001749037

The Concept of the Ascent of Prayer by Sixteenth-century
Jerusalem Kabbalist, R. Joseph ibn Zayyah

Thesis submitted for the degree of
Doctor of Philosophy

by

Sachi Ogimoto

Submitted to the Senate of the Hebrew University of erusalem
!ugust "#$$

This wor% was carried out under the supervision of
Professor onathan &arb

!c%nowledgements

'irst and foremost( ) would li%e to e*press my deep and sincere gratitude to my
supervisor( Professor onathan &arb( of the Department of ewish Thought(
'aculty of Humanities( the Hebrew University of erusalem+ ) appreciate his
support and patience in helping me complete this pro,ect and his provision of
clear-cut advice with profound insight and encouragement+

ii

Table of .ontents
ntro!uction+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "
Zayyah"s #ife +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ /
Zayyah"s $ritin%s+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ 0
ntro!uction to Perush le-Tefilah+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $$
Sur&ey of Research+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $1
'etho!olo%ical (ueries++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $2
The Structure of the Thesis+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "$
Characteristics of Zayyah"s $ritin%++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "$
Chapter )ne* Pre-Zayyah Patterns of the Ascent of the Prayer* Rabbinic
+ie,s, -asi!ei Ash.ena/ic +ie,s, an! 0arly Kabbalistic +ie,s++++++++++++++++++++ "3
Rabbinic +ie,s+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "3
Heikhalot #iterature +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ //
-asi!ei Ash.ena/ic +ie,s +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ /4
0arly Kabbalistic +ie,s ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ 15
Chapter T,o* Ascent of Prayer in the Theory of R. 1a&i! ben 2ehu!ah
he--asi!++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ 4/
ntro!uction to Sefer Or Zarua++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ 43
Ascent Tra!itions++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ 40
Theosophical nterpretation of Ascent of Prayer +++++++++++++++++++++++++++++++++++++++++++++ 42
The Chan%e of the Personal Pronoun+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ 24
Chapter Three* Ascent of Prayer by An%el ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $#3
An%el as a Recei&er of Prayer+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $#1
'etatron an! Shemaiel +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $$5
An%elic #itur%y +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $"3
An%el as a 1eli&erer of Prayer +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $"4
3eo%raphical Path ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $/#
)bstacle to the ascent of prayer+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $/$
Counterforce to Satan ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $/3
Chapter 4our* Ascent of Prayer by 1i&ine 5ame* The 4orty-T,o-#etter 5ame
++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $/4
iii

4orty-T,o-#etter 5ame +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $5$
1i&ine 5ame as Ascen!in% force of Prayer+++++++++++++++++++++++++++++++++++++++++++++++++++++ $53
The Classic 'o!el* The Ascent of the Cro,n+++++++++++++++++++++++++++++++++++++++++++++++++ $51
The 'e!ie&al 'o!el6Ascent of Prayer by 1i&ine 5ames+++++++++++++++++++++++++ $54
5umerolo%ical 0xe%esis ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $3$
The 'e!ie&al 'o!el 7* Counterforce+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $3"
Countin% 'etho! +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $3/
5otari.on, Roshey Te&ot ++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $31
5eoplatonic concept &ersus Tra!itional concept +++++++++++++++++++++++++++++++++++++++++++ $1/
Chapter 4i&e* The Relationship ,ith Kavvanah++++++++++++++++++++++++++++++++++++++++++++++++ $12
The 1efinition of Kavvanah in Prayer* Transition of the 'eanin%+++++++++++ $0#
The )b8ects of Kavvanah++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $0"
Kavvanah as the con!ition for acceptance of the prayer ++++++++++++++++++++++++++++++ $4#
Theosophical Kavvanah++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ $4/
Kavvanah as the Semantic #in%uistic 'a%ic of Po,er +++++++++++++++++++++++++++++++++ $2$
Kavvanah as a Counterforce to )bstacles to prayer ++++++++++++++++++++++++++++++++++++++ $20
Architectonic Si%nificance of Kavvanah++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "#"
Chapter Six* nterpretation of Prayer by Gematria++++++++++++++++++++++++++++++++++++++++++++ "#2
Sin%le Calculation 5umerolo%y++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "$"
Roshey Te&ot95otari.on+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ ""/
3reat is our #or!+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "/#
Conclu!in% Remar.s +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "/5
:iblio%raphy++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "51
Primary Sources in Print +++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "51
Secon!ary Sources++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "54
+++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++++ "13

Chapter )ne
Pre-6ayyah Patterns of the !scent of the Prayer

"

ntro!uction
ewish thought depicts a variety of entities ascending heavenward7 the
soul( thoughts( letters( sacrificial offerings( the smo%e of sacrifice( corporeal
bodies( and prayer+
$
8ach of them has its own purpose7 Sacrificial offering
atones for the sins of the nation and of the individual
"
9 an ascent of the soul and
corporeal body brings solutions for earthly troubles
/
or new %nowledge9 and
prayer:s rise heavenward has multiple purposes+ These phenomena
demonstrate the prevalence of the notion in ewish thought that certain
materials or spiritual entities ascend to the most solemn place or to heaven+
Scripture repeatedly states that &od hears man:s prayer(
5
and ;abbinic
udaism continues to reinforce this concept+ !ll prayer ascends to heaven+ This
notion has been firmly believed since the biblical period+ How then does &od

$
!ccording to the $/th century testimony of ;+ 8<ra of &erona( the ancient pious men
%new how to raise their thought to its source+ See =oshe )del( Kabbalah: New
Perspectives >?ew Haven7 @ale University Press( $244A( 51+ The second highest Sefirah,
Hokhmah( is the source of thought( beyond which thought cannot ascend+
"
B. T. Zevahim, 0b+
/
=oshe )del( Ascensions on Hih in !ewish "#sticism: Pillars, $ines, $a%%ers >Budapest7
.8U Press( "##3A( /3+
5
Cings ) 27/( Cings )) $275( )s+ /075( )s+ /473( er+ $57$"( Ps+ 57"9 5759 17$#9 $07$9 /27$/9 35759
1$7"9 137/9 117$29 45729 $#"7"9 $5/7$9 Prov+ $37"29 "4729 ?eh+ $71( .h+)) 17$29 17"#9 17/39 17/29
07$"9 /#7"0+
/

hear human prayerD How does prayer( a worldly entity( reach &odD The former
Euestion is &od-oriented( and the latter investigates the human side of the act+
)ndeed( there is a view that &od listens to all human words or thought without
any effort on the part of man+ )n other words( &od( in His omnipotence( does
not reEuire humans to enable Him to hear their prayers+ This human-oriented
view has dominated since the post-biblical period and is especially prominent
in %abbalistic speculation+ This concept reached its summit with the $1th
century erusalem %abbalist( ;+ oseph ben !braham ibn 6ayyah >$3#3-$30/A(
one of the most important Cabbalists in this center+
3
)n this thesis( ) will focus
upon the latter human-oriented Euestion( which will be a point of departure for
understanding how the new tradition( the ascent of prayer( emerged and
developed+ ) shall focus further here on one of the phenomena of the ascent of
prayer found in Per&sh le'Tefilah, written by ibn 6ayyah+

Zayyah"s #ife
;+ oseph ben !braham ibn 6ayyah lived in erusalem during the &olden
!ge of the Ottoman period in 8ret<-)sraelFPalestine+
1
The economic crisis in

3
=oshe )del( Spanish Cabbalah after the 8*pulsion( "oreshet Sephara%: The Sephar%i
$eac# >8d+( Haim Beinart9 erusalem7 The =agness Press( Hebrew University of
erusalem( $22"A( "7$01+
1
!ccording to !braham David( 6ayyah was %nown to have lived in erusalem from
$3$4 or an earlier date+ See !braham David( To (ome to the $an%: )mmiration an%
Settlement in Si*teenth'(ent&r# +ret,')srael >Tr+ Dena Ordan9 Gondon7 The University of
!labama Press( $222A( $33+ The precise date of birth and his lifetime were unclear but
5

erusalem forced him to move to an important ewish economic and scholastic
center( !leppo >HalebA( in Syria+
0
Sometime prior to $31#( 6ayyah moved to
Damascus+ He was regarded as an important posek >decisorA and served as rabbi
for the local =usta:rabim
4
in erusalem and Damascus+
2
His active role in the
hala%hic field is well %nown( and many of his responsa( written in erusalem

he was in erusalem till $333 and then moved to Damascus+ See Dotan !rad( ;abbi
@oseph )bn Sayah7 ! Profile of a Si*teenth-.entury =usta:rib Sage( Shalem 4 >"##4A7
$/1+ >HebrewA >Hereafter cited as ! Profile+A
0
)del( Spanish Cabbalah after the 8*pulsion( $019 onathan &arb( Cabbalah of
;abbi oseph )bn Sayyah as the Source for the Understanding of Safedian Cabbalah(
Kabbalah 5 >$220A7 "1$ >HebrewA+
4
!braham David( The )mmiration an% Settlement in the $an% of )srael in the -.
th
(ent&r#
>erusalem7 ;ubin =ass( $22/A( 02 >HebrewA+ !lthough he is said to be belong to the
!rabic spea%ing( indigent ews( his origin is not e*plicitly mentioned but his name and
his !rabic %nowledge testifies that+ See !rad( ! Profile( $53+ !ccording to &arb(
Cabbalah of ;abbi oseph )bn Sayyah( "1$( 6ayah served as ;abbi of the
=usta:rabim in Damascus in $304-$34"+
2
!ccording to !saf( 6ayyah was one of the important rabbis in Damascus and
afterwards he was appointed as ;abbi in erusalem+ S+ !saf( On the Harious
=anuscripts9 /+ ;esponsa of ;+ oseph ibn 6ayyah( Kiriat Sefer $$ >$2/5-$2/3A7 52"
>HebrewA+ @ehudah ;at<aby( Be/&r Tefillah >.ommentary on the PrayersA by @osef
Sayyah >DA( Kir#at Sefer 14 >$224A7 "2" >HebrewA+ 6ayyah served Beit 0in of the
=usta:rabim in Damascus+
3

and Damascus( are e*tant+
$#
Some of his responsa are cited in the wor%s of his
eminent contemporaries( and others are found in a separate collection+
;elatively e*tensive information about his intellectual profile is preserved(
unli%e other %abbalists+ However( scant information is found about his family
bac%ground+ Ie %now that he was born in erusalem and he had at least one
daughter+
$$
On the other hand( 6ayyah:s relationships with his contemporaries
are Euite well %nown+ 6ayyah had a close relationship with ;+ !braham .astro(
the leader of the ewish community in 8gypt
$"
who immigrated to erusalem
and oversaw the construction of the walls of erusalem:s Old .ity+
$/
.astro
provided the financial support to 6ayyah( and 6ayyah dedicated two of his
writings to him+
$5
.astro was also close to the other important %abbalists ;+
David ben Solomon ibn !bi 6imra >$502-$30/A( the first teacher of the
prominent Safedian Cabbalist ;+ )saac of Guria(
$3
and the sages in Safed(

$#
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "1$9 ;uth Gamdan freEuently Euoted
from the response in order to demonstrate that 6ayyah contributed to solving the
hala%hic Euestions and was in a strong position to rule the various regulations+ 6ayyah
too% a rationalistic solution or coercible way rather than entrusting independence will
or self-direction for religious observation+ JA Separate People: !ewish 1omen in Palestine,
S#ria an% +#pt in the Si*teenth (ent&r# >Geiden7 Brill( "###A+
$$
!rad( ! Profile( $5#+
$"
&arb( Cabbalah of ;abbi oseph )bn Sayyah( 4( "1$+
$/
David( To (ome to the $an%( "+
$5
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "1$+
$3
1

including ;+ oseph .aro and ;+ oseph ibn Tabul( who also belonged to the
=usta:arabi community
$1
and corresponded with .aro on the issue on the ta*
e*emption for scholars+ !nother important figure is ;+ =oshe ben Hayyim
!lshei%h >$3"#-$32/A( a contemporary to 6ayyah born in !drianople( who later
immigrated to 8ret< )srael( settling in Safed+ !lshei%h acts as a biblical
commentator who studied under oseph Taita<a% and oseph .aro in
Saloni%a+
$0
6ayyah mentioned his name in his Per&sh le'Tefilah.
$4

Cabbalists who influenced 6ayyah included the $/th century %abbalist in
!ragon of Spain( !braham !bulafia( a leading figure of prophetic-ecstatic
Cabbalah
$2
( and his student( the .astilian Cabbalist( ;+ oseph ben !braham
&i%atilla >$"54-$/"3A( the contemporary of ;+ David ben @ehudah he-Hasid( ;+
oseph ben Shalom !sh%ena<i(
"#
and ewish mystical-magical literatures+

$1
But later he considered ,oining the Sephardi community+
$0
He was inclined towards philosophical speculation+ 'or his relationship with
philosophy see (ambri%e (ompanion to "e%ieval !ewish philosoph# >ed+( Daniel H+ 'ran%
and Giver Geaman9 .ambridge7 .ambridge University Press( "##/A( "52+
$4
'or !lshei%h see the section )ntroduction to Per&sh le'Tefilah. See also ;at<aby(
Be/&r Tefillah( "02-"4"+
$2
=oshe )del( The "#stical +*perience in Abraham Ab&lafia >tr+( onathan .hipman9
!lbany7 State University of ?ew @or% Press( $244A( $23+
"#
'or the relationship between 6ayyah and !sh%ena=s+ .ambridge !dd+115F$ fol+ "#aA and oseph ben Shalom !sh%ena<i:s
Hak&%amat ha'3aba% >=s+ erusalem 5#5 4A is noted by &ershom Scholem in ;+
0

Personages who were influenced by 6ayyah vary in location and period(
including the prominent @emenite %abbalist( ;+ @ahya ben oseph 6alah
>$0$5-$4#1A(
"$
and the Safedian Cabbalist( ;+ Hayyim Hital( ;+ )saac Guria:s
principal disciple+

Zayyah"s $ritin%s
6ayyah wrote several wor%s( including voluminous wor%s of magic( but
his wor%s are still waiting to be studied and printed+
""

$+ Even ha-Shoham is a commentary on the combination of letters >hokhmat
ha'ser&fA completed in erusalem in $3/4+
"/
This wor% is devoted to ;+

David ben @ehudah he-Hasid as &randson of ?ahmanides( St&%ies in Kabbalah >Tel
!viv7 !m Oved( $224A( $34 >HebrewA9 oseph ben Shalom !sh%ena<i( A Kabbalistic
(ommentar# of 3abbi 2oseph ben Shalom Ashkena,i on 4enesis 3abbah >ed+ =oshe
Hallamish9 erusalem7 The =agnes Press( $245A( 2 >HebrewA+
"$
=oshe Hallamish( Kabbalah: )n $it&r#, Halakhah an% (&stoms >;amat &an7 Bar-)lan
University( "##"A( ""$ >HebrewA+ 6alah often mentioned the name of 6ayyah in his
Si%%&r+
""
See =oshe )del( The ;elationship of the erusalem Cabbalists and )srael Sarug of
Safed7 The Sources of the Doctrine of =albush by ;+ )srael Sarug Shalem 1 >$22"A7
$13-$0/+ >HebrewA9 onathan &arb( "anifestations of Power in !ewish "#sticism: 5rom
3abbinic $iterat&re to Safe%ian Kabbalah >erusalem7 =agnes Press( "##3A >HebrewA( $44+
"/
Scholem( Kabbalah >?ew @or%7 ! =eridian Boo%( $204A( 0#9 &ershom Scholem(
Kabbalistic "an&scripts >Kitve#'2a% be'Kabbalah( >erusalem7 $205A( 42K2$9 &arb(
Cabbalah of ;abbi oseph )bn Sayyah( "139 David( To (ome to the $an%( $339 =oshe
4

!braham .astro( a ma,or personality in the contemporary erusalem
kehillah(
"5
a Nai% in 8gypt+
"3
!s Scholem put it( +ven ha'Shoham is the most
detailed te*tboo% on meditation into the mystery of the Sefirot and
introduces %abbalistic chiromancy+
"1
The influence of !bulafia:s doctrine is
prominent here+
"0
8*tant in manuscripts are =s+ erusalem 4 and =s+
Bar-)lan 324+
"4

Hallamish( An )ntro%&ction to the Kabbalah( >!lbany7 State University of ?ew @or% Press(
$222A( 119 ;at<aby( Be/&r Tefillah( "02+ 'or editorial techniEue of manuscript especially
the Cabbalistic ones and accompanying problems see Daniel !brams( Kabbalistic
"an&scripts an% Te*t&al Theor#: "etho%oloies of Te*t&al Scholarship an% +%itorial Practice
in the St&%# of !ewish "#sticism >erusalem9 =agnes Press( "#$#A( 5"2-55/+
"5
David( To (ome to the $an%( $339 !brams( Kabbalistic "an&scripts( 2#-2$9 !braham
David( The Office of ?agid in 8gypt and its history of !braham .astro( Tarbi, 5$
>$205A7 //3-/1 >HebrewA9 8liav Shochetman( !dditional )nformation on the Gife of ;+
!braham .astro( Zi&n 54 >$24/A7 /40-429 &arb( Cabbalah of ;abbi oseph )bn
Sayyah( "1$+
"3
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "1$9 onathan &arb( Trance
TechniEues in the Cabbalistic Tradition of erusalem( Pe/amim 0# >$220A7 54 >HebrewA9
David( The Office of ?agid in 8gypt( /"3-//0( !+ Shochtman( /40-5#/+
"1
Scholem( Kabbalistic "an&scripts( 2#K2$9 Scholem( Kabbalah( /$2( /0$+
"0
=oshe )del( St&%ies in +cstatic Kabbalah >erusalem7 !cademon( $22#A( $#4 >HebrewA+
"4
=s+ erusalem( ewish ?ational and University Gibrary( Heb+ 45$19 =s+ St+
Petersburg 8vr+ )) ! $ >'+ 1/2/1A9 =s+ Givorno K Talmud Tora 00 >52#01A9 =s+ Bar-)lan
324 >)=H=( no+ /1355A9 =s+ Bar )lan $"$$ >""404A+
2

"+ Zeror ha-Hayyim >Bond of 8ternal GifeA is a commentary to Todros
!bulafia:s >$""#-$"24A 6,ar ha'Kavo%( e*egesis of the %abbalistic
interpretation of aa%ot in some Talmudic tractates+ Zeror ha'Ha##im, also
devoted to ;+ !braham .astro(
"2
is preserved in a few manuscripts(
/#
one
of which includes a visuali<ation techniEue using colors+
/$

/+ Sheerit Yosef( written in erusalem in $352(
/"
contains many tables with
numerals and the sefirotic symbols and often reveals the secrets concealed
by 6ayyah in +ven ha'Shoham.
//

5+ ;esponsum in hala%hah preserved in =s+ erusalem $551 B$21 is the only
manuscript that preserves 6ayyah:s responsa+
/5
The manuscript contains
/3# large folios( written on paper( but many folios are missing+
/3
6ayyah
was one of the ma,or respon%ants of his generation( and his contemporaries

"2
/#
=s+ Gondon =ontefiore /$4 >'+ 3"1"A PH+ $50( =s+ .ambridge >=ass+A K Harvard
University Heb+ "2F13 J'+ /55/0L+
/$
=s+ ?ew @or% Gehmann $/$ J'+ "550/L+
/"
Scholem( Kabbalah( 0#9 David( To (ome to the $an%( $339 ;at<aby( Be/&r Tefillah( "02+
She/erit 2osef is preserved in =s+ Iarsaw( ewish Historical )nstitute( ""2 >'+$"##1A+
//
6ayyah assured that he would reveal in She/erit 2osef the secrets he concealed in
+ven ha'Shoham+ See &arb( Cabbalah of ;abbi oseph )bn Sayyah( "1#+
/5
'or hala%hic activity of 6ayyah( see !rad( ! Profile( $/5-"54+
/3
The first >"2# responsaA and the last folios are missing+ Thus it starts from the section
"2$ and ends with section 1$5+ )t is un%nown how many section of responsa are
missing in the end+ )n the middle( the section between /44 and 5$5 are missing+
$#

cite 6ayyah:s responsa in their wor%s+
/1
Thus( he was regarded as a highly
esteemed and respected scholar in his time+
/0
The responsum deals merely
with hala%hic issues but for the mystical topic of Euestions( 6ayyah
responded with mystical %abbalistic ideas+
/4
6ayyah demonstrates the
integration between %abbalistic writing and mystical techniEues and
religious performance+
/2

3+ Tractates copied in Per&sh on the Torah of ;+ 8phraim ben Samson are
preserved in =s+ 8 Damascus( copied in $152( and in =s+ Gondon Or+
$#433F$ '+ 4$0#+
1+ Zafenat Paanach+ This wor% is lost+
5#

0+ Perush al Sefer Yezirah
(
+
5$
6ayyah mentions this wor%( but it has not been
found+
4+ Perush le-Tefilah( preserved in complete form in =s+ erusalem( ewish
?ational and University Gibrary( @ah Heb+ 25( written in

/1
Hayyim Hirschensohn( @ediot Sefarim Citvey @ad( $2/ff+ >HebrewA9 !ssaf( On
Harious =anuscripts( 52"-21+ ! responsum relating to the dispute on whether
scholars should be e*empted from ta*es in erusalem and Safed has been published by
oseph Hac%er( The Payment of D,i<ya by Scholars in Palestine in the Si*teenth
.entury( Shalem 5 >$245A7 $#3-$$0 >HebrewA+
/0
S+ !saf( On the Harious =anuscripts( 52"+
/4
=s+ erusalem $551 fol+ "#1-"#0+
/2
See &arb( Trance TechniEues in the Cabbalistic Tradition of erusalem( 15+
5#
Scholem( Kabbalistic "an&scripts( 2#+
5$
On this wor% see ;at<aby( Be/&r Tefillah( "02+
$$

