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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.