) comes from the root Nafash, meaning “to rest,” as in the verse, “And on the seventh day, He ceased work and rested (Nafash)” (Exodus 31:17).From these sources, it is evident that the concept of meditation was well known among the Judaic philosophers and Kab-balists, and that the term most often used to express this concept is Hitbodedut. While the philosophers often speak of unstructured meditation involving God and His creation, the Kabbalistic schools advocated more formal, structured ways of meditation.
The goal of meditation, especially as described by the Kabbalistic masters, is to attain enlightenment. In Hebrew, the word most often used to describe such enlightenment is Ruach Ha Kodesh, which can literally be translated as “Holy Spirit.” It is this term that is consistently used by all Hebrew writers.
Although this term occurs in a number of places in the Bible, there is one place where this connotation is evident. In one of the Psalms, King David prays: (Psalms 51:12-14):
A pure heart, create for me, O God,
A proper spirit, renew in me.
Cast me not away from Your presence,
And take not Your Holy Spirit from me.
Return to me the joy of Your salvation,
And let a willing spirit uphold me.
As we have seen, Rabbi Abraham Maimonides explains that the “pure heart” for which King David prayed refers to a heart and mind cleansed of all external thoughts through intense meditation. David had said this Psalm after he had been rebuked by the prophet Nathan because of his affair with Bathsheba. Prior to this, David had been on a very high spiritual level, but as a result of this affair, this enlightenment had been taken from him. He was now praying that he should once again have a “pure heart,” and that God not take away from him the enlightenment which is Ruach Ha Kodesh.
The level of enlightenment implied by Ruach HaKodesh involves a clarity of understanding, an enhancement of perception, an awareness of the spiritual, and often, a complete change of personality. While in its lowest state, Ruach HaKodesh consists of general enlightenment and perception, in its higher, true states, Ruach HaKodesh provides the individual with clear, unequivocal perception, where he can actually receive information that is not otherwise available. (See sources at the end of this section.)
In order to understand the concept of Ruach HaKodesh more clearly, one must understand the precise meaning of the word Ruach, which is usually translated as “spirit.” The meaning of this word becomes evident when we understand the Kabbalistic concept of the soul. In the Bible, we find that three words are usually used to refer to the soul, these being Nefesh, Ruach and Neshamah. According to the Kabbalists, these represent the three most important levels of the soul.
Looking at the etymology of these terms, we see that the word Nefesh () comes from the root Nafash, meaning “to rest,” as in the verse, “And on the seventh day, He ceased work and rested (Nafash)” (Exodus 31:17).
The word Ruach is often translated as “Spirit,” but in many other places, this same word also means wind.
Finally, the word Neshamah (
), comes from Neshimah (
), the Hebrew word for breath.
The master Kabbalist, Rabbi Isaac Luriah (the. Ari), explains that these three levels can be understood if we take a glassblower as an analogy.29 The process begins with the breath (Neshimah) of the glassblower, blowing into a tube to form a vessel. This breath then travels through the tube as a wind (Ruach) until it reaches the vessel. The breath finally enters the vessel, forming it according to the desire of the glassblower, and there it comes to rest (Nafash).
In the case of the soul, the “Blower” is God Himself. Thus, in describing the creation of man, the Bible says, “God formed man out of the dust of the earth, and He blew in his nostrils a soul (Neshamah) of life” (Genesis 2:7).30 The spirit known as Ruach is thus the “Breath of God” that enters into man's being.
Although God's influence constantly permeates man's being, like the air around us, it is not usually detectable. Air can only be felt when it is in motion, when we sense it as a wind (Ruach). Similarly, God's spirit can only be detected when it moves in us, and it is for this reason that such spirit is also called Ruach, the same word as for wind.
This is also evident from the etymology of the word Ruach (
). This word is closely related to the Hebrew word Oreach (
), meaning a “visitor” or “guest,” as well as the word Orach (
) meaning a path. Both of these words indicate a concept that is not normally present, as well as one of motion and travel. In the same respect, wind is not a normal state of the air, but is one that comes about as a result of motion.
