Tzfat & Kabbalah

kabbalah.org/he-www.tzfat *this document is for personal use only, for any other use, ask for promising in

kabbalah.org-office@tzfatwriting from the Tzfat Kabbalah Center:

Articles:

Introduction Page 2

’Gemstones’ - A story from Tzfat

Page 2

The Kabbalists of Tzfat Page 4

Tzfats’ energy Page 4

Kabbalah Stories from Tzfat Page 7

"Encompassing" Light and "Inner" Light

Page 8

The Holy Ari Page 9

Rabbi Shlomo Alkabetz Page 11

The Month of Elul and Tzfat Kabbalah

Page 12

Tzfat & Kabbalah: introduction

Tzfat (Safed) - The birthplace of Kabbalah

The city of Tzfat in Israel's Upper Galilee, has always been known as the "Capital of

Kabbalah", and for many long historical periods was the home of Judaism's greatest mystics

and masters of Kabbalah.

Rabbi Shimon Bar Yohai, the author of the "Zohar" lived, studied and worked in the the 2nd

Century,

C.E., studying the deepest Kabbalistic secrets with his disciples in a cave near Tzfat called

"Me'arat Ha'idra". It was there that they experienced the lofty spiritual and Heavenly

revelations described in the Zohar.

The entire Tzfat area is dotted with many graves of ancient Jewish sages and mystics, dating

from the First Temple Era through the Middle Ages. These holy sites bear witness to the

work and activities of Prophets and early Talmudic sages, who were also well-known mystics

in their own right. They were attracted by the region's special energy and atmosphere, and

saw it as the ideal location for connecting with the inspiration and insights of Kabbalah.

During the 16th century, the world's greatest Kabbalists were all concentrated in Tzfat, and

their impact on the study of Kabbalah was felt all over the world, for hundreds of years up

until today. Among the more famous names are Rabbi Moshe Cordovero (Hebrew acronym:

the "Ramak") and his disciples Rabbis Eliahu Vidash and Shlomo Alkabetz, Rabbi Yitzhak Luria

Ashkenazi (Hebrew acronym: the Holy "Ari", or "Arizal") and his outstanding students, Rabbi

Haim Vital and Rabbi Yisrael Saruk. These Sages attracted the best students and scholars of

Kabbalah, and established Tzfat as the undisputed world center of Jewish Mysticism and

Kabbalah.

’Gemstones’ - A story from Tzfat

One of the most prominent spiritual leaders of Tzfat in the late 18th century was Rabbi

Abraham Dov of Avritz, who came to the city with the great aliya of Hassidim in 1777.

One day an unfamiliar man came into Rabbi Abraham Dov's courtyard in Tzfat. The rabbi

rose immediately and ran toward the visitor. Rabbi Avraham Dov’s students could not hear

the conversation between the two, but as soon at the man left, the rabbi went into his room

and stayed there for three weeks.

The students wondered who this man was, what he and the rabbi had spoken about and

why the rabbi hadn’t come out of his room for three weeks. Their puzzlement grew when

Rabbi Abraham Dov emerged from his room, his face glowing, and asked his students to

prepare an especially festive meal.

The students did as he requested. They ate and drank, sang and danced.

After the singing, dancing and festivity, the rabbi began to speak:

“Many years ago, when I was still in Avritz, I used to sit for hours with any guest who came

from the Land of Israel. I would question him about the Holy Land and the life there. One

day a special emissary came from the Land of Israel and we spoke for a long time. When he

got up to leave I stood in front of him and begged:

‘Please tell me more!’

He replied: ‘But I’ve told you everything.’

And I insisted: ‘Please tell me more, tell me more!’

And then he said: ‘What more can I tell you? When you stand at the Machpelah Cave in

Hebron with our ancestors, you will know.’ And he turned to leave. But I continued to plea:

‘Please, more!’

And he responded: ‘What more can I tell you? When you stand at Rachel’s Tomb in

Bethlehem and cry together with her, you will know.’

