The ways of activating and attaining the Holy Spirit (Ru’ach HaKodesh) of Divine Inspiration
3
כבר בארנו בחלק שלישי שער שביעי כי חמשה אופני השגה הם, רוח הקודש, ונשמות צדיקים, ומלאכים הנקראים מגידים, ואליהו זכור לטוב, וחלום.
In the seventh gate of the third section, we already explained that there are five levels of attainment of the Holy Spirit (Ru’ach HaKodesh), which are: 1. The Holy Spirit (Ru’ach HaKodesh) 2. Revelations of souls of the righteous Tzaddikim 3. Revelations of angels called Maggidim 4. The revelation of the prophet Eliyahu, who is remembered for good. 5. Dreams
4
וכל אחד מהם אפשר שתושג מאליה, על ידי קדושת האדם ועסקו בתורה מבלי הצטרך מעשה אחר. גם אפשר להשיגם על ידי מעשה פרטי, אחר שיוקדם היות האדם ראוי ומוכן להשגה. וענין זה השני יתבאר בחלק הזה מכל הנמצא כתוב בספרי החכמים הקדמונים.
We explained that each of these levels can be attained automatically, through a person sanctifying himself and engaging in the study of Torah, without need of any other actions. It is, however, also possible for these levels to be attained through specific courses of action, provided that the one who does so is fitting and prepared for its attainment. It is this second manner of attainment of the Holy Spirit (Ru’ach HaKodesh) that will be explained in this section of the book, which is a compendium of the methods already found written in the works of earlier sages.
5
ויתחלק לג' שערים. הא' באופני המעשים, הב' באופן השגה, השלישי בתנאי ההשגה. וכבר כתבתי בספרי הגדול הנקרא עץ חיים, כמה יחודים ומיני דרכים נפלאים בענין ההשגה, ואם יגזור השם יתברך אכתבם באר היטב בחלק בפני עצמו:
This section is divided into three gates. The first gate discusses the ways that one should approach and conduct himself in action. The second discusses the manners of attaining the Holy Spirit (Ru’ach HaKodesh). The third discusses the conditions and methods required for the attainment of the Holy Spirit (Ru’ach HaKodesh). It should be noted, however, that in my main book called Etz Chayim, I already have written a number of unifications (Yichudim) and various different wondrous paths in regard to the matter of attaining and grasping the Holy Spirit (Ru’ach HaKodesh). If HaShem-יהו״ה, blessed is He, shall allow it, I shall write them with more extended explanations in a volume unto itself.
6
(אמר המדפיס החלק הזה לא בא להעתקה ולא נדפס כלל, כי מאחר שהכל שמות וצירופים וסודות נעלמים אשר לא כדת להביאו על מזבח הדפוס): תם ונשלם השבח לאל בורא עולם:
Note from the original printer: This fourth section was not copied and not included in this printed version. The reason is because it is filled with Holy Names and their permutations and many hidden secrets, that were not deemed appropriate to be printed.917However, the fourth section of Shaarei Kedushah has subsequently been printed in its entirety in Sefer Ktavim Chaddashim M’Rabbeinu Chayim Vital (Jerusalem 5748 [1988]). In the first gate, he cites various teachings from earlier Kabbalists, such as the Ramban (Nachmanides), Rabbi Yosef Gikatilla, Sefer Brit Menuchah, Sefer HaChassidim, Pardes Rimonim of Rabbi Moshe Cordovero, Reishit Chochmah of his student, Rabbi Eliyahu Vidas, and Rabbi Yitzchak of Acco. This section primarily consists of the manner and humility in which one should conduct oneself, so as to be a fitting receptacle for the Holy Spirit (Ru’ach HaKodesh), to the extent that no other practices may be necessary. The second section consists of instructional guides and practices, also cited from the earlier Kabbalists. Primarily, this section includes further instructions on complete repentance, self-purification and the attainment of holiness, seclusion, the attainment of equanimity (Hishtavut), as well as some introductions to the matter and manner of the divestment of the physical, and additional introductions regarding the matters of prophecy, the Holy Spirit (Ru’ach HaKodesh), and the Sefirot. The third and final gate is almost entirely excerpted from the teachings of Rabbi Avraham Abulafia, of blessed memory, and are the methods of adhesion to and contemplation of the Name of HaShem-יהו״ה, blessed is He, primarily as it is manifest in the seventy-two names that arise from the three verses “VaYeesa-ויסע,” “VaYavo-ויבא,” and “VaYeit-ויט” (Exodus 14:19-21). However, as Rabbi Chayim Vital wrote in his introduction, “I will reveal only a hands-breadth while concealing two thousand cubits.” That is, to attain a proper understanding and approach to this section of the book, necessarily requires prerequisite knowledge of other important foundations, which were not included in this work. Nevertheless, as Rabbi Chayim Vital instructs us in his introduction, this entire work is knowledge that he received from his master and teacher, the Godly Rabbi Yitzchak Luria, the