Mikvah and Mikvah Meditations

General Information for a Mikvah

Meditation for a Waterless Mikvah

Meditation for Shabbat Mikvah

Meditation for Shavuot Mikvah

Mikvah Meditations

Mikvah and Kabbalah

What is a Mikvah מקוה ?

This information is coming from Wikipedia

Mikveh (sometimes spelled as mikvah, or either way without the ending -"h") Hebrew: מִקְוֶה / מקווה.

A Mikvah is a bath used for the purpose of ritual immersion in Judaism. The word "mikveh", as used in the Hebrew Bible, literally means a "collection" – generally, a collection of water.

Several biblical regulations specify that full immersion in water is required to regain ritual purity after ritually impure incidents have occurred. Most forms of impurity can be nullified through immersion in any natural collection of water. However, some impurities, such as a Zav, require "living water," such as springs or groundwater wells.

Living water has the further advantage of being able to purify even while flowing, as opposed to rainwater which must be stationary in order to purify. The mikvah is designed to simplify this requirement, by providing a bathing facility that remains in ritual contact with a natural source of water.

Its main uses nowadays are:

by Jewish women to achieve ritual purity after menstruation or childbirth;

by Jewish men to achieve ritual purity (see details below);

as part of a traditional procedure for conversion to Judaism;

for utensils used for food.

In Orthodox Judaism, these regulations are steadfastly adhered to, and consequently the mikvah is central to an Orthodox Jewish community, and they formally hold in Conservative Judaism as well. The existence of a mikvah is considered so important in Orthodox Judaism, that an Orthodox community is required to construct a mikvah before building a synagogue, and must go to the extreme of selling Torah scrolls or even a synagogue if necessary, to provide funding for the construction. Reform Judaism and Reconstructionist Judaism regard the biblical regulations as anachronistic to some degree, and consequently do not put much importance on the existence of a mikvah.

Some opinions within Conservative Judaism have sought to retain the ritual requirements of a mikvah while recharacterizing the theological basis of the ritual in concepts other than ritual purity.

Ancient mikvahs dating from before the late first century can be found throughout the land of Israel as well as in historic communities of the Jewish diaspora. In modern times, mikvahs can be found in most communities in Orthodox Judaism. Jewish funeral homes may have a mikvah for immersing a body during the purification procedure (tahara) before burial.

Requirements of a Mikvah

The traditional rules regarding the construction of a mikvah are based on those specified in classical rabbinical literature. According to these rules, a mikvah must be connected to a natural spring or well of naturally occurring water, and thus can be supplied by rivers and lakes which have natural springs as their source.[6] A cistern filled by the rain is also permitted to act as a mikvah's water supply. Similarly snow, ice and hail are allowed to act as the supply of water to a mikvah, as long as it melts in a certain manner. A river that dries up on a regular basis cannot be used because it is presumed to be mainly rainwater, which cannot purify while flowing. Oceans for the most part have the status of natural springs.

A mikvah must, according to the classical regulations, contain enough water to cover the entire body of an average-sized person; based on a mikvah with the dimensions of 3 cubits long, 1 cubit wide, and 1 cubit deep, the necessary volume of water was estimated as being 40 seah of water. The exact volume referred to by a seah is debated, and classical rabbinical literature specifies only that it is enough to fit 144 eggs; most Orthodox Jews use the stringent ruling of the Avrohom Yeshaya Karelitz, according to which one seah is 14.3 litres, and therefore a mikveh must contain approximately 575 litres.

This volume of water could be topped up with water from any source, but if there were less than 40 seahs of water in the mikvah, then the addition of 3 or more pints of water from an unnatural source would render the mikvah unfit for use, regardless of whether water from a natural source was then added to make up 40 seahs from a natural source;[3] a mikvah rendered unfit for use in this way would need to be completely drained away and refilled from scratch.