And again he turned to go. But I would not give up, and again I begged: ‘Please tell me more,

tell me more!’

This time he looked at me and said: ‘I have already told you everything I can. When you get

there you will see for yourself - Even the stones there are gems. Even the stones are made of

ruby, sapphire and diamond.’

Upon completing the sentence he got up and walked out.”

“When I got to the Land of Israel,” the rabbi told his students, “everything was exactly as he

had described. I also remember the first time I stood at the Machpelah Cave and at Rachel’s

Tomb. But the stones … the stones were regular stones, not gemstones at all! I could never

understand why he had lied to me.

“Three weeks ago he came to visit me again, and despite the 20 years that had passed, I

recognized him immediately. I ran to him and asked: ‘Everything you told me was true. But

the stones … why did you lie to me? Why did you tell me the stones of the Land of Israel are

gemstones? He looked at me and responded, with puzzlement: ‘Aren’t they?’

“Then I closed myself up in my room for the last three weeks and began to cry. Every day I

cried and looked at the stones outside. Today, finally, when I looked out the window I saw

that indeed every stone is a gemstone. Every stone is a ruby, a sapphire, a diamond …”

The stones of the land of Israel sparkle and illuminate in Tzfat …

The Kabbalists of Tzfat

Rabbi Moshe Cordovero (1522-1570) who arrived in Tzfat in 1535, is famous for having

compiled and shaped what is known as "classic Kabbalah", from the time of the Zohar till his

era. His writings are characterized by his scientific approach to Kabbalah, and its

methodically and well-organized nature as he resolves and distinguishes between the wide

range of earlier Kabbalistic ideas and methods.

The "Ari" (Rabbi Isaac Luria Ashkenazi 1534-1572) was famous for uncovering new and as yet

unknown insights in the Kabbalah. He discovered new depths of understanding in the Zohar,

and taught that it was ' permissible and even a Mitzvah (spiritual duty) to reveal this

wisdom'. In other words, the Kabbalah should be taught and studied everywhere.

Kabbalistic tradition says that the soul of Rabbi Yisrael the"Ba'al Shem Tov", the founder of

the Chassidic Movement in the 18th century, was the reincarnation of the soul of a Jew from

Tzfat of the 16th century. Chassidic Philosophy is sometimes nicknamed "the third Kabbalah"

as it deals with the deepest levels of the 'Soul of the Torah' - the Kabbalah.

The Tzfat Kabbalah was always the leading stream in the study of the Jewish mystical

tradition. The Tzfat Kabbalists were characterized by their originality and innovation, depth

of study and commitment. They turned Kabbalah into an attractive and highly desired

wisdom for people all over the world. All the different mystical schools of thought, like the

"Literature of the Heichalot", prophetic Kabbalah, the Provence and Gerondi schools are

intimately linked to Tzfat Mysticism as well.

The Tzfat Kabbalah is the original and most authentic Jewish mystical tradition, and is now

available to all those who wish to learn and experience this wonderful wisdom.

Why specifically Tzfat? Read about the energy of Tzfat…

Tzfat’s Energy

Tzfat's spiritual energy

When you enter Tzfat's Old City and tour its colorful lanes and alleyways, visit its art galleries

and meet its mystics, enter the ancient synagogues and breathe the air….you feel the

magic…that special and almost indescribable spiritual aura that overtakes you….This is the

same aura the great Mystics described when they established Tzfat as the best place for

studying and revealing the Torah's concealed wisdom.

In the 16th century, One of the Ari's students, Rabbi Avraham Azulai, wrote of Tzfat's special

atmosphere: "Tzfat was the ideal place for attaining the deepest secrets of the Torah and its

foundations, because there is no cleaner or purer air in all of the Land of Israel." (Rabbi

Avraham Azulai, "Hesed L'Avraham").