The word Ruach is even more closely related to the word Reach (
), a fragrance. Just as a fragrance can be detected even though it is not otherwise visible, so can the inspiration associated with Ruach.
The highest of the three levels of the soul is the Neshamah, which is the “Breath of God,” while the lowest is the Nefesh, the level that rests in man. The part that connects the two is that which is called Ruach. Therefore, when God wishes to enlighten a person or convey a message to him, it is transmitted through the level of Ruach. Such a person is then said to have attained Ruach HaKodesh, the holy Ruach.
This, then, is the concept of Ruach HaKodesh, the enlightenment aspired to in meditation. It is referred to clearly in such Biblical verses as, “A spiritOuacAj is poured upon us from on high” (Isaiah 32:15). This is also very closely related to prophecy, as we see from the verse, “I will pour forth My spirit (ruach) on all flesh, and your sons and daughters shall prophesy” (Joel 3:1).
All things in the spiritual realm consist of ten levels, corresponding to the Ten Divine Emanations (Sefirot), discussed at great length in Kabbalistic literature. Each of the three levels of the soul therefore also contains these ten levels. Since the level of Ruach is higher than that of Nefesh, one must ascend through all the ten levels of the Nefesh before he reaches the Ruach. Therefore, in order to attain the enlightenment of Ruach HaKodesh, one must first purify all ten levels of the Nefesh.31
There are mehods especially prescribed for purifying these ten levels. These are the ten steps leading to Ruach HaKodesh outlined in the Talmud:32
Study
Carefulness
Diligence
Cleanliness
Abstention
Purity
Piety
Humility
Fear of Sin
Holiness
According to this program, one begins with constant study and observance, leading to scrupulous care not to violate any religious law. The next step is constant diligence to obey every commandment, and then to live a completely clean life, both in thought and in deed. One then reaches a level where he avoids even permissible things when they can possibly lead to wrong, and once this is accomplished, he can purify himself of all evil, past and present.
The individual is then ready to live a life of piety, dedicating himself to God far beyond the call of law, and this leads to humility, the negation of the ego. A person can then gain such a clear perception of good that he literally dreads sin, being totally aware of the banality of evil. He is then ready for the highest of these ten steps, holiness, the total negation of the physical.
The very next level is that of Ruach HaKodesh. These ten steps thus provide a program of discipline for the individual who wishes to attain true enlightenment.
It is interesting to note that one of the most popular devotional texts, Path of the Just (Mesilat Yesharim) by Rabbi Moshe Chaim Luzzatto (1707–1747), is nothing more than a commentary on these ten levels.33 This text is studied by individuals in all walks of life, but few realize that it was originally conceived as a handbook for initiates who sought to enter the highest realms of enlightenment. With a background in Kabbalah, however, it immediately becomes evident that the ten levels discussed in this book correspond directly to the ten levels of the Sefirot. What the author is actually doing then, is categorizing all the devotional teachings in the Bible, Talmud and Midrash according to these ten levels.
Although the Kabbalists provide many detailed meditations aimed at the attainment of Ruach HaKodesh, it is universally recognized that this level can also be attained by intense devotion and prayer. For this reason, before describing the system of meditations used to attain such enlightenment, Rabbi Chaim Vital states, “This level can also be attained through sanctification and Torah study on the part of the individual, without resorting to any other practice.”34
This idea is not confined to the Kabbalists. It is actually based on an ancient Midrash, which states, “When a person reads the Torah, Prophets and Writings (the Bible), and spends his days in the Academy, he immediately becomes worthy of Ruach HaKodesh.”35 An even older source, dating from the second century, states, “If an individual accepts upon himself even one commandment with perfect faith, he becomes worthy of Ruach HaKodesh.”36
Another important teaching regarding the enlightenment of Ruach HaKodesh is its universality. It is not a respector of person or place, as the Prophet Elijah taught his disciples, “I call heaven and earth to bear witness that any person, Jew or Gentile, man or woman, freeman or slave, if his deeds are worthy, then Ruach HaKodesh will descend upon him.”37 It is significant to note that this teaching is quoted in a number of Kabbalistic texts dealing with meditation.38 The ultimate enlightenment of all humanity is also evident from the prophecy of Joel, who said in God's name, “I will pour out My spirit on all flesh” (Joel 3:1).