There are also classical requirements for the manner in which the water can be stored and transported to the pool; the water must flow naturally to the mikvah from the source, which essentially means that it must be supplied by gravity or a natural pressure gradient, and the water cannot be pumped there by hand or carried. It was also forbidden for the water to pass through any vessel which could hold water within it (however pipes open to the air at both ends are fine).  As a result, tap water could not be used as the primary water source for a mikveh, although it can be used to top the water up to a suitable level. To avoid issues with these rules in large cities, various methods are employed to establish a valid mikvah. One is that tap water is made to flow over the top of a kosher mikvah, and through a conduit into a larger pool. A second method is to create a mikvah in a deep pool, place a floor with holes over that and then fill the upper pool with tap water. In this way, the person dipping is actually "in" the pool of rain water.

Most contemporary mikvahs are indoor constructions, involving rain water collected from a cistern, and passed through a duct by gravity into an ordinary bathing pool; the mikvah can be heated, taking into account certain rules, often resulting in an environment not unlike a spa.

Reasons for Immersion in a Mikvah

Historical Information

Traditionally, the mikvah was used by both men and women to regain ritual purity after various events, according to regulations laid down in the Torah and in classical rabbinical literature. The Torah requires full immersion

after Keri — normal emissions of semen, whether from sexual activity, or from nocturnal emission; bathing in a mikvah due to Keri is known as Tevilath Ezra (“the immersion of Ezra”);

after Zav/Zavah— abnormal discharges of body fluids;

after Tzaraath — certain skin condition(s). These are termed lepra in the Septuagint, and therefore traditionally translated into English as leprosy; this is probably a translation error, as the Greek term lepra mostly refers to psoriasis, and the Greek term for leprosy was elephas/elephantiasis.

by anyone who came into contact with someone suffering from Zav/Zavah, or into contact with someone still in Niddah (normal menstruation), or who comes into contact with articles that have been used or sat upon by such persons.

by Jewish priests when they are being consecrated;

by the Jewish high priest on Yom Kippur, after sending away the goat to Azazel, and by the man who leads away the goat;

by the Jewish priest who performed the Red Heifer ritual;

after contact with a corpse or grave, in addition to having the ashes of the Red Heifer ritual sprinkled upon them;

after eating meat from an animal that died naturally

Classical rabbinical writers conflated the rules for zavah and niddah. It also became customary for priests to fully immerse themselves before Jewish holidays, and the laity of many communities subsequently adopted this practice. Converts to Judaism are required to undergo full immersion in water.

R' Aryeh Kaplan in Waters of Life connects the laws of impurity to the narrative in the beginning of Genesis. According to Genesis, by eating of the fruit, Adam and Eve had brought death into the world. Kaplan points out that most of the laws of impurity relate to some form of death (or in the case of Niddah the loss of a potential life). One who comes into contact with one of the forms of death must then immerse in water which is described in Genesis as flowing out of the Garden of Eden (the source of life) in order to cleanse oneself of this contact with death (and by extension of sin).

In Modern Judaism

Orthodox Judaism

Orthodox Judaism generally adheres to the classical regulations and traditions, and consequently Orthodox Jewish women are obligated to immerse in a mikvah between Niddah and sexual relations with their husbands. This includes brides before their marriage, and married women after their menstruation period or childbirth. In accordance with Orthodox rules concerning modesty, men and women are required to immerse in separate mikvah facilities in separate locations, or to use the mikvah at different designated times.

Converts to Orthodox Judaism, regardless of gender, are also required to immerse in a mikvah. It is customary for Orthodox Jews to immerse before Yom Kippur, and married women sometimes do so as well. In the customs of certain Jewish communities, men also use a mikvah before Jewish holidays.  The men in certain communities, especially Hasidic and Haredi groups, also practice immersion before each Shabbat, and some immerse in a mikvah every single day. Although the Temple Mount is treated by many Orthodox Jewish authorities as being forbidden territory, a small number of groups permit access, but require immersion before ascending the Mount as a precaution.