Sephardic-=i<rahic script( has "/5 folios and fragments in =s+ Tel-!viv
&ross ""2( fol+ 2b-$1a+
5"
Per&sh le'Tefilah contains liturgical te*ts with two
commentaries( Sefer 6r Zar&/a was written by ;+ David ben @ehudah
he-Hasid( and Per&sh le'Tefilah was written by 6ayyah+ =ost of the liturgical
te*ts are almost identical to !sh%ena< version+ ;at<aby doubts the
authorship of the Per&sh le'Tefilah+ )t is surprising that the Per&sh le'Tefilah
has no name and preface( nor is the author:s name ever mentioned in the
title page+
5/
The acrostic of the poet in fol+ 3"b is considered to be the name
of the author+ !nother testimony is that at the beginning of the poem there
is a blurred !rabic stamp that can be discerned as ibn+

ntro!uction to Perush le-Tefilah
;;

Per&sh le'Tefilah is one of the most significant wor%s of %abbalistic and hala%hic
commentary on liturgy+ This writing is 6ayyah:s maiden wor% written at the
age of thirteen if the date of composition is at all correct+
53
To date( the wor%

5"
!bout =s+ erusalem @ah+ Heb+ 25( see Bibliotheca 9 ;at<aby( Be/&r Tefillah(
"02-"4"+
5/
;at<aby( Be/&r Tefillah( "02+ , :
+
55
Please note that this manuscript has two numbering systems( one in !rabic number(
and other in Hebrew letters+ The numbering of the folios we use here is according to
the Hebrew number+ 'or e*ample( the first page of the manuscript in this paper is 3"b
instead of 3#b written in !rabic character+
53
There is substantial confusion concerning 6ayyah:s biography+ David( To (ome to
$"

remains in manuscripts+ This wor% contains both Per&sh le'Tefilah of 6ayyah and
Sefer 6r Zar&/a( %abbalistic commentary on liturgy( written by the $/
th
century
Spanish
51
Cabbalist ;+ David ben @ehudah he-Hasid along with te*ts from the
Si%%&r on each folio+
50
The scribe identifies himself as ;+ !aron ben !<u< and
testifies that he copied them in erusalem in $3$4 at the reEuest of 6ayyah+
54

the $an%( "/4 n+"$#+ 'or 6ayyah:s biography( see also Hirschensohn( @ediot Sefarim
Citvey @ad( $2"-"#$( "33-32+
51
There is no consensus on ;+ David:s place of origin+
50
Sefer 6r Zar&/a Euoted in the =s+ erusalem is Euite similar to =s+ Gondon 00$+$+ The
manuscript of Sefer 6r Zar&/a was recently published by Ben 6ion ben Gevi ha-.ohen
though there are many spelling errors( needles space between a word and omit the
most important symbol( a letter above the word+
54
=s+ erusalem( fol+ ""0b+ By hand of the youngest of the students !haron ben !<u<
) wrote the Si%%&r for the learned wise ;+ oseph ben !braham ibn 6iach in erusalem
in Al&l+ See also "an&scrits me%ieva&* en caracteres hebrai7&es: Bibliothe7&es %e 5rance et
0/)srael >ed+( Sirat .ollette( =alachi Beit-!riah7 erusalem( $241A( /7149 &ershom
Scholem( Kiriat Sefer 5( /"#-/""9 ;at<aby( Be/&r Tefillah( "02+ ' .
] [ .
.
' !
" . . ' . .
' : "
' ' " ] :[ ' ' ' '
!
$/

Per&sh le'Tefilah begins with the declaration( ;+ oseph ben ;+ !braham
6iah of blessed memory+++interprets here the prayerboo% of ;abbi =oshe
!lshei%h of blessed memory+
52
This part of the manuscript is written in a
different hand+
3#
The te*t suggests the close relationship between 6ayyah and
;+ =oshe !lshei%h+ The te*t can be read as the prayerboo% of !lshei%h( or a
base for Per&sh le'Tefilah, but whether such prayerboo% e*ists is unclear+ The
te*t of the prayer inserted in the manuscript is mostly the !sh%ena<ic version
currently used but some of the te*ts are interwoven with the Sephardic version+
6ayyah probably refers to the wor% of !lshei%h( Tefilot al %erekh Kabbalah
>Prayers by way of CabbalahA+
3$

The other characteristic of 6ayyah in Per&sh le'Tefilah is that he is poetic+

' ' ' ' !
.
52
=s+ erusalem( fol+ 55a+ The spelling of his name has two versions( " "+ )t is
unclear which one is the correct spelling+ ) will adopt the transliteration( 6ayyah
with two #o%s( according to &arb( Cabbalah of ;abbi oseph )bn Sayyah("32+ Source
of his name is also discussed in @ehudah ;at<aby( Be/&r Tefillah, "4# and !rad( !
Profile( $/1 that it is an !rabic language and its meaning is , , " , +
6ohar ;aviv( 0eco%in the 0oma within the +nima: The $ife, 1orks, "#stical Piet# an%
S#stematic Tho&ht of 3abbi "oses (or%overo >a%a .ordoveo9 Safed( )srael( $3""-$30#A
>Berlin9 HD= Herlag( "##4A( "1+
3#
;at<aby( Be/&r Tefillah( "02+ written in Euill by different hand in out of line+
3$
=s+ Tel-!viv &ross $15+ ) appreciate =r+ Bill &ross for allowing me to copy the
manuscript+
$5

The gate of the manuscript( located after the long introduction( is written with
an acrostic( reading ) am oseph ben !braham 6iyah Ha<a%+
3"
The poem is
composed of four verses+ 8ach word ends uniformly and has no connection
with an angelic liturgy found in Mumranic piyyut( hei%halotic piyyut(
3/
or the
famous poems of ;+ 8lea<ar ha-Calir+
Of notable paleographical significance is the usage of colored in%+ Some
titles of the te*ts or names of prayer are decorated with outline drawings in red
in%( and the holy name @HHH is written with red in%+
35
Hebrew manuscripts
introduce such a custom( which consists of the two methods7 usage of colored
in% for writing letters and outlining letters with drawings+ The former method
in red in% for chapter and paragraph headings are found in "oreh ha'Nev&chim
>Spain( ca+$/3#A(
33
=aimonides: .ommentary on the !phorisms of Hippocrates
>Spain( ca+$5##A(
31
and chapter numbers and emphases in red in% in "ishneh
Torah by =aimonides >Spain( $3
th
centuryA+
30
The latter is found in Sefer

3"
=s+ erusalem( fol+ 3"b+
3/
=eir Bar-)llan( The "#steries of !ewish Pra#er an% Hekhalot >;amat-&an( Bar-)lan
University Press( $240A+
35
=s+ erusalem( fol+ "#4b+ See also 3/a( 12a( 2"b( 21a( 20a( $/$a( $30b for other letters
using colored in% or drawings+
33
Books from Sefara% >ed+( ;afael Ieiser9 erusalem7 )srael =useum( $22"A( $$/+
31
Books from Sefara%( $$3+
30
=s+ ewish ?ational Gibrary erusalem @ah Heb+ 4 printed in Books from Sefara%
>$5"31A( $#1( $$/+
$3

ha'2ir/ah( an ethical treatise by ;+ onah &erondi( completed in $53/+
34
!ll these
instances demonstrate the utili<ation of colored letters or words functioning as
the inde* or to emphasi<e the te*t+ )n addition to these usages( 6ayyah uses the
colored letters for the ineffable name+
!ccording to 8fraim Cupfer( it is popular to use red in% in the !rabic
manuscripts as a heading( functioning as a boo%mar%( and for a
supercommentary purpose( with the original commentary in red and the
supercommentary in blac%+
32
)slamic custom demonstrates the usage of a
variety of colors7 gold in% for name of !llah and red for holy words+ The usage
of colored in% in the writing of 6ayyah is similar to the )slamic custom at this
point+ 6ayyah was a rabbi in the ewish community of !rabic-spea%ing ews(
and as an !rabic spea%er( he may have absorbed the )slamic customs of
writing+
1#

34
)mportant Hebrew "an&scripts an% Printe% Books from the $ibrar# of the $on%on Beth 0in
>?ew @or%7 .hristie:s( $222A( $35( $30( $34+
32
This is according to 8phraim Cupfer of Department of Paleography in Hebrew
University and ?ational Gibrary of erusalem+ The department of Paleography
underta%es the pro,ect of collecting and analy<ing of Hebrew manuscripts written in
red in%( lead by Tamar Geiter+
1#
P+S+ Han Coningsveld and M+ !l-Samarrai( $ocalities an% 0ates in Arabic "an&scripts
>Geiden( Brill( $204A( $54+ )t is written in various !ndalusi handwritings( using brown
in% for the te*t and red in% for the vowels+
$1

Sur&ey of Research
ewish liturgy in Cabbalistic literature has been one of the ignored fields in
scholarly research( but commentaries on prayer have been one of the most
popular and important themes in ewish mysticism+
1$
The commentators of
prayer prior to Hasidei !sh%ena< dealt mainly with hala%hic Euestions7 when
or in which manner prayers should be recited+ )t was the $"th century Hasidei
!sh%ena< who started to study the theological meanings+ !ccording to oseph
Dan( Hasidei !sh%ena< treated the prayerboo% in the same way that Scripture
was studied+
1"

Gater in $/th century( beginning with ;+ udah he-Hasid:s lost
voluminous commentary( Per&shei Si%%&r Tefilah le'3okeah by ;+ 8lea<ar of
Iorms >c+$$13-c+$"/#A( and Per&sh ha'Tefilah by ;+ !<riel of &erona >$$1#-$"/4A(
commentaries of ;+ David ben @ehudah he-Hasid( ;+ oseph ibn 6ayyah( ;+
)saac Guria( and other important commentaries were composed+ Despite their
popularity( most of the wor%s are e*tant only in manuscript form( and there is
not enough comprehensive research on the sub,ect of hermeneutics on prayer+
1/

!n analysis of commentary on prayer creates a clearer picture of the history of

1$
)del( Kabbalah: New Perspectives( "2+ However under such circumstances( we have the
following e*ceptional wor%s9 =artel &ovrin( ;+ !<riel of &erona7 Perush ha-Tefillot
>=+!+ Thesis( Hebrew University( $245A9 !dam !fterman( 3eflections on the anon#mo&s
kabbalistic commentar# on the lit&r# >Gos !ngeles9 .herub( "##5A+
1"
oseph Dan( The 8mergence of =ystical Prayer( St&%ies in !ewish m#sticism
>.ambridge =ass+7 $24"A7 ""5+
1/
)del( Kabbalah: New Perspectives( "##+
$0

ewish mysticism+
)n addition( $1th century erusalem Cabbalah was also generally ignored
until =oshe )del amended the historical view of &ershom Scholem(
15
which
disincorporated erusalemite Cabbalah from the history of Cabbalah+
13
)del
discussed the influence of 6ayyah on the formation of the theology of the
Gurianic circle( which included ;+ Hayyim Hital and ;+ )srael Saru%+
11
onathan
&arb cast light upon the erusalem Cabbalist par e*cellence( ;+ oseph ibn
6ayyah( and focused on the magical( ecstatic( and astrological elements of his
doctrine+
10
&arb demonstrates the sources of Gurianic theories found in
6ayyah:s teachings+
14

Scholars hold various opinions as to the reasons behind why prayer is
considered to ascend to heaven+ !rthur &reen:s theory focuses upon the reason

15
)del( The ;elationship of the erusalem Cabbalists( $139 &arb( Cabbalah of ;abbi
oseph )bn Sayyah( "33+
13
Scholem( Kabbalah( $01-$4#9 =oshe )del( )ntro%&ction to the book of Aaron Zev Ashkoli
>esusalem7 Biali% )nstitute( $244A( "19 &arb( Cabbalah of ;abbi oseph )bn Sayyah(
"31+
11
)del( The ;elationship of the erusalem Cabbalists $13-$0/9 =oshe )del( 4olem:
!ewish "aical an% "#stical Tra%itions on the Artificial Anthropoi% >!lbany9 State
University of ?ew @or% Press( $22#A( $50-$54+
10
Besides the wor%s of onathan &arb cited above see also his boo% focusing upon the
mystical practices of 6ayyah( Shamanic Trance in "o%ern Kabbalah >.hicago7 The
University of .hicago Press( "#$$A+
14
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "33-/$/+
$4

for automatic ascension while 'arber:s assertion e*plains the origin of the
process of ascension+ &reen considers this to be an alternative phenomenon to
the scent or smo%e of the sacrificial offering ascending heavenward+
12
'or
&reen( prayer is the substitute for the sacrificial offering+ !si 'arber-&inat treats
the motif of descent to "erkavah as the prototype for the ascent of prayer in the
writings of Hasidei !sh%ena<+
0#
Both scholars treat the upper realm as the
heavenly Temple(
0$
which is the ultimate destination of the mystic:s visionary

12
!rthur &reen( Keter: The (rown of 4o% in +arl# !ewish "#sticism >Princeton7 Princeton
University Press( $220A( $1/( $15+ ) believe that the ascent of prayerNis itself a
transference of the ascent of sacrificial offering+ !ccording to Heinemann obligatory
prayer was seen parallel to sacrifice even during the Temple period but it was not seen
as substitute of sacrifice+ Both sacrificial service and prayer are worship for &od and
not offering+ Joseph Heinemann( Pra#er in the Perio% of the Tanna/im an% the Amora/im 8
)ts Nat&re an% )ts Patterns >erusalem7 The =agnes Press( $215A( $4 >HebrewA+L .f+
)delson who asserts prayer is a substitute for sacrificial service+ J!braham 6wi )delson(
!ewish $it&r# an% )ts 0evelopment >?ew @or%7 Henry Holt( $2/"A( *viii+L
0#
!si 'arber-&inat( The .oncept of the =er%avah in Thirteenth-.entury ewish
8sotericism K :Sod ha-O8goPh+D dissertation9 Hebrew
University( $241A( n+5#+ See also Euotation of 'arber:s statement by &reen( Keter( $1/+
The ascent of the mystic or visionary to the merkavah is metathesi<ed in the writings of
Hasidey !sh%ena< into the ascent of prayer( symboli<ed by the flight of the crown+
0$
!ccording to ;achel 8lior( Heikhalot literature recogni<es heaven as the upper
Temple where angels perform the priestly ritual in which a priest in the lower world
would officiate in the Temple+ J;achel 8lior( =ysticism( =agic( and !ngelology7 The
$2

ascent or the smo%e of the sacrifice+ The Temple was the place for people to
assemble in order to offer sacrifices( prayer( and than%sgiving to &od( and it
was recogni<ed as the place where the Divine Presence rests+ Therefore( after
the destruction of the Temple( the heavenly Temple became the site where
prayer as a verbal offering ascends+ The prominent characteristics of a visionary
ascent as described in the Heikhalot literature include the presence of angels(
which serve as a guide for the mystic to go through the ne*t gate+ Other angels
function as an obstacle for the mystic who fails the test+ These motifsQangels as
a guide and as an obstacleQtest for descendant to "erkavah. This should be
found if the Heikhalot literature is indeed the prototype for the notion of the
ascent of prayer as a crown+ The Euestion pertaining to the personification of
prayer will be made clear in the later development of this concept in the circle
of Hasidei !sh%ena<( which also discusses the reason for the automatic
ascension of prayer+
'etho!olo%ical (ueries
!gain( the historical connection of Hasidei !sh%ena< to Safedian Cabbalah has
not been proven+ Therefore( we must be aware of the difficulties in determining
the interrelation between 6ayyah:s numerological interpretation and the prior
speculations( which result from the lac% of a historical lin% or interaction
between Hasidei !sh%ena< and Spanish Cabbalah+ ) will e*amine the te*ts of
these three trends that present parallels+
The methodology ) shall adopt is a diachronic( synchronic-philological
approach( for $1th century Cabbalah is considered a synthesis of previous

Perception of !ngels in He%halot Giterature( !S9 $ >$22/F25A7 54+L
"#

magical( theosophical( theurgical( and ecstatic traditions( besides rabbinical
sources+
0"
Speculations derived from different historical and geographical
bac%grounds are incorporated into the above concept of prayer of 6ayyah+
Therefore( it is impossible to view such a stream of thought in opposing
diachronical or synchronical terms as we do not find historical or geographical
connections between the early ewish mysticism( Hasidei !sh%ena< in
twelfth-century &ermany( and si*teenth-century Cabbalah in erusalem and
Safed+ Thus( each Euestion is e*amined chronologically in order to ma%e
6ayyah:s innovation clear by loo%ing into pre-6ayyah literature and other
Euestions diachronic-philologically+
Scholars have tended to emphasi<e the influence of the messianism of
erusalem Cabbalah upon Safedian Cabbalah( but it appears that the influence
of another( mystical element is more prominent than messianism+
0/
The
teachings of ;+ David and ;+ 6ayyah may bridge the gap between the early
Spanish Cabbalah and Safedian Cabbalah( erusalem Cabbalah( and Safedian
views+
05
)n other word( 6ayyah inherited the doctrine of ;+ David ben @ehudah
he-Hasid( the late $/
th
century Spanish or &erman Cabbalist( and transmitted it
to Safedian %abbalists+

0"
&arb( Cabbalah of ;abbi oseph )bn Sayyah( $43( $44( "30+
0/
)del( )ntro%&ction to the book of Aaron Zev Ashkoli( "19 =oshe )del( On =ishmarot and
=essianism in erusalem in the $1th K$0th .enturies( Shalem 3 >$240A7 4/-259 &arb(
Cabbalah of ;abbi oseph )bn Sayyah( "22+
05
&arb( "anifestations of Power( $( $42( $22+
"$

The Structure of the Thesis
This study demonstrates the synthetic thought of ;+ oseph ibn
6ayyah:s thorough discussions of angelology( linguistic theory( and
numerological e*egesis all relate to the topic of the ascent of prayer+ ) attempt to
demonstrate the development of the concept of the ascent of prayer using two
different approachesQchronologically and conceptually+ )n the first chapter( )
will e*amine the oldest source we hold before the appearance of 6ayyah(
namely( the talmudic period and ) will demonstrate the early %abbalistic views+
.onseEuently( this study will adopt )del:s panoramic methodology rather
than the pro*imist view that he opposes+
03
The second chapter deals with
6ayyah:s medieval predecessor( ;+ David ben @ehudah he-Hasid( the most
important %abbalistic influence on 6ayyah+ .hapter three deals with the ascent
of prayer and angelological involvement+ .hapter four focuses upon the
theurgical magical power of the divine name and its effect on the ascent of
prayer+ )t functions as the raiser and protector of prayer+ )n chapter five( ) will
discuss the relationship of the ascent phenomenon to the essential religious
duty for prayer( Kavvanah+ .hapter si* concentrates on the principal
numerological method 6ayyah uses for the ascension of the prayer and for the
other themes+
Characteristics of Zayyah"s $ritin%
$1th century Cabbalah was an amalgamation of many changes in
speculation of geographical diversity since the emergence of the Cabbalah+

03
=oshe )del( Hasi%ism: Between +cstas# an% "aic >!lbany7 State University of ?ew
@or% Press( $223A( 1-$1+
""

!fter the e*pulsion( the Cabbalah spread mainly to )taly( By<antine( =aghreb(
and 8gypt+
01
Out of this migration( a new strand of the movement( ;enaissance
)talian Cabbalah( fully emerged
00
)n the ;enaissance( a platonic and
?eoplatonic corpus became available to ews+ )talian Cabbalah( which was
inclined to philosophy( combined with a belief in magic to produce a new
Cabbalistic tradition+
The central feature of 6ayyah:s writing is esotericism+
04
He %eeps the
secrets by scattering the doctrines in several of his writings+ 6ayyah:s Cabbalah
characteri<es the combination of both ecstatic and theosophical Cabbalah
although the theosophical character is less dominant in Per&sh le'Tefilah+ His
Cabbalah absorbed the divergent sources such as Sefer 2e,irah9 Sefer Hasi%im by
the Hasidei !sh%ena< master( ;+ udah he-Hasid
02
9 ewish magical literature9
and Heikhalot literature+ 6ayyah demonstrates the adaptation of several
interpretive methods+ The most notable e*egesis given to te*ts of prayer is a
numerical calculation such as &ematria( a counting method( and other linguistic
devices li%e Notarikon+ The counting of words and letters of prayer is repeated

01
=oshe )del( =a,or .urrents in )talian Cabbalah between $31# - $11#( )talia !&%aica
>$241A7 /3#+
00
This occurred at the end of the $3th century and at the beginning of the $1th century+
See )del( =a,or .urrents in )talian Cabbalah( /53+
04
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "1"+ This is also applied to the
characteristics of ;+ David ben @ehudah he-Hasid+
02
'or the authorship of Sefer Hasi%im see 8lliot ;+ Iolfson( The =ystical Significance
of Torah Study in &erman Pietism( M; 45 >$22/A7 51+
"/

throughout the Per&sh le'Tefilah+ 6ayyah utili<es the numerical interpretation to
reveal the divine names hidden in the te*ts of prayer+ The persistent usage of
the numerological hermeneutic method may induce the mystical e*perience(
which was performed by the leading figure of Hasidei !sh%ena<( ;+ udah
he-Hasid+
4#
6ayyah integrates the observation of hala%hic rules with mystical
prayer+ The Kavvanah( essential to fulfillment of religious duty( is the condition
for acceptance of prayer in heaven+ 6ayyah holds the view that divine names
accompanied with Kavvanah possesses power to raise prayer to the divine realm+
The divine name( especially the forty-two-letter name( plays an important role
in the ascent of prayer+

4#
The focus on numerical calculation as a techniEue for mystical e*perience began in
!sh%ena$221A7 2"+L
"5

Chapter )ne
Pre-6ayyah Patterns of the !scent of the Prayer

"3

Chapter )ne* Pre-Zayyah Patterns of the Ascent of the Prayer*
Rabbinic +ie,s, -asi!ei Ash.ena/ic +ie,s, an! 0arly Kabbalistic +ie,s

The pre-6ayyah literatures demonstrate the origin of the concept of
ascent of prayer and its development+ Some are profoundly interrelated to the
concept in the writings of 6ayyah+ The concepts of the ascent of the prayer in
the literature are divided into two categories7 $+ .rown mysticism( in which
prayer is transformed into the divine crown9 and "+ ?on-.rown mysticism( in
which transformation of prayer into crown is uninvolved+ Both of the sources
are found in the Talmud+

