The link below will take you to the handout for general Kavenot for Baruch Atah HaShem and all Hebrew Blessings. Below that is specific Kavenot for the Chanukah Blessings.
Please note Kavenah when done properly will manifest Mind Over Matter. The Kavenah being taught in this hand out is a brief overview; it is not complete and will not manifest Mind Over Matter without additional information and cleansing that is taught by chanoch in the Sefer Yetzirah class. If you are interested in this class send an email to chanoch. This class of the Sefer Yetzirah needs to be taught one on one.
What is printed below comes from the writings of Rabbi Ariel Bar Tzadok unless specified differently.
To begin with it must be realized that the meaning of the word "Barukh" ברוך is not an expression of thanksgiving. "Barukh" means to expand or to add to. When we say someone is blessed, we are not saying that he is thankful, but rather that such a one has abundance. Thus when we say "Barukh Atah HaShem," we are not saying "thank you" to HaShem. Rather, we are doing something much more profound. When we bless HaShem we are expanding Him; or rather we are expanding the power of His Name.
chanoch adds: The Name represents the Vessel. When we expand the Vessel we make "space" / "room" for additional Light and fulfillment.
In practice what it is that we are doing by reciting a blessing is that we are tapping the sefirotic shefa by the power of our intent and concentration, and channeling it through all its avenues down to the earth, specifically onto that which it is being directed to (which is the object of the expansion, or blessing). The entire structure of the blessing is to provide a set form to achieve this goal.
The Halacha says that it is important that the person understand what he is saying or doing when he does a Mitzvah. The structure of prayer / blessing in Hebrew is what is being referred to by this Halacha. Unfortunately this information has been forgotten over the centuries and that is why the Rabbis have said to say the Blessing in the language that you understand. This is my opinion. When one learns Kabbalah and draws Shefa with his concentration and intention it is only through the Hebrew letters that Shefah gets drawn. The question people ask when they read this statement is, "We see prayer in other languages work so how can that be?" The answer is we live in an illusion and this prayer they see work is part of that illusion. In my opinion this is truly important to learn.
This then is the procedure: (If you do not understand what is written below ask chanoch for information of where you need to begin your Kabbalah study.)
When we say Barukh, we draw down the shefa* (energy) from Keter Elyon-the highest level of Divine Will, the Keter of the Keter of Atzilut to the two general unions of HaGaT-Hesed, Gevurah, and Tiferet in Atik Yomin, and Arikh Anpin which are the upper and lower Faces of Keter of Atzilut respectively.
The inner union at the level of Habad-Hokhma, Binah, and Da'at is Ehyeh-Havaya. The outer union at the level of HaGaT NaHiY-Hesed, Gevurah, Tiferet, Netzah, Hod, and Yesod is Havaya-Ehyeh. All this is of the general HaGaT of Atik, and Arikh.
What is drawn down is the shefa of MAH, and BEN. The shefa of MAH, AS'MaB descends into the Yesod of Abba (Hokhma, Atzilut). The shefa of BEN Ehyeh of Yodin, and Ehyeh of Alphin descends into the Yesod of Imma (Binah, Beriah), of the general Atzilut.
Both then congeal in the Yesod of Imma, which is the expanded form of Ehyeh of Hehin, bringing the outer union of Abba, and Imma, of Atzilut. The shefa of MAH and BEN that is descending is the Nefesh, Ruah, and Neshama of Havaya as it is manifest in AB, SAG, and MAH. This is written as the Name of Havaya simple (Nefesh), then in milu'ei (Ruah), and finally the milu'ei of the milu'ei (Neshama).
When we say Atah אתה we bring down Shefa From the inner union of Abba, and Imma, of Atzilut draw down the shefa of AS'MaB (AB, SAG, MAH, BEN) with the five Hasadim, which are two Havayas in Hesed, and one apiece in Tiferet, Netzah, and Hod that are from the Yesod of Abba into the inner Yesod of Imma, where reside the three Ehyehs of Yodin, Alphin, and Hehin, along with the five Gevurot.
From here draw all down to the Malkhut, where the male and female shefa is united, and ready to give birth. From the Malkhut of Imma, draw forth the MAB of AB* to the right column, which is HaHaN (Hokhma, Hesed, Netzah) of KaHaB (Keter, Hokhma, Binah) of Z.A. of Atzilut. As referred to above, the specific shefa that is descending is the Nefesh, Ruah, and Neshama of Havaya as manifest in AB, SAG, and MAH. This again is the simply Name, its milu'ei, and the milu'ei of the milu'ei. Each Name in each of these three forms has a total of 42 letters apiece. They are therefore referred to as "MAB's" (MAB, being Hebrew for 42).
When we see the Name of HaShem and say Adonai (This is a general kavana, intended at every level. Adonai is recited Havaya-Adnoot is intended, the two Names woven together as one is the holy eight letter Name, which is what we intend and contemplate each time we recite the Name). From the Malkhut of Imma, draw down the MAB of MAH to the center column, which is DaT'Y (Da'at Tiferet, Yesod) of KaHaB of Z.A. of Atzilut. This shefa that descends from Imma (the upper Face of Binah) and Tevunah (the lower Face of Binah) upon the Head of Z.A. form two levels of the "Tzelemei HaMohin", which hover over Z.A.'s HaBaD, i.e. His inner Brains (powers).