Orthodox Judaism requires that vessels and utensils must be immersed in a mikvah before being used for food, if they had been purchased from a non-Jew.

Obligatory (Mitzvah) immersion in Orthodox Judaism

Immersion in a mikvah is obligatory in contemporary Orthodox Jewish practice in the following circumstances:

Women

Following the niddah period after menstruation, prior to resuming marital relations

Following the niddah period after childbirth, prior to resuming marital relations

By a bride, before her wedding

Either gender.

As part of a conversion to Judaism

Immersion of utensils acquired from a gentile

Customary immersion (not a Mitzvah) in Orthodox Judaism

Immersion in a mikvah is customary in contemporary Orthodox Jewish practice in the following circumstances:

Men

By a bridegroom, on the day of his wedding, according to the custom of some communities

By a father, prior to the circumcision of his son, according to the custom of some communities.

By a kohen prior to a service in which he will recite the priestly blessing, according to the custom of some communities

Before Yom Kippur, according to the custom of some communities

Before a Jewish holiday, according to the custom of some communities

Weekly before Shabbat, under Hasidic and Haredi customs

Every day, under Hasidic customs

Immersion for men is more common in Hasidic communities, and non-existent in others,

Conservative Judaism

In a series of responsa on the subject of Niddah in December 2006, the Committee on Jewish Law and Standards of Conservative Judaism reaffirmed a requirement that Conservative women use a mikvah monthly following the end of the niddah period following menstruation, while adapting certain leniencies including reducing the length of the period. The three responsa adapted permit a range of approaches from an opinion reaffirming the traditional ritual to an opinion declaring the concept of ritual purity does not apply outside the Temple in Jerusalem, proposing a new theological basis for the ritual, adapting new terminology including renaming the observances related to menstruation from taharat hamishpacha family purity to kedushat hamishpaha [family holiness] to reflect the view that the concept of ritual purityis no longer considered applicable, and adopting certain leniencies including reducing the length of the niddah period.

Isaac Klein's A Guide to Jewish Religious Practice, a comprehensive guide frequently used within Conservative Judaism also addresses Conservative views on other uses of a mikvah, but because it predates the 2006 opinions it describes an approach more closely resembling the Orthodox one and does not address the leniencies and views those opinions reflected. Rabbi Miriam Berkowitz's recent book Taking the Plunge: A Practical and Spiritual Guide to the Mikvah (Jerusalem: Schechter Institute, 2007) offers a comprehensive discussion of contemporary issues and new mikvah uses along with traditional reasons for observance, details of how to prepare and what to expect, and how the laws developed. Conservative Judaism encourages but does not require immersion before Jewish Holidays (including Yom Kippur), nor the immersion of utensils purchased from non-Jews. New uses are being developed throughout the liberal world for healing (after rape, incest, divorce etc.) or celebration (milestone birthdays, anniversaries, ordination, or reading Torah for the first time).

As in Orthodox Judaism, converts to Judaism through the Conservative movement are required to immerse themselves in a mikveh. Two Jews must witness the event, at least one of which must actually see the immersion. Immersion into a mikveh has been described as a very emotional, life-changing experience similar to a graduation.

Reform and Reconstructionist Judaism

Reform and Reconstructionist Judaism do not hold the halachic requirements of mikvah the way Orthodox Judaism does. However, there are growing trends toward using mikvah for conversions, wedding preparation, and even before holidays. While most Reform Jews will probably never see the inside of a mikvah, there are many (particularly converts) who will fulfill the mitzvah at least once in their lives.

Requirements during use of a mikvah

The classical requirement for full immersion was traditionally interpreted as requiring water to literally touch every part of the body, and for this reason all clothing, jewellery, and even bandages must be removed; in a contemporary mikvah used by women, there is usually an experienced attendant, commonly called the mikvah lady, to watch the immersion and ensure that the woman has been entirely covered in water.

