Kabbalah reveals the mystical meaning behind the Mishna.

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When I am I
By Rabbi Yosef Caro; translated and edited by Moshe Miller From Maggid Meisharim, parashat Ki Tisa, Rabbi Caro's recording of the teachings he heard from his angelic mentor (see his Biography). "If I am not for myself, who will be for me? And if I am for myself, what am I" (Avot 1:14). "If I am not for myself, who will be for me" means if I do not grasp hold of the "I," namely malchut [which is called in Hebrew "ani"], who will be for me -- that is, to which of the supernal sefirot can I dedicate myself? Malchut represents the authority of G-d, and dedicating oneself to malchut means accepting upon oneself the Yoke of Heaven. If one does not accept the Yoke of Heaven, what holiness is there in emulating any of the sefirot? "And if I am for myself, what am I" means when I grasp the "I," malchut, and I take it "for myself," for the lower malchut [malchut of the lowest world, Asiya, namely, the human individual, in this case "myself,"] as it says in the verse, "Bone of my bone, flesh of my flesh" [a play on words in that the Hebrew word for "bone" shares the same root as that for "myself"]1 (Gen. 2:23) - then "what [in Hebrew, Mah] am I?" [This can be read as "I am Mah,"] meaning that at that moment I join together the Name Yud-Hei-Vav-Hei expanded to the numerical value of Mah [45] with "ani" ["I"], malchut. In other words, when I take upon myself the Yoke of Heaven (malchut) and make it part of me, there is revealed upon me the Ineffable Name, whose transcendent, indefinable quality is alluded to in the word "what" -- ma'h.
____________________________________________________________________________________ Practical Kabbala Today

Keys to True Prophecy

From Rabbi Chaim Vital The prophets were able to see into the world of Atzilut, although it was completely clothed in the lights of Beriya when they saw it. Ezekiel lived after the destruction [of Solomon's Temple], and he therefore only received prophecy from Atzilut after it was clothed in Beriya, with the lights of Beriya itself clothed entirely in Yetzira. After Haggai, Zachariah and

Malachi, prophecy ended completely, and only Ruach HaKodesh remained After this, the lights of Atzilut and Beriya were no longer revealed at all. This is the meaning of the teaching that after Haggai, Zechariah and Malachi, prophecy ended completely, and only Ruach HaKodesh remained. This [Ruach HaKodesh] consists of a transmission of the lights of Yetzira itself, as well as lower levels. Attaining this level is called "Ascending to the Orchard [Pardes]." This refers to Yetzira, which is called "the Universe of [the angel] Metatron". There are given techniques through which one can open the gates of the physical world so as to enter Asiya and Yetzira. These consist of Unifications (Yechudim) and prayers pertaining to the World of Yetzira and its ten sefirot. It is these techniques that are taught in the Chapters of Hekhalot, and these practices were used by Rabbi Nehuniah, Rabbi Akiva, Rabbi Ishmael, and the members of the Great Assembly. Use of techniques involving the universe of Asiyadoes not bring any enlightenment These techniques were then forgotten. Besides this, the ashes of the Red Heifer [needed to attain ritual purity] were lost in the period of the later Talmudic sages, during the generation of Abaya and Rava [who lived in the Fifth Century], as mentioned in the Talmud. After this, they no longer made use of these techniques to ascend to the Orchard. From then on, people only made use of techniques involving the universe of Asiya. Since this is the lowest of the universes, its angels have only a little good, and are mostly evil. Besides this, this is a level where good and evil are closely intertwined [and it is very difficult to separate them]. This does not bring any enlightenment, since it is impossible to perceive good alone, and one's perception is therefore a combination of good and evil, truth and falsehood. This is the significance of the Practical Kabbalah. It is forbidden to make use of it, since evil necessarily attaches itself to the good. One may actually intend to cleanse his soul, but as a result of the evil, he actually defiles it. Besides polluting his soul, he will also be punished Even if one does gain some perception, it is truth intermingled with falsehood. This is especially true today, since the ashes of the Red Heifer no longer exist. [Since one cannot purify himself,] the uncleanliness of the kelipot attaches itself to the individual who attempts to gain enlightenment through the Practical Kabbalah. Therefore, "he who watches his soul should keep far from them". For besides polluting his soul, he will also be punished in purgatory (Gehinom). We also have a tradition that such an individual will be punished in this world. Either he or his children will become sick, will be impoverished, or will become apostates. Learn a lesson from Joseph Della Reina and Rabbi Shlomo Molcho, who made use of the Practical Kabbala and were destroyed from the world. All this is because of the above-mentioned reason. This involves a realm where there is no good devoid of evil. Besides this, it involves coercing angels with oaths against their will. These

angels retaliate by enticing this individual, draw him into evil ways until his soul is destroyed. Beyond this, the methods involving these oaths were concealed by earlier generations, and we are not well-versed in the proper techniques. One must therefore keep himself far from these things. For a link to the Works of Rabbi Chaim Vital, click here. For more information on the Life of Rabbi Chaim Vital, click here. [from Shaarey Kedusha 3:6; excerpt from "Meditation and Kabbalah"]
____________________________________________________________________________________ Concentration on a Mishna links the soul to greater ones

Meditation on a Mishna
From Rabbi Chaim Vital Meditate alone in a house, wrapped in a prayer shawl. Sit and shut your eyes, and transcend the physical as if your soul has left your body and is ascending to heaven. After this divestment/ascension, recite one Mishna, any Mishna you wish, many times consecutively, as quickly as you can, with clear pronunciation, without skipping one word. Intend to bind your soul with the soul of the sage who taught this Mishna. Your soul will become a chariot Do this by intending that your mouth is a mere vessel/conduit to bring forth the letters of the words of this Mishna, and that the voice that emerges through the vessel of your mouth is [filled with] the sparks of your inner soul which are emerging and reciting this Mishna. In this way, your soul will become a chariot within which the soul of the sage who is the master of that Mishna can manifest. His soul will then clothe itself within your soul. At a certain point in the process of reciting the words of the Mishna, you may feel overcome by exhaustion. If you are worthy, the soul of this sage may then come to reside in your mouth. This will happen in the midst of your reciting the Mishna. As you recite, he will begin to speak with your mouth and wish you Shalom. He will then answer every question that comes into your thoughts to ask him. He will do this with and through your mouth. Your ears will hear his words, for you will not be speaking from yourself. Rather, he will be speaking through you. This is the mystery of the verse, "The spirit of G-d spoke to me, and His word was on my lips". (Samuel II 23:2) [Copyright 2001 by Avraham Sutton; translated from Shaarei Kedusha, 4th Section]
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Meditating with song to G-d.