Rabbinic +ie,s
erusalem Talmud Sanhedrin $#7"4 demonstrates the first indication of
the ascent of prayer if the Talmudic literature always precedes the date of
composition of the Heikhalot literature+

?ow all the ministering angels went and closed the windows so that the
prayer of =ennaseh should not reach upward to Holy One( blessed be
he+
4$
The ministering angels were saying before the Holy( One( blessed
be he( RGord of the world( a man who worshipped idols and put up an
image in the Temple K are you going to accept him bac% as a penitentDR

4$
!ll these biblical passages use the Hebrew term for window while the
rabbinical literature uses Halon or Halonot+s
"1

He said to them( R)f ) do not accept him bac% as a penitent( lo( ) shall
loc% the door before all penitents+R Ihat did the Holy One( blessed be
he doD He made an opening Jthrough the heavensL under his throne of
glory and listened to his supplication+
4"

This te*t demonstrates the understanding of the ewish authority in the
Talmudic period towards the movement of prayer after utterance+ 8ven a
prayer of sinners reaches automatically to the entrance of heaven+ However(
entering into heaven and reaching &od are limited to a prayer recited in
righteousness+ )n the te*t above( angels prevent his prayer reaching &od
because of the sins =ennaseh committed >%illing )saiah and violation of
idolatryA+ The transgression resulted in re,ection of acceptance of a prayer in
heaven+ This account parallels the repentance of going before the throne9
there is a forgetfulness before the throne+
4/

The last sentence of the te*t above comprises the two important themes(

4"
!.T. Sanh+ $#7"4+ 8nglish translation is Euoted from The Talm&% of the $an% of )srael: a
preliminar# translation an% e*planation Hol+ /$ Sanhedrin and =a%%ot >tr+ acob ?eusner9
.hicago7 University of .hicago Press( $24"-$22$A( //1+ See also "i%rash 0e&t. 3abbah
>HilnaA( "7"# and Pesikta %e3ab haKahana, "59 2alk&t Shimoni "elekhim, "9 6,ar "i%rashim
>8i<ensteinA( /15+
! ! "

! +
4/
B.T. Ber+ /"b+
"0

which may serve as the origin of the development of the ascent of prayer in the
early Cabbalah of the $/th-century Spanish mystic ;+ oseph &i%atilla and the
later Cabbalah of ;+ oseph ibn 6ayyah+ These themes are the form of prayer
and the geographical path of prayer between heaven and earth+ Ihether the
prayer in the te*t above refers to a voice or letters of prayer is uncertain( but it
at least indicates the prayer as an entity that cannot go through the closed
windows or the aperture &od fashioned+ Does this imply that a prayer cannot
enter from the irregular openingD )f prayer is allowed to enter only from the
fi*ed entranceQnamely( the windows of heavenQthen we can assume that the
geographical path of prayer between heaven and earth already e*isted during
the ;abbinic period that will be discussed in chapter three+
!nother important element in the te*t is the description of the windows
and doors in heaven+ Scripture tells us that the windows were opened when it
rained for forty days >&en+ 07$$A and were closed when the rain from heaven
was restrained >&en+ 47"A( contradicting our te*t above( and &od opens the
window to pour out a blessing >=alachi /7$#A+ Scripture maintains the
description of the window as an output channel+ On the other hand( ;abbinic
literature describes it as an input channel to receive entities from the lower
world+ !s regard to the account on the struggle of the death of =oses( "i%rash
0e&t. 3abbah depicts the gates of heaven as an entrance for prayer+
45

The angel who is in charge of proclamation is called !%h<ariel+ Ihen the
Holy One( blessed be He( called hastily and said to the ministering

45
"i%rash 0e&t. 3abbah $$7$#+
"4

angels( &o down hastily and loc% all the gates of the heavensN His
prayer was similar to a swordN
43

The windows of heaven( which function as shields in the Sanhedrin te*t(
are presented here as gates of heaven+ 8ven &od is described as being afraid of
the prayer of =oses reaching heaven+ The re,ection of prayer in heaven in both
Sanhe%rin and "i%rash 0e&t. 3abbah indicate that the prayer has a certain power
to influence the celestial realm+ The authors may intend to present the influence
of sins of man upon the upper realm+ Therefore( angels and &od attempt to
prevent the negative theurgic forceQa voice of prayer of =oses possessing a
destructive forceQfrom entering into heaven+ ) assume that the aim of this te*t
is to demonstrate the importance of observing the commandments and the
nature of &od as possessing mercy for sinners rather than emphasi<ing the
phenomenon of the ascent of prayer+
!nother trend of the ascent of prayer( the ascent of the crown( is found in
B. T. Haiah $/b7

He >SandalfonA stands behind the .hariot and wreaths crown for his
=a%erN He pronounces the JDivine ?ameL over the crown( and it goes
and rests on His head+
41

43
"i%rash 0e&t. 3abbah $$7$#+
41
The Bab#lonian Talm&% >Tr+( )+ 8pstein9 Gondon7 The Soncino Press( $212A( Hol+ 3
Haiah+ , ... , +
See also See also &ershom Scholem( 6riins of the Kabbalah >Tr+( !llan !r%ush9
"2

This passage demonstrates the power of the utterance of holy names of &od+ By
means of the name( the crown ascends to the head of &od+
40
!lthough the
component of the crown is not depicted( the ascent of prayer in the form of
crown was derived from this te*t+ "i%rash +*o%&s 3abbah( compiled sometime
between the 0th century and the end of the $#th century( e*plicitly mentions the
component of crown as a composition of prayer recited by man+

Ihen )srael pray( you do not find them all praying at the same time(
but each assembly prays separately( first one and then another+ Ihen
they have all finished( the angel appointed over prayers collects all the
prayers that have been offered in all the synagogues( weaves them into
&arlands >crownA and places them upon the head of &od+
44

Philadelphia7 ewish Publication Society( $22#A( $039 Dan( The 8mergence of =ystical
Prayer( 43-$"#+
40
'arber( The .oncept of the =er%avah( "/$+
44
8nglish translation is Euoted from "i%rash 3abbah: +*o%&s >Tr+9 S+=+Gehrman(
Gondon7 Soncino( $21$A+ "
" , ! ,

! + .f+ &reen( Keter( /5+ &reen interprets the
te*t as ma%es them into crown and treats the te*t no mention of such activity as
weaving or binding the crown+ The transformation of prayer into crown is also
depicted in "i%rash Psalms >BuberA $270( and 447" is obviously related to our te*t+
/#

This verbose te*t >when compared to HaiahA e*plicates the phenomenon of
ascension more fully+ This te*t provides a more phenomenon-oriented
approach where the ethical observation is no longer at issue( focusing mainly
upon the account related to the ascent of a crown
42
made from prayer+ The new
element( collecting prayer( is added to the function of angels+ Ihere the angel
collects the prayer is not specified( but it is li%ely to be within heaven+ Prayers
reaching from synagogue to heaven are collected and transformed into a crown+
!nother midrashic te*t( apparently related to the te*t of "i%rash +*o%&s
3abbah( shows that collecting prayer is the function of the angel+

;+ Pinhas in the name of ;+ !bba says( !n angel who is in charge of
prayer waits until the last Synagogue in )srael prays( and he ta%es all
the prayers and ma%es them into the crown and places it on the head of
the Holy One( blessed be He+
2#

Both "i%rash +*o%&s 3abbah and the above-mentioned te*t from "i%rash
Psalms are the first te*ts that clearly depict one of the paths of prayer( from
synagogue to heaven+ Public prayers are their ob,ect of collection and the
material of the crown+ !n appointed angel transforms an abstract( unsubstantial

42
This topic( the ascent of crown( is researched by )del( Kabbalah: New Perspectives,
&reen( Keter: 8lliot ;+ Iolfson( Hebraic and Hellenic .onceptions of Iisdom in Sefer
ha'Bahir( Poetics To%a# $2 >$224A7 $30+
2#
"i%rash Pslams Buber 447"+ See also $270+
/$

entityQprayer of )sraelQinto a substanceQthe crown+ =oreover( the place of
activity of angels toward prayer remains unclear( whether the angel comes
down to earth to collect the prayers or awaits the prayers in heaven+ The
absence of an ad,uration of the divine name raises a Euestion of whether the
angel directly places the crown on the divine head+ !lthough the word place
>notenA is used here( it is uncertain whether it refers to the act of placing it
directly on the head of &od or placing it from distance followed by an ascent to
&od+ The latter has greater potential as Pesikta 3abbati, considered to be
compiled in 1th or 0th century(
2$
e*plicates the un%nowability of &od:s place+

)t is said of SandalphonNserves behind the chariot( and that he
wreathes crowns for his =a%er+
2"
.an it possibly enter your mind that
the ministering angels %now where &od isD Has it not been long said
Jby themL Blesse% be the lor# of the $or% wherever His place be >8<e%+ /7$"AD
The truth is that even ministering angels cannot see His abiding place+
However( Sandalphon so ad,ures the crown he has wreathed that it
rises of its own accord and reposes on the head of his =a%erN Ihen
the crown reached His head( He brings Himself to accept the crown
from His servants+
2/

2$
Pesikta 3abbati >tr+ Iilliam &+ Braude9 " vols+9 ?ew Haven7 @ale University Press(
$214A( $7"1+
2"
B. T. Haiah( $/b+ He wreathes them out of the prayers of the righteous+
2/
8nglish translation is ta%en from Braude( Pesikta 3abbati, $75#1+
,
/"

This te*t maintains the un%nowability of &od:s dwelling place more strictly
than does the te*t in "i%rash Psalms Euoted above+ The distance between &od
and the angel is retained by e*plicitly mentioning the ascent of crown by its
own accord+ !lthough Sandalfon does not %now His dwelling place( the crown
%nows how to reach His head+
The ne*t midrashic literature in the early medieval period( "i%rash Konen(
informs us as to the material of crown7

!nd it >SandalfonA binds crowns to the master of glory out of the
Ke%&shah( Bar&kh H&: and PAmen( 2ehe# Sheme# 3abba which the children
of )srael recite in the synagogues9 and it ad,ures the crown by the
ineffable JdivineL name( and it Jthe crownL gradually ascends to the
head of the master+ Therefore( the sages said that whoever nullifies
Ka%osh( Barkh&( and PAmen( 2ehe# Sheme# 3aba JtherebyL diminishes the
crown+
25

"i%rash Konen specifies that the e*act words of prayer are the material of the
crown+ The specification of the material of the crown and a theurgical
implication of prayer are emphasi<ed here+ Human action related to prayer

' # ' ! $
, ...
" +
25
8nglish translation is ta%en from )del( Kabbalah: New Perspectives( $2"+
//

influences the formation of the crown in the upper realm+
23

Conclu!in% remar.s
The two trends we have seen established the idea that every prayer
ascends to heaven automatically+ !s Scripture states that &od hears prayers of
the )sraelites( the ;abbinic literature considered the uttered prayers to move
upward themselves+ ?o e*ternal force is mentioned to accompany the prayer:s
ascension+ The ascent of the prayer was treated as common %nowledge9 there
was no Euestion that the phenomenon occurred+ This implies that the tradition
of the ascent of prayer already e*isted at the time the te*ts were written+
=oreover( the angel ta%es an important role in this tradition( through the
creation of the crown out of prayer and the protection of the celestial realm
from unworthy prayer+ However( the angel did not function as an intermediary
of prayer9 that is( the delivery of prayer between earth and heaven and any
clear active movement of angels outside heaven were not illustrated+ The angel
merely awaits for a prayer to ascend+ The binding and raising of the crown
occurred only within the celestial realm+ The concept of prayer developed in
=idrashim presents a prayer as a collectable but invisible entity+

Heikhalot #iterature
The Heikhalot literature( the mystical-piyyutical creation(
21
is the representative

23
)del( Kabbalah: New Perspectives, $2"+
21
;achel 8lior( Between 8arthly Heichal and the Heavenly One( Tarbi, 15 >$223A7 /5$+
>HebrewA+
/5

compilation that demonstrates the priestly tradition
20
and the abundant
e*amples of the visionary ascension+
24
!s the dates of the composition of this
literature vary between the $st century B+.+8+ and 2th century .+8+(
22
we are
unable to determine if the te*ts in the rabbinic literature influenced the te*ts )
shall Euote below( or vice-versa+
The Heikhalot literature depicts the motif of binding the crown and the
crowning without any restraint+ The ma%ing of the crown is performed by both
the angel and &od( and the crowning is accomplished not only by the celestial
%ing but also by the angels+
$##
!lthough the wreathing crown appears in many
places( it is depicted without mentioning its components+

20
;achel 8lior( The Three Temples: 6n the +merence of !ewish "#sticism >tr+ D+ Gouvish
>O*ford7 The Gittman Gibrary of ewish .ivili<ation( "##5A+
24
8lior( Between 8arthly Heichal and the Heavenly One( /5$+
22
!ccording to oseph Dan it is %nown since the Tannaic period >B+.+8+ $##S.+8+"##A
J!ewish "#sticism 8 $ate Anti7&it# >?ew ersey7 ason !ronson( $224A( $7 $2"L while
;achel 8lior suggests that it was written sometimes between /rd and 1th century( )del
/S4th centuries >Ascensions on Hih( "4A+
$##
S#nopse ,&r Hekhalot'$iterat&r >ed+ Peter Schafer9 +.+B+ =ohr7 Tubingen( $24$A( T$3
>&od made =etatron a crownA T445+ &od is not the only one to be crowned+ !ll the
princes of the %ingdoms adorned with crowns>S#nopse, T"#A( ;+ oshua b+ Gevi also
said7 Ihen =oses ascended on high( he found the Holy One blessed be He( tying
crowns on the letters Jof the TorahL >B.T. Shabbath( 42aA+
/3

!nd when the time comes for angels to sing songs( Shemuiel( the great
archon( stands at the window of the lower heaven to listen to all the
songs( which ascend from the world and from synagogues and Houses
of Study >Batei "i%rashotA( announced before the firmament+
$#$

Similar to the rabbinic e*amples( this te*t also notes that prayer ascends to
heaven by itself+ Human power or any effort is not involved in the process of
the ascent+ =ost of the te*ts in Heikhalot literature hold that the weaving of the
crown is the function of the angel and omits the material of the crown+ On the
other hand( / 8noch depicts the clear picture of weaving the crown+ They
received the prayers of )srael and placed them as a crown on the head of the
blessed Holy One+
$#"
The e*act function of the angel( Shemuiel( which
appears only in Heikhalot literature and later phases of ewish mysticism(
103

concerning the ascent of prayer is ine*plicit+ Besides listening to the songs(

$#$
S#nopse, T4#0 !
' # $
% + See also
S#nopse, T$04( $02( $4#( 3"0( 3/#( 040( 02#( and 4$#+
$#"
/ 8noch $3b Euoted in &reen( Keter( 13+
$#/
)n Heikhalot literature it is called Shemuiel+ S#nopse( T4#0( =s+ O*ford $3/$ f+ 2#a+ See
also T3"0( 3/#( 040( 02#( 4$#( $04( $02( $4#9 Scholem( "a;or Tren%s( 1"9 Beit ha'"i%rash
>ed+( !dolph elline%9 erusalem7 Bamberger U Iahrmann( $2/4A( /7 $1$-$1/9 =s+ TS
4"4+ 'or the angel called Shemaiel see Sefer 3a,iel "al/akh in which he appeared as one
of the angels( who protect gates+
/1

whether it is either a deliverer or a mediator of prayer is not clear+ However(
&ershom Scholem interpreted the function of Shemuiel as a mediator of the
prayer in a te*t found in Pirkei Heikhalot identical to the one above7
One of them( Shemuiel( the great archon( stands at the window of
heaven as a mediator between the prayers of )srael( which rise from
below( and the deni<ens of the seventh heaven to whom he transfers
them+
$#5

The source of the te*t Scholem translated does not use the word mediator but
mashmia( literally( to cause to hear or announce+ )t seems that the act of
Shemuiel listening to the prayer of )sraelites and causing all heavens hear is
understood as an intermediary act+ However( it is unclear that the word in the
form of hif<il in our te*t signifies a causative >cause to hearA or an active verb
>announceA+ )f the word signifies the former( then it may mean that Shemuiel
uses certain forces to change the component or form of human prayer into the
audible or any other form that holy creatures can perceive+ )n case of the latter(
it indicates that Shemuiel is in charge of announcing the time when angels pray+
)n another passage( &od ma%es others be silent in order to listen to a prayer of

$#5
8nglish translation is ta%en from Scholem( "a;or Tren%s( 1" in which Scholem uses
=s+ TS 4"4 Euoted in Beit ha'"i%rash >ed+( !dolph elline%A /7$1$-$1/+ '
!
% +
/0

)srael
$#3
because it is only after their prayer that angels can recite their prayers
or songs or perform the angelic chorus together with the )sraelites+
$#1
Thus( this
te*t demonstrates the superiority of human prayer over the prayer of angels
with respect to the right to pray first+ This is why Shemuiel stands at the
window to watch prayer+ )n this sense( Shemuiel may be called an announcer
rather than a mediator+ !t this stage( we should distinguish the term mediator(
or more precisely deliverer( by the location in which the intermediary act ta%es
place+ )n other words( there are two meanings of the term7 one is an act to raise
prayer from the earth to heaven while the other mediates only within heaven+ )f
we limit the meaning of the word RmediatorR to the act that ta%es place in
heaven( then the phenomenon such as ascent of the crown found in the rabbinic
te*ts can be understood as mediation+
$#0
) should also distinguish between the

$#3
Se%er 3abbah %eBereshit in Batei "i%rashot >ed+ !braham Hertheimer9 erusalem7 Ctab
@ad Iasepher( $242A( $7 53-51+ ' !

!
# , $ # , $

' " ] [
!
+
$#1
S#nopse, T$02( 3"4( 0449 Se%er 3abbah %eBereshit , $7 53+
$#0
!si 'arber-&inat considers that the ascent of crown to the head of &od is
intermediated by angels and magical practice with divine name+ See 'arber( The
/4

terms mediator and deliverer+ PDeliverer: is the clearer term for depicting the
act of the angel transmitting the ontological reality+ ! mediator delivers prayer
and functions in another act( which reconciles a problem between two parties+
)n our te*t( the mediation belongs to the latter category( the one occurring in
heaven+ Spatial movement of a mediator under the firmament is not present(
but the angel descends to the lower world to restore peace+
$#4
Ie call a
deliverer the one who ta%es prayer outside of heaven to the celestial realm+
The song of )srael( though Scholem translated as RprayerR in the
above-mentioned te*t( ascends from synagogue and from Beit'"i%rash to
heaven+ )t testifies that the te*t was written in the period from which liturgical
songs have come to be recited in a synagogue and Beit'"i%rash( apparently after
the destruction of the Second Temple+ Therefore( in the Heikhalot literature( only
song( not prayer( ascends+

-asi!ei Ash.ena/ic +ie,s
One of the circles of Hasidei !sh%ena<(
$#2
which operated in &ermany in

.oncept of the =er%avah( "/$+
$#4
S#nopse, T$4$+ The function of appointed angels here is to descend everyday to place
peace in the world+ Ihen the time of reciting songs comes they ascend to heaven+
$#2
The term Hasidei !sh%ena<( in broad sense( denotes a few circles or individuals
flourished in &ermany in the twelfth century9 UniEue .herub circle( Calonymus family
flourished mainly in ;heinland( the author of the Sefer ha'Navon and the author of Sefer
ha'Ha##im+ oseph Dan( Heart an% the 5o&ntain: An Antholo# of !ewish "#stical
+*periences >?ew @or%7 O*ford University Press( "##"A( "/-"3+ )n this paper we use the
/2

the $"th century( led by ;+ udah he-Hasid >c+ $$3#-$"$0A( received the two
categories of the tradition of the ascent of prayer probably derived from B. T.
Haiah and !. T. Sanhe%rin that we saw in the preceding sections+ Those who
were active in the $"th century underwent the transition that overturned the
e*isting religious principles and customs+ The written te*t of the Talmud was
created and the written prayer boo% entered circulation after the prohibition of
writing down the prayer was released+
$$#

term Hasidei ash%ena< denotes to the Calonymus school+ See oseph Dan( The
!sh%ena$24#A( $4/-$42 and
Dan( The Boo% of the Divine ?ame by ;abbi 8lea<ar of Iorms( 5rankf&rter
!&%aistische Beitrae "" >$223A7 "0-"4( for other Hasidei !sh%ena< circles completely
independent of the Calominous school such as the circle of Special or UniEue
.herub+
$$#
Talya 'ishman( ;hineland Pietist !pproaches to Prayer and the Te*tuali<ation of
;abbinic .ulture in =edieval ?orthern 8urope( !ewish St&%ies 9&arterl# $$(5 >"##5A7
/"5-/"39 8phraim Canarfogel( ;+ udah he-Hasid and the ;abbinic Scholars of
;egensburg7 )nteractions( )nfluences( and )mplications( !ewish 9&arterl# 3eview 21
>"##1A7 $0+ The problem regarding the synagogue practice rose+ The te*tuali<ation of
sacred te*ts caused the decline of the teacher-disciple relationship along with the social
hierarchy especially within the synagogue+ ;+ ?atronai &aon( in the gaonic period
composed the first written prayer boo%( but it e*plicates the order of prayer rather than
the whole siddur+ >Dan( The 8mergence of =ystical Prayer( ""5-""3+A The prayer
boo% formed into the style of which is tantamount to the present one is from the $1th
century+
5#

The members of the circle present a clearer picture of how prayer ma%es
its way to the transcendent realm( which was unclear in the rabbinic and
Heikhalot literature+ =oreover( the movement of prayer in both upper and lower
worlds is described in more detail compared to the preceding literature( and the
rabbinic idea of linguistic power inherent in the divine name was also
developed+ !lthough Hasidei !sh%ena< adds new elements( the traditional
concept of automatic ascension of prayer is ,u*taposed+ The new elements of the
Hasidei !sh%ena<ic circle achieved a more detailed angelological description(
or linguistic theory+ The new elements of the activities of angels and an
encounter of prayer with an obstruction may follow the assertion of !si-'arber
that the ascent of the prayer is the metathesis of visionary ascent to "erkavah+
$$$