According to rabbinical tradition, the hair counts as part of the body, and therefore water is required to touch all parts of it, thus meaning that braids cannot be worn during immersion; this has resulted in debate between the different ethnic groups within Judaism, about whether hair combing is necessary before immersion.

The Ashkenazi community generally supports the view that hair must be combed straight so that there are no knots, but some Black Jews take issue with this stance, particularly when it comes to dreadlocks. A number of rabbinical rulings argue in support of dreadlocks, on the basis that

dreadlocks can sometimes be loose enough to become thoroughly saturated with water, particularly if the person had first showered

combing dreadlocked hair can be painful

although a particularly cautious individual would consider a single knotted hair as an obstruction, in most cases hair is loose enough for water to pass through it, unless each hair is individually knotted

Allegorical uses of the term Mikvah [edit]

The word mikvah makes use of the same root letters in Hebrew as the word for "hope" and this has served as the basis for homiletical comparison of the two concepts in both biblical and rabbinic literature. For instance, in the Book of Jeremiah, the word mikvah is used in the sense of "hope," but at the same time also associated with "living water":

O HaShem, the Hope [mikvah] of Israel, all who forsake You will be ashamed ... because they have forsaken HaShem, the fountain of living water. [32]

Are there any of the worthless idols of the nations, that can cause rain? Or can the heavens give showers? Is it not You, HaShem our God, and do we not hope [nekaveh] in You? For you have made all these things.[33]

In the Mishnah, following on from a discussion about Yom Kippur, immersion in a Mikvah is compared by Rabbi Akiva with the relationship between God and Israel. Akiva refers to the description of God in the Book of Jeremiah as the "Mikvah of Israel", and suggests that "just as a mikvah purifies the contaminated, so does the Holy One, blessed is he, purify Israel."

A different allegory is used by many Jews adhering to a belief in resurrection as one of the Thirteen Principles of Faith. Since "living water" in a lifeless frozen state (as ice) is still likely to again become living water (after melting), it became customary in traditional Jewish bereavement rituals to read the seventh chapter of the Mikvaot tractate in the Mishnah, following a funeral; the Mikvaot tractate covers the laws of the mikvah, and the seventh chapter starts with a discussion of substances which can be used as valid water sources for a mikvah - snow, hail, frost, ice, salt, and pourable mud.

Mikvah in Kabbalah

Water is the manifestation of the Creator’s Light in our physical world. Kabbalah teaches from the teachings of the Baal Shem Tov that it is healing, purifying, and connects us to the Creator’s mercy.

Whenever we react or behave in a negative manner, we create shells (klipot) which prevent the Light from reaching our soul. Through the Mikvah and its meditations which connect us to water and to the Eitz Chayim (Tree of Life), we are able to remove those shells and open ourselves more fully to connect to the Creator’s Light.

Water is the physical expression of the Light of the Creator. It possesses amazing properties including healing properties, longevity, regeneration, and also immortality. Water may appear to be the same to us and yet it has differences between the kind of water that it is. Just as Eskimos have different words for different states of snow and ice, the Kabbalists teach that there are different states of water. They do not necessarily provide different words but they indicate these differences in the various Halachot (recommendations) for different spiritual actions.

Water can be flowing or running as in a stream or river.

Water can be in a state of rest as in a container or a vessel.

Water can be referred to as “living water”.

Water can come from the sky and fall to the earth (like rainwater).

Water can be sourced from a level that causes it to go against the power of gravity. This is indicative of water from underground streams or wells. Gravity is the desire to receive for oneself alone. Water that goes against the power of gravity is water that is sharing, moreso than other states of water.

A Mikvah must be sourced from Living Waters. The strongest source of living waters comes from underground streams and wells.

Water that flows through pipes loses some of its spiritual properties. Water that flows through pipes is considered flowing water, except the first few drops since after the water faucet is closed the water left in the pipe is considered to have been kept in a vessel of the pipe. That is why a student of Kabbalah who lacks a two handled cup in the bathroom will utilize the faucet as his vessel for the water. It is not the best solution (that would be having a cup) but it is the best in that circumstance.