Wheels from the Mouth

From Reishit Chachma by Eliyahu da Vidas It is taught in the Tikunei Zohar that the actual sound of melodies contains an allusion to the letters of the Name of G-d [Havayah]: There are then types of 'wheels', or 'breaths', stemming from the mouth. They are known as 'wheels' because they roll as they ascent from sefira to sefira, and they include all ten sefirot. They add up to ten, hinting to yud, the first letter of the Name, whose numerical value is ten, and which corresponds to the ten fingers; that is, they represent the function of tiferet of mitigating gevura. The five fingers of the left hand, as well as the five fingers of the right hand pluck the stings of the harp to draw out the melody. These ten fingers elevate the breath expressing the sound of the melody, and they are composed of five and five, corresponding to the first and last letter hei [= 5] of the Name. They ascend and descend through the six intermediate sefirot [chesed, gevura, tiferet, netzach, hod, yesod], which correspond to the vav [= 6] of the Name. The sounds therefore contain the complete Name, and they are like a ladder of six steps by which the breaths ascend and descend. (Tikunei Zohar 27b) One of the ways which lead to meditative attachment is to sit in seclusion for a certain length of time every day. One of the ways which lead to meditative attachment [in Hebrew, "deveikut"] is to sit in seclusion for a certain length of time every day and dwell on the greatness of the Creator, as we have explained .1 One should then read Job's final answers to the Most High: "Job then responded to G-d, and said, 'I knew that You can do everything, and that nothing can impede [Your] purpose from You. Who is it that would deny [Your] counsel without knowledge? Therefore I declared, yet I understand nothing. It is beyond me. I have heard of You through hearsay, but now my eye had beheld You! Therefore, I renounce [my words] and relent, for [I am but] dust and ashes.'" (Job 42:1-6) Say these verses slowly and out loud, in an attempt to understand their meaning. On a similar note, Rabbenu Tam (in Sefer Hayashar, Gate 13) suggests that once a week one should make a practice of reading G-d's answer to Job out of the whirlwind, "Gird your loins like a warrior!" (Job 39:1-3) Rabbeinu Yonah (end of Gate of Awe) tells us to read every day the verse "Now, O Israel, what does G-d, your G-d, ask of you? Only that you fear G-d" (Deut. 10:12) It is good to follow their advice. Furthermore, during the morning prayers, read the psalms of praise out loud, paying attention to the meaning of the words, and you will attain deveikut. You should also make it a daily practice to read a few chapters from the Book of Psalms in the synagogue, in a loud voice and with direct intention. It would also be beneficial to read the psalms with kabbalistic meditations, as Kabbala

teaches, through some of the divine names mentioned in the Zohar. The Torah is also referred to as "song". In the same way that the sound of a song leads to deveikut, the Torah is also referred to as "song"; similarly, it also causes deveikut. As the Sages expounded on the verse "Even by night his song is with me", (Psalms 42:9) the song of the Torah only emerges during the night. Rabbi Daniel Frish explains that the song and praise of the Torah does not refer to actual songs or recital of psalms, but rather to Torah study, whether Talmud, Jewish law, or the like. (Matok MiDevash vol. 5, p.504) The main goal of these songs, whether the Torah song or other type of song, is to provide a source of arousal for the Shechinah, as the verse says, "So that my soul might sing to You and not be stilled; G-d, my L-rd, forever will I thank You." (Psalms 30:13) David's Torah study was part of his songs of praise. Yet, David's exclamation that he would thank G-d forever, so that his soul might sing should not be interpreted literally, namely that he limited himself to the composition of song - for if so, when did he study the Torah? It is clear that David's Torah study was part of his songs of praise and gratitude, as expressed in the verse "I will give thanks to You with an upright heart, when I study Your just laws." (Psalms 119:7) One of the ways in which you are required to show your love for the King is to honor Him and sing before Him in the synagogue, just as one sings in front of a king of flesh and blood in order to honor him. Praising the King is equivalent to honoring Him, as the verse says, "While in His Sanctuary everyone declares 'Glory!'" (Psalms 29:9) [Translated by Simcha Benyosef]
____________________________________________________________________________________ The hand giving charity unites G-d's name Advanced

Meditation for Tzedaka

From the teachings of Rabbi Yitzchak Luria The mystical meaning of tzedaka and prayer is that since [because of mankind's sins] the yud-hei has been separated from the vav-hei, we must give tzedaka or pray in order to unify G-d's Name with His Shechinah, with fear and love, in the name of all Israel. Misdeeds are possible only because the intellect is divorced from the emotions

Misdeeds are possible only because the intellect is divorced from the emotions [and their expression]. Intellectually, a person can understand that it is not right for him to do evil. But as long as this understanding is not given the opportunity (usually through contemplation and meditation) to affect the way he feels about things, it remains abstract and sterile. The yud-hei of G-d's name Havayah signify, as we have explained previously, the sefirot of chochma and bina, respectively, the two principal components of the intellect. The vav-hei signifies the emotions (considered collectively) and their means of expression (thought, speech, and action). By renewing our connection to G-d in prayer or performing acts of loving-kindness, we show that our intellect is indeed affecting our emotions and actions, thus healing the breach between the two halves of G-d's Name. The purpose of giving charity before prayer is to unify the yud-hei which is separated from the vav-hei As we know, the first two letters of the name Havayah are a name of G-d in their own right, the name Y-ah. The final hei of the name Havayah, which descends to express the intellect and emotions of the first three letters into the lower worlds, is termed the Shechinah, the "Divine Presence". The purpose of giving charity before prayer is to unify the [first two letters of the name Havayah] yud-hei, which is separated from the [final two letters,] vav-hei. Before performing a good deed or giving charity, it is necessary to say, "[I am doing this] in order to unify the Holy One, Blessed Be He, and His Shechinah, in love and fear [of G-d], in the name of all Israel." [In this way,] he will connect the yud-hei with the vav-hei. The one giving charity should intend to unite the [letters of the] name Havayah in the following way: By giving charity, we facilitate the union of the partzufim; this then allows divine beneficence to flow unrestricted. The coin he gives to the poor person manifests the yud of the name Havayah. The coin is the concentrated point of divine beneficence, similar to the yud, the smallest of the letters, which signifies the seminal drop of insight [i.e. chochma]. The five fingers of the hand of the giver manifest the [first] hei of the name Havayah. The numerical value of the hei is 5. His extended arm manifests the vav of the name Havayah. Since the arm is visually similar to the form of the vav, essentially a straight line.