Recei&ers of Prayer
;+ udah he-Hasid integrates the motifs of ascent found in rabbinic
literature with an e*act receiver of prayer in a more precise manner+ The
tradition belongs to the first categoryQtransformation of prayers into
crownQfound in his Sefer 4ematriot7
!n angel appointed for one thousand eight hundred angels( which
receive prayers that came from the heart( placed them upon the head of
&od of hosts+ The appointed angel says to the rest of the angels to wait

$$$
'arber( The .oncept of the =er%avah( "/$-"55+
5$

until they finish their prayer( which is directed from the heart and he
receives and fi*es the crown of glory out of their prayer+
$$"

The motifs appearing in this te*tQwaiting for the conclusion of prayer(
collecting only prayer accompanied with Kavvanah( and transformation of
prayer into the crowQare already seen in the midrashic te*ts+ However( the
specific number of angels who receive prayer is new to us+ The source of the
number of angels( one thousand eight hundred( is derived from the Pi##&t of ;+
8lie<er ha-Calir( the pa#tan of 8ret< )srael who acted in $#th century &alilee+
$$/

This account is reflected in the writings of disciple of ;+ udah he-Hasid( ;+
8lea<ar of Iorms >$$13-$"/#A( who Euotes both te*ts in his So%e# 3a,a#a+

!nd when righteous persons >,a%ikimA pray with Kavvanah, one thousand

$$"
Sefer 4ematriot of 3. !&%ah the Pio&s >ed9 D+ !brams and )srael Ta-Shema( Gos !ngels7
.herub Press( $224A( 5#+ !
"
] [ +
$$/
Ke%oshtaot le'3osh ha'Shanah( "elech be"ishpat9 =s+ &eni<ah $## !dd+ //12+
Database 15# of The !cademy of the Hebrew Ganguage+ )t is suggested by Professor
oseph @ahlom+ The piyyut is adopted in the !sh%enaed+( Daniel &oldschmidt9 erusalem7 Coren( $20#A( $7 41
>Hebrew+A " "
" + ;+ ?ahman of Breslev( "ah,or 3osh ha'Shanah with
)nterpretation +t 3a,on >Broo%lyn7 Hasidei Breslev( $221A( /2"+
5"

eight hundred angels come forth to receive it >prayerA( as the poet ;+
8lie<er ha-Calir wrote7 ! thousand eight hundred went forthF!nd
receiving prayers that came from the heartF !nd placed them upon the
head of the &od of hosts+
$$5

)t seems that the prayer recited here refers to the Ami%ah >the 8ighteen
benedictionsA( the usual appellation in Talmudic literature+ ;+ 8lea<ar e*plicitly
mentions in his later writing( Sefer ha'Shem >The Boo% of the Divine ?ameA(
and Per&sh Si%%&r ha'Tefilah le'3okeah( JIhenL one prays the 8ighteen
benedictions with Kavvanah, a thousand eight hundred forth out to receive his
prayer+ !nd a thousand eight hundred go out there to receive prayers that came

$$5
Sefer So%e# 3a,a#a Shalem >Tel-!viv7 !+ Bren<i( "##5A( 4#+ The 8nglish translation is
based on &reen( Keter( $#/9 Sefer ha'Hokhmah( $"39 Sefer ha'Shem >ed+( 8isenbach9
erusalem( "##3A( $3( 45 >in the .D ;esponsa Pro,ectA9 Per&sh Si%%&r ha'Tefilah le'3okeah
>erusalem7 =achon ha-;av Hirschler( $22"A, /10( mention one who prays the eighteen
benediction with %avvanah one thousand eight hundred will forth out to receive his
prayer+ > ! , " !
A+ ;+ !aron ben @a%ov ha-.ohen %nown as ;+ !aron ha-Cohen of Gunel
Euoted in his Kol Bo( it demonstrates the influence of Hasidei !sh%ena< in the $5th
century hala%hist( who also lived in Spain and he may be the person who transmitted
the teaching of ;+ 8lea<ar to the Spanish scholars+ " "
! , ' " ! "
, " +
5/

from hearts+
$$3

!nd he put it to the head of the &od of Hosts+ The angel fi*es and
binds all praise and prayer that came from the heart and prepares them
for the crown with splendor and glory( and Jthe crownL ascends to the
head of glory+ 'or one Jwho praysL with Kavvanah and with loveN the
angel ma%es the prayer of righteous fly( and ma%es prayer of other
righteous fly afterwards N The prayer ascends to the head of glory
until the time of prayer+
$$1

$$3
Sefer ha'Shem( 45+ ! " ! . "
. + See alsoSefer ha'Shem( $39 Sefer
ha'Hokhmah =s+ O*ford $4$"( fol+ 1#a( Per&sh Si%%&r ha'Tefilah le'3okeah( $30( /10+ >
! " ! A+ The association of the number
$(4## >angelsA with the eighteen benedictions influenced later Hala%hic authorities such
as T&r 6rah Ha##im, $$4 and Cabbalistic literature( such as the wor% of the Polish
Cabbalist( ?athan ben Solomon Spira of .racow >$343-$1//A( Sefer "ealleh Am&kot
>.racow7 $1/0A( 32b+
$$1
Sefer So%e# 3a,a#a Shalem( 4#+ " # !
" $ ,
, , "
, " , ,
, # , $ , " " ,
# ' , $ ' " " " +
55

The motif( angel:s power of ma%ing prayer fly( is already familiar to us+ The
account in the rabbinic literature states that Sandalfon raises or ma%es the
crown fly to the head of &od+ These acts of angels occur only within heaven and
do not belong to the category of deliverer of prayer( raising prayer from
outside heaven+ Besides the one thousand eight hundred angels( other angels
are granted a new function+ These are the seven angels(
$$0
=etatron( and the
main angels( cooperating with Bar%iel and Sandalfon+
$$4
;+ udah continues to
e*posit the other functions of angels+

Ihat do we have to see% for appointed JangelsL to bring prayer inD The
angels decide which prayer to raise( and they descend to listen to which
prayers ascend from the heart+ !ngels of &od ascend and descend here
and thereN The Holy One( blessed be He( overpowered them >angels of
mercies and SatanA N as they are not entitled to ta%e in the prayer
without permissionN
$$2

$$0
' ' " ,

$$4
'or =etatron see =s+ O*ford $4$"( 1#a( 13b( 0"b9 So%e# 3a,a# ha'Shalem, ""5( and
also see Daniel !brams( The Boundaries of Divine Ontology7 The )nclusion and
8*clusion of =etatron in the &odhead Harvard Theological ;eviewA 407/ >$225A7 /#$9
for Bar%iel =s+ O*ford $4$"( 1#a9 for Sandalfon see ;+ 8lea<ar of Iorms( Per&shei
Si%%&r ha'Tefilah le'3okeah >erusalem7 =achon ha;av Hershler( $22"A( 5/2-55#+
$$2
Sefer 4ematriot of ;+ udah the Pious( 1$+ ' "
[ ]
53

Unli%e in the =idrashim( the angel in this te*t seems to be empowered to select
an appropriate prayer to bring into heaven+ The purpose of angels: vertical
movement in the above te*t is to distinguish the prayer recited from heart and
to unite the prayer in order to fi* the crown and raise it by divine name+
$"#

!ngels are not only standing at the window of heaven waiting for prayers( but
they ta%e an active part in collecting prayer+ However( it is unclear whether
they descend to the lower world or to the lower place within heaven where they
can hear or see the prayer+
$"$
)n any case( these activities of angels regarding
prayer have no precedent+

[ ] '
! ' # !
, $ ' " # ! $
!
' !
' '
+
$"#
Sefer 4ematriot of 3. !&%ah the Pio&s( /#+
$"$
The word descend >A is used for both meaning9 descent to the earth >B. T.
H&lin 2$b9 Per&sh Baalei Tosafot on &en+ "47$/A and descent to the lower realm in the
celestial world >!sher ben @ehiel >ca+ $"3#-$/"0A( leading rabbi in &ermany(
immigrated to Toledo in Spain( Per&sh al ha'Torah Deut+ 57" >Hannover( $4/4A( $1/+ >
! A
51

Automatic Ascension
The automatic ascension of prayers to heaven is the common view
appearing in the rabbinic literature+ The clearest e*planation of the ascent from
the earth to heaven in ;+ 8lea<ar:s writing is a Euotation from Heikhalot
literature+ )n So%e# 3a,a#a we read(
Shemuiel the great archon( stands at the window of the lower heaven
to listen to the voice of the songs( which ascend from the world and
from synagogues and Houses of Study >Batei "i%rashotA( announced
before the firmament+
122
Ihy do they stand in heavenD )t is because
the ministering angels do not have permission to recite songs in the
celestial realm >literally( aboveA until the )sraelites recite the songs
below+
$"/

Shemuiel( the angel peculiar to the Heikhalot literature( functions as the watcher
of the human prayer ascending from the lower realm+ The other te*t of So%e#

$""
.ompare to S#nopse, T4#0 >=s+ O*ford $3/$ fol+2#aA Euoted in chaper $( 3#-3$+ The
te*t is almost identical e*cept the word with So%e# 3a,a#a. See also Se%er
3abbah %eBereshit( 509 6,ar ha'"i%rashim >ed+( 8i<enschtein9 erusalem7 Or( "##"A
$""-$"/+
$"/
Sefer So%e# 3a,a#a >ed+( Shalom .+ Ieiss9 erusalem7 Shaarey 6iv )nstitute( $244A( $2+
!
% ,
. ,
.
50

3a,a#a describes the ascent of prayer only within heaven9 the e*plicit manner of
how prayer reaches heaven is not mentioned+ The functions of angels we have
seen were to select and receive prayers( weaving them into the crown+ ;+
8lea<ar adds a new function to the angelsQactivities designate their names+

Sandalfon is called by name Sandal 'on that )sraelites sing and he turns
to receive the speech to fi* the crown of splendor for %ing of the glory+
Since he pulls the songs of )srael toward him he is called
?agdielNIhen Sandalfon mentioned the name the crown immediately
ascends to the head of !%atriel the Gord of Hosts+
$"5

Ihen Sandalfon appears in the rabbinic literature( he was depicted as the angel
appointed to wreath the crown and raise it on the head of &od by ad,uration of
the divine name+ This te*t describes more detailed acts of Sandalfon in regard to
the usage of prayer to form a crown and may solve the Euestion of how angels
collect prayer+ )n the case of Sandalfon( he turns to a voice of prayer and draws
it near him+ !nother function of the angel is related to the preparation of the
reception of prayer in heaven+

$"5
Sefer So%e# 3a,a#a Shalem, 019 ! ! !
, ! ,
! , !
! ' " !
+
54

Ihen angels recite songs then the crown is made +++and when )sraelites
recite Shemah or Ke%&shah then Shemaiel the prince silences them until
the prayer of the )sraelites ascends+ Therefore( Shema )srael is Jcomposed
ofL the letters of Shemaiel Sar+
$"3
The crown( which is called )srael( then
ascends+ Thus said Shelomo( Iho is this that comes upD >Song of
Songs /71( 473A+ )t is in 4ematria one thousand
$"1
because one thousand
groups of angels ma%e the crown out of prayer( and out of the crown(
Tefilin+
$"0

The angel( Shemaiel( orders celestial beings in heavens to be Euiet until the
arrival of the )sraelites: prayers+ This role was played by &od in the Heikhalot
te*t+
$"4
This ability of ma%ing them silent seems to be related to the linguistic
element+ By interchanging the letters in Tem&rah( the name becomes identical
with Shema )srael+ Thus( Shemaiel is in charge of Shema )srael and other

$"3
Shemaiel Sar > # ! is a Tem&rah of R R+
$"1
V 255+ ) cannot find the reason for the discrepancy+ He may
combine the several systems of ematria+ )t seems that ;+ 8lea<ar simply Euotes the
verse in order to relate the ascent and one thousand groups of angels+
$"0
Sefer ha'Hokhmah =s+ O*ford $4$" fol+ 1#a9 O*ford $314 fol+ 3a+

! '
'
+
$"4
See p+ $/ n+$2+ Shemaiel is appeared as Shemuiel+
52

celestial beings follow him+

Ka&&anah
Specific angels receive a prayer accompanied with Kavvanah that
successfully reaches the transcendent realm+ Ihether any %ind of
mediatorQhuman or angelicQis necessary is unmentioned+ Both So%e# 3a,a#a
and Sefer ha'Hokhmah >The Boo% of IisdomA assert the importance of
Kavvanah during a prayer9 otherwise( Shemuiel and the rest of gate%eepers do
not allow the prayers to rise up but prayer with kavvanat ha'lev reaches before
&od+
$"2
Kavvanah is a condition for prayer to be transformed into the crown+
$/#

But prayer with Kavvanah of the heart reach HimNSandalfon selects
words of JpraiseL( which come from the heart and he fi*es the crownN
Sandalfon selects prayer for the crown as man selects silver( gold( and
precious stones+ This is the meaning of Jthe verseL He will regard the
prayer of the destitute+ >Ps+ $#"7$4A+ !nd if the gate%eepers and angels
see the appropriate prayers( they open the windows of prayer and the
prayer ascends before the glory N and the prayer descends from
chamber to a chamber until it meets Sandalfon+
$/$

$"2
Sefer So%e# 3a,a#a Shalem( 00+
$/#
Sefer So%e# 3a,a#a Shalem( "/3+
$/$
Sefer So%e# 3a,a#a Shalem( 04+ ...
,
# ' , $ .
3#

Selecting a prayer is either the interpretation e*panded from the te*t in + T+
Sanhedrin( permitting the entrance of only appropriate prayers into heaven(
$/"

or based on the te*t of ;+ udah he-Hasid in an e*plicit manner+
$//
The other
important issue here is the phrase see the prayers+ Prayer is not only audible
but visible+ This account leads us to assume that angels and gate%eepers have a
certain ability to see the prayer+ However( this assumption is denied when we
loo% into the preceding passage of the same section of So%e# 3a,a#a+ The
authorOs intention was to give a Pscientific: e*planation7

Ihen )sraelites pray with Kavvanah of heart Sandalfon selects words Jof
praiseL that come from the heart( and he fi*es the crown+ The crown is
alive >A because the breath of speech is Jcomposed ofL dew and wind of
fire+ @ou shall %now that the voice of man emits wind( and speech is
moistened when you see it before your mouth in the days of winter N
and also the speech is warm( therefore( the speech ascends+ )t is pleasant
to heaven rather than the breath JemittedL from the mouth of appointed
angels( which is torches of fire+
$/5

! +
$/"
See pp+ "-/+
$//
See p+ $2+
$/5
Sefer So%e# 3a,a#a Shalem( 00+ !
,
3$

The ascent of prayer depicted in rabbinic( Heikhalot( and Hasidei !sh%ena<ic
literature does not necessitate any e*ternal force to aid the ascent of prayer to
heaven+ This te*t provides the answer to the Euestion why prayer ascends by
itself to the upper world+ Based on scientific factQthough perhaps un%nown in
the early $/th centuryQ;+ 8lea<ar holds that the voice of the word of prayer
man emits contains vapour and possesses heat( which causes an ascending
current+
135
He seems to %now that warm air ascends( so prayer( which is
emitted with warm air( ascends as well+ =oreover( ;+ 8lea<ar clarifies the
Euestion of why angels can select the prayer( which is invisible to the human
eye+ !ccording to him( the voice becomes visible under low temperatures+
Today we %now that the breath of man contains vapour( a gas( which turns into
liEuid+ .olor is applied( and the surroundings reflect and ma%e it visible when
it touches cold air+ )t is natural that ;+ 8lea<ar had this idea( but he was not
acEuainted with science as the upper world was supposedly located in a place
higher than the mountains( where the temperature is lower than on the ground+
!lthough this assumption is incorrect( the word of prayer is seen as reified+ He
treats prayer as eEuivalent to absolute entities such as precious metals and

" ,
"

$/3
;+ =oshe ben =ordecai 6acuto >ca+$1"#-$120A( Per&sh ha'3ama, on Zohar 0e&t( 5#"
>DBS $5A+ .
, +
3"

stones( materials used for creating a crown+ The $1th century Safedian %abbalist
=oshe .ordovero also mentioned the relationship between vapour and the
ascent of letter+
$/1

)bstacles to Prayer
The )bstacle as cooperator of 3o!
)n the =edieval period( ;+ 8lea<ar of Iorms( a leading disciple of ;+
udah he-Hasid of !sh%ena<( adds more concrete conditions to the account of
the ascent of prayer+

Ihy does he >SandalfonA stand behind the chariot and binds
crownsD )f man prays without Kavvanah, Shemuiel( the gate%eeper
and the rest of %eepers of the gate do not allow the prayer to rise up
upward9 only prayer JrecitedL with kavvanat ha'lev Jintention of the
heartL reaches &od+
$/0

The passage in So%e# 3a,a#a demonstrates another case that serves as an
admonition to fulfill a religious duty+ B+ T+ Berachot /$a mentions that
prayer must be offered with special intention( Kavvanah9 otherwise( it is
considered improper+ )t is understood here that a prayer recited without

$/1
The te*t is Euoted in .hapter 3+
$/0
Sefer So%e# 3a,e# Shalem, 04+
! ,
+
3/

fulfilling one:s religious reEuirement is considered unclean and harmful
to heaven+ Therefore( this type of account is designed to intensify the
manner of observance of religious duty+ !nother important point to be
mentioned is the geographical scene of accounts in which angels appear
as an obstacle or protector of heaven depicted in the liminal position at
the gate of heaven+ !s the phenomenon developed into a concrete
concept( descriptions of various obstacles to prayer:s ascent to heaven
abounded+

b. )bstacle of prayer as an a!&ersary to 3o!
@uri Stoyanov pointed out that the status of Satan was transformed( in
the !chaemenid era( from an accuser who wor%s under the authority of &od
>ob $71A
$/4
into an adversary( an entity opposed to &od+
$/2
!ccordingly( in our
conte*t of post-biblical literature( Satan never appeared as an agent of &od+ He
is completely hostile to all beings+ !gain( it was Hasidei !sh%ena<( a circle of
$"th century &erman Pietists( who first assigned the role of interrupting
prayer:s ascent to Satan+

$/4
The conversation between Satan and &od in ob $+1 was ended with &od allowing
Satan to give ob adversity+ &od uses Satan to e*amine ob:s faith in &od+
$/2
!ccording to StoyanovOs theory on the history of evil Satan in the pre-e*ilic era was
called an accuser then in the late !chaemenid era Satan was shifted to the role of an
adversary+ See @uri Stoyanov( The 6ther 4o%: 0&alist 3eliions from Anti7&it# to the
(athar Heres# >?ew Haven( .onn+( "###A( 31-1#+
35

!s it is written( ) am a father to )srael >er+ /$+4A( my firstborn
>8*od+ 5+""A+ Therefore( it is appropriate to be a father from Jthe
age ofL thirteen( and JraisingL a son is imposed on him until Jhis son
turnsL thirteen years old+ This is Jthe meaning ofL ab#+ Therefore(
the Holy One( blessed be He( has thirteen windows that correspond
to the twelve tribes and acob( and to which prayer ascends+
Ab#t,,
->?
Holy One( blessed be He( who is a father to the )sraelite
therefore( remembers thirteen entities of mercy of &odN Satan
stands against the prayer lest it ascend even if it comes from the
heartN
$5$

The two hermeneutic methods are applied to a part of the word made by
acrostic( Ab#t,+ Ab# is decomposed by means of a linguistic hermeneutic and
a numerological method9 ab denotes a father and # is the number thirteen+ The
number thirteen is eEuivalent to the numbers of a certain group of sons of &od
and the windows+ The eEuivalency of the numbers is e*plained by the sonship
concept+ =oshe )del demonstrates that the son and father relationship plays an
important role in the Hebrew Bible and in subseEuent literature+
$5"
Sonship
underlies the worshippers: aspiration( and it is their motivation to perform

$5#
On this notion see chapter $( page 1#( 13( chapter 5( $11+
$5$
Sefer ha'Shem ed+ 8isenbach >erusalem( "##3A( $3( 45 >in the .D ;esponsa Pro,ectA(
$2 Ab#t,+ See also Sefer ha'Hokhmah =s+ O*ford Bodleian Gibrary =S Opp+ 3#1 $4$"
J)=H= W$4$#5L( fol+31a9 Sefer So%e# 3a,a#a Shalem( ""/+
$5"
=oshe )del( Ben: Sonship an% !ewish "#sticism >?ew @or%( "##0A+
33

religious activities and good deeds+ )n other words( man strives to assimilate
with the higher world or with the higher son to become a son of &od+
$5/
)n the
first part of our te*t( such an aspiration and the effort of man is absent9 rather( a
fathership( the obligation of father to son( occupies the first part of the te*t+ The
last part is devoted to the assimilation of prayer with the higher world instead
of man:s assimilation+
The description of sonship appeals to the close bond of father and son(
reflecting the relationship between &od and the )sraelites+ The concept involves
not only the e*isting sons of &od( represented by biblical figures( but also
ordinary man( attempting to become His son by assimilating with the sons+ )n
our te*t( twelve tribes and acob are treated as the sons of &od( so-called the
royal or national sonship+ The te*t:s thirteen windows( which correspond to
twelve tribes and acob( imply that there is a specific window for prayer
recited by acob and for the each tribe as well( one window for each tribe+ The
motifQtwelve windows for the twelve tribesQis found in the Gurianic tradition
until $4th century Hasidism+
$55
They are sons of &od9 therefore( they possess
the windows corresponding to them in heaven+ By belonging to the tribes( other
ordinary men who are not sons of &od enable the passage of their prayers
through the gate of heaven+ )t is noteworthy to mention that + T+ 3osh Hashanah
as well as "i%rash +*o%&s 3abbah record that &od created /13 windows in

