Kavanot Shaharit PDF

Panu Derekh Journal - Prepare The Way
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To Offer Sacrifice in the Heavenly Temple
The Sefirotic Ascent
in the
Shaharit Morning Prayer Service
By Rabbi Ariel Bar Tzadok
Introduction seldom observed correctly. These are the

Many profound and sublime Kabbalistic words that Rabbi Yosef Karo wrote in his
secrets are encoded in the Shaharit Shulkhan Arukh (Orah Haim 98:1):
Morning Prayer service recited daily by
observant Jews. How unfortunate that most “One who prays must devote his heart to the
people who pray these prayers, as required meaning of the words that come forth from
by Jewish law, have no understanding of one’s mouth. One must imagine that the
what it is their prayers accomplish in Shekhina (Divine Presence) stands opposite
worlds and dimensions unseen to the him. All extraneous thought must be
human eye. removed so that one’s thoughts and intent in
prayer will be pure.
Jewish prayer services are considered to be
too long and cumbersome by those who do One should imagine as if one is speaking to
not understand them. Shaharit, the daily a king of flesh and blood before whom one’s
morning service usually takes up about one words would be prepared and conscientious,
hundred pages in most siddurim G-d forbid to make a mistake. Even more so
(prayerbooks). In order to recite all the [should one be careful] before the King, Who
prayers, many synagogues rush through is the King of kings, Who examines every
the services in much less than a devotional thought.
way. How long it takes to pray is irrelevant.
What is most essential is one’s state of Thus was the way of the pious and men of
devotion (kavana). renown; they would meditate and direct
their attention to their prayers until they
According to Halakha (Jewish Law), one is reached the level of detachment from the
required to pray with kavana (devotion). physical world and the dominance of the
Unfortunately, this is one law that is
17
Copyright  1999 by Ariel Bar Tzadok. All rights reserved.

power of mind. They would almost come to The Primordial Worlds

the level of prophecy. & the Creation of the Purpose of Prayer
In the teachings of the Ari’zal it is explained
If another thought comes to one during that, in the very beginning, prior to the
prayer, one should be silent until that creation of Heaven and earth, G-d created
thought is nullified. One must meditate upon other worlds and realms.1 Heaven and
those things that humble the heart and earth relate to those levels which we call
direct [one’s heart] to his Heavenly Father.” the physical and (using the modern “new
age” term) the astral. Yet, there are
In order to assist those who pray daily I will numerous realms and dimensions above
outline here the Kabbalistic meaning and these.
order of the daily morning service,
Shaharit. My purpose is to expose to the Prior to the creation of our realms and
daily daveners (those who pray) what it is dimensions, G-d created others. We can
that they are doing kabbalistically. My simplify things about these prior
hope is that these revelations might deepen dimensions and call them the realms of
our collective state of awe and wonder darkness. For the verse in Gen. 1:3 speaks
about prayer and inspire us to perform our of G-d creating light out of darkness. Gen.
holy acts with greater devotion (kavana) 1:2 makes it quite clear that the existence
and thus fulfill our Halakhic obligations. of darkness predated the existence of light.
The first creation in the realms and
The secrets of prayer are hinted to in the dimensions we recognize as time and space
Holy Zohar and fully expounded upon by was light. But prior to light existed the
the great master Kabbalists, Rabbi Yitzhak realms and dimensions of darkness.
Luria (the Ari’zal) and Rabbi Shalom
Sharabi (the Rashash). The works of these Darkness was an essential ingredient in
two holy servants of G-d reveal that our creation. For without the preexistence of
prayers are far more than mere words darkness no light could have become
recited by us. Indeed our prayers are manifest. No light and there would be no
heavenly sacrifices, and with them, we universe for us. So in order for our
rectify worlds. universe to exist, darkness was created,
prior to light, so that light could become
The Ari’zal’s foremost student, the master manifest shining out of darkness.
Kabbalist Rabbi Haim Vital codified the
bulk of the lessons he received from his In order for there to be light it’s opposite
teacher in his “Sefer Etz Haim” and the also had to be in existence. For something
“Shemoneh Sha’arim” (The Eight Gates). without its opposite is not recognizable.
The topic of prayer was specifically covered
in three works: the sixth gate, entitled Indeed, the primordial world of darkness,2
“Sha’ar HaKavanot”, another version of this which “gave birth” to the realm of light,
text entitled, “Pri Etz Haim”, and a smaller, itself was “born” out of a previously existing
yet equally important work entitled, “Olat realm of light.3 So, first came light, then
Tamid”. These texts will be the source of
the information included herein.
Throughout his writings Rabbi Haim

1
explains to us why it is that we pray. After Throughout the writings of the Ari’zal, especially in the
all, G-d is omniscient. He does know all of Etz Haim, Sha’ar HaHakdamot, Otzrot Haim and Mevo
Sha’arim, there are numerous detailed lectures about these
our needs, with or without our having to
pre-physical worlds. These worlds are referred to as the
remind Him, blessed be He. So, there must realms of the Akudim, Nikudim and Berudim. For more
be a purpose for prayer other than to information regarding them, in English reference my Panu
simply make requests for this or that thing. Derekh, issue 13, or the Hebrew originals.
2
Indeed there is. Olam HaNikudim
3
Olam HaAkudim
18
Copyright © 1999 by Ariel Bar Tzadok. All rights reserved.

came darkness, then came light anew.4 embodiment of the fallen vessels. He
This is the spiritual history of our world. opposed the work of man because the fallen
vessels only maintain their lives through
Yet, the Ari’zal relates that this primordial the amount of light that they have within
realm of the “first light” had limitations them that fell with them below.
within it that led to the creation of
darkness. These limitations were In order to sustain their lives the forces of
metaphorically called by the Ari’zal the darkness need more light. Rather than
“broken vessels”. This set of terms the allow mankind to re-gather the light and
Ari’zal simply adopted from the holy Zohar. thus restore the primordial pattern, the
serpent, as the agent of evil, desired more
In Sefer Etz Haim, Rabbi Haim expounds light so as to grow stronger. He
that when the original light shined below accomplished this by stealing Adam’s light.
into the realm of the primordial vessels, This is what the Bible refers to as the Fall.
these vessels were not properly aligned to We are still picking up the pieces of this
receive this great light. When the light second Fall to this day.
entered the unprepared vessels, the vessels
shattered and their pieces “fell” into the The serpent confused Eve and then Adam
lower realms (which would only come into into eating of the metaphorical “Tree of
manifestation later). This was the creation Knowledge, Good and Evil”. The Kabbalists
of darkness. make it quite clear that this was no mere
physical tree. Thus it is a waste of time to
When the vessels broke, the primordial debate whether the forbidden fruit was an
light returned above to its source in the apple, grape or fig. It was none of these.
supernal worlds above. Yet, there were Indeed the forbidden fruit was not even
sparks of the light that were entrapped in physical. As the name of the Tree implies,
the shattered vessels and fell along with the forbidden fruit was knowledge, itself.
them into the lower realms. Thus light For what more than human intellect has
became entrapped in darkness. brought our race to the highest heights and
what more than the lack of intellect has
G-d’s great purpose in creating mankind brought our race to the lowest lows.
was for us to be His agents and to sift out Knowledge or the lack thereof, is indeed
the fallen sparks of light from among the good and evil.
shattered vessels. Mankind’s original
purpose was to thus continue the work of By entrapping our minds, the serpent stole
creation by separating the light from the the light of our intellects. Pure thought is
darkness that encased it. As G-d originally always called enlightenment, from the word
created the light and brought it out of “light”. The connection between spiritual
darkness, so must we, mankind, follow fulfillment and light is thus clearly evident
suit. even in the English words. Light is life and
light is Mind. Mind brings us closer to G-d.
To accomplish this task, mankind was Thus the pure mind is called the Neshama
created, first as a single spiritual being level of the soul, the true and Higher Self.
(Adam HaRishon) with collective, universal
consciousness. Adam’s purpose was to It is this level of our beings that the serpent
“tend to the garden”. This is the Biblical detached us from so that he could benefit
metaphor used to describe our function as from its abundant light and not us. So as
gatherers of the encased light. long as we as a race remain ignorant of our
true Selves, our true purpose and our true
Yet as we see by the presence of the serpent nature, we continue feeding the serpent his
in the Garden, not everything in Eden was meal of the light of our souls.
pure and kosher. The serpent was the
The original Adamic purpose was thus
thwarted. But G-d cannot be thwarted.
4
Olam HaBerudim – Olam HaTikun
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Prior to creation, the Holy One, blessed be that the patriarchs Abraham, Yitzhak and
He, already foresaw this chain of events Ya’aqob ordained the three services. Rabbi
and, in the beginning, created its solution. Yehoshua Ben Levi says that the prayer
The universal solution for the lack of light services correspond to and take the place of
is the Holy Torah. the Temple sacrifices.
G-d’s greatest gift to mankind was the Indeed the patriarchs did ordained the daily
giving of the Torah on Mt. Sinai. The Torah prayer services. Yet, what Rabbi Yehoshua
was the embodiment of light that would reveals to us is that these prayers, that we
now guide our fallen intellects how to repair have been reciting for centuries are far
themselves. Once we ourselves have more than simple words of supplication. It
rectified our personal shortcomings, we can is the prayers themselves that are the true
turn our attention to the world and rectify sacrificial offerings. Many times is this
all. It is the Torah that enables us to hinted to in the Bible. And now comes
recognize and find the entrapped sparks of Rabbi Yehoshua, a master Kabbalist in his
light. Then we sift them out of the fallen own right, and reveals to us what the real
vessels and return them to their proper meaning of prayer always has been.
place in the supernal realms.
It is the performance of prayer that sifts out
The way that Torah ordained for us to sift the fallen sparks and elevates them to their
and elevate these sparks was through the supernal sources above. Yet, it is not
medium of sacrifice and service that was enough to simply accept this teaching on
performed first in the Tabernacle and later faith. In order to allow prayer to fully
in the holy Temple of Solomon in perform its function, there must be
Jerusalem. Various types of offerings, of understanding as to how and why it
grain, incense and animal sacrifice were replaces sacrifice and how it elevates the
made daily. Each offering was an elevation fallen sparks.
not only of the physical matter of the object
but also of the spiritual element engrained What exactly is the nature of the entrapped
within it. sparks of light held captive in the fallen
vessels. As referenced above, the light is
Each offering not only represented itself but not exactly a form of photon emissions as is
also served as an archetype of many the visible light seen by the human eye.
different types of life. Each offering, The spiritual light spoken of here appears
therefore, was much more than a simple to be related to knowledge. Light is
sacrifice. Each offering was an offering for enlightenment. Enlightenment is an
the sake of the universe and each served to acquirement of knowledge of a certain
rectify and re-balance the entrapped light nature. Light, therefore, is knowledge.
and the shattered vessels. Again we see why the serpent caused Adam
to sin with the Tree of Knowledge and
Alas, we did not offer up enough light. Due thereby did Adam loose his light. Light is
to our many sins the holy Temple was knowledge. It is the awareness of truth.
destroyed and sacrifice and offerings ceased Entrapped light simply means perverted
to be brought upon Jerusalem’s holy altar. knowledge, i.e., knowledge that is not
Yet, in spite of all the destruction, Temple accurate or correct. Corruption of
offerings never really ceased, they merely knowledge was the result of the Fall in the
changed form. Garden of Eden.
Prayer, the True Sacrificial Offering The Ari’zal teaches that the shattered
In the holy Talmud, (Bavli Berakhot 26B), vessels fell into the “lower realms” which
our Sages discussed the reasons why the today we call the dimensions of thought,
three daily prayer services were ordained. feeling and action. These dimensions the
Rabbi Yosi, the son of Rabbi Hanina says Kabbalists call the “worlds” of Beriah
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(thought), Yetzirah (feeling) and Asiyah accomplished by our “lifeline” which