The five fingers of the hand of the recipient manifest the final hei of the name Havayah. This is the mystical meaning of the verse, "and the act of charity will be peace." (Isaiah 32:17) Giving charity makes peace between the estranged letters of the name Havayah. The mystical meaning of charity is as follows: When you give a coin, consider the word for "coin" [in Hebrew, "perutah"] to be made up of two letter-groups: pei-reish-tet and vav-hei. The origin of strict judgment is from the 288 Sparks [of Tohu that fell]; when the kolel [one, signifying the word as a whole] is added, we have the numerical value of pei-reish-tet. Pei-reish-tet = 80 + 200 + 9 = 289. Evil, suffering, and all varieties of occultation of the divine presence result cosmologically from the collapse of the world of Tohu, in which the sparks of holiness of this world became embedded in the gross materiality (relative or actual) of the subsequently created worlds. The general number of these sparks is 288. These [sparks] are existentially ensconced within the final hei [of the name Havayah]. The final hei, malchut, is the sefira of any world that descends into the next lower world in order to bring it into being and sustain it. It thus embodies the principle of descent. When we join the [final] hei with the vav, the individual aspects of the judgments are sweetened; this occurs by giving charity. The letter-group pei-reish-tet spells the word for "individual aspect" [in Hebrew, "perat"]. The numerical value of the word "tzedaka" [plus the kolel] is the same as the combined numerical values of the names Elokim, Ado-nai, the number 45, and 4 [for the four] letters of the name [Havayah]. Tzedaka: tzadik-dalet-kuf-hei = 90 + 4 + 100 + 5 = 199. Elokim: alef-lamed-hei-yud-mem = 1 + 30 + 5 + 10 + 40 = 86. Ado-nai: alef-dalet-nun-yud = 1 + 4 + 50 + 10 = 65. 86 + 65 + 45 + 4 = 200. The meaning of this is that the names Elokim and Ado-nai [which both signify strict judgment] are sweetened by tzedaka, performed with the name MaH. When you give charity, intend that thereby the kuf will become a hei

Generally, MaH, the name Havayah spelled out such that its numerical value is 45, signifies selflessness. Thus, we see here the importance of giving tzedaka selflessly. We will now explain the mystical meaning of the phrase: "You shall surely open your hand to your brother, your poor, and your destitute of your land." (Deut. 15:11) "You shall surely open your hand to your brother" - this refers to yesod; "in your land." - this refers to Nukva, i.e., [the union of] both [Zeir Anpin and Nukva] together, for through tzedaka, tzedek [yesod] and tzedaka [malchut] unite, as is known. As we know, "the land" is an appellation for malchut, the lowest sefira. Another aspect of tzedaka: The letter kuf alludes to Cain [as above], "the nest of impurity", the spreading of the [venom of the primordial] snake. Specifically, this refers to the "leg" of the kuf [as above]. When you give charity, intend that thereby the kuf will become a hei, as the extension of the leg of the kuf is withdrawn upward, producing the form of the hei. [When this occurs,] it prevents the forces of evil from latching on [and deriving sustenance this way]. I heard [this latter idea] from Rabbi Eliyahu Falcon, in my teacher's [the Ari's] name. Rabbi Chaim Vital, who recorded the teachings of the Arizal, tells us: The Ari would give charity with great joyand sometimes he would not even look to see if there would be any money left for himself As for philanthropy and generosity, I observed that my master [the Ari] was not particular that his own clothes be terribly fancy, that he only ate a very little, and that - with regards to his wife's expenses - he would dispense [funds] according to her wish. My master would give charity with great joy and good-heartedness, open-handedly, and sometimes he would not even look to see if there would be any money left for himself or not. My master said that every commandment is associated with one of the twenty-two letters [of the Hebrew alphabet], and that when someone performs a commandment, the letter associated with that commandment shines on his forehead, replacing the letter shining on his forehead from the previous commandment he performed. [The letter remains on his forehead] only as long as he is performing the commandment [with which it is associated]; afterwards it is absorbed within [him]... But if he performs the commandment of charity, the letter associated with it does not disappear as fast as the letters associated with other commandments, but rather continues to shine on his forehead the whole week. This is the mystical meaning of the verse, "His righteousness [tzedaka] endures forever" (Psalms 111:3, 112:3, 9). Regarding buying things that are used for performing the Torah's commandments, such as

a lulav and etrog, I saw that my master would give the merchants all they asked for the first time [they named a price], and did not try to bargain with them. Sometimes he placed his wallet before them and told them to take what they want. He told me that one should not bargain over the prices one pays to do mitzvot. Rabbi Shimon bar Yochai says the same thing in the Zohar. [Translated and adapted by Moshe-Yaakov Wisnefsky from Likutei Torah, Shaar HaMitzvot; subsequently published in "Apples From the Orchard."]
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The Rambam describes the nature of prophecy.