An individual having all the necessary qualifications can delve into the mysteries (Pardes), advancing in these deep, subtle concepts and gaining a firm understanding and perception of them.
At the same time, he must also sanctify himself and separate himself from the ways of the masses, who grope in the darkness of the times. He must achieve constant diligence in not even thinking of nonessentials or considering the current vanities and intrigues.
Such a person must work on himself until his mind is constantly clear and directed on high. He must bind his intellect to the Throne of Glory, striving to comprehend the purity and holiness of the transcendental. He must furthermore contemplate on the wisdom of God in each thing, understanding its true significance, whether it be the highest spiritual entity or the lowliest thing on earth.
The individual who does this immediately becomes worthy of Ruach HaKodesh. When he attains this spirit, his soul becomes bound up on the level of the angels … and he becomes a completely different person. He can now understand things with a knowledge completely different than anything that he ever experienced previously. The level that he has attained is far above that of other men, who can merely use their intellect. This is the meaning of what [the prophet Samuel told] King Saul, “[The spirit of God shall descend upon you,] you shall prophesy with them, and you shall be transformed into a different man” (1 Samuel 10:6).
Rabbi Moses Maimonides (Rambam): 1135–1204, Leading Philosopher and Codifier.39
God ordained that man should naturally be able to teach himself, understand, and reason with his intellect, and thus gain knowledge for his observation of things and their properties. On the basis of this knowledge, man is able to infer and deduce things that are not immediately apparent, and he can thus gain a more complete understanding of things. This is the natural process of human reason.
Besides this, however, God also decreed that there exist another, much higher, means of gaining knowledge. This is what we call “bestowed enlightenment.”
Bestowed enlightenment consists of an influence granted by God through various means especially designated for this purpose. When such influence enters a person's mind, certain information becomes fixed in his intellect. He perceives this information clearly, without any doubt or error, understanding it completely, with all its causes and effects, as well as its place in the general scheme. This enlightenment is called Ruach HaKodesh.
In this manner, one can gain knowledge of things otherwise accessible to human reason, but in a much clearer manner. But at the same time, he can also gain information that could not otherwise be gained through mere logic. This includes such things as information concerning future events and hidden mysteries.
This experience can take place on many different levels. These involve the intensity of the influence, the time for which it is granted, the manner through which it reaches the individual, and the nature of what is revealed and communicated in this fashion. In every case, however, the influence comes in such a manner that the individual is clearly aware of it.
It is also possible that such influence be extended to a person's mind so that he is able to clearly perceive a given concept without being aware of this influence. In such a case, it is experienced like any other idea that spontaneously arises in one's mind. In a broader sense, this is also called Ruach HaKodesh or “Hidden Influence” in the words of the sages, [even though it is actually a much lower level]. To the person worth of it, however, true Ruach HaKodesh is a manifest experience, where one is highly aware of its influence.
There is yet another level, that is much higher than Ruach HaKodesh. This is the level of true prophecy.
This is a degree of inspiration in which the individual reaches a level where he literally binds himself to God in such a way that he actually feels this attachment. He then clearly realizes that the One to whom he is bound is God. This is sensed with complete clarity, with an awareness that leaves no room for any doubt whatsoever. The individual is as certain of it as he would be if it were a physical object observed with his physical senses.
The main concept of true prophecy, then, is that a living human being achieves such an attachment and bond with God. This in itself is an extremely high state of perfection. Besides this, however, it is also often accompanied by certain information and enlightenment. Through prophecy, one can gain knowledge of many lofty truths among God's hidden mysteries. These things are perceived very clearly, just as all knowledge gained through bestowed enlightenment. Prophecy, however, comes with much greater intensity than Ruach HaKodesh.
Rabbi Moshe Chaim Luzzatto (1707–1747), Master Kabbalist and Philosopher.40