The Kabbalists stress Tzfat's connection with the element of air in Creation. That is how they

explain the pristine and pure air of Tzfat, which together with its special spiritual

atmosphere simply overwhelm all of one's senses.

Each one of the four holy cities in the land of Israel: Hebron, Tiberias, Jerusalem and Tzfat, is

connected with one of Creation's elements: earth, water, fire and air. .

City Tzfat

Jerusalem Tiberias Hebron

Element Air Fire

Water Earth

Tzfat, being associated with the element of air , provides the deepest spiritual experiences

for the soul.

Tzfat's Name

Tzfat's name itself has several explanations:

"Tzfat", from the Hebrew word "Tzafun", which means hidden. Therefore Tzfat is especially

appropriate for studying the hidden wisdom.

Tzfat from the Hebrew word "Tzofe" – to view and see distances in time and place. This

explains the "Tzipia" – the anticipation and yearning for the Redemption of the soul and the

world that appears in the Kabbalistic literature of Tzfat.

Tzfat from the Hebrew word "Tzafon" – north; for the northern wind. in the Temple, the

holiest of sacrifices was offered in the northern end of the Altar, which hints at Tzfat being

the place where the holiest wisdom can be achieved.

In Kabbalistic literature, Tzfat is connected with the sphere of Eternity (Netzach) and on a

higher level with the sphere of the Crown (Keter), which illustrates the inspiration Tzfat

provides for the highest levels of the soul.

So it is no wonder that anyone who visits Tzfat feels like in Heaven.

Today, this special experience of Tzfat and Kabbalah can be yours: workshops, lectures,

courses and other activities provided by the International Center for Tzfat Kabbalah await

you. Come and experience the world of mysticism and Kabbalah together with the magic

and pristine beauty of Tzfat.

Kabbalah Stories from Tzfat

The written history of Tzfat is full of stories from the past – tales of characters who lived in

the Old City, which served as the stage and the setting for special stories. Each of these

stories teaches us a special lesson about life. The following story took place in the 16th

century, the Golden Age of Tzfat Kabbalah, a year after the passing of Ha’ari (1572) the

greatest of the Tzfat kabbalists.

REVELATIONS

Elijah’s Appearance

It was the year 1573 in Tzfat. In the Old City there lived an old and humble man, who made

his living as a tailor. He was a simple Jew who did not belong to any group of scholars, but he

was known to be a man of good deeds.

One night, while he was saying the tikkun hatzot prayers at home (a special prayer for the

rebuilding of the Temple in Jerusalem), the house suddenly filled with a precious, marvelous

light. The man looked around him, wondering where this fabulous light came from. Suddenly

he noticed an impressive figure with a long white beard down to his chest and a bright white

robe, a shining light surrounding him. “I am Elijah the prophet,” the guest introduced

himself, “I have been sent to you from the worlds above to reveal when the Messiah will

come, but on the condition that you reveal to me the good deed that you did on your Bar

Mitzvah day. That good deed illuminated all the worlds above with a light of sanctity and

special joy, and I would very much like to know what caused this.”

“I am sorry,” responded the man, “but I can not reveal what that deed was. I did it in honor

of my Creator and I do not want anything in return.” Further attempts by Elijah to extract

the details of the deed failed, and he returned to the heavens as he had come.

Garden of Eden

In the court of the heavens it was nevertheless decided that because of the man’s lofty deed

on his Bar Mitzvah, he would receive a special gift, one that not every man enjoys. It was

decided that Elijah the prophet would be revealed to him every night and would teach him

the secrets of the Torah and the Kabbalah. And so it was.

For several years the man enjoyed the nightly visits of Elijah the prophet, and the rare

experience of learning the secrets of the Torah from him.

A few years later, the man died, at a grand old age. His lofty soul entered into the special hall

in the Garden of Eden – the Hall of the Fathers – Abraham, Isaac and Jacob. Like the Fathers,

the good deeds of this Jew were all in the name of the Lord. He practiced extreme modesty

and never asked for anything in return for his deeds.