$5/
)del( Ben( $-"+
$55
The Zohar also mentions the motif but unrelated to prayer+ See Hallamish( Kabbalah:
)n $it&r#( $#1-$$/+
31

heaven+
$53
But the usage and the allocation of the rest of the /3" windows may
apply to the prayers of men who are not sons of &od+ The prayers that ascend
to the thirteen windows are only those involving the word Ab#t,+
)n contrast to the previously Euoted te*t of So%e# 3a,a#a(
$51
written
before Sefer ha'Shem( ;+ 8lea<ar of Iorms posits here that even a prayer
accompanied with Kavvanah is liable to be interrupted by Satan+ The phrase
even if it comes from the heart indicates that observance of religious duty is
no longer a primary condition of acceptance of prayer in heaven+ Only
improper prayer was the ob,ect of re,ection in the abovementioned rabbinic te*t(
whereas Satan here ta%es an entirely hostile attitude to any prayer+ ;egardless
of the fulfillment of "it,vot( Satan appears to preempt prayer before it reaches
the gate of the celestial realm+ The accounts of the ascent of prayer shift to the
lower realm of the universe( the middle layer( between heaven and earth+
Unli%e in biblical te*ts( Satan is no longer depicted as standing before &od but
standing outside the realm where &od dwells+
$50
Satan is completely
independent from &od from both the geographical and authoritative points of
view+ There is no divine protection against the attac% of Satan+ )nstead of the

$53
!. T. 3osh ha'Shanah( "+"4 the Holy One( blessed be He created /13 windows that
the world might use them+ See also "i%rash +*o%. 3abbah $3+""9 Sefer So%e# 3a,a#a
Shalem( ""/+
$51
See chapter $( page 31+
$50
The verses in ob $+1 and "+$ mention that Satan also came among them to present
himself before the Gord+ The distance between Satan and &od may be unfathomable+
But Satan is depicted as located within the divine realm+
30

physical counterforce( a linguistic power inherited in the divine name became
the ma,or protection+ The theme is transformed into the counterforce to
obstruction >by SatanA of prayer:s ascent+
!s previously mentioned( the holy creatures( angels( or gate%eepers
behave as obstacles to protect heaven from the harm of unsuitable prayer+ The
protectors of heaven do not prevent the prayer from reaching the entrance of
heaven( but Satan performs within the space between the lower world and the
upper one to disturb a prayer:s ascent to heaven+

#in%uistic 'a%ic nherent in the 1i&ine 5ame
!ccording to ewish tradition( language has a creative power+ )t was not
originally a tool for communication but rather a tool for creation+
$54
The divine
name especially possesses a certain %ind of power+ ;abbinic literature considers
that the power that raises a crown to the head of &od is the divine name(
Tetragrammaton+ Hasidei !sh%ena< specifies the force of raising the crown as
the forty-two-letter divine name in Sefer ha'Hokhmah( which epitomi<es the

$54
See oseph Dan( The Ganguage of the =ystics in =edieval &ermany( =ysticism(
=agic and Cabbalah in Ashkena,i !&%aism: )nternational S#mposi&m hel% in 5rankf&rt a.
". -@@- >ed+( Ialter de &ruyter9 Berlin7 $223A( 49 &ershom Scholem( The ?ame of &od
and the Ginguistic Theory of the Cabbala 0ioenes 0" >$20"A7 32-4#9 =oshe )del(
P;eification of language in ewish mysticism( in "#sticism an% $an&ae >ed+( Steven T+
Cat<9 O*ford7 O*ford University Press( $22"A( 5"-029 8lliot ;+ Iolfson( $an&ae, +ros,
Bein: Kabbalistic Hermene&tics an% Poetic )maination >?ew @or% 7 'ordham University
Press( "##3+A
34

doctrine of the school of his teacher( ;+ udah he-Hasid(
$52
written down by ;+
8lea<ar of Iorms+ !nd the crown sits on the .reatorOs head by the
forty-two-letter name+
$3#
Iithin Sefer ha'Hokhmah, we find material that
=oshe )del ascribes to ;+ ?ehemiah ben Shlomo ha-?avi(
$3$
active in the first
third of the $/th century(
$3"
one of the members of the movement of Hasidei
!sh%ena<+ ;+ ?ehemiah( who is one of the sources of the concept of the ascent
of prayer in 6ayyah(
$3/
also specifies that the forty-two-letter divine name
raises the prayer in a more developed way+

The place of the !tarah JdiademL is on the head of the .reator( in Jor by
the means ofL the JdivineL name of 5" lettersNand when the P!tarah is
on the head of the .reator( then the P!tarah is called !%atrielN
$35

$52
oseph Dan( The !sh%ena$223A( 4+
$3#
&reen( Keter( $"3+ =s+ O*ford $314+
$3$
'or the identification of the authorship see =oshe )del( Some 'orlorn Iritings of a
'orgotten !sh%ena"##3A7
$4/-$219 =oshe )del( )nterpretation of ;+ ?ehemiah ben Shelomo ha-?avi on Piyyut(
"oreshet )srael " >"##1A7 3-5$+
$3"
)del( Some 'orlorn Iritings( $23+
$3/
The source is based on the conversation with =oshe )del+
$35
=s+ O*ford-Bodleian $4$"( fol+ 1#b translated into 8nglish by =oshe )del( Kabbalah
an% +ros >?ew Haven7 @ale University Press( "##3A( /2+ See also Daniel !bramas( 'rom
32

The specified divine name is mentioned as a tool for crowning &od+ )n
pre-6ayyah literature( most of the ascent of prayer by means of the divine name
involves crown mysticism+ !nother te*t ascribed to ;+ ?ehemiah found in
"erkavah Shelemah demonstrates the theurgical impact of man upon &od:s
actions( implying an association between the union of the divine name and the
act of &od+

Shofar in 4ematria is Prince of Throne( &od of prince( or &od of one
gate
$33
as there is a door under the throne+
$31
Ihen the Holy One(
blessed be He( receives our prayers( He goes and opens the door and the
prayer enters before Him+ Therefore( it is interpreted as the throne of
&od+ Ihen we unite His name( He opens the gate and receives their
prayersN )t is name of Holy One( blessed be He( that teaches+ Ihen He
opens the door( the voice entersNand the voice reaches the Holy One(
blessed be He( between his eyes+ Ihen the voice has ascended then ash

Divine Shape to !ngelic Being7 The .areer of !%atriel in ewish Giterature( The !o&rnal
of 3eliion 01 >$221A7 5/-1/ for the detailed analysis for !%atriel+
$33
The numerical value of these phrases & & & is
eEuivalent to 341+ 'or the last phrase see @ehudah Giebes( The !ngels of the Shofar
and @eshua Sar ha-Panim( in Procee%ins of the 5irst )nternational (onference on the
Histor# of !ewish "#sticism: +arl# !ewish "#sticism >$240A7 n+5/ >HebrewA+
$31
!. T. Sanhe%rin( 13b may be the source for the motif+ See Giebes( The !ngels of the
Shofar( $0/+
1#

Jof the ramL of )saac
157
flies before the Holy One( blessed be He+
$34

)n contrast to what other te*ts of the Hasidei !sh%ena< circle mention( it is &od
Himself here who opens the window to receive prayer+
$32
This is the first te*t
that has &od rather than angels perform the act( probably based on the verse in
"alachi /7$#+
$1#
The union of divine name( most li%ely performed by a
combination of letters of the divine name during ritual( causes &od to open the
gate+ The theurgical force of manOs deed is on the other hand indispensable for
his prayers to reach &od+ )n other words( the act of &od toward human prayer
depends upon manOs deed+ The divine name announces the arrival of prayer to
heaven+
!nother passage in Sefer ha'Hokhmah that is similar to the above-Euoted
te*t of Sefer ha'Shem presents the monadic understanding of the Hebrew

$30
See B.T. Ber+ 1"b+
$34
Sefer "erkavah Shelemah >ed+( S+ =usa,off9 erusalem7 =a%or( $20"A( "3+ >HebrewA The
8nglish rendering of the Hebrew te*t is my own+ ! part of the Hebrew te*t is Euoted in
Giebes( The !ngels of the Shofar( $0/+
$32
.losing the window is also depicted in Sefer Hasi%im by ;+ udah he-Hasid >ed+(
=argaliyot9 erusalem7 =ossad ha-;av Coo%( $230A( 5/$+ The window is closed for
idolatry in a synagogue+
$1#
Says the Gord of hosts( )f ) will not open for you the windows of heaven and pour
out for you such blessing that there will not be room enough to receive it+A/>?ew Cing
ames editionA
1$

language
$1$
and gives a semantic and numerological interpretation+ The
preceding passage mentions that each letter of the si* letters of Ab#t, has an
individual nameQfor e*ample( A%iriron for Aleph and Bihariron for Beit+
$1"

Therefore Ab#t, is the patriarch who opens the thirteen upper windows
to which the prayers ascend( as opposed to the twelve tribes and acob(
their fathers+ Here are thirteen therefore children of acob said Shema
)srael the Gord our &od( the lord is one >Deut+ 175A which in 4ematria
thirteen
$1/
N Ab#t,7 )t means the patriarch at thirteen degrees+ T6 >A
is a ,udgment and guards against Satan( who prevents the ascent of
prayer+
164

;+ 8lea<ar monadi<es the forty-two-letter divine name( !bgyt<( into three parts+
The first two letters of the forty-two-letter name derive from the acrostic of the

$1$
)del( Cabbalistic 8*egesis( Hebrew BibleB6l% Testament )(" >"###A7 531-511+
$1"
=s+ O*f+$4$" fol+33b9 Sefer ha'Shem $2+ See other interpretation of Ab#t, referring to
angelic names( !diriron( Bihariron( &ihariron( @agbihayah( Talmiyah( 6atnitayahN
See )del( The "#stical +*perience in Abraham Ab&lafia( $0+
$1/
The numerical value of the Hebrew word for one >A is $/+
$15
=s+ O*f+$4$" fol+33b-31a+ ! ' '
! ' ! '
' ' ! [ ] ! ' ' . % ' !
! ! % # ' $ +
1"

prayer Ana beKoah,
$13
( and are associated by ;+ 8lea<ar with patriarchs+
Abot(
$11
or ( is interpreted as the number thirteen that Sefer ha'Shem refers to
as the number of tribes of )srael in addition to acob+
$10
These correspond to the
thirteen windows in heaven+
$14
The last letters derive from the last two words
of the first line( ( and appear to possess a talismanic element inherent in the
Hebrew letters: role in %eeping Satan away( who disturbs the ascent of prayer+
This linguistic interpretation may be the source of the writings of ;+ oseph ibn
6ayyah( which we discuss in chapter 5+ ;+ udah he-Hasid already mentioned
the linguistic repercussion that the specific words of prayer and influence upon
the appurtenance of the celestial world+ Ihen =oshe recited prayers in
=inyan and Jat the prayer ofL P) would appeal: gates of the prayer
$12
were
loc%ed+
Sefer ha'Shem( written after So%e# 3a,a#a( presents the linguistic theory
combined with the ascent of letters to heaven+

Because voice cause >XA to raise a voice )t is the voice of my belovedX He

$13
See .hapter 5 for more details of the Divine ?ame derived from the te*t of prayer
Ana be'Koah.
$11
See also Sefer ha'Shem >8isenbachA( $2( which mentions that !B& implies the three
>A patriarchs >A+
$10
Sefer ha'Shem >8isenbachA( $2+
$14
=s+ O*f+$4$" fol+33b+ ' '
! ' ! +
$12
B. T. Baba "e,iah( 32a+
1/

%noc%s>Song of Songs 37"A
$0#
and all voice will obtain favor of &od+ The
combination of letters( such as voice > A7 voice Jis composedL of JlettersL
k&f( vav( and lame%+ $ame% is higher than all the letters9 Jthere is a
drawingL li%e a vav upon his shoulder( after the name li%e Shofar, lift up
thy voice >)s+ 347$A( and cried to heaven >.h+ )) /"7"#A( they cried( and
their cry came up >unto &odA >8*+ "7"/A( >the cry ofA the city went up to
heaven >Samuel ) 37$"A to K&f+ K&f is deeper than all letters9 li%e =av
underneath( which does not touch the roof as the cries of supplications
>Tachn&nA ascends to ma%e them listenN
$0$

Ihy does a voice raise a voiceD The Talmud notes that the letters ascend on
high(
$0"
and all the voices of prayers of man ascend automatically+ However( ;+
8lea<ar seems to claim that that the Hebrew letters for voice >A raise an
actual voice+ )t is based on the idea that the shape of the letter signifies its
character+ By applying the theory which is probably derived from "i%rash 4en.

$0#
?ew Cing ames Hersion+
$0$
Sefer ha'Shem >8isenbachA, $45+ ' ,
# ! , $ , " . " ! ! ! .
' ! , # ' , $ ,
, # , $ , # , $ , # , $
! . ' ' , "
. # ! , $ , # , $ . '
+
$0"
B.T. Pes+ 40b( Avo%ah Zarah( $4a+
15

3abbah $7$#( which describes the structure of the letter bet(
$0/
;+ 8lea<ar sought
to support the contention of the ascent of voice to heaven+
To conclude( the phenomena of the ascent of prayer in rabbinic( Heikhalot(
and Hasidei !sh%ena<ic literature all demonstrate two parallel notions7 prayer
that directly reaches &od without changing its form and prayer that reaches
&od in the form of a crown+ =oreover( all premises depict the ascent of prayer
without any intermediaries as a commonly %nown phenomenon( a fact
developed in the %abbalistic literature where angels appear as an intermediary
of prayer+ !ll uttered prayerQeven that of a sinnerQascends to the border of
earth and heaven without aid+ )ts entering heaven depends upon permission of
angel9 normally( the prayer of the righteous with Kavvanah is allowed+ The
tradition we have seen became the basis of the later development of the ascent
of prayer in the %abbalistic literature interwoven with angelology(
magical-linguistic theory( and numerological e*egesis+

0arly Kabbalistic +ie,s
Pro&encal Kabbalah
The early Provencal %abbalists such as ;+ !braham ben )saac of
?arbonne >c+$$$#-$$02A( ;+ acob ha-?a<ir( active in the last half of the $"th
century( ;+ !braham ben David of PosEueires >c+$$"3-$$24A( ;+ udah ben @a%ar(

$0/
'urthermore( the letter bet had other desirable features+ Pust as the bet is closed on
all sides and open in front( so we have no right to inEuire what is below( what is above(
what is bac%( but only from the day that the world was created and thereafter: >&en+ ;+
$7$#A+
13

and ;+ )saac the Blind >$$1#-$"/3A do not mention the ascension of prayer+
?either does the first %abbalistic boo%( Sefer ha'Bahir( which appeared in the
same period+ There are two possibilities7 They had no chance to encounter their
contemporaries( Hasidei !sh%ena<( who developed the concept( or they
received the doctrine but did not reveal it+
)t is the ne*t generation that first e*hibited or revealed the phenomenon+
Sefer Kol Bo( ascribed to ;+ !braham acob ha-Cohen of ?arbonne >$/th-$5th
centuryA( who lived in Provence( Spain( and =a,orca( demonstrates the te*t that
deals with the receiver of prayer+
$05
His oft-Eouted te*t obviously reached
erusalem Cabbalah+

Zohar an! the Castilian Kabbalah
The Zohar( a collection of wor%s( demonstrates little influence on 6ayyah(
however it describes most of the phenomena pertaining to the ascent of the
prayer presented in the previous literature+ The Zohar presents the ascension of
non-liturgical words uttered by man7 a new word of Torah or an innovated
word of Torah >$75bA( light >$74aA( spirit >$7$2bA( and ascent offering >$70#aA+
$03

$05
See chapter three for his te*t+
$03
The words of a new interpretation of Torah ascend to the Holy one+< Zohar $75b9
=The words of man ascends regardless of prayerN The words of a new interpretation
of Torah ascends >XA to the Holy one+ >=att interpreted it as TiferetA Ihen the new idea
was formulated in the field of esoteric wisdom( it ascends and rests on the head of the
Za%%ik. See 8lliot ;+ Iolfson for rabbinic understanding of word of Torah >davar shel
torahA9 )conic Hisuali<ation and the )maginal Body of &od7 The ;ole of )ntention in
11

The ascent of the words of new interpretations of Torah is new to us( for &od
listens to the voice of those who occupy themselves with Torah and every word
innovated in Torah by one engaged in Torah+

!t the moment when a man e*pounds something new in the Torah( his
utterance ascends before the Holy One( blessed be He( and He ta%es it
up and %isses it and crowns it with seventy crowns of graven and
inscribed letters+
$01

!n innovated word of wisdom ascends and is crowned by &od+ The movement
of the new word of Torah is similar to a prayer that both of them ascend to the
divine realm and finally sit upon the head of &od as in other crown mysticism+
The classic type of ascent tradition( crown mysticism( and the new
understanding of ascension with theosophical interpretation all coe*ist in the
Zohar+ The former is profoundly involved with the identification of prayer as
the offering+

Ihen prayer is being offered( all the words that a man has emitted
from his mouth during his prayer mount aloft and cleave their way
through ethers and firmaments until they reach their destination( where

the ;abbinic .onception of Prayer( "o%ern Theolo# $" >$221A7 $5#+
$01
Zohar $75b+ 8nglish translation is based on Soncino $7$4+ See also )saiah Tishby( The
1is%om of the Zohar >Gondon7 The Gittman Gibrary of ewish .ivili<ation( $242A /7$$"4
>5$A+
10

they are formed into a crown on the head of the %ing+
$00

The purpose of the ascension of prayer in this te*t is the coronation+ ;abbinic
literature demonstrates the adaptation of crowning rather than anointing with
oil( which was the central method of inauguration for a %ing in ancient )srael+
$04

Both of the methods never appeared in Bible >where they would be offensiveA
whereas rabbinic literature seems to treat them as inoffensive+
$02
Zohar adopts
the rabbinic theology and does not consider the crowning of &od as
theologically offensive+
$4#
The prayer here is considered the substitute for
sacrificial offering( which ascends by itself+ 8lsewhere( the Zohar mentions that a
prayer itself possesses the ascending force9 it ascends by means of that
prayer+
$4$
Therefore e*ternal force is unnecessary+

!ll the words that a man utters through his mouth in that prayer

$00
Zohar /7"1#b+ 8nglish translation is based on Soncino 37/5"+
$04
&reen( Keter( 4( $#+
$02
&reen( Keter( $#+
$4#
Zohar /7"1#b+ >tr+ Soncino 37/5"+A Ihen prayer is being offered( all the words that a
man has emitted from his mouth during his prayer mount aloft and cleave their way
through ethers and firmaments until they reach their destination( where they are
formed into a crown on the head of the %ing+ The .ompanions have agreed that the
prayer directed by man to the !lmighty should be of the nature of supplication+ >B.T.
Ber+ "4bA
$4$
Zohar "7"3#a+
14

ascends( and split the atmosphere and firmament( until they reach the
place that they reach( where they form a crown upon the %ing:s head(
and a crown is made from them+
$4"

The form of prayer that ascends is seen as the pronounced words of prayer as in
the rabbinic( Heikhalot( and Hasidei !sh%ena< literature+
$4/

The angel no longer plays a role in the Zohar+ The previous literature
claimed that the prayer ascended to the gate of heaven( where angels became
intermediaries of prayer+ )f prayer ascends directly to &od( then the
involvement of angels is unnecessary+ 8lsewhere in the Zohar( mediation by
angels parallels the automatic ascension to &od+ =etatron opens the gates of
hidden wisdom and receives and raises a prayer
$45
and he ta%es a hundred
blessings every day( and ties %nots for his =aster+
$43
The performance of
=etatron was in heaven9 he was stationed at the gates and received the prayer
ascending from the earth as depicted in the Heikhalot literature+ The two

$4"
Zohar /7"1#b Euoted in Tishby( The 1is%om of the Zohar( /7231+
$4/
The view that the entity that ascends is speech( is presented by ;+ 8lea<ar of Iorms+
The Zohar repeats the idea that the entity that ascends is speech+ 8very single word of
prayer emitted from man ascends aloft and splits firmaments( and enters the place that
it enters+ Zohar /733a Euoted in Tishby( /7231+ See also for ascent of the words of 4race
after "eal( Zohar "7"$4a >8nglish translation Soncino 57"5"+A The words of the
benediction pronounced by a man after eating and drin%ing ascend on high+
$45
Zohar $7/0b.
$43
Zohar $7/0b Euoted in Tishby( The 1is%om of the Zohar, "71"2 >3"A+
12

contradictory accounts can coe*ist without conflict+ The previous literature
depicts angels as helpers in the last step of the ascension of prayer in heaven
whereas the Zohar holds the opposite view that prayer has a greater power than
angels( even in heaven+
$41
However( the angel plays an important role in the
conte*t of the obstacle to prayer+

)bstacle to Prayer
The celestial being is a chief figure that interrupts prayer to protect
heaven+ !ccording to the Zohar( heavenly powers detract unworthy
prayers
$40
9 guardians of the gates on high do not allow the prayer to enter+
$44

)n the Zohar the word split recurs+ !ll these words of man:s prayer splits
atmospheres( splits firmaments( opens doors( and ascends aloft+
$42
Tishby
asserts that the recurrence implies the e*istence of obstacles that prayer
encounters and has to overcome+
$2#
Other te*ts describe the desert as full of
demons+

$41
Tishby( The 1is%om of the Zohar( 231-230+ The firmaments and halls become unified
and ascend together because of the power of the prayers that pass through them( and
even the angels that assist the prayers to ascend are themselves helped by them and are
raised higher+
$40
The Zohar* Prit<%er 8dition >tr+ Daniel =att9 Stanford University Press( "##/A( $7"#"b9
=att, The Zohar: Prit,ker +%ition >"##3A, /7"5"+
$44
Zohar $7$2b+
$42
Zohar "7"#$a Euoted in Tishby( /7231+ See also Zohar /7"1#b( /733a+
$2#
Tishby( The 1is%om of the Zohar( /7231+
0#

!s soon as Sabbath departs( countless forces and companies fly(
roaming through the world+ So the song against maleficent spirits >shir
shel pa/imA was instituted to prevent their ruling the holy peopleNthey
fly away( roaming until they reach the desert+
$2$