(action). The original light was of the connects us to our source. This, of course,
spiritual dimension, called by the is the Torah. All the while that we are in
Kabbalists: Atzilut. the physical world, we loose sight of our
original spiritual status. We become
Thus the light from Atzilut (spirit) fell and surrounded by mistaken thoughts, feelings
became entangled in the lower realms of and actions. Even though our intentions
thought (Beriah), feeling (Yetzirah) and are pure, our actions do not properly
action (Asiyah). In other words, the manifest our noble intentions.
shattering of the vessels was the creation of
misguided and incorrect thoughts, feelings The Torah came from outside of the realm
and actions. The entrapped light is the of the fallen. As such it is our “lifeline”.
good intentions, which are misinterpreted Torah accomplishes this purpose by
and misused motivating bad actions, restoring our light. This is accomplished by
feelings and thoughts. rectifying our spirits and minds. Thus all
the laws of Torah revolve around one major
The way to sift out and rectify the matter. We are commanded over and over
entrapped light is to release good intentions again to remember!
from bad forms of manifestation. This is
accomplished by our performing correct Many commandments of the Torah are
actions, which have a direct affect upon the geared towards reminding us of our true
way we think, how we feel and what we do. spiritual status. Indeed, the entire service
For this purpose did G-d provide for us the of the Temple, all the sacrifices and service
mitzvot of the Torah, to guide us in the was to teach us about the inner workings of
right path, to rectify that which is wrong. our psyches and soul.5
Temple sacrifice originally performed this All creation can be divided into four distinct
task. Now, it is our prayers. levels or worlds, which are:
1. Atzilut – the realm of spirit
The Four Dimensional Realms 2. Beriah – the realm of thought
Mankind is a unique creation in that we 3. Yetzirah – the realm of feeling
traverse and include within us aspects of 4. Asiyah – the realm of action.
all the four worlds Atzilut (spirit), Beriah
(thought), Yetzirah (emotion) and Asiyah Each and every thing in creation, no matter
(action). When the vessels shattered and how grand or how small contains elements
fell out of the spiritual realm of Atzilut, G-d of these four levels. There are the four
needed to create a type of being who would levels in general (klalli) and each level is
have its origins in the spiritual realm of sub-divided into four specific (prati) levels.
Atzilut, yet have the ability to delve into the
lower worlds without getting lost and Thus there is the general world of Atzilut.
forgetting the way home. The various races Yet, within Atzilut there are the specific
of angels do not have this capability. Any realms of the Asiyah of Atzilut, the Yetzirah
angel who attempted to stay in the lower of Atzilut, the Beriah of Atzilut and the
worlds for any length of time eventually Atzilut of Atzilut.
became corrupted. The angelic races do
not contain all four levels in their makeup; Every species, including angels contain four
therefore, any descent on their part from specific (prati) worlds within their makeup.
their home domain to any below it means a Yet, only mankind contains all four worlds
disconnection from their source. in general (klalli). Only mankind, therefore,
can retrieve the fallen sparks of light, also
Mankind, the human race has the potential called the sparks of holiness.
of elevating that which has fallen and not
become corrupted by doing so. Yet, the 5
Rabbi Haim of Volozhin, the prime student of the master
maintenance of the operation can only be Kabbalist, Rabbi Eliyahu, the Gaon of Vilna, writes about
this in his Nefesh HaHaim. which will be quoted shortly.
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Even the physical world around us is made perform the priestly role of the Kohen and
up of the four levels: of the Levite, but they must be done is a
1. The Asiyatic portions of the physical slightly different manner.
world are the inanimate objects such as
earth and water. While the layman is forbidden to perform
2. The Yetziratic portion of the physical the actions of the Kohen priest and Levite
world is the vegetation. in the physical Temple, he is by no means
3. The Beriatic portion of the physical forbidden to perform their spiritual
world is the animal kingdom. counterparts. Indeed, Rabbi Haim of
4. The Atzilutic portion of the physical Volozhin, the prime student of the master
world is mankind. Kabbalist, Rabbi Eliyahu, the Gaon of
Vilna, writes in the following quote from his
Corresponding to these was the service in Nefesh HaHaim (gate 1, chapter 4) that
the holy Temple ordained: the layman Jew is supposed to perform the
1. Sacrifices were offered from inanimate spiritual counterpart of the physical Temple
objects such as water. This was an service. This is the responsibility and duty
Asiyatic offering. of every Jew.
2. There were many kinds of grain
offerings, which were Yetziratic. "Do not think that the purpose of the building
3. Animal sacrifices were Beriatic. of the tabernacle (was for the sake of)
4. The Kohanim (the Aronite priesthood) having an external building. Rather, know
themselves were the Atzilutic that HaShem’s desire and purpose (in the
component. building of) the tabernacle, and all its
All four of these were the four specific vessels was to hint to us that we should
portions of the physical realm of Asiyah. observe them and learn that (like the
tabernacle vessels), it is we ourselves that
The singing of the Levites was the general are to be the tabernacle (of the Shekhina).
portion of Yetzirah.
We, by our admirable actions must be a
The recitation of sections of Torah was the tabernacle, full of all its vessels, all being
general portion of Beriah. holy, worthy, and ready to have the
Shekhina dwell within us specifically. This
Prayer was the general portion of Atzilut. is the meaning of the verse, "Make for Me a
Each of the four, of course, had within tabernacle, and I will dwell within them"
them their specific parts. (Shemot 25, 8). "Within them" specifically,
for as HaShem has shown us the order of
The Shaharit morning prayer service today the building of the tabernacle, so should we
is rather different from how it used to be learn, and make ourselves to be the
during Temple times. During Temple times, tabernacle of HaShem.”
the Kohen priests would perform their
sacrifices and the Levites would sing their Coming Close To G-d
songs. The common Jew would simply Balancing Universal Energies
recite prayers like the Shema Yisrael. Our Sages had prophetic foreknowledge of
the imminent destruction of the holy
With the destruction of the holy Temple and Temple and our long and bitter exile. They
the cessation of daily sacrifices, the layman knew that each and every Jew would have
Israelite would have to not only fill his own to take upon themselves the spiritual
role but those of the Kohen and the Levite. responsibility of the entire nation. With
How can this be? The specific service of the their prophetic insight and by the authority
Kohen priest and Levite are forbidden to the vested in them by G-d they ordained and
layman Israelite. Nonetheless, like his outlined the daily prayer services to be the
priestly counterpart, the layman Israelite spiritual replacement of the Temple service
has inherent holiness. He can indeed and sacrifice. Indeed, if not for the spiritual
22