Mikvah waters must be living waters. These living waters have the power to remove the 400 levels of negativity. This is why the minimum size of a Mikvah is 40 se'ah. Each Se'ah removes the 10 levels of negativity of the negative tree. 40 x 10 = 400.

Rabbi Isaac Luria known as the ARI teaches that the world we live in is impure to the degree that we need to immerse in a Mikvah at least once every three days in order to keep our connection to the Creator. In his opinion a man has no choice but to immerse in a Mikvah at least once every 3 days in order to not fall into the clutches of the negative system.

Other Kabbalists teach us to immerse themselves as often as possible. In orthodox communities a man will immerse in a Mikvah every day so that he can conceal the times that he is intimate with his wife. Since he must immerse himself after any seminal discharge including being intimate with his wife, someone seeing him go to the Mikvah might think he was intimate last evening with his wife. By going every day he conceals this and prohibits this kind of loshon harah.

The volume of the Mikvah was used by Rabbi Avraham Azulai to calculate one of the time periods that was an opportunity to bring Mashiach. The calculation was 40 Seah (see above) x 144 eggs/Seah = 5760. This is when we will learn in hindsight that the seed level for the removal of death from the world actually takes place. This is the calculation that indicates that people no longer have to die if they choose not to die.

In Kabbalah the Mikvah relates to an aspect of cleansing in preparation of rising to the level of Binah. That is why we immerse in a Mikvah Erev Yom Kippur because that Holiday connects us to Binah.

The Mikvah itself is considered Binah and when connected to the Living Waters (see above) the Mikvah waters are healing waters. The mikvah is central to the healing process to cure Cancer and other diseases.

The connection of the Mikvah to Binah is because it is composed of water which is the connection to Chesed in the physical world.

Gilgul Hasheleg

The ARI teaches that the strongest form of Mikveh is to Roll in the Snow or Gilgul HaSheleg. He describes the meditation as follows:

In a modest way (meaning where no one can see you naked) remove your clothes and fall face down into the snow (this snow should be newly fallen and not have been turned to ice). Then turn over onto your back in the same location. Do this 9 times. The first time meditate on the Sefirah Keter, then Chochmah, then Binah, then Chesed, then Gevurah, then Tiferet, then Netzach, then Hod, then Yesod. Now clothe yourself and return to your home.

Mikvah Meditations

The minimum number of immersions called Tevilot (plural) or Tevila (singular) is ONE. This one Tevila is sufficient to remove all 400 levels of negativity. Yet many recommendations for the meditations used in the Mikvah require multiple immersions. There is no maximum to the number of immersions to make. Typically the immersions a Woman makes in her monthly trip to the Mikvah is 7.

When one immerses in a Mikvah one makes sure one does not touch anything but water. While one is under water it is best to consider that one is dead, and unbreathing. As one rises above the surface of the water one considers themselves reborn. This applies to the Mikvah and the Mikvah without water as discussed below.

One recommended Meditation

It is recommended that prior to making the first immersion one says the same verse that Moshe said when the Ark moved in the desert. (Numbers Chapter 10 Verse 35.

קומה יהוה ויפצו איביך וינסו משנאיך מפניך

Rise up, O LORD, and let Your enemies be scattered; and let them that hate You flee before You.

Meditate that you are surrounded by the Light of Chesed (Loving Kindness and Mercy). This kavenah (intention) will remove the impure system.

Recite in a whisper the First Verse of the Ana Bekoach

Ana Bekoach Gedulat Yeminecha Tatir Tzerurah

If you are able to visualize the 6 letters together or as many as you can even if one at a time.

אבגיתץ

Meditate on the following Names from the 72 Names of God to elevate the sparks of Light that have been captured by the Klipot that you threw down into the Klipot through your negative actions.