The .astilian %abbalist ;+ oseph ben !braham &i%atilla( widely held to
be associated with the author or authors of the Zohar( also presents a similar
idea+
$2"
Based on the theological view derived from the "i%rash Tanh&ma
"ishpatim,
$2/
&i%atilla claims that the pathway of prayer to heaven is full of
physical obstacles such as impure creatures+
$25

!ll these entities mentioned are gangs who dwell between heaven and
earth+ Thus( a person praying is ,ust li%e someone travelling through

$2$
Zohar Ha7%amah( $7$5b+
$2"
@ehudah Giebes( St&%ies in the Zohar >!lbany7 State University of ?ew @or% Press(
$22/A7 $$0-$$4+
$2/
"i%rash Tanh&ma( "3b states The whole world is full of evil spirits and ma,,ikim+
$25
;+ oseph &i%atilla( Sha/are orah >ed+ + Ben-Shlomo9 " vols+ erusalem7 $24$A( $73/-35+
8nglish translations are based on( ;+ oseph &i%atilla( 4ates of $iht >tr+ !vi Ieinstein9
San 'rancisco7 $225A( $"+ There are no open places from the earth to the heavens9 every
place is filled with legions and hordes+ Some are full of mercy and loving-%indness+
Others beneath them are impure creatures who see% to detract and do harm9 some are
stationary and others fly in the air+ !nd there is no open space between the earth and
the heavens because every place is crowded with themN
0$

perilous terrain9 his prayer has to pass among these groups and then
ascends to the heavens+ )f he is worthy( the robbers will not harm his
prayers9 and if he is not worthy( the destructive forces by the way will be
numerous and formidable+++ Thus( Cing David( peace be with him(
initiated the psalms to clear the way so the prayers could ascend
unimpeded9 for all these forces are li%e a cloud which prevents the
ascension of prayer+
$23

The angels of destruction obstruct only the blemished prayer in order to protect
heaven+

The angels of destruction( agents of sitra ahra( lie in wait for prayers on the
pathways they ta%e in their ascent( and if there is some blemish in them
they are liable to be snapped up by the powers of uncleanness+
$21

This te*t demonstrates the rabbinic trends of obstacle to prayer+ )t aims to

$23
Shaarei 6rah( 35+ 4ates of $iht( $"+ &i%atilla influenced 6ayyah on the concept
Zinorot but without the Phydraulic: concept+ See &arb( "anifestations of Power( $42+
&arb claims that the term Zinorot in 6ayyah is derived from the theurgical speculation
of ;+ oseph &i%atilla+ The term PZinorot/ e*presses the pathway between the powers of
sefirot( without hydraulic implication+ 'urther on the drawing and flowing power from
the path see &arb( "anifestations of Power( $42( n+/1+
$21
Muoted in Tishby( The 1is%om of the Zohar( 2319 /7"1#b( "5/a >3a#a "ehemnaA( Zohar
Ha%ash( Tikk&nim( $#4a9 Zohar $7"/b( "7"54b( "3#a+
0"

protect heaven+ The pure obstacle( which interrupts any prayer:s ascension(
does not appear in the Zohar+
$20
One of the recurrent motifs in the Zohar is the
prayer of poor man( which is also seen in Per&sh le'Tefilah by 6ayyah+
198

Ihen he >poor manA prays( He opens all the windows of the firmaments(
and all the other prayers that are ascending are overta%en by the poor
man who is bro%enheartedN )t covers up all the prayers in the world( and
they do not enter until his prayer enters+ The Holy One( blessed be He(
says7 Get all the prayers be covered up( but let this prayer come in to =eN
David saw that all the windows and gates of heaven were ready to be
opened for the poor man( and that there was no prayer in the whole world
that the Holy One( blessed be He( would respond to as Euic%ly as to the
prayer of the poor manN a man who is praying should ma%e himself
poor( so that his prayer may enter with the generality of the poor( for all
the gate%eepers allow the poor to enter far more easily than anyone else(
for they enter even without as%ing permission+ !nd if a man ma%es
himself poor and adopts the approach of a poor man( his prayer ascends
and meets the prayers of the poor( and ,oins them and ascends with them(
and it enters as one of them and is received willingly by the holy Cing+
$22

$20
Zohar $7"/b should be understood as the protector of heaven+ !n angel of
destruction interrupts prayers: ascent+
$24
'or e*ample see Zohar $7"/a( $7$14b+ The Zohar emphasi<es that prayer of Pthe poor
man: overcomes all the detractions and goes through the door or gate of heaven+
$22
Zohar /7$23a( The 1is%om of the Zohar( /7$#54-$#52+
0/

The account of the poor man recurs( especially with regard to his
relationship with &od( through prayer and sacrificial offering+
"##
The prayer of
the poor man is worthy than any other( even that of =oses and David+
"#$

This is in opposition to the midrashic te*t( which notes the eEuality of all prayer(
whether the person is rich or poor or woman or slave before &od+
"#"
The Zohar
asserts that &od favors the poor man:s prayer( which therefore overcomes all
the obstacles in the path of its ascent7 )t brea%s down gates and doors(
"#/
and
ascends to the Cing:s Throne of &lory and adorns His head+
"#5
The poor
man:s prayer possesses the theurgical effect that overcomes obstacles+
&i%atilla states an effect similar to the poor man:s prayer in the specific

"##
Tishby( The 1is%om of the Zohar( /7$5"2+
"#$
Tishby( The 1is%om of the Zohar( /7$5"2+
"#"
"i%rash +*. 3abbah "$75 states the eEuality of all prayers regardless of rich or poor(
or woman or slave( before &od+ PIho hears prayer: K ;+ udah bar Shalom reported in
the name of ; 8lea<ar7 ! human being( if a poor man comes to say something to himhe
does not listen to him9 if a rich man comes to say something-he immediately listens and
receives him+ But the Holy One blessed be He is not so( but all are eEual before
him-women and slaves and the poor and the richNthis is prayer and this is prayer7 all
are eEual before &od in prayer Euoted in =eir Bar-)lan( Prayers of ews to angels
and other mediators in the first centuries .8( Saints an% 3ole "o%els in !&%aism an%
(hristianit# >ed+( =+ Poorthuis( + Schwart<9 Geiden9 Brill( "##5A( 25+
"#/
Zohar $7$14b Euoted in Tishby( The 1is%om of the Zohar( /7$5"2+
"#5
Zohar "741b Euoted in Tishby( The 1is%om of the Zohar( /7$5"2+
05

prayer+ The Psalms have the power to disperse the obstruction of prayer+ !
prayer accompanied by Kavvanah also prevents any hindrance to prayer being
answered by &od+

The song of the morning stars consists of the 6e=i;oth that are chanted
in the morning service+ These psalms have the power to disperse and
enfeeble all BOnai 8GoH)=( the harsh masters of ,udgment N Therefore
a man must concentrate during his prayer and direct his thoughts
properly so that his prayer will not be hindered and his reEuests return
unanswered+
"#3

)t seems the sub,ect here is the physical hindrances rather than inflicting mental
harm+ The ,emirot recited in =orning Prayer possess the power to disperse
Satan+
"#1
There is another merit attached to reciting Psalm $53(
"#0
according to
the Talmud7 Ihoever recites Jthe psalmL Praise of David three times daily( is
sure to inherit the world to come+
"#4
Therefore( starting a day by reciting
Pesukei de-Zimra( which protects the pathway of prayer( and reciting the Shema
while donning Tefilin opens the gates of prayer+ The order of prayer is
significant in reaching &od+ !ccording to the Zohar( those words of Torah that

"#3
4ates of $iht( $/9 Shaarei 6rah( 33+
"#1
The 8nglish translation is according to &reen( Keter( $"3+
"#0
Ashrei >Happy are they+A
"#4
B. T. Ber.( 5b+ 8nglish translation is ta%en from The Soncino Talm&% on (0'36"+
Hersion /+#+1+ $22#+
03

he >Cing DavidA utters all ascend to be adorned before the blessed Holy One+
"#2

3ates of Prayer
Zohar claims that prayer ascends within the path of prayer+ 8*cept for
communal prayers( prayer encounters hindrances(
"$#
but this e*ception is
limited to the prayers recited in +ret, )srael+ There are many forces who
disparage and vilify even a communal prayer recited in the diaspora+
"$$

There is no way for their prayers to ascend when one is in e*ile for the gates
of heaven reside in )srael alone+
"$"
&i%atilla e*pands the rabbinic idea of the
direction of prayer+ The geographical pathway of prayer is lin%ed from +ret,
)srael to heaven+ The prayers in the diaspora can only ascend if they are
directed from there to erusalem( for it is from erusalem they are dispatched to
the heavens+
"$/

"#2
Zohar $75b-3a+
"$#
.ommunal prayers( however( cannot be halted by any sentry or appointee .'or
when the community prays( the prayers are always accepted+>4ates of $iht( $$#9
Shaare 6rah( $5$+A
"$$
4ates of $iht( $$$( Shaare 6rah( $5"+
"$"
4ates of $iht( $$$( Shaare 6rah( $5"+
"$/
4ates of $iht( $$"( Shaare 6rah( $5/+ See also oseph &i%atilla( Sefer Sha/arei Ze%ek
>.racow( $44$A( $3 that the geographical path of prayer is located above the head of
erusalem+ ."
Ihen )srael is in erusalem and pray in Beit "ik%ash their prayer ascends
on high without any obstruction+
01

)n the doctrine of &i%atilla( the ascent of prayer to the chambers of heavens(
which we have seen in the rabbinic and Hasidei !sh%ena< literature( is
interchangeable with theosophical interpretation+

The attribute 8G .Ha@ is li%e an e*aminer and the ,unction for receiving
the prayers from !Do?a@+ =any guards and soldiers stand in this
Shrine who e*amine and en,oin all the prayers that enter the Shrine of
!Do?a@+ )t is in this Shrine the prayers( the pleas and the cries are
e*amined+ Ihen an individual prays( his prayer enters through the
Shrine of !Do?a@ and it is e*amined there+ )f it is fit to enter through
the attribute 8G .Ha@, then the sentries accept the prayer and place it
where it will reach @HHH( Blessed be He+ )f( &od forbid( the prayers are
not appropriate( then that prayer is considered PaSuG >foulA and all the
words of that prayer are considered PSiGim >idolsA+ Thus the herald calls
out( DonOt allow this prayer before @HHHN

)n contrast to the theory presented by ;+ 8lea<ar of Iorms( in the te*t of
&i%atilla( even an inappropriate prayer is allowed to enter into the last Sefirah(
"alkh&t( where all prayers are e*amined+ Unacceptable prayers are eliminated
by pushing away with the gate loc%ed in its face+
"$5
However( inappropriate
prayer is pushed to the outer layer of the firmament but is given a chance to be
accepted by &od+

"$5
4ates of $iht( $#49 Shaare 6rah, $/2+
00

&od gives them a place to enter+ 'or &od created the heavens and gave
them sentries and guards( and all these inappropriate prayers are
gathered there+ )f an individual who had uttered inappropriate prayers
which now stand on the outer layer of the firmament( if that person said
another prayer that was done with great fervour CKavvanahD and the
prayer was correct and complete( then that prayer chases all the
inappropriate prayers out of the outside layer and brings them( together
with itself( before &od( thus assuring that none of that individualOs
prayers fall astray+
"$3

!ppropriate prayers bring the prayers re,ected due to inappropriate Kavvanah
bac% to the right path depending on one:s deeds+ 8ach individual prayer
recogni<es one who prayed+ ! correct and complete prayer with appropriate
Kavvanah leads the prayer to ascend within the attributes of &od( and it
advances toward the higher attributes of &od+ One should therefore pray with
great fervour and weep( if he wants his prayers to be accepted+
"$1

1eli&erer of Prayer
)t is the Zohar that first depicts the deliverer of prayer+ The four animals
or even &od are depicted as those who carry prayers to heaven+

Ihen he opens his mouth to utter the evening prayer an eagle comes

"$3
4ates of $iht( $#2+
"$1
4ates of $iht( $#2-$$#9 Shaare 6rah( $5$+
04

down on the wee%days to ta%e up on its wings the evening prayer+ This is
the angel called ?uriel when coming from the side of Hese% >CindnessA(
and Uriel when coming from the side of 4eb&rah >'orceA( because it is a
burning fire+ 'or the morning prayer also a lion comes down to receive it
in his winged arms7 this is =ichael+ 'or the afternoon prayer an o* comes
down to ta%e it with his arms and horns7 this is &abriel+ On Sabbath &od
himself comes down with the three patriarchs to welcome his only
daughter+ !t that moment the celestial beings who are called by the angel
of the Gord e*claim Gift up your heads( O ye gates( and be e*alted( ye
everlasting doors(
"$0
and straightway the doors of seven palaces fly
open+
"$4

The Euotation of the verse proves that the author intended to note that the
prayer is ta%en from outside the gate of the palaces+ )t is still unclear where the
doors of the seven palaces are located and where the angelic beings and &od
come down to pic% up prayer+ )f the palaces are located outside heaven or on
the border between the celestial realm and the lower world( then this is the first
case of the deliverer of prayer being outside heaven+ Ie will see a more precise
description of the structure of heaven in the te*t below+
"$2

The $5
th
century anonymous wor%( Berit "en&hah >Order of .almnessA
illustrates the structure of angelic world( some angelic being belong to the bla<e(

"$0
B.T. Sanh.( $#0b+
"$4
Zohar $7"/b+ 8nglish translation is ta%en from Soncino( vol+ $ 21+
"$2
See Zohar "7"3#a in the following section Theosophical )nterpretation+
02

or (her&bim( Seraphim( Hashmal( 6fanim descents+ These twenty-si* angels(
beginning with =etatron and Prince Shemuiel( help each other to activate their
power and raise prayer+

Those angels who ta%e the prayer from gate to gate and entrance to
entrance bring the prayer to prince =etatron+ He sacrifices the prayer
and offers it to prince Shemuiel+ He burns the incense to the Holy one(
blessed be He+
""#

)n Shemuiel:s trip to the first heaven( he ascends through the places with
heavenly voice( spar%( brilliance( splendor( and elegance+ Prayer here is treated
as a sacrificial offering+ Shemuiel burns the incense after =etatron sacrificed
prayer for Shemuiel+
The phrase inserts the prayer from gate to gate indicates that the
angels are responsible for prayer entering into a certain gate+ )s the
phenomenon the first indication of ascent of prayer by angelic forceD ! similar
phrase is found in the Zohar+ Sandalfon inserts the prayer in the seventh
heaven+
""$
?either te*t indicates that those angels carry the prayer from the
earth to the gate of heaven but instead that they insert prayer in gates or the
seventh heaven+ ) assume that the phenomenon in Berit "en&hah occurs within

""#
Berit "en&hah "2 Euoted in Oded Porat( >=+!+ Thesis( Hebrew University( "##0A(
$"1+ " "
! ! +
""$
Zohar "7"#"b+
4#

heaven+ The angels cooperated with each other in passing the prayer from the
first gate of heaven to the ne*t one until it reaches =etatron+ )t is reminiscent of
the Heikhalot literature( in which angels stand at the window of heaven to
announce the other angels+ Berit "en&hah noted that the announcement is not
verbal communication but a physical passing of the ontological prayer from an
angel located in the lower heaven to the higher+

Theosophical nterpretation
)n the account of the Zohar( prayer usually ascends by itself and gives a
more specific e*planation of where the prayer reaches+ The rabbinic( =idrash(
and Hasidei !sh%ena< literature all depict the as world centered on an angelic
realm while theosophical %abbalists tend to concentrate upon the divine
pleroma+

They >prayersA enter all the heavens and all the palaces until the gate of
the upper opening Ji+e+ the ShekhinahL and that prayer enters before the
Cing to be crowned+
"""

The crown mysticism is methathesi<ed with the theosophical connotation of the
crown+ !n appropriate prayer enters all the heavens( indicating the e*istence

"""
Zohar "7"3#a

cited in 8lliot ;+ Iolfson( 'orms of Hisionary ascent as ecstatic
e*perience in the 6oharic literature( 4ershom Scholem/s "a;or Tren%s in !ewish
"#sticism E? 2ears After >ed+( Perter Schafer and oseph Dan9 Tubingen +.+B+ =ohr(
$22/A7 ""$+
4$

of numerous numbers of heavens until Shekhinah( the lowest or tenth Sefirah+
The structure of the upper worlds according to this te*t involves heavens(
palaces( and &ates of Shekhinah below the sefirotic realm+ )n order to reach the
first gate( prayer must go through all of these places+ The multiple worlds view
is prominent in the Zohar( but rabbinic literature also uses the plural term for
windows( which probably derives from the number of windows discussed in
+T+ 3osh Ha'Shanah, discussed in chapter $+ The Heikhalot literature( on the other
hand( has a single window as a single angel guards the gate+ Through
theosophical treatment( sacrificial service causes the sefirotic union+
""/

Sacrificial offering ascends and unites the Sefirot and then ascend to the
Beyond+
""5
Prayer is considered a substitute for sacrifice9 therefore( both prayer
and sacrificial offering function to unify and repair the SefirotQ the former
through speech( and the latter through act+

""/
=att( vol+/( $##( $7$4$b( see also Zohar $7$2b+
""5
See =att( Zohar $7/4# n+ "41 >$713aA+
4"

Chapter T,o
!scent of Prayer in the Theory of ;+ David ben
@ehudah he-Hasid

4/

Chapter T,o* Ascent of Prayer in the Theory of R. 1a&i! ben 2ehu!ah
he--asi!
;+ David ben @ehudah he-Hasid was one of the most important
%abbalists in the late $/th and early $5th centuries+ Gittle is %nown about his
bac%ground( and there is no scholarly consensus regarding his place of origin
""3

or his parentage+
""1
;+ David is counted by some scholars as one of the

""3
Scholars such as Solomon =ayer Schiller-S<inessy >$4"#-$42#A( who compiled the
(atalo&e of Hebrew "an&scripts( .ambridge( no date( printed but unpublished(
!braham 8pstein( &ershom Scholem and =oshe )del recogni<e him as a Spanish
%abbalist+ See Scholem( ;+ David ben @ehudah he-Hasid as &randson of
?ahmanides($/4-$/2 >HebrewA9 )del( Kabbalah: New Perspectives( 1$( $#59 and !braham
8pstein( Das talmudische Ge*i%on und ehuda b+ Calon<mos
aus Speier "41! /2 >$423A7 53#-3$+ Ihile !rthur =armorstein JDavid Ben ehuda
Hasid( "41! 0$ >$2"0 an+-'eb+A7 5$L and Hallamish >An )ntro%&ction to the Kabbalah( (
$13AAA view ;+ David as an !sh%ena<ic %abbalist+ Because several manuscripts of ;+
David:s wor%s were found in ?orth !frica( Hallamish claims that ;+ David also lived
there J=oshe Hallamish( The Kabbalah in North Africa' A Historical an% (&lt&ral S&rve#
>Tel !viv7 Ha%ibbut< Hameuchad( "##$A( $5L+
""1
There is a dubious tradition that has long history of debate since the eighteenth
century that ;+ David is a son of the prominent mystic of Hasidei !sh%ena<( ;+ udah
he-Hasid+ The testimony of ;+ David appeared on Sefer 6r Zar&/a =s+ Gondon 00$ fol+
24a( b+ !nother stri%ing genealogy is that ;+ David is a grandson of ?ahmanides+ 'or
more detail see my Secrets of the One Hundred Blessings and of the Iashing of
Hands in Sefer 6r Zar&/a by ;+ David ben @ehudah he-Hasid >=+!+ thesis( ;othberg
45

members of the composition group of Sefer ha'Zohar+
""0
His Cabbalah is heavily
dependent on a theosophical and numerological interpretation of prayer(
demonstrating the influence of the writings of Hasidei !sh%ena< and Zohar+
;+ David wrote several %abbalistic treatises( such as commentaries to
"a/aseh Bereshit and "a/aseh "erkavah,
""4
which are( according to Daniel
!brams( based on ;+ oseph ben Shalom !sh%ena<i:s rewor%ing+
""2
Sefer 6r
Zar&/a(
"/#
composed by ;+ David( is one of the most significant wor%s of
%abbalistic commentary on liturgy through which ;+ David e*hibits the
structure of the Sefirot.
"/$
The wor% presents a commentary on daily and