intervention of our holy Sages, Temple time the sparks of light were our souls.
sacrifice would have ceased with the Due to the Fall, Adam, collective mankind,
destruction of the Temple in Jerusalem in became stuck in the very situation that he
68 c.e. was sent to repair. What were we to do?
Indeed, the Temple offerings have never G-d, in His great mercy did not abandon
ceased! They have merely changed their us, but rather gave taught us how to
form. Instead of the Kohen priest making release ourselves from the prison of our
offerings of flesh and blood, we all now present state of energy imbalance. When
make offerings of spirit. Yet, this act on our collective human consciousness became
parts is no mere symbolic act. Our spiritual restricted due to the “fruit” of the Tree of
offerings are quite real and actual. Yet, Knowledge, our ability to perceive G-d and
instead of offering physical matter, we thus to fully interact with the universe
perform the spiritual function for which the became equally limited.
physical offering was ordained in the first
place. G-d permeates the entire universe and
beyond. The closer one is to the “beyond”,
In order to understand this concept, I must the greater and fuller the scope one has of
digress to discuss the inherent nature of the universe. Coming close to G-d means
the relationship between different rising above the limitations created within
dimensional planes of matter and energy. the four realms of creation and to reconnect
with the Source.
In the beginning, prior to the Fall, the
Ari’zal teaches us that Adam’s original body As physical beings, mankind “fell” into the
was constituted of light, and not flesh.6 lowest reaches of the created universe.
Adam originally existed in the Yetziratic This is more a blessing than a curse, but
dimension and not the physical earthly this will have to be discussed at another
dimension of Asiyah (as we do today). Thus time. From here in the physical universe,
the original human form was of some type mankind’s collective destiny is to carry out
of finer type of matter, or possibly an the Adamic mission of finding, sifting and
energy field. As a result of our interaction elevating the entrapped fallen sparks of
with the fruit of the Tree of Knowledge, the holiness.
original collective human soul was
somehow affected in such a way that the As physical beings we do not possess the
vibrational elements in the original form innate knowledge to know how to do this.
became less fluid. The original form lost its Therefore, G-d instructed us, i.e., He,
fluidity of vibrational movement and the Blessed be His name, gave us Torah.
original body of light “hardened” into a body Torah, in Hebrew, means instruction.
of flesh and blood. The original light body Upon his “fall” Adam was instructed by G-d
thus became encased or entrapped in a how to repair what he had done and how to
body of flesh and blood. Indeed this was an continue his mission from his now “fallen”
entirely new shattering of the vessels and state. The Fall had led to an imbalance of
the entrapment of sparks of light. This energy fields in the universe. In order for
the universe to survive and thrive properly,
6
For a full explanation of this matter reference Sefer Ben the universal energy fields needed to be
Ish Hai by Rabbi Yosef Haim, Shana Rishona, Parashat rebalanced and maintained.
Bereshit-Hakdama. Here the Ben Ish Hai explains this
matter directly from the Ari’s writing and proceeds to Energy, therefore, had to travel between the
connect it to the laws of the Talit. While Sefer Ben Ish Hai dimensions in both vertical and horizontal
has been translated into English, all the Kabbalistic
hakdamot (introductions) were left out by the translator
directions so that the universal balance can
who considered them innappropriate for translation. I have be maintained. While this energy spoken of
always disagreed with this decision and have made here is metaphysical energy, nonetheless,
available these translations in previous issues of Panu these same principles of energy apply to
Derekh. This one in question is translated in Panu Derekh,
issue #2.
23

physical matter. Indeed, this is the realm When we do not follow the Torah, we create
of science and the laws of nature. anew sparks of light becoming entrapped in
fallen vessels. And for this are we held
The energy that we speak of, of course is accountable.
the “Light of G-d”. This energy field is best
described as life force energy. This is the The great rule of the universe is that G-d
energy, which manifests sentience and balances things “midah k’neged midah”
consciousness. It is the energy of being. (measure for measure). When our mistaken
G-d’s holy Name, YHWH, means “active actions, feelings and thoughts entrap
being”, therefore, this energy is none other sparks of light, the universe views this as
than an expression and part of G-d, an act of theft. As we steal light from the
Himself, blessed be He. universe and entrap it in the perverted
vessels, our punishment is that we have to
The job of collective Adam is to elevate the return light to the universe.
sparks of holiness and to bring down into
the physical universe the continuing light of Light is life. When we steal light from the
G-d. The Torah calls this light of G-d that universe, we are stealing life force energy.
we draw down into the physical universe: Thus the penalty is to return life force
Kedusha (holiness). This is the true life energy to the universe. Now, we cannot
force energy without which nothing can create life force energy (light). Indeed we
connect with G-d and elevate or evolve. can only possess it, and then only in small
amounts. Thus, when we sin and violate a
As mentioned above, the fallen sparks of law of Torah setting into motion a series of
holiness became entrapped in the shattered universal energy imbalances, we must
vessels. These shattered vessels are the restore light to the universe. The only way
perverted forms of the lower three worlds of the law of the universe can thus be fulfilled
Beriah, Yetzirah and Asiyah. Beriah is the is for us to give up our individual life force.
world of thought. Yetzirah is the world of In other words, when we sin, we must die
emotion (feelings). Asiyah is the world of so as to re-align that which we individually
action. Therefore, perverted thoughts are misaligned.
the fallen vessels of Beriah. Perverted
feelings are the fallen vessels of Yetzirah. The problem with this is that in our fallen
Perverted actions are the fallen vessels of state, we can never know what is a sin and
Asiyah. Yet, within them all there might be what is not. Certainly no one would be able
the best of intentions, although it is to live a normal human life span.
encased in a shell which blocks it’s true Somewhere along the line, most likely
form of manifestation. This is why the sooner than later, we would all make
perverted forms are called in Hebrew: mistakes. The human race would therefore
Klipot (husks or shells, klipah-sing.), for cease to exist.
they surround the good intent and conceal
it like a shell or husk conceals the good G-d, in His wisdom and more specifically
fruit within it. His mercy, ordained for us a system that
would answer the demands of universal
The definition of true “good intent” can justice and balance and provide for us an
never be defined by “fallen” man; therefore, opportunity to re-align the energy fields
G-d has revealed to us His blessed Law without having to die in order to do it.
(instructions, i.e., Torah). G-d’s law Thus sacrifice and offerings were ordained.
teaches us what is correct thinking, correct They take our place.
feelings and correct action. When we
humans live our lives according to the path Let me quickly interject here that this state
of Torah we enable the universal energies to of spiritual affairs has absolutely nothing to
flow horizontally and vertically according to do with the allegations made by the
their innate Divinely ordained patterns. Christian religion about their “savior” being
24

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It is written, “An eye for an eye, a tooth for a speech combine to form a powerful vehicle
tooth and a life for a life.” (Ex.21:24). that balances the worlds, through the
Kabbalistically speaking this is understood medium of the universal microcosm: man.
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With the destruction of the Temple and where you think is where you are at.7
cessation of physical sacrifice, the order of
prayer was established to be the vehicle Therefore, the projection of our
through which the universal balance would imaginations, when properly focused
be maintained. Being that mankind with pure intent and properly manifest
contains within its nature both spiritual through correct speech creates the
and physical elements; we can perform all energy vortex that unites the physical
the spiritual counterparts of the functions with the spiritual dimensions.
of the Kohen priesthood and the Levitical
ministers. This is accomplished by Thus the daily prayer service is far
mankind using those elements that are more than mere words, it is the pillar
unique to our species: our minds and our upon which rest the physical and
speech. Through these two vehicles we spiritual universes.
accomplish the same tasks, as did the
Biblical Kohen priests. Wisely did our Sages speak when they
said that prayer stands in the loftiest
Prayer is a combination of two elements: place in the universe.
thought and speech. Temple sacrifice
7
required that the offerer participated in the Sefer Ba’al Shem Tov, Parashat Noah, Amud HaTefilah
service will full devotion of heart (i.e., #56. For information on this matter, reference Panu
Derekh, issue #25.
25

rumec ,ubuf rsx

aarvu kzhrtv pg ,hrja ,khp,k
An Abridged Form of the
Kabbalistic Kavanot for Shaharit
From Kitvei HaAri’zal & Siddur HaRashash
Introduction, Translation & Commentary by
Rabbi Ariel Bar Tzadok
Our Sages have arranged the Shaharit The level of prayer corresponds to the
prayer service to follow the map of the four fourth realm of Atzilut, the dimension of
worlds. Different parts of the service spirit. This is because Atzilut encompasses
correlate to the different dimensions and to the other three realms in the same way that
the specific levels within each dimension. the spiritual aspect of Adamic man
In essence, the prayer service forms a encompasses his thoughts, feelings and
pyramid in that during the first half we are actions.
in ascent to the summit. At the top of the
prayer (the central section – the Amidah) we In order to ascend through the four realms
perform a special duty and then prepare one cannot begin at the end, i.e., the top.
our descent down into the physical world Therefore, prayer, which corresponds to the
and the level of human consciousness that general realm of Atzilut, requires
corresponds to it. preparatory steps corresponding to the
lower three worlds of Asiyah, Yetzirah and
In order to make this order of prayer easy Beriah. These steps are necessary in order
to understand and easy to follow and to raise the fallen sparks of holiness and to
practice, I will outline the general structure restore them through our Atzilutic service.
of ascent of the Shaharit morning service
and then I will repeat the order in greater Upon Awakening
details. Prior to beginning prayer certain things are
required of us. To begin with, upon
The Kabbalistic Order of Shaharit awakening in the morning our first action
Preparations of the day (after the initial washing of our
We have learned above that there are four hands to remove the unclean spirit
major dimensions in creation. These are attached to us in sleep) is to relieve
from above to below: ourselves by performing our bodily
1. Atzilut – the realm of spirit functions. After which we again wash our
2. Beriah – the realm of mind hands in a prescribed manner and recite
3. Yetzirah – the realm of emotion the blessing “Asher Yatzar8 thanking G-d
4. Asiyah – the realm of action that our bodily functions are in good
Mankind includes all four of these aspects
within us. Therefore, the ladder of ascent 8
This and all other prayers can be found in any Orthodox
in prayer must ascend through all four of prayerbook. Whether it be Sephardic, Ashkenazi or
these worlds. Hasidic (Nusah Sefard) all siddurs have the same prayers,
although they might not be arranged in Kabbalistic order.
26