Arizal, and about this fourth section he states, “I have personally tried and tested these and have found them to be effective. However, I will only enumerate their details briefly, by way of signposts that point the way.” He indeed provides such sign-posts. For, although it is well known that the teachings of Rabbi Avraham Abulafia are mostly locked gates, it is well-known that the Arizal already pointed to the student of Rabbi Avraham Abulafia, namely, Rabbi Yosef Gikatilla, as having graced us with the keys to these gates, and to the secrets of the Torah, in his famed work Shaarei Orah. Moreover, Rabbi Yosef Gikatilla himself writes of his Ginat Egoz, which preceded his Shaarei Orah, that it includes all of the critically necessary introductions and is foundational to all his other works, and to all of Torah. In it, he elucidates the true teachings of the Kabbalah that he received from his master and teacher, Rabbi Avraham Abulafia, illuminating them in a clear and simple manner, so that they may be understood by every intelligent person. In his work Otzar Eden HaGanuz, Rabbi Avraham Abulafia himself refers to his student, Rabbi Yosef Gikatilla, in the greatest of terms, stating that he succeeded in that which he was taught with the greatest success, and that he attained the most wondrous success beyond even that which he was expressly taught, applying to him the words of the verse (Samuel I 16:18), “HaShem-יהו״ה was with him,” which the Talmud (Sanhedrin 93b) explains to mean that “the Halachah is like him in all areas.” Nevertheless, until our generation, this work Ginat Egoz remained hidden in manuscript form, possessed by only the righteous few. Prior to this generation, there was only one limited printing of Ginat Egoz that was brought into print by the saintly Rabbi Yishayah HaLevi Horowitz, the famed author of the Shnei Luchot HaBrit (known as the ShaLaH). Nevertheless, in our generation, Ginat Egoz has already been printed and made fully available to the public, and has also been translated and adapted into English under the title HaShem is One. It is our hope and prayer to HaShem-יהו״ה, blessed is He and blessed is His Name, that the publication and dissemination of these teachings will bring about the fulfillment of the prophecy (Isaiah 40:5), “The glory of HaShem-יהו"ה will be revealed and all flesh, as one, will see that the mouth of HaShem-יהו"ה has spoken.”
החלק הרביעי:
Part Four
באופני השמוש בהשגת רוח הקודש:
The ways of activating and attaining the Holy Spirit (Ru’ach HaKodesh) of Divine Inspiration
כבר בארנו בחלק שלישי שער שביעי כי חמשה אופני השגה הם, רוח הקודש, ונשמות צדיקים, ומלאכים הנקראים מגידים, ואליהו זכור לטוב, וחלום.
In the seventh gate of the third section, we already explained that there are five levels of attainment of the Holy Spirit (Ru’ach HaKodesh), which are:
1. The Holy Spirit (Ru’ach HaKodesh)
2. Revelations of souls of the righteous Tzaddikim
3. Revelations of angels called Maggidim
4. The revelation of the prophet Eliyahu, who is remembered for good.
5. Dreams
וכל אחד מהם אפשר שתושג מאליה, על ידי קדושת האדם ועסקו בתורה מבלי הצטרך מעשה אחר. גם אפשר להשיגם על ידי מעשה פרטי, אחר שיוקדם היות האדם ראוי ומוכן להשגה. וענין זה השני יתבאר בחלק הזה מכל הנמצא כתוב בספרי החכמים הקדמונים.
We explained that each of these levels can be attained automatically, through a person sanctifying himself and engaging in the study of Torah, without need of any other actions. It is, however, also possible for these levels to be attained through specific courses of action, provided that the one who does so is fitting and prepared for its attainment. It is this second manner of attainment of the Holy Spirit (Ru’ach HaKodesh) that will be explained in this section of the book, which is a compendium of the methods already found written in the works of earlier sages.
ויתחלק לג' שערים. הא' באופני המעשים, הב' באופן השגה, השלישי בתנאי ההשגה. וכבר כתבתי בספרי הגדול הנקרא עץ חיים, כמה יחודים ומיני דרכים נפלאים בענין ההשגה, ואם יגזור השם יתברך אכתבם באר היטב בחלק בפני עצמו:
This section is divided into three gates. The first gate discusses the ways that one should approach and conduct himself in action. The second discusses the manners of attaining the Holy Spirit (Ru’ach HaKodesh). The third discusses the conditions and methods required for the attainment of the Holy Spirit (Ru’ach HaKodesh). It should be noted, however, that in my main book called Etz Chayim, I already have written a number of unifications (Yichudim) and various different wondrous paths in regard to the matter of attaining and grasping the Holy Spirit (Ru’ach HaKodesh). If HaShem-יהו״ה, blessed is He, shall allow it, I shall write them with more extended explanations in a volume unto itself.