School for Overseas Students( Hebrew University of erusalem( "##/A( 5-4+
""0
udah Giebes( St&%ies in the Zohar( $//9 =oshe )del( The Zohar Translation by ;+
David b+ @ehudah he-Hasid and His .ommentary to !lphabet( Alei Sefer 4 >$24#A7 1#
>HebrewA+
""4
Daniel !brams( =a:aseh =er%abah as a Giterary Ior%7 The ;eception of He%halot
Traditions by the &erman Pietists and Cabbalistic ;einterpretation !ewish St&%ies
9&arterl# 3 >$224A7 /5/-/55+
""2
)bid+
"/#
The title 6r Zar&/a is derived from the Scripture Ps 207$$ and the word Zar&/a
appears in er "7"+
"/$
The date of composition varies according to scholars+ =armorstein suggested that it
was written between $"0# and $/## >Scholem( ;+ David ben @ehudah he-Hasid as
&randson of ?ahmanides( $/0A while =att re,ected the $"0# as too early( for the wor%
draws heavily on the Zohar( the main body of which circulated only in the late $"4#s+ )f
;+ David obtained the main body of the Zohar only after it became public( =att:s dating
43

holiday prayers for the entire year( and without reference to sources( contains a
large number of citations both from hala%hic prayer boo%s as well as from
several boo%s of the Zohar+ The hermeneutic method and interpretation in the
wor% had a profound influence on the $1th century %abbalistic treatises on
prayer(
"/"
particularly those by the prominent Safedian %abbalists( ;+ =oshe
.ordovero and ;+ )saac Guria+

ntro!uction to Sefer Or Zarua
Sefer 6r Zar&/a demonstrates the e*tent to which the development of
%abbalistic prayer was based on hala%hic materials and terminology as well as
the degree to which these instruments are important tools in the analysis of
%abbalistic prayers+ The commentary demonstrated the influence of ;+ David on
the $1
th
century Cabbalah center in erusalem+
)n the end of the manuscript =s+ erusalem @ah+ Heb+ 25( the scribe(
!aron !<u<( designates one of the interpretations as al %erekh ha'so% and the
other as al %erekh peshat. !aron does not e*plicate which e*egetical method
refers to which manuscript+ The way of Peshat refers to plain or literal

would be convincing+ But if ;+ David were among the <oharic circle and participated in
the composition of the boo%( he could have been aware of its contents well before it
was in public circulation+ JSee my The Secrets of the One Hundred Blessings and of
the Iashing of Hands in Sefer 6r Zar&/a,A $1+L
"/"
=oshe )del( Cabbalistic Prayer and .olors( in Approaches to !&%aism in "e%ieval
Times / >ed+ D+ Blumenthal9 !tlanta7 Scholars Press( $244A( $2+
41

interpretation+
"//
The difference in characteristics of both writings does not
provide a clue+ Sefer 6r Zar&/a mainly gives a theosophical-numerological
e*egesis while 6ayyah rarely mentions theosophical terminology and
speculation in his Per&sh le'Tefilah+ However( both ;+ David and 6ayyah
freEuently use the numerological interpretation that deserves the appellation
freEuently given to Hasidei !sh%ena<( heavy users of 4ematria+
"/5
)n =s+
O*ford Bodleian $1"5( written in the $1th century in Sephardic =i<rachit script(
the scribe !aron !<u< mentioned that this manuscript was copied for he who
understands and is wise( ;+ oseph ibn 6ayyah+ The title reads(
+ The statement %erekh ha So% refers to Sefer 6r Zar&/a.
)f so( then Per&sh le'Tefilah should refer to Peshat+ This evidence may support
6ayyah:s contention that Sefer 6r Zar&/a is the composition of the secret
doctrine( but ) assume that the interpretation of 6ayyah is obviously not the
plain interpretation+
The influence of ;+ David ben @ehudah he-Hasid upon 6ayyah is %nown+
?evertheless( ;+ David:s influence upon 6ayyah:s %abbalistic thought is not
revealed and limited+ 6ayyah ignores the <oharic symbolism ;+ David uses in
his 6r Zar&/a+ ;+ David adopts the theosophical interpretation( applying a

"//
Boa< Huss( ?iS!?-The Iife of the )nfinite7 The =ystical Hermeneutics of ;abbi
)saac of !cre Kabbalah >"###A7 $339 'ran% Talmage( !pples of &old7 The )nner
=eaning of Sacred Te*ts in =edieval ,udalsm in !ewish Spirit&alit#: from the Bible
thro&h the "i%%le Aes >ed+( !rthur &reen9 .rossroad( ?ew @or%( $240A( /$2+
"/5
oseph Dan( The !sh%enaed+( Gewis &linert9 ?ew @or%7 O*ford Univeristy Press( $22/A( "$+
40

Sefirah to each word of prayer+ This hermeneutic method is traced bac% to one of
the first %abbalists in Provence( ;+ )saac the Blind( who mechanically refers to a
word of prayer as a Sefirah+
"/3
Both manuscripts are copied on the same folio(
demonstrating a close relationship between the two writings+ 8diting in this
way may demonstrate either antithesis toward ;+ David or reflection of 6r
Zar&/a+ )n either case( 6ayyah:s innovative interpretation is more
understandable than when only 6r Zar&/a is read+ Therefore( the ma,or concern
in this chapter is to comprehend 6ayyah:s comparison of the interpretation of ;+
David and his definition of Peshat and So%+
The usage of color symbolism is one of the innovations and
characteristics of Kavvanah that ;+ David achieved+ ;+ David restricted to direct
one:s heart upon the color surrounding a Sefirah. This te*t is only preserved in
two among the manuscripts of 6r Zar&/a+
"/1

Ascent Tra!itions
)n his 6r Zar&/a( ;+ David demonstrates a variety of ascent traditions7
visionary ascension( ascent of letters( ascent of voice( and ascent of prayer+ The
visionary ascension( the prominent feature of the Heikhalot literature( is
introduced in the commentary to the blessing+ There are %abbalists who
ascend from the lower world to the upper world and draws >XA down the influ*

"/3
See =oshe )del( =idrashic versus other forms of ewish hermeneutics7 some
comparative reflections in The "i%rashic )maination( >$22/A( 3/+
"/1
The e*tant manuscripts of Sefer 6r Zar&/a are at least $5+ This te*t is preserved in =s+
.ambridge 3#3( and in =s+ erusalem fol+ 21b+ On the analysis of the Kavvanah see )del(
Kabbalah: New Perspectives( $#/-$#49 )del( Cabbalistic Prayer and .olors( $0-"0+
44

till Atarah+
"/0
This te*t indicates that ;+ David is not among the practitioners(
but he is acEuainted with those who practiced the ascension on high whose
purpose was to activate the divine attributes+ Similarly( 6ayyah freEuently
Euotes the Heikhalot te*ts( but visionary ascension does not appear+
The ascent of voice or letters of prayer occurs during the recitation of
prayer+ !ccording to the liturgical act( prayer ascends in two different forms+
Ami%ah( for e*ample( must be recited completely silently+ .ontrol the voice so
that one should not raise his voice during his prayer but rather he should pray
silently+
"/4
;+ David e*plicates that the prayer ascends to multiple layers of
heaven in the form of voice+
"/2
But it is limited to the appropriate and clear
voice that reaches the place before the Paro%+ 'or recitation of the other
prayers( all the words >of prayerA uttered by man ascend aloft
"5#
and the
letters of prayer fly in the air and ascend until "alkh&t+
"5$
The notion of

"/0
=s+ erusalem( fol+ 2$a '
+
"/4
=s+ Gondon 00$( fol+ 4a+ +
;+ David opposes to the standard hala%hic ruling( as in =aimonides who mentioned in
his "ishneh Torah Hilkhot Ahavah 372 to not to raise voice nor should he pray in silent
during his prayer but he should pronounce the words with his lips+
"/2
Sefer 6r Zar&/a( =s+ Gondon( fol+ /b+
"5#
Sefer 6r Zar&/a( =s+ Gondon fol+ 5a "
" ;+ =eir ibn &abbai copied large part of Sefer 6r Zar&/a including this te*t in his
Tola/at 2a/akov+
"5$
=s+ Gondon 00$( fol+ 3b+ "
42

ascending letters is an idea recurring in some ancient and medieval ewish te*ts(
which assert that vocali<ed words of prayer( generally the divine name( ascend
to the divine realm+ This idea is understood as a theurgical operation( an act
that affects the divine realm+
"5"
;+ David:s depiction of the ascent of prayer is
theosophically oriented and unparallel in the rabbinical or hei%halotic
description of the celestial world( where gates are protected by angels+

Theosophical nterpretation of Ascent of Prayer
The theosophical-theurgical and numerological-theosophical e*egeses
are the ma,or methods ;+ David uses( 6ayyah only infreEuently uses the
theosophical interpretation+ On the interpretation of Peskei %eZimra( 6ayyah
abundantly Euoted the te*t of Tikk&nei ha'Zohar+

+
"5"
)del( ;eification of Ganguage in ewish =ysticism( 11+
2#

Per&sh le'Tefilah
"5/
6r Zar&/a
"55

Amen in 4ematria is JeEuivalent toL
A%ona# @HHH+ This JsignifiesL the four
letters name+

Amen in 4ematria is JeEuivalent toL
A%ona# @HHH( the former is the name
when it is called and the latter for
written+ Therefore one who calls
Amen is as if he calls ineffable name+
!nother interpretation7 Amen in
4ematria is 2$( which is eEual to the
numerical value >min#anA of @HHH

"5/
=s+ erusalem( fol+ 44b+ ' '
. # ! $
"
# $ +
"55
=s+ erusalem( fol+ 44b+ ! ' %
' % ! . ' . ' " .
! ! + =s+ erusalem( fol+ 42a+ !
' !
. ! " # , $
# , : !
! $ #
! $ ' # ! $
" :
: +
2$

>"1A A%ona# >13A+
Therefore &reater is he who answers(
Amen than he who says the
blessingD
"53
He who responds PAmen:
is greater than one who says blessing
"51
since they unite the eight essences in
one+
"50

He who says Amen with all his might
unites all the worlds+ )t means that the
point of JletterL #o% implies Keter +l#on+
The #o% implies Hokhmah+ Heh implies
Binah+ =av implies the si*
e*tremities+++
"54
Heh implies "alk&t(
which is A%ona#+ Amen+ Alef implies
Keter +l#on called Alef+ "em implies
Tiferet( which is open mem+ Simple N&n
implies the 2eso%( which is n&n+ )t is
found that one who says Amen as if he
unites all those attributes in one and
unites the image of the chains+ @ou
should understand that+
Amen in Alef, "em, N&n in 4ematria Therefore our ;abbis of blessed

"53
B.T. Ber. 3/b+
"51
B.T. Ber. 53a+
"50
Tik&nei ha'Zohar( "3b9 )saiah Horowit<( Sefer Shenei $&hot ha'Berit ha'Ko%esh Shaar
ha-Otiyot 8me% Berachah( 0"+
"54
!ccording to the Bahiric tradition si* e*tremities indicate Sefirah Hese%( 4ev&rah(
Ne,ah( Ho%( 2eso% and "alkh&t+ >;+ !sher ben David inherited this order( the Bahiric
tradition+ See )del( Kabbalah: New Perspectives( $5$+
2"

Jis eEuivalent toL .reator and he
brings redemptionN

memory said7 he who responds
PAmen: is JgreaterL than he who says
the blessing+
"52
=oreover the gates
of Paradise opened for him
"3#
N He
who responds with all his might
"3$

means that with all his Kavvanah the
gates of Paradise opened for himN
therefore the holy name is alluded in
Jthe liturgical wordL PAmen: that one
must mention with all his Kavvanah in
dread and fear and trembling and
Eua%ing
"3"
in order to raise his
prayer before the %ing+

;egarding the commentary to the =ourner:s Ka%%ish Amen( =ay His
great ?ame be blessed( ;+ David e*plains how to achieve the unification of the
worlds of the Sefirot. 'irst( by means of 4ematria( ;+ David and 6ayyah associate
Amen with the divine names( @HHH and A%ona#( which correspond to a

"52
B.T. Ber+ 3/b9 Na,ir+ 11b+
"3#
B.T. Shabbat( $$2b+ ;esh Ga%ish said7 He who responds Amen with all his might(
has the gates of Paradise opened for him+
"3$
B.T. Shabbat( $$2b+
"3"
B.T+ Ber+ ""a9 "oe% Katan $3a+
2/

Sefirah( according to ;+ David+ The utterance of Amen with special intention
upon the related divine name unites Keter +l#on, Hokhamh, Binah( and the si*
e*tremities+ ;+ David already asserts the close relationship between the divine
name and the liturgical te*ts+ This understanding is obviously derived from the
Talmud+ The association of Amen with the divine name was already suggested
in the Talmud by ;+ Haninah as >&od( faithful CingA an
abbreviation of the letters of Amen+
"3/
Prayer ascends by means of responding
to the word analogous to the name of &odQAmenQwith awe+ .ohen used to
pronounce the ineffable name of &od until the destruction of the Temple+ The
other worshippers do not have authority to pronounce the name9 therefore(
they say Amen instead+ Because Amen is numerically eEuivalent to A%ona# or
@HHH( pronouncing Amen is tantamount to calling the divine name+
;abbinic sages argued which is greater7 responding Amen or saying a
blessing+ )n the argument in Berachot( ;abbis concluded that they who say a
blessing and Amen are eEually important( but he who blesses receives a reward
before one who says Amen+
"35
;+ David adopted the saying of ;esh Ga%ish in
B.T. Shabbat that responding Amen is more important as the word Amen has
force in the celestial realm+ The teaching of ;esh Ga%ish supports the theurgical
significance of the word Amen+ !s ;+ David Euoted( the rabbinic version of the
theurgical impact rends open the gate of paradise+
"33
;+ David understood the

"3/
B.T+ Shabbat( $$2b+
"35
B.T+ Ber+3/b+ Only he who says the blessing is more Euic%ly JrewardedL than he
who answers( Amen+
"33
B.T+ Shabbat( $$2b+
25

word of the sage in the Talmud7 One who responds with the Kavvanah will
receive a theurgical impact+ ;+ David further notes the power of the divine
name in prayer+ ;+ David asserts that the efficacy of the response Amen has an
impact upon the ten Sefirot while 6ayyah mentions the eight essences(
alluding to the eight Sefirot( by Euoting the te*t of Tikk&nei ha'Zohar+
The early Provencal school of ;+ )saac the Blind identifies the &reat
?ame with Tiferet+
"31
Iith this( 6ayyah agrees+
"30
However( ;+ David holds
that the name refers to Atarah+
6ayyah 6r Zar&/a
! :
" " .

!
: ' :
! . ' '
: '
" :
'

. .

"31
Haviva Pedaya( Name an% Sanct&ar# in the Teachin of 3. )saac the Blin% >erusalem7
=agnes Press( "##$A( $41 >HebrewA+
"30
=s+ erusalem( fol+ 44a+ His &reat ?ame is Tiferet+
23

. :
!nother interpretation7 8*alted and
sanctified+++ ascends Tiferet+ 8veryone
raises his emanation to the great
emanation+ His great ?ame is
Tiferet+ )n the world that He created
refers to the upper world+

8*alted alludes to Binah +++ !nd
sanctified alludes to Hokhmah called
Holy of Holies+ His name alludes to
Keter +l#on+ great alludes to )llat
ha')llot, which is greater than all other
gods+ in the world that He created as
He willed means in the world he
created with his will+ He gave reign
to his %ingship that he reigns his
%ingdom for future+
!ccording to ;+ David( Ami%ah corresponds to the $4(### worlds that
consist of the source of emanation+ !s a result( the recitation of Ami%ah renders
the descent of influ* from the $4(### worldsQmore specifically( from the spring
that is within the world+ The spring seems to be located within +l#on( of
which the influ* goes out until "alkh&t+ 8ach world contains the Sefirot( within
Keter( the source of emanation( or spring( is located+ $4(### worlds could be the
appellation for the sefirotic world or could allude to other realms+ The multiple
sefirotic systemQor Sefirot within Sefirot( to borrow the designation of
ScholemQis characteristic and first appeared in ;+ David+
"34
The Zohar Ha%ash
>a later compilation of <oharic manuscriptsA( on the other hand( demonstrates
that the eighteen thousand worlds allude to the nine Sefirot where Holy One(

"34
Scholem( Kabbalah( $$/-$$5+
21

blessed be He goes every day+
"32

)n 6r Zar&/a the relationship between the Ami%ah and the $4(### worlds
is noted7

The eighteen benedictions correspond to $4(### worlds( that spin in Keter
+l#onN !nother interpretation is that within each of the $4(### worlds
there is a fountain+ Here are $4(### fountains( drawn from the fountain of
river( which is the secret of all secretsN they are drawn down and go out to
the worlds+ !s it is said( The river goes out of 8den+ !ll the worlds
receive from the $4(### fountains+
"1#

;+ David depicts here the structure of Sefirot and its theurgical process+ The
$4(### worlds refer to $4(### Sefirot located within Keter +l#on( above which
there is a source of fountain+ )del notes that it is unclear what ;+ David:s
interpretation truly meantQeither an instruction of Kavvanah or something else+
How Ami%ah corresponds to the $4(### Sefirot seems to be a highly esoteric
matter+ ;+ David does not say that $4(### worlds are the ob,ect for Kavvanah

"32
"i%rash ha'Ne/elam, Ahare, 52c+ , "
, , , ! +
"1#
=s+ Gondon 00$( fol+ 5a-5b+ " ! ! '
! ... ! ! " !
'
" ! " !
... +
20

during the recitation of Ami%ah+ )n the ne*t te*t( ;+ David teaches on which
Sefirah one should concentrate at a specific time+

=aster of Ionders
"1$
alludes to Keter +l#on( which owns the segment
since it >Keter +l#onA is concealed+ !fterwards it descends from )llat
ha')llot and draws down the influ* till Atarah+ This is true+ The fifty
words are fi*ed in this prayer as correspond to fifty gates of Binah+ This
is why Binah renews the e*istence by the power of Keter +l#on and
brings out of the power to the revealed &od+ Therefore we say that
J=aster of IondersL in order to draw down the light of life from the
Binah to us+
"1"

;+ David notes the aim of the recitation of the =aster of Ionders in the last
phrase+ The liturgical words are recited to draw down the influ*+ The depiction
of descension of influ* may indicate the instruction of Kavvanah+ However( this
te*t may indicate the movement of the word of prayer after an utterance+
!ccording to the widespread rabbinic view of prayer( it ascends to heaven
when uttered+ ;+ David added the movement of prayer after it enters heaven( to
the most sacred place( the godhead+

"1$
Pes&kei %/Zimra.
"1"
=s+ erusalem fol+ 2$a+ . !
: ! ' ' ' : ' '
: " ! " :
+
24

The Chan%e of the Personal Pronoun
! problem involving the declension of the sub,ect in the blessing has
been debated for centuries+ ! similar idea appeared in Sefer ha'Bahir( the Zohar(
and in commentary on the liturgy of an anonymous %abbalist who is li%ely a
contemporary or predecessor of ;+ David+
"1/
Both ;+ David and 6ayyah
provide the e*planation for the mystery of the change of the personal pronoun+
;+ David considered this part of the blessing describing the anabatic movement
of influ* whereas 6ayyah illustrates the %atabatic movement+
6ayyah
"15
Sefer 6r Zar&/a
"13

The blessing begins with Blessed are
@ou( Gord+ Blessed >Bar&khA is not
He who has sanctified us with His
commandments and commanded us+

"1/
See Tishby( The 1is%om of the Zohar( $7"##9 Daniel !brams( The Book Bahir >Gos
!ngels7 .herub Press( $225A( "#2( Section $"39 and !dam !fterman( ;eflections on the
anonymous %abbalistic commentary on the liturgy >=+!+ thesis( The Hebrew
University( "##"A( 41+
"15
=s+ erusalem( fol+ 3/a+ '
"
. ' ' +
"13
=s+ Gondon 00$ fol+ 2a+ " " . ' ] [
( " ' ] [ "
" '
. +
22

the passive vowel but it is li%e Jthe
wordsL merciful and gracious+ >8*+
/571( Ps+ 457$39 $#/74A Bar&kh itself is the
source of the blessings and Bar&kh
does not receive from others+

This is surprising+ 'or the beginning
of the blessing spea%s in the second
person of Blessed are @ou whereas
now it spea%s in the third person of
he who has sanctified us+ )t should
have been said7 you who have
sanctified us with @our
commandments and @ou who have
commanded us+ But Blessed are
@ou alludes to the Sefirah Tiferet(
which is present and written in the
second person+
"11
Iho has
sanctified us spea%s of the concealed
>the third personA and hidden world(
which is the world of Binah+
Therefore it >the blessingA started with
the second person and ended with the
third person+ Understand this+
He who has sanctified us that it
draws down to us the holy sanctified
power from all the power+ Therefore

"11
The Hebrew word nochach >A means both present and second person of the
grammar+
$##

we say He has sanctified us and not
@ou have sanctified us+ Iith His
commandments since we >XA to receive
his commandments9 and he has
sanctified us with hidden power+

;+ David e*plains that the blessing( Netilat 2a%a#im >the washing of
handsA( demonstrates anabatic and %atabatic movement+ This movement may
illustrate a theurgical effect of the former and a magical effect of the latter part
of the blessing+
The beginning of the blessing( Blessed are @ou( is e*pressed in the
second person singular( addressed to &od Himself+ The following sentence(
Our &od Cing of the Universe he who has sanctified us( is e*pressed in a
relative clause using the third person singular of an active verb in the perfect
tense+
"10
;+ David interprets the beginning part of blessing as an allusion to
Sefirah Tiferet and the ne*t one as an allusion to Sefirah Binah+ =oshe )del
designates this system of Kavvanah as Binary Kavvanah for prayer that addresses
the two powers of &od+
"14
This signifies that the first part of the blessing affects
or ascends to the si*th Sefirah Tiferet and then to the second Sefirah Binah+ The
problem of the declension of the verbs in this prayer is e*plained in terms of the

"10
oseph Heinemann( St&%ies in !ewish $it&r# >erusalem7 The =agnes Press( $24/A(
)))+
"14
=oshe )del( Prayer in Provencal Cabbalah( Tarbi, 1" >$22/A7 "14-0" >HebrewA+
$#$

effect on the upper world+ The change of the verb in the second part of the
prayer to nistar >the third personA is neither a mista%e nor the result of
ignorance as the prayer ascends or affects the nistar >concealedA while the other
te*t e*presses the %atabatic movement of influ*( Blesse%, implying Keter( are
2o& Tiferet+ 6lam ha'nistar ve ne/elam >concealed worldA in 6r Zar&/a
indicates the world of Binah+ The aim of Kavvanah is to activate the sefirotic
realm and receive influ* from it+ The language functions as a vehicle for the
mystical prayer and ma%es an encounter between man and the sublime
possible+
The te*t in Nefilat apa#im has also been a sub,ect of discussion as to why
the names of &odQmerciful and graciousQare written in a passive form+
"12

The $1th century biblical commentator( ;+ udah !bravanel( states why the
one forth of names and attributes of &od are written in active voice and the
three forth in passive form of which are Pmerciful and gracious long suffering:
>8*+ /571A+
"0#
!bravanel continues Euoting the discussion of ?ahmanides7

=erciful and gracious long suffering+ Therefore it is not said( He has
mercy on them and is gracious and long suffering because &od is passive

"12
This verse has been e*plicated by( =eir ben ibn &abbai( Sefer Tola/at 2a/akov
>erusalem7 Shevile Orhot ha-Hayyim( $221A( $3+ # " ,
' $ , , "
, " ' # , $ , ' # $ , ,
(!bravanel( .ommentary on 8*odus /57$-$# and more+
"0#
!bravanel( .ommentary on 8*odus /571+
$#"

to those attributes+ !nd ) do not %now his path and his sayings9 ) do not
have permission to as% those Euestions+