Beginner

Becoming a Prophet
By Rabbi Moshe ben Maimon ("Maimonides"); adapted by Eliyahu Touger 1. It is [one] of the foundations of [our] faith that G-d communicates by prophecy with man. The Rambam lists as the sixth of his Thirteen Principles of Faith, the concept of prophecy. In Hilchot Teshuva 3:8, the Rambam includes in the category of heretics who have no portion in the World to Come "One who says prophecy does not exist and knowledge is not communicated from the Creator to the heart of man". (See also "Guide for the Perplexed", Vol. ii, Chapters 3646.) Prophecy is bestowed only upon a very wise sage of a strong character, who is never overcome by his natural inclinations in any regard. Instead, with his mind, he overcomes his natural inclinations at all times. He must [also] possess a broad and correct perspective. A person who is full of all these qualities and is physically sound [is fit for prophecy]. These characteristics do not themselves bring prophecy, but remove obstacles that a prophet might face were he to lack them. Prophecy is not acquired in a short time or without great effort. When he enters the Pardes [the realm of spiritual knowledge] and is drawn into these great and sublime concepts, if he possesses a correct perspective to comprehend and grasp [them], he will become holy. He will advance and separate himself from the masses who proceed in the darkness of the time. He must continue and diligently train himself not to have any thoughts whatsoever about fruitless things or the vanities and intrigues of the times. This is because prophecy is not acquired in a short time or without great effort. Instead, his mind should constantly be directed upward, bound beneath [G-d's] throne [of Glory, striving] to comprehend the holy and pure forms and gazing at the wisdom of the

Holy One, blessed be He, in its entirety, [in its manifold manifestations] from the most elevated [spiritual] form until the navel of the earth, appreciating His greatness from them. [After these preparations,] the spirit of prophecy will immediately rest upon him. Nevertheless, there is the possibility that G-d will withhold prophecy from a person who is worthy of it. When the spirit rests upon him, his soul becomes intermingled with the angels. When the spirit rests upon him, his soul becomes intermingled with the angels called "ishim", and he will be transformed into a different person and will understand with a knowledge different from what it was previously. He will rise above the level of other wise men, as the prophet, Samuel told Saul: "[The spirit of G-d will descend upon you] and you shall prophecy with them. And you will be transformed into a different person." (Samuel I 10:6) 2. There are a number of levels among the prophets. Just as with regard to wisdom, one sage is greater than his colleague, so, too, with regard to prophecy, one prophet is greater than another. They all, [however share certain commonalities]. With the exception of Moses, as stated in Law 6. They receive prophetic visions only in a visionary dream or during the day after slumber has overtaken them, as the verse states: "I make Myself known to him in a vision. I speak to him in a dream." (Num. 12:6) When any of them prophecy, their limbs tremble, their physical powers become weak, they lose control of their senses, and thus, their minds are free to comprehend what they see, as the verse states concerning Abraham: "And a great, dark dread fell over him." (Gen. 15:12) Similarly, Daniel states: "My appearance was horribly changed and I retained no strength." (Daniel 10:8) Since these prophets' level of refinement is not complete, their conscious minds cannot operate in their normal fashion while they prophecy. 3. When a prophet is informed of a message in a vision, it is granted to him in metaphoric imagery. Immediately, the interpretation of the imagery is imprinted upon his heart, and he knows its meaning. For example, the ladder with the angels ascending and descending envisioned by the patriarch Jacob was an allegory for the empires and their subjugation [of his descendants]. Similarly, the creatures Ezekiel saw, the boiling pot and the rod from an almond tree envisioned by Jeremiah, the scroll Ezekiel saw, and the measure seen by Zechariah [were

all metaphoric images]. Prophecy cannot rest upon a person when he is sad or languid, but only when he is happy. Similarly, some of the prophets would relate the allegory and its explanation. Others would relate only the explanation. At times, they would relate only the imagery without explaining it, as can be seen in some of the prophecies of Ezekiel and Zechariah. All of the prophecies come in the form of metaphoric imagery and allegories. 4. All the prophets do not prophecy whenever they desire. Instead, they must concentrate their attention [upon spiritual concepts] and seclude themselves, [waiting] in a happy, joyous mood, because prophecy cannot rest upon a person when he is sad or languid, but only when he is happy. See II Kings, Chapter 3, which relates that after Yehoram, King of Israel, had aroused the wrath of Elisha, the prophet, it was necessary to have a minstrel play before him before he could attain prophecy. And see the Guide for the Perplexed (Vol. II, Chapter 36), which explains that the reason prophecy ceased shortly after the destruction of the First Temple is that the difficulties of the exile prevented our people from experiencing the genuine happiness necessary to be fit recipients of the prophetic spirit. Therefore, the prophets' disciples would always have a harp, drum, flute, and lyre [before them when] they were seeking prophecy. This is what is meant by the expression I Samuel 10:5): "They were prophesying" - i.e. following the path of prophecy until they would actually prophecy - as one might say, "So and so aspires to greatness." 5) Those who aspire to prophecy are called "the disciples of the prophets." Even though they concentrate their attention, it is possible that the Divine Presence will rest upon them, and it is possible that it will not rest upon them. 6) All the statements made above describe the path of prophecy of all the early and later prophets, with the exception of Moses, our teacher, the master of all the prophets. G-d spoke to Mosesas a man speaks to a friend. What is the difference between Moses' prophecy and that of all the other prophets? [Divine insight is bestowed upon] all the [other] prophets in a dream or vision. Moses, our teacher, would prophecy while standing awake, as states: "When Moses came into the Tent of Meeting to speak to Him, he heard the Voice speaking to him." (Num. 7:89) [Divine insight is bestowed upon] all the [other] prophets through the medium of an angel. Because their level of refinement is insufficient for them to receive the divine revelation openly. Therefore, they perceive only metaphoric imagery and allegories [which reflect the nature of