The Reincarnation

After studying and examining the history of the soul of the man, the heavenly court decided

that despite all his virtues and the marvelous things that his soul had enjoyed in life –good

deeds, pure intentions and studying with Elijah the prophet – one main thing was missing

before it was fully rectified – it was missing revelation. The Jew of Tzfat did the good deeds

in total modesty and did not reveal them to anyone. Nor did he share the secrets of the

Torah that he learned with Elijah with anyone, or tell them of Elijah’s nighttime visits to his

home.

Therefore, the court of the heavens decided that this soul must undergo another incarnation

in the world, in order to rectify the matter of revelation.

(It is known, as taught by the greatest of Tzfat kabbalists, Ha’ari, that souls are returned for

another incarnation in order to correct and complete matters left undone in the former life).

The soul of the Tzfat Jew returned to the world about 150 years later. It came down to the

world with a single purpose – to reveal and to be revealed.

Rabbi Israel Baal Shem Tov

Rabbi Israel, the Baal Shem Tov, founder of the Hassidic movement, was born on the 18th

(hai) of Elul 1768, in the city of Tluste near the Carpathian Mountains in central Europe. As a

child and young man, he often spent time in seclusion in the forests and mountains, where

he experienced inspiration and uplifting spiritual insights.

On his 26th birthday, his teacher and master, Achiya HaShiloni, the famous Biblical prophet

who was also the teacher of the prophet Elijah, was revealed to him.

For ten years, the Baal Shem Tov studied with Achiya HaShiloni, learning the secrets of the

Torah and the inner meanings of the Kabbalah, until his 36th birthday. On that day, Achiya

HaShiloni made a stirring revelation to the Baal Shem Tov.

The Revelation

“From this day on, you must reveal yourself and tell the world what I have taught you”

Achiya Shiloni told his student.

Rabbi Israel Baal Shem Tov was in shock and deeply sorrowed.

He was experienced in the practice of the hidden righteous and the kabbalists who acted in

Europe in small groups, in great modesty. The concept of “revelation” was foreign to him

and alien to the ways of the hidden kabbalists.

Achiya HaShiloni revealed to his student that his soul was the reincarnation of the Jew who

had lived in Tzfat in the late 16th century, whose soul had come back to earth for the

purpose of revealing and being revealed.

When the Baal Shem Tov heard about the origin of his soul and its special mission in the

world, he accepted the task and began revealing and disseminating the teachings of

Hassidism, which exposed and discovers the inner dimensions of the Kabbalah and the

secrets of the Torah.

The Rise of the Soul

Thirteen years later, on the Eve of Rosh Hashanah, the Baal Shem Tov was granted a special

rising of the soul, in which his soul reached the hall of the Messiah in the supreme worlds.

Seeing great joy there, he asked the Messiah when he would come, the Messiah replied,

“When your springs are disseminated, when your teachings and secrets are revealed to the

entire world.”

The story of the origin of the soul of the Baal Shem Tov in the Tzfat Jew of the 16th century

and its reincarnation in the world, and the story of the rising of the soul, is told by the Baal

Shem Tov himself in his letters, which were widely publicized and printed in several books.

"Encompassing" Light and "Inner" Light

The teachings of the Kabbalah explain that there are two qualities of divine forces that

illuminate and that act in a person and in the spiritual worlds. These are known as or pnimi

(inner light) and or sovev (encompassing light).

The effect of inner light is felt and absorbed within people and changes them. Encompassing

light also influences and inspires people in a way, but this effect is not absorbed in their

minds and senses; it remains remote and does not cause a change in them.

An example of encompassing light is the light of the sun that shines through the windows of

a house. As it shines, the house lights up, but it is a “surrounding” light, as the house itself

does not change – as soon as the sun is gone, the house is as dark as it was before.