יכש חבו ילי וול נית עשל

Recite the second verse of the Ana Bekoach

Kabel Rinat Amecha Sagvaynu Taharaynu Norah.

As in the first Verse visualize the six letters or as many as you are able even if one at a time.

קרעשטן

Meditate on shutting down the reactive system continually.

Recite this part of this verse from Zachariah Chapter 13 Verse 2

ואת-רוח הטמאה אעביר מן-הארץ

And Remove the Unclean Spirits from the Shechina and pass them out of the Land.

Make your first Immersion with your mouth and eyes open

(Make sure all of your hair is also immersed and you are not touching the bottom or sides of the Mikvah. This will be true for all immersions.

Make 10 More immersions with the consciousness of the 10 Sefirot as follows:

Immerse again – Keter

Immerse again – Chochmah

Immerse again – Binah

Immerse again – Chesed

Immerse again – Gevurah

Immerse again – Tiferet

Immerse again – Netzach

Immerse again – Hod

Immerse again – Yesod

Immerse for the last time – Malchut

With each immersion one is removing the Klipot one created in that area of one's actions and are elevating the sparks that one threw down into the Klipot. This is the Kavenah to have in each of these 10 different immersions.

A Meditation for Creation in a Mikvah

The Mikvah is representative of the World of Bria or Creation. As such this Meditation is a good one to pursue from time to time while in the Mikvah and can be done before or after other meditations. It is from the book “Introduction to Kavenah for the Mikvah” by Carol Rose.

A Rainbow Kavvanah for the Mikvah

Carol Rose

In a conversation with Reb Zalman, we discussed the importance of the use of both imagery and the mikvah in the healing process. The mikvah, with its constant supply of “living waters,” is a wonderful image for our ability to renew and refresh ourselves.

When the body is stressed it becomes tense and the mind cannot function clearly. Creativity is blocked. New impressions cannot penetrate and what is already known cannot be expressed. The mikvah is a wonderful place for getting in touch with the need to stay “open.” Water is always moving in a mikvah; stale waters leave through one set of pipes and fresh waters are constantly being filtered in.

The following exercise is designed to keep creative energy flowing. When we recognize what it is that we no longer need in our lives, we can release it. Then we are free to receive new messages, new perceptions, that we can use creatively in the world. Our sense of “aliveness” is restored and we can begin to live healthy and productive lives again. Breathe out slowly three times. Standing in the mikvah, feel like Noah, surrounded by water on every side. Sense how these waters wash away everything that is no longer necessary in your life now. Breathe out and go under the waters. Come to the surface feeling secure in the knowledge that your ark (your body) is constructed according to God’s plan. Recite a blessing of thanksgiving (“Blessed are You, Source of Life, who has made me according to Your will” is one possibility). Feel how powerful this knowledge makes you. Sense how your ark is full of life-all forms of life. Know what it means to be “created in the image of your Maker.” See where you may put your life energy to work in the world (in the coming month). Pay close attention to the details of this work, knowing just what amount of energy is needed for your tasks. See how sorting out these aspects of yourself and of your power can help you in all of your relationships.

Breathe out. Imagine the glow of the topaz (the stone said to bring light to Noah's ark) shining brightly. See yourself under this light. Feel its reflection in the waters around you. Know that this light comes from within you and shines outward. Feel your radiance and know that its particular glow is needed in the world. See how this light brings clarity, insight, and brilliance to the world.

Breathe out. Like Noah, send a dove out from your ark. Allow it to find a safe place to land. Let your dove return to you with a token. Keep this image with you during the coming month. Now set your dove free. Release all of the life within you and allow it, too, to find a suitable place to live in the world.

Breathe out and go under the water again. Imagine yourself surrounded by the colors of the rainbow—the Brit—the sign of the covenant. See yourself entering each color of the rainbow as you submerge yourself in the waters. Know that each color brings you new vision. Open your eyes and leave the mikvah confident in your ability to see where to invest your life energy during the next month.