working order. This first order of action on their right as is the non-Kabbalistic
our parts internally cleanses our physical tradition.
body and by the ritual washing of hands
cleanses our “astral” body. This action in The Tefillin is placed on the left arm
Hebrew is called “Yifneh V’Yitol” (relieving opposite the heart and upon the head, just
and washing). This action loosens up the above the hairline, directly between one’s
sparks of holiness that have fallen into eyes. The Tefillin of the arm are the
Asiyah and prepares them to ascend. ‘female” Tefillin. It is worn on the left arm
opposite the heart because the “heart” is
Immediately after washing our hands we the “place” of the sefirotic “Head” (i.e., the
recite the hand washing blessing, the sefirat Keter) of the “Feminine” attribute
bathroom blessing (Asher Yatzar) and then called the Shekhina. The head Tefillin is
we recite (without interruption) the Birkot worn above the hairline (or where the
HaShahar (the 18 morning blessings, hairline originally was if you are like me)
including the blessings of the Torah). because this is the place of the sefirot
Binah and Hokhma, the mohin.
The Talit
After getting dressed and prior to going to Indeed, according to Kabbalistic tradition,
the synagogue one puts on the Talit Gadol two sets of very small Tefillin are worn
with the appropriate “L’Shem Yihud” and togther, side by side, on the arm and upon
“Berakha”. The Talit Katan (small tzitzit the head. This ancient tradition is subtly
worn under our shirts is put on while hinted to in the Talmud and was possibly
getting dressed. The Sephardic minhag observed at Masada (where two small sets
(tradition) is to not say a separate blessing of Tefillin of this nature were found). The
over it (as do the Ashkenazim). We two sets are called Rashi and Rabbeynu
Sephardim recite one blessing over the Talit Tam, named after the two rabbis who
Gadol and intend for this blessing to endorsed the different traditions.
include the Talit Katan. This is the correct
procedure according to the Kabbalah. The only difference between the two sets of
Tefillin is in the order of the Torah scroll
The Talit Gadol is our spiritual garment. It parchments written within them.
covers our torso, arms and thighs. Thus According to the Rashi tradition, the scrolls
the Talit Gadol cloaks the area should be written in the order that they
corresponding in our bodies to the six appear in the Torah. According to
sefirot Hesed through Yesod. These are the Rabbeynu Tam this order is followed with
sefirot of the realm of Yetzirah. Thus the the exception that the Shema Yisrael prayer
Talit Gadol clothes our astral body as the is placed last instead of third. The only
physical clothing clothes our physical other difference between the two is the
bodies. The wearing of the Talit Gadol location of the small hairs that jut out of
loosens up the sparks of holiness that have the head Tefillin box. On the Rashi, the
fallen into Yetzirah and prepares them to hairs jut out between the third and fourth
ascend. sections. In the Rabbeynu Tam, the hairs
jut out one section over to the right.
The Tefillin
We then proceed to put on the Tefillin with Jewish Law has dictated that the Rashi
the appropriate “L’Shem Yihud” and Tefillin are the ones to be worn. Many who
“Berakha”. The Sephardic tradition is to are pious will acquire a set of Rabbeynu
place the hand Tefillin on the left arm, in Tam Tefillin and put them on in place of
the place where it is to be tied and to then their Rashi Tefillin towards the end of the
recite the blessing. This is to be performed morning service. This tradition is observed
while being seated. According to Kabbalistic by Ashkenazim and Sephardim alike. Yet,
tradition as outlined in the Kaf HaHaim law there are other traditions. There is at least
code, even left handed men should place one school of Hasidim that observe
the Tefillin on their left arms and not on traditions of their own making which are
27

Kavanot HaTefillin (Rashi)

For the Head Tefillin contemplate that there are 21 mentions of the Name v"uvh in the four parchments of the
Tefillin. 21 is the Gematria of the Name v"hvt. Thus we contemplate the Name v"hvt which represents the
21 mentions of the Name. Then we contemplate the Name v"uvh itself, then upon the four letters of v"hvt
corresponding to the four parchments themselves.
For the Hand Tefillin contemplate upon the Name v"hvt corresponding to the number 21. Then contemplate
the Name v"uvh as mentioned above. Finally contemplate the Name h"bst which is the Name of the Shekhina,
because the Hand Tefillin rests upon “Her Head”.
The three Names of the Head Tefillin: v"hvt v"uvh v"hvt in Gematria equal 68, which is ohhj Haim, Life.
The three Names of the Hand Tefillin v"hvt v"uvh h"bst in Gematria equal 112, which is e"ch Yabok, a holy
Name which in Gematria equals the union of the two Names v"uvh and o"hvkt.
Together all six Names: v"hvt v"uvh v"hvt of the Head Tefillin and v"hvt v"uvh h"bst of the Hand
Tefillin togther in Gematria equal the three spellings of v"uvh AB, SAG & MAH:
vv uu vv suh ,hv utu hv suh ,hv uhu hv suh.
In the Siddur HaRashash this kavana is placed upon almost every page so that you will always remember that
the holy Tefillin are upon you. In the Siddur the kavana (for Rashi) appears like this:
v"hvt v"uvh v"hvt
h"bst v"uvh v"hvt
vv uu vv suh hv utu hv suh hv uhu hv suh
totally removed from the Kabbalah of the wear both sets and that this is a great
Ari’zal. Some wear types of Tefillin the "tikkun" (rectification) for the level of the
Kabbalah of the Ari’zal never mentions!9 “mohin” sefirot (Hokhma and Binah). Some
modern Sephardic rabbis, like HaRav
Rabbi Yosef Karo, the author of the Ovadiah Yosef have written against
Shulkhan Arukh has written that one who observing this treasured Kabbalistic
is pious and renown for their great deeds tradition. It is in this and related areas
may wear both sets togther at the same that the Halakha does not have to follow
time according to an ancient custom.10 Yet, the opinions of HaRav Ovadiah. One
the Kabbalah says that every man11 must should instead stay true to the Kabbalistic
dictums as outlined by all of the other
9
I do not wish to mention this group by name for fear of Sephardic Sages.
causing controversy. They proclaim themselves to be well
versed in Kabbalah, yet very few of them have actually The Tefillin upon the head (of the male and
study the writings of the Ari’zal directly. Some of the of the female) loosen up the sparks of
traditions of this group are contrary to the Ari’zal in spite
of their claims to follow the Ari’zal’s traditions. Two
holiness that have fallen into Beriah and
examples will suffice here. First, this group does not wear prepares them to ascend.
the Shemusha Rabbah Tefillin that the Sha’ar HaKavanot
stipulates to be worn at Minha (the afternoon service). With the action of Yifneh V’Yitol, Talit and
Second, when this group washes “mayim aharonim” they Tefillin, we are now ready to elevate the
wipe their wet fingers on their lips. According to the torah fallen sparks into Atzilut. The realm of
of the Ari’zal, this brings the klipot into one’s mouth – a Atzilut is reached through the vehicle of
horrible and forbidden thing to do.
10 prayer.
Shulkhan Arukh, Orah Haim 34:2.
11
Reference the Kaf HaHaim commentary to this section.
28

This then is the order: 3. The Kriyat Shema – the reading of our
1. General Asiyah - Yifneh V’Yitol pledge of faith, the Shema Yisrael.
2. General Yetzirah –Talit Gadol V’Katan 4. The Amidah – the eighteen blessings,
3. General Beriah – Tefillin Yad V’Rosh the center and pinnacle of the prayer
4. General Atzilut – Tefilah (prayer) service.
The Spiritual Mechanics of Prayer The relationship of these sections correlate