The vitality of the soul expressed in the human body is an example of inner light. The soul is

not only present and active in the body; it is expressed in the body in a way that changes the

body itself – the body becomes alive. The difference between a living and a dead person is

not only that the living person has a soul; the difference is also in the flesh itself, that by a

living person, there is a living flesh. This is because the vitality of the soul is expressed in the

human body in an “inner” manner – the body is not only wrapped externally by the soul (like

clothes on a human body), but the vitality of the soul is also expressed in the flesh to the

point that they merge and become one, so that the flesh itself is alive.

In general, every force of the soul has a special organ in which and through which it acts. For

example, the mental force, which is a spiritual force, operates in the brain, but it cannot

function and learn without a healthy brain – if there is a problem with functioning of the

brain, the action of the mental force will be deficient (even though the mental force itself, as

a spiritual force, is complete). This is how inner light works – in cooperation with the vessel

(such as the brain) – the light expresses itself and unites with the vessel and they operate as

a united entity.

An exception to the rule of forces is the will power of the soul, which is not limited to any

organ. Take, for example, a man who gets up in the morning and wants to buy something. As

a result, his legs move and walk. Which organ wanted and decided to do this walking? Would

you say that his legs wanted to walk, or was it his brain or heart? Of course none of the

answers is right, as it was the man as a whole wanted the object. His brain and his thoughts

informed him of this desire, but that does not mean that his brain wanted; rather his soul

desired the object.

Where is the will power located? It “projects” on the entire body. Like the soul, the will

power of the soul is everywhere in the body. However, it is present throughout the body in a

“encompassing” (and not an “inner”) manner, and therefore it does not relate to any specific

organ. Each of the other forces of the soul, which are like “inner light,” expresses itself in a

specific organ of the body (the force of walking in the legs, hearing in the ears, vision in the

eyes, etc.), but the will power is not perceived or expressed in any organ. Even when it is

present throughout the body, it is only of a “surrounding” nature, which doesn’t express

itself or belong to any body organ – it is present and acts in all of the organs equally.

In the spiritual worlds as well as the material world both qualities of divine light illuminate.

The inner light, which “fills all worlds” illuminates and expresses itself in every being, object,

or creature, according to its specific nature. The encompassing light illuminates and gives life

to all beings and creatures without reducing itself to the personal nature of every creature.

The encompassing light surrounds and illuminates all worlds equally, as it is loftier than the

inner light, and does not “stoop” to the specific personal level of any creature, material or

spiritual.

The Holy Ari

Rabbi Yitzchak Luria was undisputedly the greatest practitioner and expounder of Kabbala

since Rabbi Shimon bar Yochai, author of the Zohar. Rabbi Yitzchak Luria founded a new

school in Kabbalistic thought, known as “the Lurianic Kabbalah.”

Rabbi Yitzchak Luria son of Shlomo Ashkenazi, was born in the Old City of Jerusalem in 1534

and passed away on the 5th of Av 1572. He is buried in the Old Cemetery of Tzfat, where

tens of thousands make the pilgrimage to his graveside every year.

Rabbi Yitzchak Luria is commonly known as the Ari, an acronym standing for Elo-ki Rabbi

Yitzchak,( the G-dly Rabbi Isaac). No other master or sage ever had this extra letter aleph, an

abbreviation for Elo-ki [G--dly] prefacing his name. This was a sign of the esteem in which his

contemporaries held him. Alternatively, some explain that the aleph stands for Adoneinu,

“our master.” To this day among Kabbalists, Rabbi Yitzchak Luria is only referred to as The

Holy Ari, the Ari (“lion”), or the Arizal (the Ari, of blessed memory).

When the Ari was 7 years old, his father Rabbi Shlomo passed away. In 1541, unable to

support the family, the Ari's mother, with her family, traveled to Egypt, where the family

lived with her brother, Mordechai Frances, a wealthy tax collector. The boy's brilliance

continued to shine in Talmudic study. Rabbi David ben Zimra (Radbaz) taught the Ari both

the revealed and concealed aspects of the Torah. The Ari also studied under Rabbi Betzalel

Ashkenazi, the author of Shittah Mekubetzet.

