doing.
\nAfter \u201cturning away from evil ,\u201d one is responsible for \u201cdoing good.\u201d This
\nmeans that a person should become so involved with the positive, that they
\ndon\u2019t have time for anything negative.
\nTheir mind is filled with the desire to fulfill the commandments and do
\nkindness to each other. The righteous become involved day and night with
\nthe welfare of their brethren, not resting for a moment until the needs of the
\nless fortunate have been supplied. Such approach and activity can use all
\none\u2019s energy in a positive way, and nothing is left for negativity. Free time is
\nalways used for Torah and good deeds, leaving no vacuum for anything else
\nto creep in.
\nFinally, the third stage is \u201cseek peace and pursue it .\u201d This means that a
\nperson\u2019s Nefesh Elokit must sit down and communicate with their Nefesh
\nHaBehamit . They must have a conversation in which the Nefesh Elokit will
\ntell the Nefesh HaBehamit the reasons it would be much more advisable to
\nchannel its energies into serving G-d rather than squandering its capabilities
\non vanity and emptiness
\n\u201c Seek peace and pursue it\u201d means that the ultimate is to make peace
\nbetween the Nefesh HaBehamit and the Nefesh Elokit . It is the realization
\nthat instead of fighting, they need to join forces in the fulfillment of creation.
\nIt means that the Nefesh Elokit understands the great advantage of this
\nworld being the arena where it can attach, and the Nefesh HaBehamit feels
\nproud to be a vehicle to the Divine.
\nSome people think that G-d is not bothered by such a minor detail as
\nwhether or not one person resists one temptation. This is a mistake.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n32
\nG-d\u2014through His Torah\u2014has communicated to us what is important and
\nwhat is not important to Him. He emphatically states that we should serve
\nG-d with all our heart, soul, and might. G-d stands by every individual and
\nsearches his heart to see how each individual serves Him.
\nHe takes into account every detail of the individual\u2019s situation\u2014 spiritually,
\nphysically, emotionally, etc. In fact, G-d leaves all the supernal realms and
\ndesignates His sovereignty on Israel in general, and on every Jew
\nindividually to see his Divine service.
\nEvery movement, sincere feeling, each thought, and action is counted and
\nappreciated.
\nA Sukkah Preparation Meditation
\nToday we meditate B\u2019Shem HaShem on the letter Vav , which relates to Tiferet \/
\nHarmony.
\nYesterday we contemplated that the Sukkah itself was Ima \/Supernal Mother,
\nrelated to Binah \/understanding.
\nWe know that the most important part of the \u05e1\u05bb\u05bc\u05db\u05bc\u05b8\u05d4 S ukkah is \u05d4\u05b7\u05e1\u05bc\u05b0\u05db\u05b8\u05da\u05b0 the
\nSkakh \/covering, for it is the root of the word Sukkah , and the main reason for the
\nmitzvah .
\nThe Skakh, which is the roof of the Sukkah , according to Kabbalah corresponds to
\nthe Ohr Makif surrounding light which is the lower \u00bd of the Tiferet of Supernal
\nMother. This Skakh has a gematria of 100, which stands for 100 lights, related to
\nthe 100 blows of the Shofa r [also Ima ], blown on Rosh Hashana almost 2 weeks
\nago. these sounds sweetened the judgments of the Day of Judgment. The sounds
\nblown into the air have nested in the Skakh, making it the \u201croof\u201d of the womb of
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n33
\nIma \/Supernal Mother, and thus creating the Sukkah into a virtual wombing
\nchamber for us to dwell in for more than a week, to be rebirthed pure and whole at
\nthe end.
\nTiferet is the place where kindnesses of Chesed and judgments of Gevurah are
\nbridged and sweetened. So we can see why the Skakh roof is the place closest to
\nour heads, which need realignment in the beginning of this New Year.
\nThe B\u2019Shem HaShem Lulav Meditation
\nToday we move to the letter Vav of Shem Ben , spelled as such:
\n\u05d9\u05d5 \u05d3 \u05d4 \u05d4 \u05d5 \u05d5 \u05d4\u05d4
\nThis V av \u05d5\u05d5 r elates and looks like a the L ulav picture above.
\nAccording to the Midrash , the lulav with taste \u2014 the date fruit \u2014but no scent
\nrepresents a learned person without good deeds.
\nSo perhaps that is the job of the \u05d5\u05d5 V av : to take the C hochmah \/Wisdom gained
\nby learning and to channel it down to the realm of action. We all know that good
\nintentions by themselves lead to nothing! \u201c One whose wisdom exceed one’s deeds,
\none’s wisdom will not last .\u201d [ Avot ] So today we should contemplate how to take
\nour learning and to put it into action, because when wisdom and good deeds are
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n34
\ntogether, as they will be in tomorrow\u2019s meditation, the most wonderful fruit is
\ncreated!