that particular angel]. Moses, our teacher, [would prophecy] without the medium of an angel, as the verses state: "Mouth to mouth I speak to him" (Num. 12:8), "And G-d spoke to Moses face to face" (Ex. 33:11) and "He gazed upon the image of G-d" (Num. 12:8) - i.e. there was no metaphor. Rather, he would perceive the matter in its fullness, without metaphor or allegory. The Torah testifies concerning him "[I speak to him] manifestly, without allegory" (Num. 12:8), meaning his appreciation of prophecy would not be through metaphor, but through open revelation, appreciating the matter in its fullness. All the [other] prophets are overawed, terrified, and confounded [by the revelations they experience], but Moses, our teacher, would not [respond in this manner], as the Torah relates: "[G-d spoke to Moses] as a man speaks to a friend" (Ex. 33:11) - i.e. just as a person will not be awe-struck from hearing his friend's words, so, too, Moses' mental power was sufficient to comprehend the words of prophecy while he was standing in a composed state. All the [other] prophets cannot prophecy whenever they desire. Moses, our teacher, was different. Whenever he desired, the divine spirit would envelop him, and prophecy would rest upon him. He did not have to concentrate his attention to prepare himself [for prophecy], because his [mind] was always concentrated, prepared, and ready [to appreciate spiritual truth] as the angels [are]. Therefore, he would prophecy at all times, as the verse states: "Stand and hear what G-d will command you." (Num. 9:8) He was promised this by G-d, as [implied by]: "Go and tell them 'Return to your tents,' but you stand here together with Me" (Deut. 5:27-28). This should be interpreted to mean that when prophecy departs from all the [other] prophets, they return to their "tents" - i.e. the needs of the body, like other people. Therefore, they do not separate themselves from their wives. Moses, our teacher, never returned to his original "tent". Therefore, he separated himself from women and everything of that nature forever. He bound his mind to the Eternal Rock. [Accordingly,] the glory never left him forever. The flesh of his countenance shone, [for] he became holy like the angels. 7) There is the possibility that a prophet will experience prophecy for his own sake alone i.e. to broaden his perspective and to increase his knowledge - [allowing him] to know more about the lofty concepts than he knew before. If he follows the paths of prophecy in holinessit is a mitzvah to listen to him. It is also possible that he will be sent to one of the nations of the world, or to the inhabitants of a particular city or kingdom, to prepare them and to inform them what they should do or to prevent them [from continuing] the evil which they are doing. When he is sent [on such a mission], he is given a sign or a wonder [to perform], so that the people will know that G-d has truly sent him. Not everyone who performs signs or wonders should be accepted as a prophet: only a person who is known to be fit for prophecy beforehand; i.e. his wisdom and his [good] deeds surpass those of all his contemporaries. If he follows the paths of prophecy in holiness, separating himself from worldly matters, and

afterwards performs a sign or wonder and states that he was sent by G-d, it is a mitzvah to listen to him, as the verse states: "Listen to him" (Deut. 18:15). It is possible that a person will perform a sign or wonder even though he is not a prophet rather, the wonder will have [another cause] behind it. [This is because signs and wonders and even divining the future can be performed by sorcery and the like, as explained in ch. 8-10]. It is, nevertheless, a mitzvah to listen to him. Since he is a wise man of stature and fit for prophecy, we accept [his prophecy as true]. This is the nature of [the Torah's] commandment. [To give an example of a parallel:] We are commanded to render a [legal] judgment based on the testimony of two witnesses. Even though they may testify falsely, since we know them to be acceptable [as witnesses], we presume that they [are telling the truth]. Considering these matters and the like, the Torah states: "The hidden matters are for G-d, our Lord, but what is revealed is for us and our children" (Deut. 29:28), and "Man sees what is revealed to the eyes, but G-d sees into the heart" (Samuel I 16:7). The Rambam is implying that it is impossible for man ever to know the absolute truth about a situation. Therefore, the Torah gives us criteria with which to govern our decisions. Though they may not be totally foolproof, they are, nevertheless, applicable to our circumstances. If we follow these criteria and an error does occur, G-d does not hold man responsible. (In the following three chapters (8-10), Maimonides sets out the rules for determining whether a purported prophet is genuine or not.) [From Mishneh Torah: Hilchot Yesodei HaTorah, Chapter 7/ Published by Moznaim]
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Linking one's awareness to the Divine, in prayer

Intermediate

Soul Meditation
from Rabbi Moshe Cordovero Those who are proficient in kabbala are able to consciously channel G-d's blessing and beneficence into the world. This is achieved through the process of kavana, "intention," (pl. kavanot) - kabbalistically formulated meditations used during prayer or while fulfilling a mitzva. It is through kavana that the sefirot become properly harmonized and united, allowing the Divine efflux to flow down, and the soul of the person practicing the kavana (called a "mechaven") becomes a channel through which G-d pours out His benevolence. He becomes the abode of the Shechina

When the mechaven cleaves to his Creator in thought and in deed (by fulfilling the mitzvot) his soul rises up and is elevated from level to level, from principle to principle and from cause to cause, until He pours out upon him a great outflow of beneficence so that eventually this righteous person can become the seat and locus of outflow for the entire world. He becomes the abode of the Shechina and the node through which G-d's blessing issues forth to the world. The mechaven therefore bears great responsibility towards his fellow man; at the same time, he is a greatly privileged individual. When meditating, the mechaven does not focus on the sefirot per se, but rather on the atzmut (the Infinite Light) illuminating the sefirot - his prayer is "to Him, not to His attributes."(Sifri) Proper kavana focuses upon G-d as He is when acting through the sefira of chesed, for example, or through gevura. The Essential Name of G-d represented by the four letter Tetragrammaton Yud-Hei-Vav-Hei, is indicative of the Infinite Light clothed within the sefirot. Each sefira is distinguished from the others by the manner in which the Infinite Light is clothed within it. This is indicated by the change in the vowel-points (nekudot) found underneath each of the four letters of the Name in each sefira.(Pardes Rimonim sha'ar 32, chaps. 1-3) Each sefira is distinguished by the manner in which the Infinite Light is clothed within it. SEFIRA NEKUDAH Keter Kametz Chochma Patach Bina Tzeirei Chesed Segol Gevura Sheva Tiferet Cholam Netzach Chirik Hod Kubutz Yesod Shuruk Malchut No vowels One who is versed in kabbala knows how to act at the right time by knowing which sefira dominates at a particular time, and he cleaves to the light of the dominant sefira. He can then bring about the correct adjustment and harmonization of the sefirot through proper thought, speech and deed. In this way a person extricates himself from lack of awareness of G-d, which may be compared to sleep and death, and binds himself to holiness and eternal life, which is the mystery of Gan Eden. Thus the Crown of the Shechina never departs from his head. [Translation and commentary by Moshe Miller from Tomer Devorah chap. 10.]
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Active meditation emanates G-dliness; passivity only reinforces the ego