As mentioned above, even Atzilut is sub- to the worlds as follows:
divided into four specific “sub-realms”. 1. Korbanot – rectify and elevate the
These are the specific or subjective realms sparks of holiness that have fallen into
of Asiyah, Yetzirah, Beriah and Atzilut Asiyah.
within the realm of the general Atzilut. 2. Zemirot - rectify and elevate the sparks
of holiness that have fallen into
In brief, through our thoughts and Yetzirah.
intentions we ascend through the four 3. Shema - rectify and elevate the sparks
worlds of Atzilut during Shaharit. But for of holiness that have fallen into Beriah.
what purpose do we ascend? Without 4. Amidah – the restoration of the fallen
knowledge and awareness of this, no prayer sparks into Atzilut.
will successfully ascend.
After donning the Talit and Tefillin in one’s
Our purpose in prayer is simply to elevate home, one proceeds to shul to daven in a
the fallen sparks of holiness that have minyan (quorum of ten). The only excuse to
become entrapped in our physical worlds. pray at home without a minyan is to pray
Where are these sparks? They are encased with the rising of the sun in a place where
in our mistaken actions, feelings and there is no minyan. This will be discussed
thoughts. later in detail.
Thus, prayer must motivate us to Upon arriving at shul (synagogue), one

change our actions, feelings and enters therein with a sense of awe and
thoughts. Prayer accomplishes this foreboding. We begin by reciting the
task through the words that we speak “L’Shem Yihud” prayer for Shaharit that
and our intentions when we speak was ordained by Avraham Avinu. After
them. this, the Ari’zal, has ordained that we recite
the following:
When we take to heart the meaning of what
we are saying in prayer, it really opens our “Behold I accept upon myself the positive
minds and hearts. This releases our good commandment to “love my neighbor as
intentions (the holy sparks) from their myself” and to love everyone of the children
inaccurate applications, thus the elevation. of Israel as my soul and my might. Behold I
But this is all in the world of Atzilut. offer my mouth to pray before the King, who
is the King of Kings, the Holy One, blessed
Being that the holy sparks have fallen into be He.”
all four realms, as referred to above, so our
prayers “sift” our intentions in each of these We then follow the prayer service keeping in
levels. mind where we are at in the greater scheme
of spiritual ascent.
The Four Levels of Ascent
The four basic levels of ascent in the The Ascent as Outlined
Shaharit Morning Prayer service are: in the Kabbalistic Siddur
1. The Korbanot – the initial readings of The ascent through prayer is described in
the sacrificial offerings. the siddur by using the different
2. The Zemirot – the reading of the corresponding holy Names of G-d. These
Psalms of praise. change as we ascend through the worlds. A
29

quick review of the holy Names used in four of its aspects, that is to be elevated.
prayer follows. Therefore, visualization of the holy Name in
each of its aspects is one of the ways the
The holy Name of G-d, YHWH, manifests sparks are elevated.
uniquely in each of the four dimensional
realms. In order to distinguish at which The technique of elevating the worlds is by
level G-d’s Name is being perceived, the visualizing the specific Names of the sparks
Name is spelled in different expansion entrapped in each world. Each world,
spellings, and referred to by its the Asiyah, Yetzirah and Beriah also have holy
Gematria (numerical value). Names that correlate to them.
1. In Atzilut, YHWH is spelled out with The holy Name corresponding to Asiyah is:
the letter “Yod”. Thus this name is
called Havaya (the Name of YHWH) of h"bst kt
Yodin and better known by its Gematria El Adonai
72. This name is called AB.12
he uhu he suh The holy Name corresponding to Yetzirah is:
2. In Beriah, YHWH is spelled out with eueh kt

both the letters “Yod” and the letter Alef El YHWH
in the Vav. Thus this name is called
SAG, Gematria 63. The holy Name corresponding to Beriah is:
he utu he suh h"sa kt
3. In Yetzirah, YHWH is spelled out El Shadai
completely with the letter “Alef”. This
Name is called Havaya of Alfin and is The Names of YHWH corresponding to the
known as MAH, Gematria 45. holy sparks, which have fallen into each of
te utu te suh the worlds, must be visualized ascending
through the worlds, specifically through the
4. In Asiyah, YHWH is spelled out holy Names of each world.
completely with the letter “Hey”. This
Name is called Havaya of Hehin and is There are also peripheral concepts that we
known as BEN, Gematria 52. are to keep in mind at the varying levels of
ascent in the prayer. The full outline of
ee uu ee suh these concepts, the holy Names and the
pattern of ascent are neatly arranged in a
The spark of holiness that fell into the Kabbalistic siddur entitled, “Kavanot
klipot originally came from the Name YHWH Pratiyot” (Private Meditations). This lovely
of the realm of Atzilut. This Name is little text is published as part two of a
Havaya d’AB. AB, as we know is 72. The larger work entitled, “Sefer Benyahu Ben
fall occurred in all four worlds. Therefore, Yehoyada”, written by HaRav Haim Shaul
the symbolic “number” of the fallen sparks Dwek HaKohen. The order of Kabbalistic
of holiness is said to be 4 x 7 = 288. In prayer is outlined in accordance to the
Hebrew this is spelled j"pr and is called the teachings of the Rashash, HaRav Shalom
Rafah nitzotzin (sparks). Sharabi.
Being that the fall was from the original

holy Name YHWH, it is this Name, in all
12
The Names written here in Hebrew have the letters
“Hey” changed to the letter “Kof” so as to protect the
Name’s holiness.
30

A Summary of the Kavanot

for the Order of Shaharit Morning Prayer
From Siddur Benyahu Ben Yehoyada
Introduction
The following is a translation of an original
Hebrew work on Kabbalistic meditation. I
believe it is important that readers have
exposure to original texts as much as is
possible. Therefore, I have included the
text here, with a commentary, based upon
what was discussed above.
The text contains references to specific

prayers in the morning service. Those of
you familiar with the service will no doubt
be very familiar with these prayers. Those
of you who are not familiar with Jewish
prayers may want to consult any Orthodox
Hebrew-English prayerbook. There is a
Sephardic siddur with English translation
entitled, “Siddur Kol Sasson – The Orot
Sephardic Weekday Siddur”. It is very good
text to learn from and I highly recommend
its usage. Although this is a siddur only for
weekday prayers, other versions are (sweeten) that Divine judgment which
available for Shabat and holidays. usually comes in the form of some type of
social turmoil. Thus we ask that the
Kavanot Pratiyot 61A-B angelic princes be removed for they are the
Text: Every time that you recite the ones who stir their respective nations to
war.
Akedah meditate upon subjugating
and sweetening the judgments and The Asiyatic Realm
severities that are within the Yesod Text: From the beginning of Shaharit
of ZA. Meditate that HaShem will to (the prayer entitled) Yishtabah,
remove the Princes of the nations so meditate upon fulfilling the positive
that they will no longer bring commandment to fear blessed
accusations against us. HaShem.
Commentary: This meditation is not
discussed in more detail, nor are any holy By the songs that were ordained by
Names applied here. The Akedah is the David rectify the Shulkhan (table i.e.
reading of the Torah story of Abraham’s altar) of the Shekhina for HaShem
offering of Yitzhak. The holy Zohar (for She is now just one small point
ordained that this be read at the beginning beneath the Yesod).
of prayer to call upon G-d’s mercy (as He
showed to Abraham and Yitzhak). This is
called the “sweetening of judgment”. These Also, meditate upon making oneself
“judgments” exist in the “Yesod of Z.A.” to be the servant of the Shekhina,
which is where Divine judgment resides and to include oneself amongst the
prior to its manifestation here on earth. servants of HaShem.
Reciting the Akedah assists to neutralize
31

Warning: for the next few pages actual holy Names are written.
Please respect these Names. Safeguard this work from damage.
Do not take it into any unclean place.
Commentary: The text now puts all of uniting the Asiyah of Atzilut with the
these concepts into visual form by spelling Yetzirah of Atzilut. Hey with Vav,
and writing them out. First we are to fulfill
the commandment to “fear G-d”. This is
BEN with MAH, El Adonai with El
written in Hebrew: Havaya.
"v ,t vtrhk Commentary: The technique of unification
spoken of by the Kabbalists is performed by
We are then told to rectify the altar (which a specific type of visualizations upon the
in Hebrew is called a table). It is said that holy Names. In order to unite the supernal
the table (altar) corresponds to David, for realms, they must be united through an act
David is King, who reigns over (the sefirat) of conscious thought on our parts.
Malkhut (Kingdom).
sus ijka We cannot simply picture two words or
sefirot being “mashed” together. This type
of visualization actually causes great harm
“For She is now just one small point beneath
in the spiritual realms.
the Yesod.” This means that the sefirat
Malkhut, which is the realm of Asiyah is
The correct type of visualization is to see in
now “one small point”, meaning Asiyah
your mind’s eye the first letter of one Name
stands alone, disconnected from the upper
and then picture it joining the first letter of
worlds. We must also keep in mind our
the second Name. The two letters then, as
servitude to G-d, so we write the words,
if, form another word. This procedure is
“servant of G-d.”
called in Hebrew a “shiluv” (knitting). It is,
"v scg as if, the letters of the names are being
sewn together. This technique is
Text: From the beginning of prayer demonstrated here:
until Barukh Sh’Amar meditate upon 'tv vv 'utu uu 'tv vv 'suh suh uv
the Asiyah of Atzilut, which is the vhubvsht kktt
final Hey, as well upon the Name
BEN, and El Adonai. As said in the text, first we have the lower
Hey of YHWH and that is followed by the
Commentary: These are visualized using Vav. Next we visualize the Yod of BEN next
the Names above and are written together to the Yod of MAH, then the Hey of BEN
with all the previously mentioned concepts. next to the Hey of MAH, next the Vav of
They are written togther like this: BEN next to the Vav of MAH and finally the
final Hey of BEN next to the final Hey of
"v scg 'sus ijka '"v ,t vtrhk MAH.
hbst kt 'vv uu vv suh 'v
Next the letters of the Names El Adonai and
The Yetziratic Realm knit togther with the letters of the name El
Text: From Barukh Sh’Amar up until YHWH. First the Alef of El next to the Alef
of the second El. Next, the same with the
Yotzer, meditate upon elevating and
32