\nGathering of Chassadim \/Kindnesses
\nToday we access the Chesed of Tiferet of Imma, a great synchronicity with our work
\nwith letter Vav and Tiferet in general.
\nWe meditate on the letter \u05d9 of the Name \u05d0\u05d1\u05d2\u05d9\u05ea\u2019\u05e5 related to kindness.
\nTo access the Chesed of Tiferet , one should:
\n-When doing kindness use the body, and thus complete the limb of Tiferet with the
\nactions of Chesed .
\n– Attempt to love Hashem and to do actions of kindness, during the day and
\nespecially on Tuesday.
\n-Concentrate in the prayer of Shemonah Esrei in the prayer Selach Lanu in the
\nEvening Prayer which was established by Yaakov Avinu.
\n-When saying the Name Kel, concentrate upon it especially during the Evening
\nPrayer.
\n*****************************************************************
\nTishre 14 (day four): \u05d4 H eh, the last letter of G-d\u2019s Name, signifies that the
\nYom Kippur experience is received by the recipient Malchut \/Sovereignty, and is
\nready to blossom and be celebrated in full glory on Sukkot .
\nThe second or last Heh of G-d’s Name represents G-d as He lowers and extends
\nHimself to be King of the Universe. This Heh follows the letter Vav , a letter that is
\na straight line, symbolizing the drawing down of G-d’s light from its lofty source into
\nour physical world. On this level G-d is our King, and He desires a relationship with
\nus. G-d expects us to build on this relationship by fulfilling His Will, which is
\nstudying Torah and doing Mitzvot.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n35
\nWhen we are lacking in our Torah and Mitzvot observance, we are rebelling against
\nG-d’s Kingship. The Baal Hatanya explains that teshuva tata\u2019ah is the return of
\nthe second Heh of G-d’s Name, by recommitting to G-d’s Kingship by being
\nmeticulous in our observance of His Torah. In view of the Baal Hatanya’ s
\nexplanation, it should be remembered that over the course of the year, our
\ncommitment to Torah sometimes weakens, and we find ourselves rebelling against
\nG-d.
\nOn this day of Erev Sukkot, may we pledge to throw ourselves into the mitzvot of
\nwaiving the Lulav with the four species related to B\u2019Shem HaShem , to dwelling into
\nthe Sukkah , and to finishing and beginning the Torah anew for it\u2019s own sake
\nIntention: [to be said out loud ]
\nOn this the day of 14th of Tishre , Erev Sukkot , I meditate on ma\u2019aseh \/action, to
\nrepair the aspect of Malchut\/ Sovereignty, and all of the forms that enclothe the Heh
\nof the Name Havaya , the Nefesh soul level of the general aspects of the Worlds of
\nAtzilut , Beriah, Yetzirah , and Asiyah , and specific aspects of the Worlds of Atzilut,
\nBeriah, Yetzirah , and Asiyah , and all the partzufim \/faces and Sefirot\/emanations of
\nthe specifics of Atzilut, Beriah, Yetzirah and Asiyah .
\nSilently say to yourself without making sound: \u05d9\u05b9\u05d4\u05b5\u05d5 \u05d4\u05b5 related to M alchut.
\nTikkun Asiyah
\nThe final letter Heh relates to the World of Asiya , that of action, of doing, of
\nmaking.
\nOf this, the Baal Shem Tov taught that we should always be contemplating the
\nquestion:
\nWhen will my deeds reach the level of my fathers Avraham, Yitzchak and Ya\u2019akov ?
\nOur Rabbis in Zohar , Vol. III, p. 179b have identified Avraham\u2019 s service with the
\nattribute of kindness ( Chesed ), Yitzchak \u2019s with might ( Gevurah ), and Ya\u2019akov\u2019s with
\nbeauty ( Tiferet ).
\nChesed reflects a thrust outward; the person gives generously, without considering
\nwhether the recipients are worthy or not. Thus Avraham showered kindness on
\npeople \u201cwho bowed down to the dust on their own feet.\u201d [ See Bava Metzia 86b; Rashi,
\nGenesis 18:4 ] But the fact that this generosity is given indiscriminately allows for
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n36
\nthe possibility that it will not change the inner nature of the recipients. For this
\nreason, although Avraham lived among the Canaanites for decades, and they
\nrecognized him as \u201c a prince of G-d ,\u201d they did not alter their conduct.
\nGevurah is directed inward. As our Sages commented in Avot 4:1.: \u201cWho is a
\nmighty man? One who conquers his natural inclination.\u201d Inner-directed activity
\nproduces change, but that change is primarily within oneself. Although this inner
\nlight also radiates outward and inspires others, in the final analysis, each person
\nmust elevate himself, and thus Gevurah will not affect those resistant to change.