Beginner

Active vs. Passive Meditation

By Schneur Zalman Stern Hitbonenut is the Jewish mystical discipline of active thought-meditation. In 1986 a collection of Hebrew manuscripts, roughly 200 years old, written by Rabbi Schneur Zalman of Liadi (the first Lubavitcher Rebbe) was published. One of these manuscripts (Ma'amorim Ketzarim, Inyonim, p. 133) discusses passive versus active thought-meditation. This amazingly contemporary treatise sheds light on some of the pitfalls of passive meditation and lends insight into the distinctions between passive and active meditation. The following is a translation and adaptation of this manuscript into English, followed by a few notes. An uninterrupted stream of consciousness brings the person to the general state of airy vision There are two different methods of thought-meditation: 1) The first method entails centering and settling one's consciousness on the general sense of an idea, while passively withdrawing from all thoughts, feelings and body sensations. The one who meditates disengages and contracts the mind, and in no way increases the breadth or detail of understanding. This is done by fixating on a point of awareness in an uninterrupted stream of consciousness for approximately half an hour, which brings the person to the general state of "airy vision". (This may take weeks or months of preparation to accomplish). Airy vision results from thought-meditation that uses the superficial powers of the intellect to divest the idea that is the focus of the meditation of any concrete definition. By thus abstracting the idea, the person will come to perceive through the mind's eye the subtle spirit of the idea as an airy vision devoid of tangible meaning. In this context the prophets said, "And they will be swept away by the [cosmic] wind," and "When you will gaze upon [the idea] it will be naught." As a result of this type of meditation, many people have been misled and deluded by their own imagination and by charlatans who promote futile and vain visions for their own gain. Little deliberation is required to recognize this type of meditation. A few simple indications may be: a) As bodily tensions are released, the person may experience slight twitching, jerking or nervous movements. b) As the emotions are settled and calmed, a slight turbulence, disturbance or racing may be felt in the heart. c) The mind is empty of thoughts and all thoughts that arise dissipate. d) There is an increase in self-awareness. 2) The second method demands detailed, broad and deep comprehension, as opposed to withdrawing from the intellect. This process requires intense mental exertion to increase one's awareness of the open, simple and revealed meaning of the idea, to scrutinize and elaborate on the concept's many details, facets and ramifications, and not to allow the mind to contract and

settle on one point alone. The indications for the second type of meditation are profoundly different than the indications for the first type. This intense mental exertion is so all-consuming that the person has no sensation of 'self' at all There is no passive dissipation of the energies of the body, heart, and mind whatsoever; rather, there is active exertion, concentration and channeling of all the person's powers into the mind. This intense mental exertion is so all-consuming that the person has no sensation of "self" at all. The awareness achieved through active thought-meditation is very different from the consciousness reached through passive meditation, where the person is susceptible to imaginings, vain visions and futile delusions. To the contrary, the person enclothes the idea in many metaphors and analogies until it is thoroughly comprehended and the truth can be perceived vividly through the mind's eye. Another indication that one is engaged in active thought-meditation is the yearning to grasp new insights into the idea; to discover in every nuance the implicit and specific meaning. The person will be entirely oblivious to the "self," for the mind's total preoccupation with the idea completely overshadows any sensations of the heart. The person inescapably becomes egoistic and is ultimatelyin direct opposition to G-dliness Regarding the ecstasy and awakening that come through the first type of meditation, the person will find the arousal exceedingly euphoric. This happens because the meditative process of emptying one's mind is specifically directed toward bringing exhilaration into the "self". In actuality, this state constitutes a dualism between G-d and the individual. The person inescapably becomes egoistic and is ultimately distant from and in direct opposition to G-dliness, he returns strongly his sense of "self" being connected, [or worse, "soars upward like an eagle and proclaims 'I am and there is no other'"]. In contrast, with the second type of meditation, enlightenment comes only through channeling and emanating G-dliness (as a by-product). The person is not preparing the "self" to experience a revelation, but rather, is absorbed in intense mental exertion and is devoted to the vivification of a Torah insight. Enlightenment is spontaneously triggered by the Torah's G-dly wisdom, through "gazing at the Glory of the King and nothing else," and not because the person has cleared the mind in order to receive a revelation. The fool's perpetuation of self-centeredness shuts outGdly enlightenment Nor is the person enthralled by accompanying feelings of ecstasy, for the conscious awareness of "self" has no prominence at all, making exhilaration and other associated sensations irrelevant. So it is written, "The fool does not desire [true] enlightenment," but seeks feelings of ecstasy. Moreover, the fool's perpetuation of self-centeredness shuts out even the faintest glimmer of Gdly enlightenment. Another distinction is that the ecstasy experienced through the first type of meditation may cause a person to feel high and mighty, and to become callous, overbearing and flippant. He will likely acquire a heightened sensitivity to and an increased appetite for sensual pleasures. Through the second method, however, the person becomes truly humble and no longer esteems the "self" to