letters Lamed. Next comes the Alef of prayers of this section then elevate level by
Adonai, followed by the Yod of YHWH. Next level.
comes the Dalet of Adonai followed by the
Hey of YHWH. This procedure is repeated Text: Fulfill the positive command-
until both words are “knitted” togther. ment to bless HaShem, and to rectify
“Asiyah of Atzilut with the Yetzirah of
the Throne of the Shekhina by the
Atzilut.” This has been explained above in power of Abraham (the supernal
detail. All prayer is in the general realm of Mercy which is called “Abraham”).
Atzilut. We are now ascending through the
specific realms within Atzilut. Commentary: To “bless G-d” means that
we are to give to Him life force energy. And
Text: Unite your Nefesh and Ruah how is it that we can give Him that which
only He possesses? The answer is that G-d
with all the Nefashot and Ruhot of
has given to us a portion of His life force
Asiyah and Yetzirah. energy. This is our souls. G-d sends down
to us life force energy through the sefirot
Commentary: The Nefesh is the level of the and the realms. Our Divinely ordained job
human soul corresponding to the Asiyatic is to use that energy to sift out the fallen
realms. The Ruah is the level of the human sparks and to elevate them along with the
soul corresponding to the Yetziratic realms. life force energy given to us. This is
We are now in a process of ascent, referred to in Kabbalistic terminology as
therefore, the Nefesh soul is the first to “Aliyat MaN”, the ascent of the feminine
ascend. That level of our soul is elevated to waters. These “waters” are our life force
the next highest level through our recitation energy, our desires and intentions. They
of the prayers. ascend through the act of “blessing”. “To
Bless HaShem” is accomplished through
Not only must we elevate our own soul; we both word and deed. To remember this we
are required to remember that all Adamic write the words:
souls are united at the source. We must
raise all souls collectively. Without this the "v ,t lrck
act of rectification is incomplete.
In Asiyah we “rectified” the “Table of David”.
Text: Hold and unite the two front Here in Yetzirah we elevate the “Throne” of
Tzitzit (upon your Talit Gadol). This the Shekhina, for here She dwells in the
cloak of Metatron. The “Throne” is
unites the external aspect of Yetzirah attributed to Abraham, for his sefirotic
with its internal aspect. attribute is Hesed: the highest of the six
sefirot that make up the general realm of
Commentary: This is performed when Yetzirah. The words “Throne of Abraham”
reciting the Barukh Sh’Amar. Each of the are thus written:
four worlds has an inner aspect (penimiyut)
and an external aspect (hitzoniyut). This ovrct txf
symbolism of “aspects” refers to the inner
sefirotic structures with each realm. The We are still to keep in mind that we are to
“penimiyut” of a realm refers to the upper be servants to G-d. Thus the term is
three sefirot (Hokhma, Binah, Da’at: repeated here:
HaBaD) of that realm. The “hitzoniyut” of a "v scg
realm refers to the lower three sefirot All the Yetziratic concepts are then viewed
(Netzah, Hod, Yesod: NaHiY) of that realm. together:
The Barukh Sh’Amar prayer begins our
ascent into Yetzirah, therefore, it is most 'tv vv 'utu uu 'tv vv 'suh suh uv
fitting that at this time the lowest level of vhubvsht kktt
Yetzirah is attached to the upper level. The
"v scg 'ovrct txf '"v ,t lrck
33

The Beriatic Realm speaks of G-d’s love to Israel. Thus when

Text: From Yotzer until the Amidah we recite this prayer we are to remember
meditate upon elevating and uniting and fulfill in our intentions the
commandment, “You shall love HaShem,
Yetzirah, Asiyah which are Vav Hey your G-d” (Deut. 6:5). It is written thus:
of Havaya, MAH and BEN, El
Havaya and El Adonai with Beriah
"v ,t vcvtk
which is the first Hey, SAG and El Thus throughout this section we visualize
Shadai. the following:
Commentary: Similar to the procedure

'hv tv vv 'suh suh suh vuv
outlined above, we now elevate the realms hv tv vv 'utu utu uu
of Asiyah and Yetzirah to the third realm,
Beriah. This is accomplished by again
vh hub svs aht kkk ttt
knitting the letters of the names together as "v ,t vcvtk
follows:
'hv tv vv 'suh suh suh vuv Text: When reciting the Shema,
hv tv vv 'utu utu uu meditate upon fulfilling the
commandment of uniting HaShem’s
vh hub svs aht kkk ttt Name.
We see here the letters Hey Vav Hey in
Commentary: The unity of G-d’s Name is
ascending order. Following are the three
clearly the meaning of the words, “Shema
Yods of BEN, MAH and SAG, then the three
Yisrael, HaShem our G-d, HaShem is ONE.”
Heys, then the three Vavs, concluding with
(Deut. 6:4). Yet, there is much more to
the final Heys, all in ascending order.
this.
Then the letters of El Adonai, El YHWH and
In the Siddur Rashash (vol. 1, 33A), the
El Shadai and knitted togther in ascending
“Yihud” (unity meditation) is explained.
order. Beginning with the Alefs of each of
When we recite the word “Shema” we
the three, then the Lameds, then each
visualize the final Hey of YHWH, which is
Name, letter by letter; first the Alef of
Malkhut. We visualize Her ascent to be
Adonai, then the Yod of YHWH, then the
next to the Vav (the next letter in ascent in
Shin of Shadai, until all letters are finished.
the Name YHWH). She elevates to the Vav
(who is Zeir Anpin-Z.A.) as “Mayim Nokbin”
Text: Unite your NaRaN (Nefesh, (feminine waters) as explained above.
Ruah, Neshama) with all the NaRaNs Together, Z.A. (the Vav) and Nok (the
of BeYA (Beriah Yetzirah, Asiyah). Shekhina – the final Hey) ascent as “Mayim
Nokbin” to Abba (Hokhma) and Imma
Commentary: As above, we now elevate (Binah), who are the Yod, Hey of YHWH.
the three levels of our soul that correlate to This looks as follows:
the three worlds. We include our individual
soul with all the three levels of soul of all
vh 'uv 'v
Israel.
This union is also portrayed as the knitting
togther of the Names YHWH and the Name
Text: In the prayer Ahavat Olam, AHYH (Ehyeh) as follows:
meditate upon fulfilling the positive v"vhuvvth
commandment to love HaShem.
Commentary: This is the prayer recited Text: Also, when reciting the Shema
immediately prior to the Shema Yisrael. It accept upon oneself the Arba Mitot
34

Beit Din (the four methods of general holy Name YHWH. Thus to assist
execution according to Torah Law). our visualizations we also visualize all four
spellings of the Name YHWH.
Include yourself along with all those
who have been martyred, sanctifying The visualization is thus portrayed like this:
and unifying the Name of HaShem 1. To atone for sins punishable by
stoning, visualize the Yod of YHWH
Commentary: This is one of the most joining with the Alef of Adonai by the
important meditations in prayer. Not only power of the Alef of AHYH to rectify the
can it be performed at this time, but it can Name AB.
also be visualized at any time of the day. hv uhu hv suh t t h vkhex
This meditation is the true surrender to the 2. To atone for sins punishable by
Hand and Will of G-d. burning, visualize the first Hey of
YHWH joining with the Dalet of Adonai
This meditation is performed by knitting by the power of the Hey of AHYH to
the letters of YHWH and Adonai together rectify the Name SAG.
with the letters of the Name AHYH (Ehyeh).
Yet, this knitting is performed in a special hv utu hv suh v s v vphra
manner.
3. To atone for sins punishable by
Each of these three Names has four letters. decapitation, visualize the Vav of
Each of the four letters of these Names YHWH joining with the Nun of Adonai
corresponds to the four realms discussed by the power of the Yod of AHYH to
above. The Torah has ordained four rectify the Name MAH.
different methods of performing executions tv utu tv suh h b u drv
for capital crimes. Each of these four also
corresponds to the four realms. When one 4. To atone for sins punishable by
“sins” in a way that blemishes a specific strangulation, visualize the final Hey of
realm, then a specific capital penalty is YHWH joining with the Yod of Adonai
incurred. by the power of the Hey of AHYH to
rectify the Name BEN.
The four methods of capital punishment by vv uu vv suh v h v ebv
Torah law are stoning, burning,
decapitation and strangulation.
In the Siddur Rashash (vol. 1 35B), this
1. Stoning is the punishment for those order is placed directly under the word
who blemish Atzilut. “Ehad” (One) as follows:
2. Burning is the punishment for those
who blemish Beriah.
3. Decapitation is the punishment for
those who blemish Yetzirah.
4. Strangulation is the blemish for those
who blemish Asiyah.
When we accept upon ourselves the four

manners of deaths we offers our soul to The Atzilutic Realm
unite all the sefirotic aspects represented
by the Names Adonai (Malkhut), YHWH
Text: From the beginning of the
(Tiferet) and AHYH (Ehyeh-Keter). Thus via Amidah meditate upon rectifying the
the knitting of the three Names we ascend menorah of HaShem’s Shekhina
up the middle column from bottom (meaning to turn the Partzufim to be
(Malkhut) to top (Keter). Yet, this too has Face to Face) by the hand of Yitzhak.
four levels. What is being restored is the
35