\nTherefore Yitzchak lived only in the Holy Land; he could not relate to life outside the
\nrealm of holiness. Even in Eretz Yisrael , he had contact with far fewer people than
\ndid his father.
\nIn Kabbalistic texts, it is explained that Ya\u2019akov\u2019 s attribute, Tiferet , beauty, comes
\nfrom a fusion of Chesed and Gevurah . For neither a single motif, nor its opposite, is
\nbeautiful. Beauty comes from the fusing of different and even opposite tendencies.
\nThis reflects the influence of the Ein Sof , an infinite quality.
\nSimilarly, Ya\u2019akov is identified with the quality of Emet \/truth. For Truth has a
\ndimension that transcends mortal limits, being above all possibility of change or
\ninterruption. With Truth, one can reach out and change environments, for nothing
\ncan oppose Truth.
\nYesterday we did a Tikkun HaMiddot , an attempt to repair our attributes. Today we
\nfocus on the actions that flow from those attributes. Examine the chart below,
\nfocusing on the middot that are on the left column. Note the archetypal person
\nthat attribute is connected to. Then check out the virtue and the vice–the positive
\nand negative–related to each one. Now contemplate how when you do actions of
\nChesed, for example, how important it is for it to be based on love and not lust.
\nConsider your actions of Chesed , determining just how \u201cpure\u201d your motive is, as
\nwell as your end result.
\nDivine Archetypal
\nSefirot Person Virtue Vice
\nChesed Avraham Love Lust
\n(kindness)
\nGevurah Yitzchak Respect Fear
\n(severity)
\nTiferet Ya\u2019akov Compassion Indulgence
\n(beauty)
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n37
\nNetach Moshe Efficiency Pedantry
\n(victory)
\nHod Aharon Aesthetics Vanity
\n(glory)
\nYesod Yosef Loyalty Promiscuity
\n(foundation)
\nMalchut David Surrender Stubbornness
\n(sovereignty)
\nCheshbon HaNefesh
\nThis last day relates to the physical level of the soul called the Nefesh . Now from
\nElul through Yom HaKippurim , we are supposed to be doing a Cheshbon
\nHanefesh : “an accounting of the soul.” Now, on this last day, we are extremely
\nbusy getting ready for either one or two of three days of Yom To v [ when Sukkot
\ngoes into Shabbat either in the beginning or end of the HolyDays. ] But we should
\ntake some time from our Holiday preparations, to follow the following 5-step
\nprogram. [based on www.chabad.org ]
\nStep One:
\nDraw two large squares on a paper. Title the first one: “Me and G\u2011d”; the second:
\n“Me and My Fellows.”
\nStep Two:
\nIn the “Me and G\u2011d” category, write down the various religious ritual mitzvot you
\nobserve and do \u2013 e.g., tefillin , kosher and b observance \u2013 and the degree to
\nwhich you observe them. Next to each of these mitzvot, write down whether this is
\nan area in which you incurred a profit or loss in the past year.
\nKeep in mind that identical balance sheets can indicate a profit for one person and a
\nloss for another. For example, a man who began putting on tefillin this year who
\nwrites, “I put on tefillin almost every day” has shown a profit; for someone putting
\non tefillin since the age of thirteen, it is considered a loss.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n38
\nStep Three:
\nIn the “Me and My Fellows” section, write down all your notable relationships\u2014e.g.,
\nyour children, spouse, parents, friends, work buddies, and acquaintances. Here,
\ntoo, write down next to each one whether you became closer to these people,
\ndistanced yourself, or did things you’d have been better off not doing \u2026
\nStep Four:
\nThe next two steps are the most important ones; without them, all the time
\ninvested in this accounting goes down the drain.
\nTake the “losses” of the year, and turn them into profits. Ask yourself, how can I be
\na better parent? How can I ensure that I put on tefillin daily? How can I improve the
\natmosphere in my home? How can I devote more time to Torah study? And should I
\nbe expanding my business? Are there other areas that don’t even yet exist on my
\nbalance sheet that I should explore? A new mitzvah? A new relationship?
\nStep Five:
\nUntil now, all the reckoning has been relatively quantifiable, and as such not so
\ndifficult. This step takes it to another level altogether.
\nNow it’s time to look beyond all the individual behaviors, and analyze the patterns.
\nOr to put it differently, to look at the inner nefesh \/soul workings that caused all the
\nprofits and losses.
\nWhy are you failing in certain areas? What is your perspective on life? How
\nimportant to you are your relationships? Do you have a deep-seated commitment to
\nfulfill your spiritual calling in life?
\nSukkot is all about our retreat into the Yesod D\u2019Imma , the womb of our Supernal
\nMother. It is the place of contemplation, to consider these questions, the inner
\nnefesh \/soul workings that we have done, and which we need to fix.