When we say Eloheynu we draw from the Malkhut of Imma, draw down the MAB of SAG to the left column, which is BaGaH, (Binah, Gevurah, and Hod) of KaHaB of Z.A. of Atzilut.
Elohim is the Name of HaShem as He is revealed in the left column, therefore the shefa channeled here is to the left column.
When we say Melekh HaOlam All shefa that has descended to this point now rises back up to the Source of Sources. For this reason, HaShem is here called "Melekh HaOlam", King of the universe. Also, the shefa does not arise alone. The purpose of the shefa descending was to attach itself to and raise up the sparks of holiness and the remnants of pieces of the primordial fallen vessels.
The shefa has descended into Z.A. (every Z.A.) in all three of His columns. It was in the original Z.A. that the breach first occurred, so by the shefa descending to the New Z.A., the old Z.A. (the broken vessels) is thereby benefited. The entrapped sparks of holiness are referred to as being 288 in number.
In Hebrew, they are thus referred to as the RaFaH Nitzotzin (sparks). First, the shefa of MAB of SAG ascends, then the MAB of MAH ascends, then the MAB of AB ascends, each going up the column from which it descended. The RaFaH ascends along with it, each part ascending in its column with the correlating MAB shefa. Along with the RaFaH our individual NaRaNHaY's (the five levels of the soul, Nefesh, Ruah, Neshama, Haya, Yehida) ascend as well.
The path of ascension is the same as the path of descent, but only in reverse. We elevate the shefa, the RaFaH, and our NaRaNHaY's not only back to the Keter Elyon, but we continue the elevation all the way to the Ayn Sof. The elevation of the RaFaH, and our NaRaNHaY's is the rectification. They did not have the power by themselves to ascend if not for the original descent of the shefa from the Keter Elyon in the word "Barukh". From the Ayn Sof, now that the elevation, and rectification has been achieved, new shefa now descends and has the ability to descend through our NaRaNHaY's all the way to our physical world, and imbue that which it is descending upon, thus filling it with tremendous spiritual energy. At the end of reciting "Melekh HaOlam" the shefa has ascended and descended again.
It now stands vibrantly alive, in where it always is, prior to being manifest in Z.A. (any Z.A., or any world) at the level of Abba, and Imma of Atzilut waiting to be channeled below.
When we say Asher The rectified and enlivened shefa, in the form of "Tzelemei Mohin" (auric brains, which dwell upon Z.A. enlivening Him) now descends from Abba, and Imma to the Yesod, and Malkhut of YaSooT (Yisrael Saba, the lower Face of Abba, and Tevunah, the lower Face of Imma). Here the shefa waits to descend via Z.A. to every level of Z.A. in the four worlds.
When we say Qid'shanu, It is at this time that the shefa from above is received by Z.A. This is the reception of His holiness, hinted to in the word "qid'shanu, who has made us (meaning all Z.A.'s) holy". At this time, the shefa in the form of "Tzelemei Mohin" (auric brains, which dwell upon Z.A. enlivening Him), coming from Abba (male shefa) and Imma (female shefa) descend into Z.A. giving Him the two Mohin. The shefa is the NaRaNHaY of all the ten sefirot of Hokhma of Abba, and the NaRaNHaY of all the ten sefirot of the Hokhma of Imma. This then descends to the KaHaB, HaGaT of Z.A. of Atzilut, and to the Z.A. of the Atzilut of Asiyah (the final stop of the shefa).
When we say B'mitz'wotaw
At this time the shefa, in the form of "Tzelemei Mohin" (auric brains, which dwell upon Z.A. enlivening Him) being brought down are the Mohin of Binah, from Abba, and Imma (through, and including Yisrael Saba, and Tevunah). The shefa is the NaRaNHaY of all the ten sefirot of Binah of Abba, and the NaRaNHaY of all the ten sefirot of the Binah of Imma. This then descends to the KaHaB, HaGaT of Z.A. of Beriah, and to the Z.A. of the Beriah of Asiyah (the final stop of the shefa).
When we say W'tzi'wanu
This step is similar to the last two. At this time the shefa, in the form of "Tzelemei Mohin" (auric brains, which dwell upon Z.A. enlivening Him) being brought down are the Mohin of VaQ (the six sefirot HaGaT, NaHiY, which make up Z.A.), from Abba, and Imma (through, and including Yisrael Saba, and Tevunah). The shefa is the NaRaNHaY of all the ten sefirot of VaQ of Abba, and the NaRaNHaY of all the ten sefirot of the VaQ of Imma. This then descends to the KaHaB, HaGaT of Z.A. of Yetzirah, and to the Z.A. of the Yetzirah of Asiyah (the final stop of the shefa).
NOTE: Up until here, the Kavanot of the berakha are the same. Every blessing ends differently because the Atzilutic shefa being drawn down to the earth is being brought to rest upon different places, and things. Therefore the final words of a blessing signify the specific directions the shefa takes as it congeals, and manifests here in Asiyah.
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