By the time the Ari was fifteen, his expertise in Talmud had equaled or surpassed that of all

the sages in Egypt. At this age, he married his uncle's daughter, and then spent the next six

years in intensive study with Rabbi Betzalel Ashkenazi. It was around this time that a copy of

one volume of the Zohar came into his hands. He studied the Zohar in seclusion for another

six years. He then isolated himself completely in house near the Nile for another two years.

He remained alone, not speaking to any human being throughout the week. He would return

home on the eve of Shabbat, just before dark. When The Ari and his wife had a number of

children, including a son named Moshe, who passed away at a young age, and a daughter,

who married the son of Rabbi Yosef Caro. Details are sketchy regarding his other children.

He continued to progress in this manner until he was worthy of Divine inspiration. On

numerous occasions, Elijah the prophet revealed himself and taught the Ari the mysteries of

the Torah. Every night his soul ascended into the heavenly realms. Troops of angels would

greet him to safeguard his way, bringing him to the heavenly academies. These angels would

ask him which academy he chose to visit. Sometimes it would be that of Rabbi Shimon bar

Yochai, and other times he would visit the heavenly academies of Rabbi Akiva or Rabbi

Eliezer the Great. On occasion he would also visit the heavenly academies of the ancient

prophets.

In 1570, after he had attained an extremely exalted rung of holiness in Egypt, Elijah told him

the time had come to move to Tzfat, a city in the Galilee in the north of Israel. There, he

would meet Rabbi Chaim Vital, the man to whom he was destined to transmit the keys to

the ancient knowledge.

When he first arrived in Tzfat, the Ari joined the circle of students who studied Kabbala

under Rabbi Moshe Cordovero (Ramak). His discipleship was short-lived for the Ramak

passed on soon afterwards.

After the passing of the Ramak, the Ari began teaching Kabbalah. Soon a group of the

leading kabbalists in Tzfat gathered around him, among them Rabbi Chaim Vital, who

became his chief disciple.

Rabbi Chaim Vital writes in the Introduction to Shaar HaHakdamot:

The Ari overflowed with Torah. He was thoroughly expert in Scripture, Mishnah, Talmud,

Pilpul, Midrash, Agada, Maaseh Bereishit and Maaseh Merkava. He was expert in the

language of trees, the language of birds, and the speech of angels. He could read faces in the

manner outlined in the Zohar (vol. II, p. 74b). He could discern all that any individual had

done, and could see what they would do in the future. He could read people's thoughts,

often before the thought even entered their mind. He knew future events, was aware of

everything happening here on earth, and what was decreed in heaven.

He knew the mysteries of gilgul [reincarnation], who had been born previously, and who was

here for the first time. He could look at a person and tell him how he was connected to

higher spiritual levels, and his original root in Adam. The Ari could read wondrous things

[about people] in the light of a candle or in the flame of a fire. With his eyes he gazed and

was able to see the souls of the righteous, both those who had died recently and those who

had lived in ancient times. Together/from these departed souls, he studied the true

mysteries.

From a person's scent, he was able to know all that he had done. (See Zohar, Yenuka vol. III

p. 188a). It was as if the answers to all these mysteries lay dormant within him, waiting to be

activated whenever he desired. He did not have to seclude himself to seek them out.

All this we saw with our own eyes. These are not things that we heard from others. They

were wondrous things that had not been seen on earth since the time of Rabbi Shimon bar

Yochai. None of this was attained through magic, heaven forbid. There is a strong prohibition

against these arts. Instead, it came automatically, as a result of his saintliness and asceticism,

after many years of study in both the ancient and the newer Kabbalistic texts. He then

increased his piety, asceticism, purity and holiness until he reached a level where Elijah

would constantly reveal himself to him, speaking to him “mouth to mouth,” teaching him

these secrets.