\nA Sukkah Preparation Meditation
\nIt is Erev Sukkot, and most likely one\u2019s Sukkah i s either standing or will be\/must be
\nbefore sundown!
\nThe Ben Ish Chai recommends saying this before putting on the Skakh today:
\nFor the sake of the unification of the Holy One, blessed be He, and his Shekhinah
\n\u2013the Divine Presence in awe and love and in love and awe, for the sake of uniting
\nthe letters Yod and Heh with Vav and Heh (by the energy of the light of Ayn
\nSof \u2013Infinite One that strengthens them and unites them) in a perfect unity, in the
\nname of all Israel. And for the sake of raising the Shekinah \u2013the Divine Presence-out
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n39
\nof the dust, I hereby am ready and prepared to place the Skakh on the Sukkah ,
\nwhich hints to Supernal Imma who covers in the secret of the Or Makif \/surrounding
\nlight upon [Her] children who are Tiferet and Malchut. [If one uses tree branches,
\none should say. \u201cI am ready to use branches of the Ilan \/tree whose numerical
\ntotals the word S ukkah and also totals Shem Hawaya and Shem Adnut \u201d ]
\nI am ready to place this Skakh on the roof upon three walls, so I can dwell within
\nthem all the days of the Holiday of Sukkot in joy, to fulfill the mitzvah of dwelling in
\nthe Sukkah according to law, as Hashem our Gd commanded us in His Holy Torah
\n\u201c In Sukkot you shall dwell for 7 days. \u201d May it be Your will, Hashem , our G-d and
\nG-d of our forefathers, that the Name of Heaven will be upon this Sukkah which I
\nam making to dwell in it for the sake of the mitzvah of Sukkah . And may it that the
\ninner light of Holiness dwell and rest within the Sukkah . Also may the surrounding
\nlight of Holiness be upon it from outside in all its surroundings. May I merit to dwell
\nin it\u2013I and the members of my family\u2013in joy and with a good heart. And may we
\nmerit to dwell in the shade of the light of the surrounding light which extends upon
\nit to encompass and surround in the form of a Sukkah , and may it draw upon us the
\nlight from the surrounding light. May it rise before You as if I intended all the
\nproper intentions in these actions, as if I intended all the proper intentions to
\ncontemplate in (1) the secret of the walls which hint to the Netzah, Hod and Yesod
\nof Supernal Imma, and (2) the secret of the Skakh which totals in gematria 100
\nwhich are the 100 lights, which hint to the bottom \u00bd of the Tiferet of Supernal
\nImma. May it be as if I intended in all the details of the intentions that You require
\nus to intend. ” And may the pleasantness of Adonai our be upon us, may He
\nestablish the works of our hands [above], may the works of our hands [below] be
\nestablished .” Blessed are you Adonai forever, and ever .[Say this twice]
\nAfter this one says these verses:
\n\u201c And Hashem will create over every structure of Mount Zion and those who
\nassemble in it a cloud by day, and smoke and a glow of flaming fire by night, for
\nthis will be a canopy over all the honor. And there will be a Sukkah as a shade from
\nheat in the daytime, and as a protection and refuge from storm and from rain.\u201d
\n(Yeshayah 4:5)
\n\u201c Then His Sukkah was in Yerushalayim, His Dwelling in Zion. (Tehillim 76:3)
\n\u201c He who dwells in the secret place of the most High, who abides under the shadow
\nof the Almighty, Will say to the Lord, My refuge and my fortress, my G-d, in whom I
\ntrust, For he shall save you from the snare of the fowler, and from the noisome
\npestilence. He shall cover you with his feathers, and under his wings shall you find
\nrefuge; his truth shall be your shield and buckler.\u201d (Tehillim 91:1-4)
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n40
\nAfter this read the 6 verses from Nechemiah (Chapter 8: 13-18 ):
\n\u201c And on the second day, the heads of the fathers’ houses of all the people, the
\npriests, and the Levites, gathered to Ezra the scholar, and to understand the words
\nof the Torah.. And they found written in the Torah that the Lord had commanded by
\nthe hand of Moses that the Children of Israel dwell in Sukkot on the festival in the
\nseventh month. And that they should announce and proclaim in all their cities and
\nin Jerusalem, saying, “Go out to the mountain and bring olive leaves and leaves of
\noil trees, myrtle leaves, date palm leaves, and leaves of plaited trees, to make
\nSukkot, as it is written.” And the people went forth and brought [them] and made
\nSukkot for themselves, each one on his roof and in their courts and in the courts of
\nthe House of G-d, and in the square of the Water Gate, and in the square of the
\nGate of Ephraim. . And all the congregation of the returnees from the captivity
\nmade Sukkot and dwelt in the Sukkot, for they had not done so from the days of
\nJeshua the son of Nun until that day, and there was exceedingly great joy.. And he
\nread in the scroll of the Law of G-d day by day from the first day until the last day,
\nand they made the festival seven days, and on the eighth day an assembly
\naccording to the ordinance .\u201d
\n\u201cAnd may the pleasantness of Adonai our be upon us, may He establish the works
\nof our hands [above], may the works of our hands [below] be established.” Blessed
\nare you Adonai forever, and ever.\u201d
\nToday we meditate on the final letter Heh of S hem Havaya, relating to the World of
\nAsiya \/Action.