Commentary: The Menorah is the source in Malkhut of Atzilut. Thus our elevation of
of light. Light is what we have discussed sparks is specifically geared towards this
above. It is here in the Amidah where the design. We accomplish this daily through
fallen sparks of holiness are restored to our acts of prayer.
their proper place. At this time the sefirotic
Faces (Partzufim) align and life force energy The Shekhina, Malkhut of Atzilut is the
(Shefa) has an open channel to now flow “Feminine” Face of G-d. This is the aspect
into the lower worlds. The Amidah is thus of the Divine that receives passively from
the offering of the Heavenly sacrifice. the “Masculine” Face (Z.A.) above. The
Feminine Face corresponds to the Gevurot
Up until now, we have elevated the fallen (forces of severity). Yitzhak corresponds to
sparks. Now we offer them on high. The Gevurah. Therefore, Yitzhak, more than
offering is their restoration. As with all the other patriarchs, assist in elevating the
things in nature, physical or metaphysical, Shekhina.
life is cyclical. As we elevate fallen sparks
of holiness, we in turn receive new Shefa to Text: Meditate upon uniting the
assist us in our lives and the continuation hitzoniyut and the penimiyut of BeYA
of our work. This give and take
relationship is as on going as the process of
of Atzilut which are the Hey Vav Hey
breathing. It must be maintained for life to of the general Havaya, SAG, MAH
continue. This is why Temple sacrifice has and BEN, El Adonai, El Havaya and
never ceased. Changed, yes, but ceased, El Shadai weaving them together
no! with the Atzilut of Atzilut which is the
The patriarch Yitzhak is referred to here.
Yod of Havaya, AB.
Being that Yitzhak corresponds to the
sefirat Gevurah (severity), his Commentary: In the writings of the Ari’zal
correspondence here appears to be it is taught that all three of the lower worlds
surprising. Here we are at the highest can be considered to be the specific three
heights and we find Gevurah. We expect to lower worlds of Atzilut. This refers to the
find Hesed (mercy) don’t we? secret of the overlapping of the worlds.
Thus whatever happens in the subjective
This question alone shows how little people worlds within Atzilut also happens in the
truly know about the spiritual worlds. I lower worlds corresponding to them. One is
must digress here to better explain this the source and the soul of the other. The
matter. general lower worlds are referred to as the
hitzoniyut (external aspect) and the
When we talk about elevating the fallen Atzilutic source is referred to as the
sparks of holiness from amongst the klipot; penimiyut (internal aspect).
we are talking about restoring the fallen
Shekhina to Her place. The fallen sparks, The knitting spoken of continues in the
the source of light and life in the universe, same fashion as it was at the Beriatic and
are aspects of the holy Shekhina, Nok, the Yetziratic realms. We unite the letter Yod
Malkhut of Atzilut. Due to the breaking of with the Hey, Vav, and Hey, from below to
the vessels and the fall of the entrapped above:
sparks, the Shekhina was “cast into exile”. hvuv
Exile means not being in one’s home.
Indeed, the Shekhina, who is the soul in Then we knit togther the four miluies AB,
the fallen sparks, is not at “home” all the SAG, MAH and BEN from below to above:
while that the sparks remain below. hv hv tv vv /suh suh suh suh
Our purpose in prayer is to return the hv hv tv vv /uhu utu utu uu
Shekhina, Nok of Z.A. to Her rightful place
36

We then knit together the Names El Adonai, The fallen sparks of holiness are sifted out
El YHWH and El Shadai: of the lower worlds and lifted up by our
vh hub svs aht kkk ttt prayers. Along with the fallen sparks, the
Shekhina is likewise elevated. Upon Her
ascent into Atzilut, She there bonds for so
All three are thus viewed togther:
short a time with Her “Husband” who is
hvuv Z.A. (Zeir Anpin). This is the great union of
hv hv tv vv /sh suh suh suh Tiferet and Malkhut. The specifics of this
union are rather technical and best left to
hv hv tv vv /uhu utu utu uu be discussed at another time. Nonetheless,
vh hub svs aht kkk ttt during the Amidah Nok, the Shekhina
receives added shefa from Z.A. for the sake
This then concludes the general kavana for of the upkeep of the world. We therefore
Atzilut. must channel the shefa below even as we
elevated the fallen sparks above.
Do not fool yourself for even a moment by
thinking that all that I have written here is In essence, we are participating in the
difficult or deep. This is only the mere process of the Divine Breath. Through us
surface of the kavanot meditations. The HaShem “inhales” the fallen sparks
full order takes up an entire volume of the returning them to their supernal source.
Siddur HaRashash. Once this is accomplished the act of
rectification (tikkun) can continue. G-d,
symbolically “exhales” sending below
Text: Unite your NaRNaH (Nefesh,
further shefa to continue this great process.
Ruah, Neshama, and Haya) with the
NaRNaHs of ABeYA. Text: From Tefilah L’David meditate
upon sending the Shefa down to
Commentary: The level of soul at the
Atzilutic level is called the Haya. We focus Yetzirah. From Kaveh meditate upon
our minds upon uniting our individual soul sending down the Shefa to Asiyah.
with the collective soul of all Israel. The
Haya level of soul, corresponding to the Commentary: Now that the Shekhina, Nok
sefirat Hokhma, resides in the unconscious of Z.A. (Malkhut) has received Her new
side of the mind. Thus when we unite our shefa the remainder of prayer channels the
Hayas with those of the collective we are shefa down through the worlds. All is
connecting ourselves at the unconscious sealed, meaning the shefa is sealed in
level with the greater underlying, Asiyah in the concluding prayer Aleinu
unconscious super soul of collective Israel, L’Shabeah L’Adon HaKol.
the living and the dead.
This concludes the Kavanot Pratiyot.
Text: From Ashrei to Tefilah L’David However, for those who have mastered this
meditate upon Atzilut which is Yod material, I will now introduce you to the
next layer of kavanot in the ascent through
AB sending down Shefa to Beriah
the worlds.
which is Hey SAG, El Shadai:
The Hekhalot Palaces
Commentary: As we ascend through each of the four
Yod AB: worlds, it is important to understand the
hv uhu hv suh h subtle avenues of passages within each
world. As known from the ancient merkava
Hey SAG, El Shadai: texts as well as from the holy Zohar, the
spiritual realms are divided into the “seven
hsa kt /hv utu hv suh /v palaces”. Quoting an old legend regarding
them it said that the first of the palaces lies
37

in the west. It can be seen where it is not. The names of the palaces are taken from
Rather than explain old legends, let me different scripture verses where mention is
simply review the order of the seven made of heavenly visions. These visions of
palaces. I have reprinted here the section the Biblical prophets revealed these palaces
about Hekhalot that I originally wrote for and the Kabbalists simply call them what
Panu Derekh, issue #13. This issue on the Bible calls them.
basic Kabbalistic concepts and
terminologies is important to review to In the Etz Haim (46:3,4), Rabbi Haim [Vital]
understand the specifics of kavanot. reveals a most crucial point. Although we
say that the first palace Livnat HaSapir,
Panu Derekh, Issue #13 embodies both the sefirot Yesod and
The Sheva Hekhalot - The Seven Palaces Malkhut, it really only embodies Yesod.
Each of the worlds of A’Be’Y’A has within it The Malkhut of each world descends into the
ten sefirot. Yet, as A’Be’Y’A are worlds, the world that is beneath it and becomes
sefirot within these worlds are divided into concealed within the Hekhal Kodesh
“areas” or levels called Hekhalot, meaning HaKodashim of that world. This is not the
palaces. When one makes an ascent into normal state of affairs but occurred as a
the supernal worlds, one rises through result of the “lessening of the moon”.
palace after palace and only then world
after world. There are seven palaces within This state of affairs is to be rectified by
each world, and these seven manifest all ten us, here on earth, as we ascend through
sefirot within each specific world. the supernal palaces and assist in
elevating the Malkhut to Her rightful
The first of the palaces corresponds to place.
Malkhut and Yesod and is called
Hekhal Livnat HaSapir (a brick of This function is what is performed in
sapphire). the secret meditations [kavanot] within
the daily prayer services.
The second palace corresponds to Hod
and is called Hekhal Etzem I will now proceed to outline the ascent
HaShamayim (the essence of heaven). through the seven palaces in each of the
worlds Asiyah, Yetzirah and Beriah. For
The third palace corresponds to Netzah those readers who are not familiar with the
and is called Hekhal Nogah traditional Shaharit morning service, it will
(brightness). serve you best to follow these directions
alongside a Siddur (prayerbook).
The fourth palace corresponds to
Gevurah and is called Hekhal Zekhut A Word about the Siddur
(merit). In order to assist the reader I will make
references of an excellent Hebrew-English
The fifth palace corresponds to Hesed Siddur entitled “Kol Sasson” published by
and is called Hekhal Ahava (love). Orot. This is a weekday linear Sephardic
siddur, arranged by Rabbi Eliezer Toledano.
The sixth palace corresponds to Tiferet This fine work is an excellent tool, not only
and is called Hekhal Ratzon (desire). learn the prayers in general, but also to
learn them in Hebrew.
The seventh palace corresponds to the
upper triad of sefirot, Keter, Hokhma A linear siddur breaks up the text line by
and Binah and is called Hekhal line, phrase by phrase Hebrew next to
Kodesh HaKodashim (the holy of English so that you will be able to see just
holies). what Hebrew words translate into specific
English sentences. Rabbi Toledano
38

