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בס”ד

Yichudim is the kabbalistic term for Jewish Meditation, There are many different levels beyond our physical makeup. Most people are familiar with the workings of their physical bodies. We must remember we also have our spiritual bodies. 

 

 The structure of the spiritual body that God gave us. 

 We all have a Nefesh a Ruach a Neshamah a Chayah and a Yechidah these are the Five parts of our soul.

When we do Unifications of Holy Names it connects us with the Yechidah, which is the highest part of our being. This is vital for us since most people are not reaching that part of their being which is Yechidah because it is so ascended and removed from everything so very high. 

In order to activate the higher parts of our spiritual being and attain our full potential, We need to approach the part of our being that most people don’t know how to approach. This is what we work on in the Jewish Meditation courses and books. (many of which are available free on our youtube channel )

The basic understanding is that each part of our spiritual body contains within it all the different parts. 

Also In regard to the sefirot, each one of the TEN sefirot contains another 10 within it. In the same way, also each one of these five parts of our soul consists of a Nefesh a Ruach a Neshamah a Chayah and a Yechidah each one of them contains all the five Parts within it. 

So altogether this is 25 levels. Therefore whatever part of yourself that you are in touch with even if it is only the lowest which is Nefesh it is connected to all 25 levels. 

Here to within any particular part, you can divide it into five parts, a Nefesh a Ruach a Neshamah a Chayah and a Yechidah. The highest part of that part in which you are holding that will function for you as your Yechidah. 

Even though it is not the ‘real’ Yechidah but for that person right now where he is holding it will be his Yechidah. When coming to meditate what we are planning to achieve when we start our practice is to approach our inner being and try as much as we can to ascend and to reach out to the highest spot that we can reach for us right now in our life at that moment.

 

IMPORTANT SEASONS FOR THE SPIRITUAL REALM

 

Obviously, at different times in the year month and week, there is differing potential that can be achieved, as the spiritual potential of Shabbat is not similar to that of Yom Rishon, for example, even the place were one has an influence, Like here at Kever David Hamelech or just being in Yerushalayim it is much higher. Therefor to do the meditations in King David’s tomb on Shabbas with a minyan  together we can do great things in the world.  Another example is each Chag (holiday) has a greater ablitly for certian salvations, such as Purim not donly did many Sages say that what one davens (pray for) is accepted in heaven, like it is written every one who open his hands (asking for charity ) we give him, the same way when we ask charity from Hashem (God) He gives.  for kabalistic meditations on purim ebook

 

In any place in any time for any human being there is a whole structure of himself in that time in that place that he is approaching when he’s starting his practice of meditation and he will then ascend within that place and notice that there are whole structures, for example,  a Nefesh a Ruach a Neshamah a Chayah and a Yechidah or the Ten Sefirot all of those different structures. 

 

What we want is not to be limited to our structure of being we want to open ourselves to experience something that is higher from ourselves.  We want to have some kind of contact with a higher system. We should understand that every system is another structure another Chariot another room that something even higher can dwell within it and if we continue in this way to collect one Level to another one, one structure to another one chariot to another one throne to another. At the end of that ladder, there’s Hashem. 

I’m not saying that we can make contact immediately with Hashem but there is a connection so as much as we are able to connect one part to another to that level as much as we are able to connect that is the level that we can participate and be related to Hashem himself. 

It’s a difficult point to understand. This relationship may be all the time or with pauses and with all kinds of limitations. So we must say Both of them are true. in any event, the connection is always there. 

 

CONNECTING WITH GOD

 

On the positive side, we are always connected with Hashem somehow, no matter what happens. There are always some connections that can never stop. Even if he heaven forbid sinned terribly.

However anytime something that may seem a tiny bit negative occurs we then find we are losing part of the connection somehow. These two sides at the same time are contradictory either you have it or you don’t have it. (there is grey in the world)

To help clarify this one could look at it as, we have a connection but we are losing our awareness of the connection, the connection is there but we do not feel it.

We don’t always feel connected to Hashem and all the work we are doing with meditation is in order to get to the place that we will be able to be aware of that connection and we will be able to feel this connection. This in no way means that a minute ago there was no connection, it truly was there but we were not aware of it. 

SEEING CLEARLY IN ORDER TO EXPERIENCE GOD

 

There are all kinds of things that are stopping us from reaching out and feeling and being aware of the connection that Hashem gives us by simply by existing and this is the meaning that we say that “Ratza Hakadodh Baruch Hu Lezakot et Yisroel”. Literally Hashem wanted to give merit to Israel so he gave them a lot of Torah and Mitzvot What is Lezakot So the literal meaning again is to give me it. 

But another interpretation that you can give to the word lezakot is from the word Zakut – clear, meaning Hashem wanted that we will be clear that we will be able to see through the physical world through all of the Vails. 

He wanted to give us this experience to see through ‘Lezakot’ that it will be clear as crystal. On the other hand, There’s no limit to the number of veils one needs to take down, it all depends on how the person ended up deep into the negativity that according to that is the number of the veils that were put up. 

The process of removing those vails or refining our self and coming to be clear that we’ll be able to see and connect and experience God is by Torah and Mitzvot. When we are learning Torah and when we are doing mitzvot this is a process of refining ourselves and making the preparation that is needed to experience our connection with Hashem. this by no means says that a person should not refine his midos (character traits), He should but this is done through learning Torah and doing Mitzvot. 

There’s no limit to How much a person can learn and how much a person can do right and as much as a person is pushing himself more there’s more preparation in making himself more clear and then he’s able to contain more light without breakdown. (this is an important concept that will probably need a whole post, but below is a little understanding)

There are people that are not ready. They are not clear. They didn’t do the preparation and they are getting exposed to high light when some kind of experience of Meditation or can be even without anything some people go through something like that with drugs and then if they’re not ready for this amount of light this does the shattering of the vessels it’s which is spoken about in the Kabbalah then they get erratic different whatever different things so that’s why.

 

CONSTANTLY LIVING THE GODLY EXPERIENCE

 

By practicing Jewish meditation, one can develop a keen sense of awareness of the construct and purpose of oneself and of all reality, Which therefore will, therefore, elevate one to the loftiest spiritual heights and intimately connect with God.  It is important to note, however, that kabbalistic meditations do not exist separate from mitzvot. In fact, they both work in synergy together to refine and elevate the person. By zealously guarding and learning the details of the Halachas (Jewish law), working on character traits, such as kindness humility, forgiveness, patience, Emunah (faith), and Bitachon (trust in HaShem), and following the meditation techniques and advice of these books, one can reach unimaginable spiritual pleasures and intimately connect with God. The key is to remember that Meditation does not exist separate from mitzvot. As Eliyahu HaNavi said,

“I call on heaven and earth to
witness that any individual,
man or woman, Jew or Gentile,
freeman or slave, can have
Ruach HaKodesh (Divine-
Inspiration) descend upon him.”

 

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