\nThe final Sefirot Netzach, Hod, Yesod , and Malchut all take the sublime energy of
\n\u201chigher\u201d emanations and channel it down into action in \u201cthe real world.\u201d
\n1+2+3+4 = 10, all the emanations or Sefirot according to Kabbalah.
\n1 is Kutz shel Yud , the Keter , or desire to build the Sukkah and put the first nail
\n[kutz] in after Yom HaKippur .
\n2 is Chochmah , the Yud , the star points and Binah , the first Heh , the Sukkah itself.
\n3 is Chesed, Gevurah , and Tiferet, all melding in the letter Vav , related to the
\nSkakh , the Tiferet of Imma .
\n4 is Netzach, Hod, Yesod , and Malchut of Imma , the final letter Heh .
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n41
\nThe three walls of our Sukkah , as we read in the meditation, stand for the Netzach,
\nHod, Yesod of Supernal Mother. We know that a Sukkah may be built with three
\nwalls in the shape of the letter Heh \u05d4 , this being the final H eh of H avaya . The
\nMalchut is our heart, the etrog described below, the place which receives all the
\nfinal energy that flows from the first nail [ Kutz shel Yud ], the points of the stars
\n[ Yud ], the Ohr Makif \/transcendent light of Ima [ Heh ], the Skakh [ the Tiferet and
\nVav ] and the three walls [ Heh ].
\nThe B\u2019Shem HaShem Lulav Meditation
\nToday Erev Sukkot , we bind the Lulav while sitting in the Sukkah , connecting both
\nenergies, both meditative paths we\u2019ve expounded.
\nAnd we consider the beautiful etrog we passionately desired and prayed for b\u2019reuta
\ndeliba on the night after Yom Kippur [ page 10 above ].
\nThe etrog , which represents the Divine Female, correlates with the final Heh of
\nShem Ben as such:
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n42
\n\u05d9\u05d5 \u05d3 \u05d4\u05d4 \u05d5\u05d5 \u05d4\u05d4
\nThis Heh \u05d4\u05d4 receives all the energy of the work we\u2019ve done so far. The etrog
\nwith both taste and smell denotes the tzaddik \/righteous person with both Torah
\nlearning and good deeds. Perhaps our daily contemplations has even brought us to
\na level higher than Yom Kippur !
\nWhen we bind the Lulav on Erev Yom Kippur , we recognize how we have
\npersonalized our connection to the letters B\u2019Shem HaShem both on the days as well
\nas in the 4 species. And we intend that when we wave–as per halacha –to keep
\nthe lulav and the etrog connected together at all times, binding Torah and good
\ndeeds as one.
\nGathering of Chassadim \/Kindnessess
\nOn this our final of the four days, we meditate on the Chesed of Gevurah of Imma ,
\nand the letter \u05ea of the Name \u05d0\u05d1\u05d2\u05d9\u05ea\u2019\u05e5 related to C hesed .
\nThis makes spiritual sense, as the final letter Heh of Havaya which we meditate on
\nreceives all of the Gevurot \/severities from above. Moreover this final letter Heh
\ncorresponds to Malchut \/Sovereignty.
\nThe main mission of every person is to build up and reveal Hashem\u2019s Malchut i n the
\nworld. The way in which we bind ourselves to Malchut, which is also known as
\ncheshbon \u2014the accounting\u2014is by spending time every single day taking spiritual
\naccount of ourselves, of where we are really holding. Malchut is associated with
\nthe showbread table which was situated in the north, and what builds it up
\nspiritually are the Gevurot [the holy manifestations of limitation, restraint, and
\njudgment]. [ The table represents materiality, which is the realm of Malchut , and
\nthe northern side is to the left when facing east, toward the place of holiness. The
\nleft is the side of Gevurot on the array of the sefirot . ] When a person begins to
\ntake spiritual inventory, he is acting with Gevurot \u2014one needs a great deal of
\nspiritual fortitude for this process, to work against the natural spiritual entropy, to
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n43
\navoid being like \u201cslaves who prefer idleness and lack of restraints.\u201d It is this avodah
\nthat builds up the Shechinah .
\nWe access the Chesed of Gevurah by:
\n-When doing kindness, use the left hand and complete the limb of Gevurah with the
\nactions of Chesed.