includes within his work a basic The Seven Places of Ascent in Prayer
commentary to the prayers along with The First World: Asiyah
minor sections on Halakha. He many times Although there are many preparatory
mentions Kabbalistic customs. prayers and meditations to recite, the
ascent through the seven Hekhalot palaces
of Asiyah is not reached until the recital of
the Mishnaic chapter of the offerings of the
sacrifice (Zevahim 5). This chapter
popularly known by its Hebrew title “Ezehu
Mekoman” can be found in the Kol Sasson
siddur on page 69.
The first Mishna of this chapter ascends us

to the Hekhal Livnat HaSapir (Yesod &
Malkhut) of Z.A. of Asiyah. Remember we
mankind are in the image of our Creator, so
we correlate to that image who is Z.A. At
this level of prayer we are still elevating
through the Asiyatic worlds. Therefore, we
speak of the Z.A. of Asiyah. As we move
into the world of Yetzirah, when we discuss
the Psalm readings, we will discuss Z.A. of
Atzilut and so on with all the worlds. For
right now, however, lets stay focused on
Asiyah.
The second Mishna of this chapter begins

with the words “The burned bullocks”
(Parim HaNisrafim) and can be found on the
bottom of page 70. This Mishna
corresponds to Hekhal Etzem
HaShamayim (Hod) of Z.A. of Asiyah.
The third Mishna of this chapter begins

Another excellent point about this siddur is with the words “The communal and
that the Name of HaShem is written in individual sin offerings” (Hatot HaTzibur)
Kabbalistic fashion, with the Name ADNY and can be found on the bottom of page 71.
written in small letters underneath an This Mishna corresponds to Hekhal Nogah
expanded final letter Hey of YHWH. The (Netzah) of Z.A. of Asiyah.
siddur does not demarcate the Kabbalistic
ascent through the worlds. For this I will The fourth Mishna of this chapter begins
reference the original Siddur HaRashash. with the words “The burnt offering”
(HaOlah) and can be found on the bottom of
I will only be making brief mention of page 72. This Mishna corresponds to
specific prayers so as to guide the reader Hekhal HaRatzon (Tiferet) of Z.A. of
through the Shaharit morning service. In Asiyah.
no way am I intending to list all the prayers
or their meanings. There are a number of The fifth Mishna of the chapter begins with
fine works in English by qualified Orthodox the words “The communal peace offering”
authors written on the topic of prayer. A (Zivhei Shalmei Tzibur) and can be found on
visit or phone call to your favorite Orthodox page 73. This Mishna corresponds to
Jewish bookstore will be of help in finding Hekhal Zekhut (Gevurah) of Z.A. of Asiyah.
the right one for you.
39

The sixth Mishna of the chapter begins with Psalm 149 takes us up into the Hekhal of
the words “The thanksgiving offering” Hesed of Yetzirah.
(HaTodah) and can be found on page 74.
This Mishna corresponds to Hekhal Ahava Psalm 150, the last of the Psalms takes us
(Hesed) of Z.A. of Asiyah. up into the Hekhal of HaBaD of Yetzirah.
The seventh Mishna of the chapter begins After the Psalms other songs of praise are
with the words “Peace offerings are of minor recited followed by another Kaddish. We
holiness” (Sh’lamim Kodashim Kalim) and then begin to recite the blessings prior to
can be found on page 75. This Mishna the Shema Yisrael and ascend into the
corresponds to Hekhal Kodesh realm of Beriah.
HaKodashim (Keter, Hokhma, Binah,
Da'at) of Z.A. of Asiyah. The Seven Places of Ascent in Prayer
The Third World: Beriah
Following the conclusion of this chapter This section begins a series of blessings
and another small but extremely important that deal with contemplative ideas such as
prayers the Kaddish prayer is recited (page the unity of G-d. Included in this section is
81). In brief the Kaddish prayer is the the famous prayer, most central to all
ladder of ascent through which we ascend Judaism: the Shema Yisrael. More details
from one world into another. This is why and insights about this section can be
the Kaddish prayer is dispersed repeatedly found in the Kol Sasson siddur (pages 126
throughout the service. – 147).
The recitation of I Chronicles 16:8-36 This section opens with the blessing “who
(Hodu) comes next (page 84) followed by forms lights” (Yotzer Ohr) (page 127). Upon
other prayers until we come to a special reciting the words “who makes peace and
prayer, Barukh Sh’Amar (page 97) which creates everything” (Borei Et HaKol) we
according to tradition was given to mankind enter the Yesod, Hekhal Livnat HaSapir of
from the angelic liturgy. We are now Z.A. of Beriah.
“officially” in the realm of Yetzirah.
Continuing this prayer (on page 128) with
The Seven Places of Ascent in Prayer the words “G-d, who is blessed, great in
The Second World: Yetzirah knowledge” (El Barukh Gadol) we enter
After Barukh Sh’Amar and Ashrei (Psalm Hekhal Etzem HaShamayim (Hod) of Z.A.
145, page 102) we come to the reading of of Beriah.
Psalms 146 – 150.
After reciting the angelic liturgy called the
Psalm 146 (page 106) begins our ascent Kedusha we begin the immediate blessings
into the Hekhal of Malkhut of Yetzirah. prior to the Shema. The first is called “To
the blessed G-d” (L’El Barukh) on page 131.
Psalm 147 (page 107) verses 1-9 take us Upon reciting this we enter into Hekhal
into the Hekhal of Yesod of Yetzirah. Nogah (Netzah) of Z.A. of Beriah.
Psalm 147:9-20 takes us up into the Continuing this prayer we come to the line
Hekhalot of both the Netzah and Hod of “Who in His goodness, renews”
Yetzirah. (HaMihadesh B’Tuvo). Reciting this we
enter the Hekhal Zekhut (Gevurah) of Z.A.
Psalm 148:1-13 takes us up into the of Beriah.
Hekhal of Tiferet of Yetzirah.
Beginning with the next blessing (on top of
The final verse, 14, takes us up into the page 132) “With an eternal love have You
Hekhal of Gevurah of Atzilut. loved us” (Ahavat Olam) we enter into
Hekhal Ahava (Hesed) of Z.A. of Beriah.
40

We then recite the Shema Yisrael prayer on service. Our focus upon the correct
page 135. In the Siddur HaRashash the meaning of the words here is crucial.
kavanot meditations on the Shema prayer
take up 34 pages, 20 of them alone on just With this understanding, we conclude the
the six words “Shema Yisrael, HaShem ascent into the supernal worlds. The way
Elokeynu HaShem Ehad”. (Hear O’Israel down, as referenced above, is not as
the L-rd our G-d, the L-rd is One.” detailed as the way up. Nonetheless, it is
just as important.
Upon concluding the Shema, on page 142
we recite three words: “HaShem your G-d. Conclusions
It is true” (HaShem Elokeykhem-Emet). Throughout the Torah we are commanded
Upon reciting the word Emet (It is true) we repeatedly to remember our exodus from
enter into Hekhal HaRatzon (Tiferet) of Egypt. The point of remembering is to help
Z.A. of Beriah. us keep focused on the bigger picture: that
there is a L-rd and Ruler over us, who is
Upon reciting the immediate prayer prior to very much involved with every minute detail
the Amidah (on page 144) “The help of our of everything.
forefathers” (Ezrat Avoteynu) we enter into
Hekhal Kodesh HaKodashim (Keter, The Jewish people were created by G-d and
Hokhma & Binah) of Z.A. of Beriah. chosen by Him to fulfill a great and holy
task. Our job is to maintain the vertical
At this point, we prepare to enter the realm flow of sefirotic shefa from the spiritual into
of Atzilut, the Amidah prayer, also called the physical realms. Prayer is the device of
the Shemona Esrei. The Amidah prayer of this function. We have a lot of work to do
Atzilut corresponds to the letter Alef. As and a long way to go. However, the
the letter Alef is silent so the Amidah is rewards: they’re marvelous, and to be seen,
prayed in silence. The words of this prayer when the time comes, with Mashiah.
are the most important in the entire prayer
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Panu Derekh Journal - Prepare The Way

Introduction seldom observed correctly. These are the

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power of mind. They would almost come to The Primordial Worlds

Throughout his writings Rabbi Haim

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(thought), Yetzirah (feeling) and Asiyah accomplished by our “lifeline” which

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The Pitum HaKetoret (Incense Offering) Segulah

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rumec ,ubuf rsx

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Kavanot HaTefillin (Rashi)

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The Spiritual Mechanics of Prayer The relationship of these sections correlate

Thus, prayer must motivate us to Upon arriving at shul (synagogue), one

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he uhu he suh The holy Name corresponding to Yetzirah is:

2. In Beriah, YHWH is spelled out with eueh kt

Being that the fall was from the original

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A Summary of the Kavanot

The text contains references to specific

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The Beriatic Realm speaks of G-d’s love to Israel. Thus when

Commentary: Similar to the procedure

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When we accept upon ourselves the four

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The first Mishna of this chapter ascends us

The second Mishna of this chapter begins

The third Mishna of this chapter begins

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A Tape Series By Rabbi Ariel Bar Tzadok

The Kavanot of Shaharit

There are 8 tapes in this series:

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