be central. He is also far from desiring transient pleasures and relating to contemptible character traits, like indignation, oppressiveness, frivolity, etc. Such a person regards any negative characteristics he finds within himself as repulsive and deplorable, takes no credit for personal accomplishments, and considers the "self" to be veritably nothing at all. COMMENTS: [Gleaned from Rabbi Hillel Paritcher's commentaries on Shar HaYichud and Kuntres HaHispaalus, written by Rabbi Dov Ber, the second Rebbe of Lubavitch] Lack of self-centeredness does not imply sublimation, denial or loss of individuality. To the contrary, centering upon G-dliness liberates the spirit, whereas holding on to one's awareness of "self" obstructs spontaneity, creativity and enthusiasm. As an unsought and automatic result of attaining G-dly enlightenment, one may be imbued with Supernal Delight, the highest form of human pleasure. Yet the person is not carried away by this elation and does not give in to it. His intention remains purely to offer delight to G-d through his alignment with the Supreme Will. He should broaden the viewpoint until the ideas can be seen through the mind's eye in a single glance To gain a clearer understanding of how to practice Hitbonenut, active thought-meditation, much more explanation is needed. For example, it is taught that one should not meditate exclusively on a single isolated metaphor, but rather on the complete world-view which results from the synthesis of many metaphors. To do this, the one meditating must dwell at length on the precise meaning of several ideas until the kernel of each idea crystallizes in his understanding. Then he should broaden the viewpoint until the ideas can be seen through the mind's eye in a single glance as one unified insight. By gazing with the mind's eye deep into this unified insight, the first level of enlightenment may be realized, which is the enthusiasm of the natural soul (the astral body). Next, if he will go beyond the limits of the physical body and natural soul, through purity of intention and increased intensity in the meditation, the second level of enlightenment may be attained, namely the awakening of the G-dly attributes of the higher soul. On the third level, the G-dly attributes of the higher soul illuminate and permeate the attributes of the natural soul, which are based in the power centers of the physical body - action, emotion, thought, will and pleasure.
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...when your soul does not feel the honor of the one who honors you
Beginner

Equanimity
A Prerequisite to Meditation By Rabbi Chaim Vital; translated and adapted by Zechariah Goldman Behold, after a person is worthy of the secret of deveikut [bonding with G-d] one may become worthy of the secret of hishtavut [equanimity]. If a person is worthy of attaining equanimity, one may become worthy of attaining hitbodidut [meditation]. After a person is

worthy of reaching the level of meditation, one may become worthy of Divine inspiration, and then one may become worthy of prophecy. Of two persons - one of them honors you and the second insults you - are they equal in your eyes? In explanation of the secret of equanimity, Rabbi Avner told me the following: A rabbi once came to one of the meditative Kabbalists and requested of him to be accepted as an initiate. The Master said to him, "Blessed are you my son to G-d, for your intention is a good one. However, tell me whether you have attained equanimity or not?" The rabbi said to him, "Master, explain your words." The Master replied, "If there are two persons - one of them honors you and the second insults you - are they equal in your eyes or not?" The rabbi said to the Master, "No my master. For I feel pleasure and satisfaction from the person who honors me, and pain from the one who insults me. But I do not take revenge nor bear a grudge." The Master said to the rabbi, "My son, go in peace. For until such time that you have attained equanimity, until your soul does not feel the honor of the one who honors you and the embarrassment of the one who insults you, your consciousness is not ready to be connected to the supernal realm, which is a prerequisite to meditation. So go and surrender your heart even more, a true surrendering, until you have attained equanimity. Then you will be able to meditate." And equanimity comes by attaching one's consciousness to G-d, i.e., deveikut (bonding). For it is the attachment of a person's consciousness to G-d that enables a person to ignore the honor or the insults [Gates of Holiness, 4th chapter, Second Gate section 5]
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No matter what state you are in, desire to be one with G-d
Beginner

Pray Like a Pauper

From the teachings of Rabbi Israel Baal Shem Tov The Zohar (III:195a) states that one's will is to be like that of a pauper. Thus consider yourself like a pauper and always speak with soft and beseeching words like a pauper. When a person always makes his will as that of a pauper, his prayer ascends Which is the most excellent of all [prayers]? It is the prayer of the poor - it takes precedence to all prayers of the world. This is because he is broken-hearted, and it is written, "G-d is near to the broken-hearted". (Psalms 34:19) Thus, when praying, a person should make himself "poor". When a person always makes his will as that of a pauper, his prayer ascends and will be received

favorably before the Holy King. Your thought should always be secluded with the Shechinah, thinking only of your continuous love for Her that She may be connected to you. Say constantly in your mind, "When will I merit that the light of the Shechinah abide with me?" When beset by mundane desires, remove them from your mind. Scorn the desire to the point of it becoming hated and despised by you. Incite the yetzer tov against the yetzer hara and your desire, and thus you will subdue them. The yetzer hara is not to be destroyed but conquered See Berachot 5a: "Man should always incite the yetzer tov (good impulse in man) against the yetzer hara (evil impulse in man) [i.e., to wage battle against the yetzer hara; Rashi], as it is written "Tremble (incite) and sin not (or: and you will not sin) (Psalms 4:5). To do so, helps subdue the personal yetzer hara and the power of evil (that is concentrated in worldly pleasures) in general, as explained below. Note that the term "subdues" accords with the Baal Shem Tov's interpretation of "Who is strong? He who conquers [and subdues] his [evil] impulse": (Avot 4:1) the yetzer hara is not to be destroyed but conquered, i.e., to harness its energy for good, to utilize it for matters of holiness. (Cf. Shenei Luchot Habrit, Bet David (cur. Ed. P. 16b; also ibid, p.36b.) Do not be depressed at all from not having mundane desires. On the contrary, rejoice exceedingly for meriting to subdue your passion for the sake of the Creator's glory, may He be blessed. Our sages said of this, "rejoicing in the suffering". (Shabbat 88b) When you are not drawn after your desire, even in thought, and scorn it, you subdue the kelipot very much, as it is said in the Zohar (I:100b): "'A pure heart' (Psalms 24:4) is the one that will not let his will and heart be drawn after the Sitra Achara. [Translated and annotated by J. Immanuel Schochet from "Tzava'at Harivash, The Testament of Rabbi Israel Baal Shem Tov", Sections 7-9 (Kehot Publication Society)]
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13 thoughts to meditate upon

Beginner

Blueprint of the Universe

By Tzvi Freeman #285 Torah is the blueprint by which the world was designed. Everything that exists can be found in the Torah. Even more: In any one concept of Torah you can find the entire world.