\n– Attempt to love Hashem, and do acts of kindness in the afternoon.
\n-Try to concentrate in the Amidah in the blessing Selach Lanu (which is rooted in
\nChesed ) in the Minchah Prayers which were established by Yitzchak Avinu.
\n-When saying the Name Kel, concentrate upon it and especially during Minchah.
\nAppendix: On the damage done from bad middot (character traits)
\n[ related to HaShem\u2019s Name Havaya [ \u05d9\u05d4\u05d5\u05d4
\nSha\u2019arei Kedusha ( R. Chaim Vital ), Part I, Gate 2
\nMiddot are fixed in the lower soul which is called “foundation [ soul ]”, which includes
\nthe 4 levels [r elated to HaShem\u2019s Name Havaya : [ \u05d9\u05d4\u05d5\u05d4
\nd omem (s ilent-as in rocks and metals) , [ H eh [ \u05d9\u05d4 \u05d5\u05d4
\ntzomachat (g rowing-as in plants) , [ V av [\u05d9 \u05d4 \u05d5\u05d4
\nbehemit (a nimal ), [H eh [ \u05d9 \u05d4\u05d5\u05d4
\nand m edaberet (s peaking-as in humans) . [Y ud [ \u05d9\u05d4\u05d5\u05d4
\nThey ( the levels ) also are mixed with good and evil. And behold in this soul the good
\nand bad middot depend. And they ( the middot ) are \u201ca chair\u201d, and foundation, and
\nroot to the higher “intellectual soul” on which depend the 613 mitzvot of the Torah
\n(the middot are a root to the higher soul means, for example, a selfish person will
\nhave all his actions rooted in selfishness. In everything he does he first thinks
\n“what am I going to benefit from this “).
\nTherefore the middot are not included in count of the 613 mitzvot . However, they
\nare crucial preparations to the 613 mitzvot in their fulfillment or annulment because
\nthe higher “intellectual soul” does not have the power to fulfill the mitzvot using the
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n44
\n613 limbs [ and gidim ] of the body except through the intermediary of the
\nfoundation soul which is attached to the body itself in the Sod ( secret meaning of )
\n” For the soul of all flesh, the blood is in the soul” ( Vayikra 17:14 ). Therefore the bad
\nmiddot are much, much worse than the sins [ of the 613 mitzvot ] themselves. And
\nthrough this, you will understand what our Sages have said ( Shabbat 105b )
\n“whoever gets angry it is as if he has worshipped idols” – literally, which weighs like
\nall the 613 mitzvot . And likewise they said ( Sotah 71 ) “whoever has arrogance it is
\nas if he is a Kofer b’ikar ( rejects the essence of Judaism ), and it is fitting to chop him
\ndown like an idol tree so his dust does not budge [ in the resurrection ]…”, and many
\nmore like these. And understand this very well because in their being crucial and
\nfundamental, they were not counted as part of the 613 mitzvot which depend on
\nthe “intellectual soul”.
\nTherefore we find that one should be more careful of bad middot than in
\nfulfilling the positive and negative mitzvot . Because in being a possessor of
\ngood middot , he will easily fulfill the mitzvot .
\nAnd through this, you will also understand astonishing words which our Sages have
\nsaid on the matter of middot , [ such as ] that “humility and lowliness brings to Ruach
\nHaKodesh ( Holy Spirit ) and the Shechinah rests on him.” Eliyahu HaNavi said “the
\nTorah is not explained except to he who is not a kapdan ( impatient, irritable person ),
\nso too I will reveal myself only to one who is not a kapdan .” Similarly, our Sages
\ndescribed “who is a ben Olam Haba ( destined for life in the World to Come ) – whoever
\nis lowly and humble, etc.” They did not mention the fulfillment of mitzvot but only
\ngood middot . Contemplate these things and you will be successful in your ways
\nwithout doubt.
\nNow, just like the bodies of the 4 foundations ( physical forms of earth, water, wind,
\nand fire ) are roots, that through them were formed the 613 limbs [and gidim ] of the
\n[physical ] body, so too the “souls” of the 4 foundations are foundations for all good
\nand bad middot through which the soul must go through in fulfilling or
\ntransgressing the Torah and the 613 commandments are from the 4 letters of
\nHaShem \u2019s name YHVH as mentioned earlier. The fulfillment of them is the
\nintellectual soul which includes the four spiritual foundations from which were hewn
\nthe 613 limbs [and gidim ] of that soul.
\nUnderstand this very well: the foundation of fulfillment of the mitzvot is
\nthrough the good middot and likewise the opposite.