(אמר המדפיס החלק הזה לא בא להעתקה ולא נדפס כלל, כי מאחר שהכל שמות וצירופים וסודות נעלמים אשר לא כדת להביאו על מזבח הדפוס):
תם ונשלם השבח לאל בורא עולם:
Note from the original printer: This fourth section was not copied and not included in this printed version. The reason is because it is filled with Holy Names and their permutations and many hidden secrets, that were not deemed appropriate to be printed.917However, the fourth section of Shaarei Kedushah has subsequently been printed in its entirety in Sefer Ktavim Chaddashim M’Rabbeinu Chayim Vital (Jerusalem 5748 [1988]). In the first gate, he cites various teachings from earlier Kabbalists, such as the Ramban (Nachmanides), Rabbi Yosef Gikatilla, Sefer Brit Menuchah, Sefer HaChassidim, Pardes Rimonim of Rabbi Moshe Cordovero, Reishit Chochmah of his student, Rabbi Eliyahu Vidas, and Rabbi Yitzchak of Acco. This section primarily consists of the manner and humility in which one should conduct oneself, so as to be a fitting receptacle for the Holy Spirit (Ru’ach HaKodesh), to the extent that no other practices may be necessary. The second section consists of instructional guides and practices, also cited from the earlier Kabbalists. Primarily, this section includes further instructions on complete repentance, self-purification and the attainment of holiness, seclusion, the attainment of equanimity (Hishtavut), as well as some introductions to the matter and manner of the divestment of the physical, and additional introductions regarding the matters of prophecy, the Holy Spirit (Ru’ach HaKodesh), and the Sefirot. The third and final gate is almost entirely excerpted from the teachings of Rabbi Avraham Abulafia, of blessed memory, and are the methods of adhesion to and contemplation of the Name of HaShem-יהו״ה, blessed is He, primarily as it is manifest in the seventy-two names that arise from the three verses “VaYeesa-ויסע,” “VaYavo-ויבא,” and “VaYeit-ויט” (Exodus 14:19-21). However, as Rabbi Chayim Vital wrote in his introduction, “I will reveal only a hands-breadth while concealing two thousand cubits.” That is, to attain a proper understanding and approach to this section of the book, necessarily requires prerequisite knowledge of other important foundations, which were not included in this work. Nevertheless, as Rabbi Chayim Vital instructs us in his introduction, this entire work is knowledge that he received from his master and teacher, the Godly Rabbi Yitzchak Luria, the Arizal, and about this fourth section he states, “I have personally tried and tested these and have found them to be effective. However, I will only enumerate their details briefly, by way of signposts that point the way.” He indeed provides such sign-posts. For, although it is well known that the teachings of Rabbi Avraham Abulafia are mostly locked gates, it is well-known that the Arizal already pointed to the student of Rabbi Avraham Abulafia, namely, Rabbi Yosef Gikatilla, as having graced us with the keys to these gates, and to the secrets of the Torah, in his famed work Shaarei Orah. Moreover, Rabbi Yosef Gikatilla himself writes of his Ginat Egoz, which preceded his Shaarei Orah, that it includes all of the critically necessary introductions and is foundational to all his other works, and to all of Torah. In it, he elucidates the true teachings of the Kabbalah that he received from his master and teacher, Rabbi Avraham Abulafia, illuminating them in a clear and simple manner, so that they may be understood by every intelligent person. In his work Otzar Eden HaGanuz, Rabbi Avraham Abulafia himself refers to his student, Rabbi Yosef Gikatilla, in the greatest of terms, stating that he succeeded in that which he was taught with the greatest success, and that he attained the most wondrous success beyond even that which he was expressly taught, applying to him the words of the verse (Samuel I 16:18), “HaShem-יהו״ה was with him,” which the Talmud (Sanhedrin 93b) explains to mean that “the Halachah is like him in all areas.” Nevertheless, until our generation, this work Ginat Egoz remained hidden in manuscript form, possessed by only the righteous few. Prior to this generation, there was only one limited printing of Ginat Egoz that was brought into print by the saintly Rabbi Yishayah HaLevi Horowitz, the famed author of the Shnei Luchot HaBrit (known as the ShaLaH). Nevertheless, in our generation, Ginat Egoz has already been printed and made fully available to the public, and has also been translated and adapted into English under the title HaShem is One. It is our hope and prayer to HaShem-יהו״ה, blessed is He and blessed is His Name, that the publication and dissemination of these teachings will bring about the fulfillment of the prophecy (Isaiah 40:5), “The glory of HaShem-יהו"ה will be revealed and all flesh, as one, will see that the mouth of HaShem-יהו"ה has spoken.”