I have heard it said, in the name of the Baal Shem Tov, that “we were created with two eyes in order to see more clearly. One eye helps us to look at the world around us and the other eye allows us to focus on the world within.” Whether we are engaged in the process of “seeing”—internally or externally—our bodies respond to visual information in a similar manner. Thus, whether the focus is internal or external, the process of “seeing” brings about bodily responses. We enter the experience and react to it, regardless of whether or not we are conscious of the images.

This information has implications for our health and sense of well-being. While we may have little control over those images that come to us from the outside world, it is our inner images that we can influence and affect. When we learn how and when to use these “pictures in the mind,” we can actually improve our health and enhance our sense of purpose and direction. In Judaism, the notion of kavanah (intentionality) is a very significant component of prayer, of davening. In order to achieve a particular goal or to arrive at a particular state, the supplicant “sets his or her sights” on the intended outcome before verbalizing them. In other words, the individual “images” what it is that he or she is praying for-first. Words come later. They help us to label and describe experiences, whether these are actual or hoped for. This gives us distance and allows us to analyze. However, it also causes us to detach from the experience once we have named it.

The practice of kavanah keeps us in the experience. It allows us to be fully present and aware of the subtleties we encounter, in the moment. The exercise here is designed to stimulate the picture-making process. The goal is to encourage the individual to experience the possibility for change and growth inherent in the ritual itself. Rather than offering explanations, imagery opens the door to a new way of perceiving life and its challenges. When we see life, ours or the lives of others, from a slightly different point of view, we are able to respond in slightly different ways. Our habitual thinking patterns are broken and we are free to act in new and creative ways. Remember that imaginal work requires concentration and only a brief amount of time. The axiom “Less is more” applies here.

Mikvah Meditation for Shavuot

Make 8 Immersions with the following Kavenah

First Immersion:

Go to Mikvah to purify oneself, and intend that Mikveh = 151 = The milui of Ekyeh as follows,

אלף הה יוד הה

related to Imma/Mother, for the Mikvah is a return to the pure womb of one's mother.

Second Immersion

Intend to rectify one’s Kaas כעס anger = 151 with the colel, for anger has not part in holiness.

Third Immersion

Intend to rectify sins that affected Shem AB - Ayin Bet (Name of 72), יוד הי ויו הי

Fourth Immersion

Intend to rectify sins that affected Shem Sag - Sameck Gimmel (Name of 63) יוד הי ואו הי

Fifth Immersion

Intend to rectify the sins that affected Shem MaH - Mem Hay, יוד הא ואו הא

Sixth Immersion

Intend to rectify the sins that affected Shem BeN – Bet Nun (Name of 52), יוד הה וו הה

Intend that 4 levels of the Tetragrammaton (Ayin Bet (72) + Samech Gimmel (63) +Mem Hay (45) + Bet Mem (52) = 232 + Colel (1) = one of the 3 Regel רגל Holidays (3 Legs of the Year Holidays – Sukkot (Right Column); Pesach (Left Column); Shavuot (Center Column).

Seventh Immersion

Intend to remove one's weekday spiritual garments

Eighth Immersion

Intend to put on one's Holiday White spiritual garments of the Regel Holiday which is Ayin Bet יוד הי ויו הו

Meditation for Shabbat Mikvah

This meditation has 13 immersions

The first immersion meditates on the Sefirah of Malchut; The second immersion meditates on the sefirah of Yesod; The third immersion meditates on the Sefirah of Hod; The fourth immersion meditates on the Sefirah of Netzach; The fifth immersion meditates on the Sefirah of Tiferet; The sixth immersion meditates on the Sefirah of Gevurah; The seventh immersion meditates on the Sefirah of Chesed or Gedolah; The eight immersion meditates on the Sefirah of Binah; The ninth immersion meditates on the Sefirah of Chochmah; The tenth immersion meditates on the Sefirah of Keter; The eleventh immersion meditates on giving a limited amount to the negative system; the twelfth immersion meditates on removing one's spiritual garments of the weekday; The thirteenth immersion meditates on putting on your Shabbat white garments of purity .