\nHere is the matter [of the middot ]. We have already explained that everything that
\nG-d made includes good and evil (i.e. after the sin of Adam ), which are opposite each
\nother. And behold, just like the four bodies of the foundations ( physical earth, water,
\nair, fire [ related to HaShem\u2019s Name Havaya \u05d9\u05d4\u05d5\u05d4 ] ) which is called the ” chome r”
\n( physical, material ) of the foundations is mixed with good and evil, and from them
\ncome the powers of sustaining the body or its ailments which are the four ” Marot ”
\n(b iles) – white, green, black, and red. [r elated to HaShem\u2019s Name Havaya [ \u05d9\u05d4\u05d5\u05d4
\nLikewise, in the souls which are called “tzurot ” ( spiritual powers in these four
\nfoundations ), are found both good and evil. And from them come the health of the
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n45
\nsoul in a man which are the good middot or its ailments which are the bad middot
\nwho are drawn from the 4 impure klippot of that soul. When he removes them from
\nhimself, the 4 letters of G-d’s name, which are light which gives life to the soul, will
\n[enter ] and envelope him. Then it and its body ( the man’s body ) will become a
\nchariot for His holiness, may He be blessed in the world of Asiyah. And remember
\nand don’t forget that also through toil in the Torah in the four levels whose acronym
\nis PaRDeS, related to HaShem\u2019s Name Havaya : \u05d9\u05d4\u05d5\u05d4
\npshat (b asic meaning) , [ H eh [ \u05d9\u05d4 \u05d5\u05d4
\nremez (a lluded meaning) , [ V av [\u05d9 \u05d4 \u05d5\u05d4
\nd rash (h omilitecal or interpretive meaning) , [H eh [ \u05d9 \u05d4\u05d5\u05d4
\nsod (s ecret – mystical meaning) , [Y ud \u05d9\u05d4\u05d5\u05d4 ] his R uach will become a \u201cchair\u201d to G-d’s
\nname in the world of Yetzirah .
\nLet us return to the clarification of the foundations which there are in acquiring
\nmiddot. Know that all bad middot are rooted in the 4 levels of the foundation soul –
\nfrom the side of evil and the klippah of them. Therefore all bad middot are divided
\ninto 4 types [r elated to HaShem\u2019s Name Havaya \u05d9\u05d4\u05d5\u05d4 ] , and here are their details:
\nThe foundation of Fire – [Y ud \u05d9\u05d4\u05d5\u05d4 ] from it is drawn arrogance which is called
\n” Gasut HaRuach ” ( inflated spirit ) – in being the lightest and highest of all the
\nfoundations. And included in it is anger, since it is because of arrogance that a man
\nbecomes angry when “his will is not being done”. And if he were a ” shefal ruach ”
\n(lowly of spirit ), and he recognized his lacking, he would not at all become angry. It
\ncomes out that anger and arrogance are one trait. There are three derivatives:
\n– -Kapdanut ( being irritable ) in his heart. Because without the arrogance, he would
\nnot be irritable in his heart, similar to what we explained for anger.
\n— Seeking power and honor to show off to others.
\n— Hatred of others because they are greater than him. And this is also a branch of
\narrogance.
\nThe foundation of Wind – [H eh \u05d9 \u05d4\u05d5\u05d4 ] from it is drawn speech which is called
\n” sicha betela ” ( useless chatter ), for things which have no need at all, whether for
\nthe soul or the body. There are four derivatives of speech:
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n46
\n— flattery ,
\n— lies ,
\n— lashon hara ( negative speech about others ),
\n–and to reveal his praises to others in order to become great in front of them.
\nThe foundation of Water -[ V av \u05d9 \u05d4 \u05d5\u05d4 ] from it comes craving for indulgence –
\nbecause water causes all kinds of pleasurable things to grow ( not sure what he
\nmeans here ). There are two derivatives:
\n— Chemdah ( coveting ) to steal the money of his friend, or his wife, and all that he
\nhas in order to indulge in them.
\n–And jealousy , he will be jealous of his friend who has a lot of money or the like in
\norder to indulge in them.
\nThe foundation of Earth -[ H eh \u05d9\u05d4 \u05d5\u05d4 ] from it comes sadness in all its details. And
\nits derivative is one – which is laziness in fulfilling the Torah and the mitzvot
\nbecause of his sadness in attaining acquisitions in the vanities of this world ( such as
\nmoney, honor, approval, etc. ), or on sufferings which come on him. And he is not
\nhappy with his portion in any matter. Also “[yet is there no end of all his labor],
\nneither is his eye satisfied with riches” (Kohelet 4:8).