The Ari himself wrote relatively little. From his own hand we have novellae on two Talmudic

tractates. These have been included in his teacher's “Shittah Mekubetzet.” His writings in

Kabbalah were included in Rabbi Chaim Vital's Etz Chaim (Tree of Life) and are marked by

Rabbi Chaim with the preface “found written in manuscript.” There is also a commentary on

a small section of the Zohar and a few hymns for the Sabbath from the master himself. The

bulk of his teachings were recorded by his disciples, in numerous works, primarily by Rabbi

Chaim Vital. His disciples also recorded his customs in a work known as “Shulchan Aruch

HaAri” published in Venice 1680.

The teachings of the Ari were afforded the status of a Rishon [primary authority]. Every

custom of the Ari was scrutinized, and many were accepted, even against previous practice.

The Magen Avraham (Rabbi Avraham Gombiner, 1635-1683 ) accepts many of the Ari's

customs as legally binding. In deciding disputes that had remained unresolved for centuries,

he often cites the Ari's custom as the final authority. Included in the main students of the Ari

are Rabbi Chaim Vital (Calabrese), Rabbi Yisrael Sarug, Rabbi Shmuel Ozida (author of

Midrash Shmuel), Rabbi Yitzchak Cohen, Rabbi Masud HaMaaravi, and Rabbi Gedalia. Even

among these select few, only Rabbi Chaim Vital was permitted in his master's lifetime to

write down the Ari's teachings.

Rabbi Shlomo Alkabetz

(1505-1580)

Rabbi Shlomo HaLevi Alkabetz was one of the great kabbalists living in Tzfat in the 16th

Century. Rabbi Shlomo was born in Salonica in 1505. Shortly after his marriage in 1529,

Rabbi Alkabetz and his wife decided to settle in the Holy Land. On the way there, the young

Rabbi and his wife stopped over in Adrianople, Turkey. The townsmen, including a group of

kabbalists, begged him to instruct them in the spiritual life and his methods of serving G-d.

He agreed and wrote several works during his stay in this town - Beit Hashem, Avotot Ahava,

Ayelet Ahavim and Brit HaLevi.

Rabbi Alkabetz eventually continued his journey, teaching wherever he went. Several men

who were later to become great kabbalists themselves were deeply influenced by Rabbi

Shlomo. Among them were Rabbi Shmuel Ozeida (author of Midrash Shmuel on Pirkei Avot),

Rabbi Elazar Azkari, author of Sefer Chareidim, a kabbalistic treatise on the correspondence

of the limbs and organs of the human body to the 613 Commandments of the Torah; Rabbi

Avraham Galante, author of Yareach Yakar on Zohar and other works.

Rabbi Alkabetz arrived in Tzfat in 1535 where he settled. Only in the Holy Land, he insisted,

could one fathom the secrets of Torah. Rabbi Alkabetz attributed much of his depth of

understanding to his custom of prostrating himself at the graveside of Sages. Many students

gathered around him, including Rabbi Moshe Cordovero (Ramak), who married Rabbi

Shlomo’s sister. It seems, however, that Rabbi Shlomo later became the student of Ramak, a

testimony to his humility. Rabbi Yosef Caro, author of Code of Jewish Law –the 'Shulchan

Aruch', was another student of Rabbi Alkabetz.

Rabbi Shlomo Alkabetz is mainly famous for his song 'Lecha Dodi' which is sung in the prayer

of Kabbalat Shabbat, since the custom was established by the 16th Century Tzfat

Kabbalaists.

'Lecha Dodi' is mystical hymn that was composed according to kabbalistic teachings

regarding the 'Elevation of the worlds' and the yearning of the Shechina – the Divine

Presence and of the soul to unite with G-d., and it therefore expresses the yearning of the

Shechina and the Jewish soul for the Redemption.