Meditation for Mikvah without Water

חיבור הקבלה של המקוה

There are times when one needs cleansing and a Mikvah is not available. The Baal Shem Tov taught that it is possible to perform the cleansing of a Mikvah totally without water through the use of a strong consciousness. Use this only when a Mikvah is not available and when you possess a strong consciousness. While doing this mediation visualize yourself inside an actual Mikvah.

The Kabbalists did not always have access to a mikvah (a ritual pool of water found in a synagogue) or to a place where they could immerse themselves in water. Many Kabbalists would do a special mikvah meditation using their ten fingers and dipping them in water.

Utilize the two charts with the 72 Names from the Tzadikim and HaShem. It is best to use your personal charts which are available from the Yeshshem website at www.yeshshem.com. If you have not ordered these by email your Name may not be available as of yet. Please send a request by email to yeshshem@hotmail.clom.

Dip your 10 fingers (separated slightly) into a bowl of water.

Meditate on the Right Column of the Tree of Life which is Sharing

Lift your fingers out of the bowl letting the water drip back into the bowl

Recite over the water same verse that Moshe said when the Ark moved in the desert. (Numbers Chapter 10 Verse 35.

קומה יהוה ויפצו איביך וינסו משנאיך מפניך

Rise up, O LORD, and let Your enemies be scattered; and let them that hate You flee before You.

Meditate that you are surrounded by the Light of Chesed (Loving Kindness and Mercy). This kavenah (intention) will remove the impure system.

Recite the First Verse of the Ana Bekoach over the water in the bowl

Ana Bekoach Gedulat Yeminecha Tatir Tzerurah.

If you are able to visualize the 6 letters together or as many as you can even if one at a time.

אבגיתץ

Dip your 10 fingers (separated slightly) into a bowl of water.

Meditate on the Left Column of the Tree of Life which is Receiving.

Lift your fingers out of the bowl letting the water drip back into the bowl.

Meditate on the following Names from the 72 Names of God to elevate the sparks of Light that have been captured by the Klipot that you threw down into the Klipot through your negative actions.

יכש חבו ילי וול נית עשל

Recite the second verse of the Ana Bekoach over the water.

Kabel Rinat Amecha Sagvaynu Taharaynu Norah.

As in the first Verse visualize the six letters or as many as you are able even if one at a time.

קרעשטן

Meditate on shutting down the reactive system continually.

Recite this part of this verse from Zachariah Chapter 13 Verse 2

ואת-רוח הטמאה אעביר מן-הארץ

And Remove the Unclean Spirits from the Shechina and pass them out of the Land.

Dip your 10 fingers into a bowl of water.

Meditate on the Central Column of the Tree of Life which is the balance point between Sharing and Receiving.

Recite the third verse of the Ana Bekoach over the water.

Na Gibor Dorshay Yechudecha Kevavat Shamray.

Visualize the six Letters.

נגדיכש

Recite this part of this verse from Zachariah Chapter 13 Verse 2

ואת-רוח הטמאה אעביר מן-הארץ

And Remove the Unclean Spirits from the Shechina and pass them out of the Land.

Dip your two hands into the bowl of water as this is similar to your first Immersion as a newly clean person.

Say the following Hebrew words 7 times.

לב טהור ברא-לי אלהים ורוח נכון חדש בקרבי

Lave Tahor Berah Li Ehlohim VeRuach Chadaish BeKirbe.

 Create me a clean heart, O God; and renew a stedfast spirit within me.

Now say one final Hebrew Word/Phrase.

טהור

Tahor

I am Cleansed, sanctified, purified.

Any Meditation above may be added to this Mikvah meditation without water by adding a finger dipping into the bowl of water for each immersion and meditating on the Kavenah for that immersion.