\nWe find therefore that there are four roots of all bad middot :
\n–A rrogance and anger [Y ud \u05d9\u05d4\u05d5\u05d4 ] which is included and attached to it,
\n–u seless speech [ H eh , [ \u05d9 \u05d4\u05d5\u05d4
\n–l ust for indulgences [ V av , [\u05d9 \u05d4 \u05d5\u05d4
\n— and s adness [H eh . [ \u05d9\u05d4 \u05d5\u05d4
\nThe four of them are drawn from the four klippot of the yetzer hara (evil inclination)
\nof the foundation soul. And their opposites are the four good middot which are
\ndrawn from the four good foundations of the foundation soul:
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd
\n47
\n[1] Humbleness [Y ud \u05d9\u05d4\u05d5\u05d4 ] – which is absolute lowliness and distancing oneself
\nfrom all forms of anger which come through arrogance.
\n[2] S ilence [H eh \u05d9 \u05d4\u05d5\u05d4 ] – “like a mute he should not open his mouth”, except
\nTorah and mitzvot or what is necessary for maintenance of the body and also for
\nhonoring the public.
\n[3] And r evulsion from all indulgences of the body [ Vav \u05d9 \u05d4 \u05d5\u05d4 ] -which are
\nbeyond the necessary.
\n[4] A constant s imcha (j oy) [H eh \u05d9\u05d4 \u05d5\u05d4 ] i n his portion (g ratitude whatever
\nsituation you are in ), because “everything that is done from heaven is for the
\ngood.” And also to motivate oneself to be with absolute joy in doing the service of
\nhis Creator as it is written “I am joyful in Your commandments like one who finds a
\ngreat treasure” ( Tehilim 119:162 ). And like the Sages said “Make your Torah study
\nfixed ( primary ) and your work temporary ( secondary ).”
\nTherefore we find that when the bad middot are established in a man, he refrains
\nfrom fulfilling the Torah and mitzvot . And even if he does fulfill them, it won’t be for
\nthe sake of heaven ( i.e. he’ll have selfish motives ) and also with great effort and
\nhassle. On him it is written ” Like a gold ring in a pig’s snout…” ( Mishlei 11:22 )
\nBecause his impurity is still in him and he is clothed in the klippot . And also like our
\nSages have said “If he merits, his Torah will become an elixir of life, but if he
\ndoesn’t merit, it will become a death potion” ( Yoma 75b ). But if he empowers
\nhimself over his inclination, wages war with it, and removes from himself the bad
\nmiddot through efforts and fulfills the Torah and mitzvot – he is called a tzadik
\ngamur ( totally righteous ), G-d fearing, a mighty person, who conquers his
\ninclination. And when he habituates himself more and more on this until he
\nremoves from himself all the bad middot completely and his soul is not tempted by
\nthem at all and he acquires the good middot until they become second nature and
\nhe does not need to fight with the evil inclination at all because his body and soul
\nhave become clean from all impurities of physicality, as it says by Moshe “remove
\nyour shoe from your foot” ( Shemot 3:5 ), as mentioned in the Tikkuney Zohar 31 and
\n48 ( i.e. the shoe is the garment of the lowest part of the body, namely the heel. So too the
\nphysical body is the garment for the lowest part of the soul and is therefore referred to as
\nthe “shoe”), then the four letters of G-d’s name will enclothe him and he will
\nbecome a holy throne for His chariot, may He be blessed. This man is called “he
\nwho loves G-d through love” and a total ” Chasid ” ( pious ), perfect with all forms of
\nperfection.
\n\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05b0\u05bc\u05e9\u05b5\u05bc\u05c1\u05dd \u05d4\u05b7\u05e9\u05b5\u05bc\u05c1\u05dd<\/p>\n","protected":false},"excerpt":{"rendered":"

\u05e1\u05b5\u05e4\u05b6\u05e8 \u05d1\u05bc\u05b0\u05e9\u05bc\u05c1\u05b5\u05dd \u05d4\u05b7\u05e9\u05bc\u05c1\u05b5\u05dd Sefer B\u2019shem Hashem by Rav\u00a0Rahmiel Hayyim Drizin and\u00a0Rav Yitzchak Schwartz Download PDF version of the book. Gutt\u2019s Nuhmen or ” Gott’s Nomen is Yiddish for \u201cG-d\u2019s Name.\u201d For the ten days starting with Rosh Hashanah through Yom Kippur , we amend one of the passages in the Amidah prayer. Instead of saying \u201cblessed are You…the holy G-d,\u201d…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":[],"categories":[61,62],"tags":[193,191,91,13,167,189,33,194,188,195,190,50,192,89,51],"_links":{"self":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts\/437"}],"collection":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/comments?post=437"}],"version-history":[{"count":3,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts\/437\/revisions"}],"predecessor-version":[{"id":440,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/posts\/437\/revisions\/440"}],"wp:attachment":[{"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/media?parent=437"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/categories?post=437"},{"taxonomy":"post_tag","embeddable":true,"href":"http:\/\/ish-tam.com\/blog\/wp-json\/wp\/v2\/tags?post=437"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}