#288 Go out on a clear night and see the moon reflected in the water of a lake. Then see the very same moon reflected in a pond, in a teacup, in a single drop of water. So the same essential Torah is reflected within each person who studies it, from a small child to a great sage. #289 Before the experience at Mount Sinai, there was earth and there was heaven. If you wanted one, you were obliged to abandon the other. At Mount Sinai, the boundaries of heaven & earth were broken and Man was em- powered to fuse the two... At Mount Sinai, the boundaries of heaven and earth were broken and Man was empowered to fuse the two: To raise the earthly into the realm of the spirit, and to bring heaven down to earth. Before the experience of Mount Sinai, the coarse material of which the world is made could not be elevated. It could be used as a medium, an aid in achieving enlightenment, but it itself could not be enlightened. Jacob used sticks for meditation, Isaac dug wells. But neither the sticks nor the wells became imbued with G-dliness. All that changed at Mount Sinai. When you take a piece of leather and write upon it a Torah scroll, you have transformed the material into spiritual. And the same with flour used for matzah for Passover night, and branches used to cover a succah, and even the earnings which you tithe for good causes. And so you may do in every aspect of your life. Our forefather's task was to enlighten the souls of men. Ours is to transform the material darkness into light. #290 People think the Torah is all about laws and customs and quaint stories, with a mystical side as well. The experience of our people at Mount Sinai was a mystical one. The biblical account says they saw the thunder. They saw that which is normally heard, and they heard that which is normally seen. The spiritual became their reality, and the earthly became an ethereal inference, an intellectual fancy. The soul of the Torah - its mystical experience - came first. Torah without its inner meaning is a body without a soul. #291 There are not two Torahs, one for mystics and one for legalists. There is the body of Torah, and

there is the soul of Torah. It is all one. Neither can contradict the other, and in each the other can be found. #292 In a simple commentary written for a five year old, great secrets of the Torah can be found. But only once you understand the simple commentary as the five year old does #293 To involve your entire self you must be creative in Torah. To be creative in Torah you must lock out the self. #294 Sometimes the Torah will tell you one thing, later contradict itself, and then later reveal a third concept that settles the contradiction. With Torah, you don't get all the answers at once. First you must absorb and live with one simple truth. Then later you must find another truth -- one that may seem to conflict with and negate all you previously learned. Then, from that confusion, emerges a higher truth --the inner light behind all you had learned before. #295 Rabbi Zera fasted 100 fasts to forget all he had learned in Babylonia, so he could go on to learn the Torah of the Land of Israel. Learning is not the mere acquisition of knowledge and more knowledge. Learning is a process of making quantum leaps beyond the subjective self. No matter how high a summit you may reach, there is always another peak above. But you can only reach that peak once you realize you are still in the valley. #296 You may ask, ""Why must I study and learn? Is not the truth already within me?"" The truth is locked within you, deep in slumber. It is awakened and liberated by the truth that comes from without. #297 Studying Torah is not like studying any other subject. In another subject your mind fuses itself with information and knowledge about a thing. But in learning Torah, those thoughts you

contemplate - He is there within them and you are one with Him at that time. #298 When you hear a concept of Torah, you must meditate upon it. You must take what you hear from a state of understanding to a state of realization and vision. It must move you until you are no longer the same self and your day is no longer the same day. Then it has become yours. #299 You can live in a palace filled with treasures and still be poor. To be wealthy you must own the things you have. So too with poverty of the mind: You may have all the knowledge and brilliant ideas in the world, but you are still poor until they have become part of you. #300 The order of your day is crucial. It must start with vision and only then gradually immerse into the world. Begin with learning that inspires, with meditation and prayer. Then go on to study of Torah that deals with worldly matters. And then you may plunge ahead into the darkness, full of light with which to illuminate it. Learning is a process of making quantum leaps beyond the subjective self.
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Inner Engravings
Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson Upon every person's soul there are words written and words engraved. The words that are written are not of the essence of the person--they come to the soul from the outside. Therefore, they may fade and fall away, perhaps to be replaced by other words. The words engraved are of the soul itself--just as engravings are no more than the form of the stone. When the soul finds quietude, those words are there. And when the soul is in turmoil, or soiled by experience, those engravings need only be cleaned and uncovered. But they can never be torn away. Those words engraved upon your soul, they are also engraved in a holy fire within the depths of the Soul of All Things. They are the same words that Moses heard and inscribed on stone and on

parchment. And at times, when you immerse in the Torah and the words of its sages, and you allow it entry to touch your soul, you may hear those words resonating inside.
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Talking to Himself
By Tzvi Freeman Torah is the interface between the Infinite and creation. On the outside, it speaks the language of humankind. On the inside is depth without end. Grasp either end and you have nothing. Grasp both and you have G-d Himself.

Torah is not about getting to the truth. When you are immersed in Torah, even while pondering the question, even while struggling to make sense of it all, you are at truth already. Torah is about being truth.

He talks with Himself, entertained by His own thoughts. The thoughts imply a background, which is the world. But the Torah, those are the thoughts themselves. And we? Our souls are the self with whom He speaks. 122. Torah and the World Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson People think that G-d first made a world and then gave us instructions to follow, so we won't mess it up. The truth is, the instructions came first, and the world was designed as the venue to carry them out. Therefore, to say that anything in the world could be an opposition to carrying out its Creator's will is an absurdity. There can be no opponents to the purpose of creation -- only meaningful challenges. Youthful Wisdom Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson

Wisdom lives in the future, and from there it speaks to us. There is no such thing as wisdom of the past. Wisdom preceded the world and wisdom is its destiny. With each passing moment, wisdom becomes younger, as we come closer to the time when it is born and breathes the air of day. Our ancient mothers and fathers, the sages, all those from whom we learn wisdomthey are not guardians of the past. They are messengers of the future. The truth can never be old-fashioned. It was never in fashion to begin with. Grab the Clothing Based on letters and talks of the Rebbe, Rabbi M. M. Schneerson The words and the stories of Torah are but its clothing; the guidance within them is its body. And, as with a body, within that guidance breathes a soul that gives life to whoever follows it. And within that soul breathes a deeper, transcendental soul, the soul of the soul: G-d Himself within His Torah. Grasp the clothes alone and you have an empty shell. Grasp straight for the soulor even the bodyand you will come up with nothing. They are not graspable; they are G-dly wisdom and you are a created being. Instead, examine those words and those stories, turn them again and again. As fine clothes and jewelry can bring out the beauty of the one who wears them, so these words and stories can lead you to the G-dliness that dwells within the Torah.