Rabbi Alkabetz was a prolific writer. In his times, his works were popular and earned him

much admiration, although most of them are not widely known today. Several of his works

remain in manuscript; others have been lost. Several of his works are commentaries on the

Bible and the Liturgy. Rabbi Alkabetz also wrote discourses on topics in Kabbalah.

The song Lecha Dodi was composed in Tzfat and was printed shortly after its appearance in

the Sefardi version of the prayer-book (Venice 1584). The hymn became so popular that it

was incorporated into the Shabbat liturgy of every community in the Jewish world. It is for

this work that Rabbi Alkabetz is particularly renowned. The author signed his name -

"Shlomo HaLevi" - in the acrostic formed by the first letter of the first eight stanzas of the

hymn.

The international Center for Tzfat Kabbalah is located in Alkabetz St. in the old city of Tzfat.

The Kabbalat Shabbat service at our center is a very special and meaningful experience.

The Month of Elul and Tzfat Kabbalah

The month of Elul is often discussed in terms of its associated initials (In Hebrew). For every

passage based on its initials, there is a special association with the city of Tzfat and with

Tzfat Kabbalah.

'Me to my Beloved and my Beloved to me - the Shepherd is Among the Roses' (Ani Ledodi

Vedodi Li) – This verse from the Song of Songs refers to the spiritual power of prayer and the

concept of the beloved that also appears in the poem – Lecha Dodi - "Come My Beloved,"

which was written by 16th-century Tzfat Kabbalists and is used as a prayer for greeting the

Sabbath. The Book of Zohar teaches us that as the rose has 13 petals, so does G-d who rule

the world in the month of Elul with the 13 Attributes of Mercy. It is written in the Kabbalah

texts that those who live in Tzfat are treated by G-d with the 13 attributes of mercy

throughout the entire year.

'G-d made it happen and prepared for you'(Ina Leyado Vesamti Lach) – This verse from the

Book of Exodus speaks about the cities of refuge(in Hebrew= absorption) that used to serve

as a refuge for those who had killed without intention. The verse refers to the spiritual work

of studying the Torah and its inner dimensions, which are absorbed well in the human soul

especially in the month of Elul. Tzfat was once a Levite city, one of those that served as a city

of refuge. The Tzfat Kabbalists said that this was a special and prime place for obtaining and

absorbing the wisdom of the Kabbalah.

'One person to another and gifts to the poor' (Ish LeRe'ehu Umatanot La'evionim) – This

verse from the Book of Esther in the Bible discusses the spiritual activity of giving and

charity. The Kabbalah teaches us that the meaning of the title in Hebrew Book of Esther

(Megilat Esther) is "discovery of the hidden." More than anywhere else, Tzfat is a place

where the hidden teachings were revealed, and it is also famous for its marvelous charitable

projects.

Thy heart, and the heart of thy Children (Et Levavcha Ve'et Levav Zara'cha) – This verse

from the Book of Deuteronomy refers to the spiritual work of Teshuva – repentance and

spiritual growth. In recent years Tzfat has become a popular destination for group tours for

the purpose of penitence and prayers of spiritual awakening (Selihot) during the month of

Elul and the Ten Days of Penitence between Rosh Hashanah and Yom Kippur. Reciting the

special prayers in Tzfat arouses a sense of spiritual inspiration, associated with the act of

purification and spiritual elevation during the month of Elul and the High Holidays.

I will sing to the Lord and will speak, saying (Ashira LeHashem Veyomru Le'emor) – This

verse from the Song of the Sea in the Book of Exodus is a song of redemption of the Jewish

people, that were liberated from slavery in Egypt. Tzfat was and still is, a center of Jewish

song and poetry. The magnificent spiritual work of the poets, lyricists and Tzfat Kabbalists is

filled with yearning for and anticipation of redemption – of the Jewish people and the entire

world. In addition, one of the interpretations of the name of Tzfat associates it with the

word "expectation" – anticipating, predicting and awaiting redemption.