6ayyah applies this interpretation for the liturgical word Bar&kh >BlessedA(
Euoting Tola/at 2a/akov( a wor% of By<antine %abbalist ;+ =eir ibn &abbai(
completed in $3#1+ He holds that it is not the passive form for He himself is the
source of the blessings and never receives from others+ Ie must interpret
Bar&kh A%ona# >you blessed of the GordA >&en+ "57/$A and Bar&kh Benei
leA%ona# >Blessed be you of the Gord( my sonA >ud+ $07"A in this way+ The
interpretation given by Tola/at 2a/akov is very similar to that of 6ayyah+
The comparison between the interpretation of the washing of hands by
6ayyah and by ;+ David testifies of no affinity or similarity between them+ Ihy
6ayyah placed the two te*ts on the same folio is a great Euestion as far as this
te*t is concerned+ On the other hand( By<antine Cabbalah demonstrates
profound affinity with 6ayyah+
"0$
6ayyah e*presses his %nowledge upon the
writing of ;+ =eir ibn &abbai( Tola/at 2a/akov( completed in the By<antine area
when ibn &abbai was "1 and 6ayyah was only $ year old+
"0"

"0$
Per&sh le'Tefilah =s+ erusalem( fol+ 35a+ "
" '
,
, " , " ,
,
,' # ! , $ +
"0"
)srael 6inberg( A Histor# of !ewish $iterat&re: The !ewish (enter of (&lt&re in the
$#/

6ttoman +mpire >tr+ Bernard =artin9 ?ew @or%7 CT!H Publishing House( $204A( 5#+
$#5

Chapter Three
!scent of Prayer by !ngel

$#3

Chapter Three* Ascent of Prayer by An%el
The angel has achieved an indispensable status in accounts of the ascent
of prayer+ Since the beginning of the tradition in talmudic literature( the angel
has received( selected( and transferred prayer to the crown+ )n the previous
chapter( we dealt with the important roles of the angel( such as in filtering the
inappropriate prayer to protect heaven and &od and assisting a prayer:s ascent
to heaven+ The prayer man emits does not directly reach &od but does so
through angels+ These activities of angels imply the changeability of &od+ &od
is considered to be an entity influenced by man:s prayer9 thus( an angel must
protect Him from such negative forces+ Physical and spiritual impurities are a
menace to the celestial realm+ Over time( prayer no longer ascends by itself+
Prayer has conditions placed upon it( and other interferences caused a change
in the place where angels act+ )n rabbinic literature( the angel is depicted as
abiding in the realm of heaven( but from the $"th century onward( the angel
appears in the middle stratum( between the upper and the lower strata+
)n Per&sh le'Tefilah( 6ayyah presents the angel as a messenger wor%ing
under the authority of &od and depicts the physical and spiritual distance
between them+ )n contrast to the rabbinic literature( there is no discourse
between angels and &od+ There is only a one-way conversation between &od
and angels+
"0/
One of the themes characteri<ing crown mysticism( the concept
of the un%nowability of &od( has been maintained in the erusalem model of
ascent of prayer+ )n this section( the integration of mystical and non-mystical
discourse of 6ayyah:s predecessors proves the numerological harmony in

"0/
=s+ erusalem( fol+ 00b( $/3a+
$#1

heaven+

An%el as a Recei&er of Prayer
>?,@@@ $orl!s 9 >,?@@ blessin%s an! >,?@@ an%els
The significant talmudic motif( the transformation of prayer into the
crown( endured even into $1th century erusalem+ However( it appears merely
as the paraphrase of the midrashic motif+
"05
=ost of the classic models

"05
=s+ erusalem( fol+ $/1b+ See "i%rash Konen Euoted in .hapter one( p+ /"+ +ven
ha'Shoham, =s+ St+ Petersburg( fol+ $##b demonstrates the motif with By<antine
influence+ He >6fenA tal%s about Sandalfon( which is( according to his interpretation(
hated and impoverished turns for e*ample )srael who is hated and impoverished
who turns to their prayer in order to raise them before &od that it is the angel who
reaches the place where it can be heardN ' % '
'
!
% ' + The words in double Euotation
mar%s are Euotation from Sefer ha'Peliah 51a+ % ' ! !
! ! + The name of
Sandalfon changes according to his function+ 'or e*ample( when he draws down the
song of )srael to him he is called ?agdiel( Sandalfon when )sraelites sing and he turns
to receive the speech in order to fi* crowns for Cing of the glory+ .ompare to So%e#
3a,a#a( 01+ , , . ! ! !
.
! , ! ,
$#0

interweave with and imposed duty upon angels+ The pi##&t ascribed to ;+
8lea<ar ha-Calir( developed during the course of transmission( reached 6ayyah
through Hasidei !sh%ena< and Sefer Kol Bo+ The table below proves that
6ayyah obviously %new the te*t of Hasidei !sh%ena<+ Sefer 4ematriot( Sefer
ha'Hokhmah( Sefer ha'Shem( and So%e# 3a,a#a all note that eighteen hundred
angels receive Ami%ah+ This motif is based on the piyyut written by ;+ 8lea<ar
ha-Calir+
"03

Sefer ha'Shem
FG.
Si%%&r ha'Tefilah
le'3okeah 11
Sefer Kol Bo Per&sh le'Tefilah
"00

!
"
!
.
"

.

!
, "
!

!
! !

! !
' !

! ! ' " !
+
"03
'or more details on his poet see .hapter $+ " "
" +
"01
Sefer ha'Shem >ed+( 8isenbachA( 45+ See also .hapter $( f+n+ /5+
"00
=s+ erusalem( fol+ $#/a+ The 8nglish rendering of the Hebrew te*t is my own+
$#4

One who prays the
Shemonah +sreh
with Kavvanah
$(4## forth out to
receive his prayer+
and $(4## angels
forth out to receive
the prayers recited
from heart+
!ll who prays with
all the %avvanat
ha-lev $(4##
blessings is
important as
ministering angels
and they forth out
to receive the
prayer of $(4##
angels+
The ;oshey
Tevot of the
Shemonah +sreh
are $(4## as
correspond to
$(4## angels(
which are
appointed for
prayer+
The ;oshey Tevot
of the Shemonah
+sreh in &ematria
is JeEuivalent toL
$(4##9 it is the
number of angels(
who receive
prayer of )srael+
"04

=ost of the te*ts in these writings merely mention that $(4## angels
receive prayer as Calir mentioned whereas Sefer ha'Shem indicates that $(4##
angels receive 8ighteen blessings+
"02
!s Daniel !brams states( ;+ 8lea<ar of
Iorms demonstrates the two rules to the revelation of the secrets in his
writings+ He does not reveal them all at once but scatters them in several

"04
One may wonder whether the term eighteen or eighteen blessings truly
indicates Ami%ah+ )n the talmudic literature( it denotes Ami%ah9 in ;+David:s 6r Zar&/a
eighteen blessings indicates the actual $4 blessings between the washin of han%s to
4iver of the Torah and called Ami%ah Tefilat Ami%ah+ The other te*t of Sefer ha'3okeah
$4 blessings denotes Ami%ah+
"02
See also Si%%&r ha'Tefilah le'3okeah 11 for other e*ample for $4## angels receiving $4
blessings+
$#2

writings+
"4#
This is also the method ;+ David ben @ehudah he-Hasid and
6ayyah adopted+
6ayyah:s interpretation of Ami%ah is most a%in to that which Sefer Kol Bo
ascribed to ;+ !braham ben acob ha-.ohen of ?arbonne >$/th-$5th centuryA+
The only difference is that the word receive is absent in Sefer Kol Bo+ 6ayyah
adopts the wordings of Kol Bo and integrates the te*t of ;+ 8lea<ar+ The total of
the initial letters of each Ami%ah in 4ematria is $(4##
"4$
according to the
!sh%ena<i version of siddur while the Sephardi version counts $(3#$+ )t
indicates that the prayer boo% 6ayyah uses is the !sh%ena<ic version9 therefore(
the term eighteen refers to Ami%ah and the number $(4## is a multiple of
Ami%ah+
"4"
Ihat 6ayyah intended to emphasi<e in this te*t is the
numerological harmony between liturgical te*ts and the divine world+ How
many angels are assigned to receive them is determined according to the

"4#
Daniel !brams( Secret of the Secrets7 The .oncept of the Cavod and the Cavvanah
of Prayer in the Iritings of ;+ elea<ar of Iorms( 0a/at /5 >$223A7 1"+ >HebrewA+
"4$
"Y$Y$Y$Y3Y1#Y"##Y"##Y"Y5##Y3Y1Y0#Y1Y$Y/##Y"##Y5#Y/##V$4##+ The number
probably related to this account is found in $/1b( the $4(### worlds( where &od roam
with the throne+
"4"
=ost of the te*ts 6ayyah Euotes are the !sh%ena< version and other Euoted te*ts
slightly differ from both !sh%ena< and Sephard versions we use nowadays+ The reason
may be derived from ;+ !lshei%h:s writings+ )t may be derived from Sefer Kolbo by ;+
!braham ben acob ha-.ohen of ?arbonne >$/-$5th centuryAF;+ !haran >!hrnA ben
@aa%ov ha-%ohen of ?arbonne+ ! ! !

$$#

numerical value of the initial letter of nineteen sections of Ami%ah9 =agen
!braham( the first prayer of the Ami%ah, needs two angels( and the tenth
prayer of the Ami%ah 5## angels+ The greater positive numbers parallels to the
greater wor%load of angels receiving prayers+ The greater number signifies a
greater amount of Euantity or si<e already in the ancient period when
mathematics in the full sense was yet unborn+
"4/
)n the previous passage(
6ayyah depicts the other e*amples for numerological correspondence7 Ami%ah
to the "i,vot( and the other liturgical phrase to Tetragrammaton+
The number eighteen or its multiple appear in numerous te*ts in
Scripture and in Per&sh le'Tefilah although the meaning of the number is not
always uniEue+
"45
The number $4(###( for e*ample( denotes the number of the
world+ The notion 8ighteen thousand worlds appears mostly in late
midrashic and %abbalistic literature+
"43
The simple usage of the notion is
derived from the verse in the Psalms7 The chariots of &od are twice ten
thousand( thousands upon thousands9 the Gord is among them( as in Sinai( in
the holy place >Ps+ 147$4A( discussed in B+T+ Avo%ah Zarah7

!nd what does He do by nightD )f you li%e you may say( the %ind of thing
He does by day9 or it may be said that He rides a light cherub( and floats

"4/
=orris Clein( "athematics in 1estern (&lt&re >tr+( ?a%ayama9 To%yo( Sousha( $211A+
"45
The numbers appear in Scripture may follow the rule of Boolean lattice+ Iith this
assumption ) will deal elsewhere+
"43
Se%er 3abbah %e'Bereshit >Batei "i%rashot( $7 ""-"/A describes that &od created the
$4(### worlds by means of si* letters+
$$$

in eighteen thousand worlds9 for it is said( The chariots of &od are
myriads( even thousands shinan+ Do not read Shinan( JrepeatedL( but
she'enan Jthat are notL+
"41

'rom this passage emerged the activity of &od with his throne+ The Holy One(
blessed be( controls the $4(### worlds described(
"40
and it is where He roams
with His throne+

)n the last Jphrase ofL Ke%&shah, the Holy one( blessed be He( roams
throughout the $4(### worlds with the throne therefore they >angelsA do
not see the throne+ They say the words Jof Ke%&shahL( his glory fills the
world in the third person >literally concealedA+
"44

)n the interpretation on the !sh%ena< version of Ke%&shah( 6ayyah logically
e*plains the absence of &od and the throne+ The throne functions as His vehicle+
&od is away9 therefore( the angels do not see Him+ This te*t( however( mentions
seeJingL the throne and not seeJingL &od+ &od is considered unseen and
un%nowable( even to the angels+ Only &od %nows His essence and His place(
"42

and if they would approach to the Holy One( blessed be He( they would

"41
B.T+ Avo%ah Zarah /b+ See also 2alk&t Shimoni on Ps+ 14+
"40
=s+ erusalem( fol+ 42b+
"44
=s+ erusalem( fol+ $/1b+ !
+
"42
=s+ erusalem( fol+ $5"a+
$$"

immediately be burned+
"2#

!nother important theme in the Euoted te*t is the structure of heaven+ On
the same folio is the introduction to the Ke%&shah( recited as an imitation of the
praise of &od by angels+
"2$
)mmediately after the declaration of 6ayyah of the
secret tradition regarding Ke%&shah( revealed here as authentic(
"2"
6ayyah
wrote on the structure of the divine world and the angelological function+

JThe word of Ke%&shahL7 PThen >A,A: is in 4ematria JeEuivalent toL eight(
which is the name of the Holy one( blessed be He( who sits upon seven
heavens and on the earth( which are eight+++ :Iith voice: in 4ematria is
JeEuivalent toL Pportion: as the angels collect groups Jof voicesL and divide
them+ )srael is also called the portion of the Gord+ !s it is written( 'or the
GordOs portion is his people+ >Deut+ /"72A
"2/

"2#
=s+ erusalem( fol+ $/1b+ This account appears in "i%rash Ber. 3abbah+ !ccording to
the following sentence the word they refers to Seraphim+ "
! : '
# , $ +
"2$
)smar 8lbogen( !ewish $it&r#' A (omprehensive Histor# >tr+( ;+ P+ Scheindlin9
erusalem7 The ewish Publication Society( $22/A( 30+
"2"
=s+ erusalem( fol+ $/1b+ ) will write you the secret of Ke%&sha as ) received+
"2/
=s+ erusalem( fol+ $/1b+ % ' '
! :'
' ' # , $ + The anonymous author of the thirteenth-century
.ommentary to Prayers also interpreted the word A, as the techniEue of Kavvanah
$$/

The numeral eight symboli<es the name of the Holy One( blessed be He( that
dwells >literally sitsA on the seven heavens and the earth+ The liturgical word in
Ke%&shah is also interpreted as it relates to the privilege of circumcision( which
is on the eighth day+
The dwelling place of &od must be the secret 6ayyah received+ The other
te*ts on this folio written before the declaration emphasi<e the un%nowability
of &od( but the te*t after the declaration e*plicates where &od lives+ ;evealing
the activity of &od does not belong to the esoteric %nowledge( but the dwelling
place of &od does as the former was already mentioned in the Talmud+ )t is
noteworthy that the second te*t indicates the form of prayer the angel receives+
)t is verbal( the voice of Ke%&shah( and not in the form of written words+
The structure of heaven e*pressed by ;+ David is theosophical+ )n Sefer 6r
Zar&/a( the $4 blessings correspond to the $4(### springs( and the Ami%ah also
corresponds to the $4(### worlds+
"25
The $4(### worlds and the $4(### blessings
are analogous to him+ !s mentioned above( the $4 blessings( according to ;+

during prayer+ !dam !fterman( The )ntention of Pra#ers in +arl# +cstatic Kabbalah: A
St&%# an% (ritical +%ition of an Anon#mo&s (ommentar# to the Pra#ers >Gos !ngels7
.herub Press( "##5A( 05+ >HebrewA
"25
)n 6r Zar&/a =s+ Gondon 00$ fol+ 5b-3a the relationship between the Ami%ah and the
eighteen thousand worlds is mentioned7 " ! ! ' ...
# ) $ ! ! " ! '
"
! " ! ... +
$$5

David( indicate the blessings between the washin of han%s to 4iver of the Torah+
The prayer is one of the three specific prayers producing the theurgical or
magical forms of repercussions upon divine attributes( namely( Sefirot+
"23
)n
addition( the $4(### worlds are located in the highest Sefirah( Keter +l#on+ The
"i%rash ha'Ne/lam( on the other hand( demonstrates that the $4(### worlds
allude to the nine Sefirot where the Holy One( blessed be He( goes every day+
"21

6ayyah demonstrates the multiple sefirotic system in his Zeror ha'Ha##im: J)Lt
alludes to the Hese%( which is within the 4ev&rah+
"20

Through this account( we can surmise that 6ayyah sought the grounds
for the number $4(### in the liturgical phrase( Gife-giver of the world >literary
eighteen worldsA
"24
and emphasi<ed the theology and the cosmological
structure+ But ;+ David focused upon the very divine attribute( Keter( in which
$4(### worlds are present+

'etatron an! Shemaiel
Traditional beliefs about angels include their independence( corporeality(
vice-regency( and intermediary status between &od and man( the last of which
=aimonides found hard to accept+
=etatron( Sar ha'Panim >Prince of the .ountenanceA( has appeared since

"23
The other two groups of prayer are one hundred blessings and the Ami%ah+
"21
"i%rash ha'Ne/lam, Ahare, 52c+ See also n+ "1$+
"20
=s+ ?ew @or% Gehmann $/$ >"550/A9 =s+ =ontefiore /$4( $a+
+
"24
=s+ erusalem( fol+ 42b+ See .hapter 3 for the te*t+
$$3

Talmudic literature and attracts attention from many perspectives+
"22
=etatron
is the angel who is said to be turned from 8noch after ta%en by &od
/##
and who
appeared as a heavenly scribe( a receiver of prayer(
/#$
brother of Sandalfon(
/#"

the angelic High priest( the Prince of the Presence( and the Prince of the Hosts
of &od+
/#/
Daniel !brams contributes the new phase on the historical
development of the definition of the figure( =etatron+
/#5
)n the $/th century(

"22
Scripture has no mention of =etatron and Talm&% mentioned only three places+ B.T.
Sanh+/4b .ome up unto meX )t was =etatron Jwho said thatL( he replied( whose name
is similar to that of his =aster( Ha+ $3a( and Avo%ah Zarah /b+
/##
Tar&m 2onatan ben H,iel Bereshit 37"59 Tar&m 2irshalmi &en+ 37"5+ See the analysis
by Daniel Boyarin( Beyond udaisms7 =etatron and the Divine
Polymorphy of !ncient udaism !o&rnal for the St&%# of !&%aism 5$ >"#$#A7 ///-//1+
/#$
So%e# 3a,a#a Shalem, 25+ $(4## and =etatron forth out to receive prayer+
Sefer ha'Hokhmah 13b( 0"b+ See also !brams( The Boundaries( /#$+
/#"
The Soncino Talm&% B.T+ Haiah >Soncino Press( $22#A( $/b n+$#+
/#/
'or the angelic High priest( the Prince of the Presence( the Prince of the Hosts of
&od appeared in &eni<a te*t see Gawrence H+ Schiffman( =ichael D+ Schwart<( Hebrew
an% Aramaic )ncantation Te*ts from the (airo 4eni,a: Selecte% Te*ts from Ta#lor'Schechter
Bo* K- >Sheffield7 SOT Press( $22"A( /1+
/#5
!brams( 'rom Divine Shape to !ngelic Being7 The .areer of !%atriel in ewish
Giterature( 55-53( Ihen these te*ts were received in the circles of the &erman Pietists
and shortly thereafter among the first Cabbalists( =etatron was identified with the
Shi<&r 9omah( in effect bridging the gap between the descent of the divine into the
human world and the ascent of man into the sphere of the divine world+ See also
$$1

theosophical interpretation was applied to =etatron( symboli<ing a divine
attribute+ !brams suggested that he may be the final destination of the
prayers9 therefore( he may have been identified with the last Sefirah+
/#3
)ndeed(
?ahmanides as well as ;+ David ben @ehudah he-Hasid treated =etatron as a
symbol( the lowest Sefirah+
/#1
The student of ?ahmanides first e*plained the
transition of the nature of =etatron+ The angelic figure of =etatron and the last
Sefirah are related to =etatron:s tas% of receiving influ* and inheriting the
world+ He is a messenger9 therefore( it is logical to assume that he is
connected to the place where efflu* is flown into from )llat ha')llot+
/#0
This
theory avoids the heretical idea and retains =etatron:s status as angel+
The dual nature of =etatron as a symbol and as an angelic figure

=oshe )del( 8noch is =etatron( )mman&el "5F"3 >$22#A7 ""#-5#9
ibid+( =etatron-.omments on the Development of ewish =yth( "#th in !ewish
Tho&ht >ed+( H+ Pediah9 Ber Sheva7 Ben &urion University Press( $223A( "2-55 >HebrewA(
where he terms the upward and downward movement( respectively( as apotheosis
and theophany+ See also the tradition recorded in "i%rash Bereshit 3abbati >ed+(
.hanoch !lbec%9 erusalem7 Iahrmann( $25#A( 5$( where Prov+ /#75 >who ascended
into heaven and descendedA is understood to refer to !%atriel+A
/#3
!brams( Boundaries( /#5+
/#1
=s+ erusalem( fol+ $#4b+ 'or the influence of the esotericism of the Cabbalah of
?ahmanides( see &arb( Cabbalah of ;abbi oseph )bn Sayyah as the Source for the
Gurianic Cabbalah( $"+
/#0
!brams( Boundaries( /$/+
$$0

continued until the $3th century+
/#4
=etatron denotes only a symbol+ )n Per&sh
le'Tefilah( 6ayyah revived the !sh%ena<ic or hei%halotic understanding of
=etatron9 the symbolic interpretation of =etatron is absent in Per&sh le'Tefilah,
but in his theosophic-magic wor%( She/erit 2osef, he maintains the symbolic
meaning of =etatron+
)n contrast to =etatron( Shemuiel attracts less scholarly attention+
Shemuiel has appeared since the time of Heikhalot literature+ 'unctions of
=etatron and Shemuiel are clearly distinguished but are often intermingled in
the writings of 6ayyah+ onathan &arb already mentioned that Heikhalot
literature is one of 6ayyah:s sources+ The following te*t is written based on the
Heikhalot te*t interwoven with the Hasidei !sh%ena< view+

Hei%halot
/#2
Sefer ha'Hokhmah
/$#
6ayyah 2/b

!

'
# $

!
'

:

/#4
!brams( Boundaries( /$3+
/#2
S#nopse, T4#0+
/$#
=s+ O*ford $4$" fol+ 1#a9 O*ford $314 fol+ 3a+ See chapter $( page 54 for full
translation+
$$4

%

.

'

:
Ihen the time of angels
uttering songs before
Holy One( blessed be
He( Shemuiel( the great
archon stands at the
window of lower heaven
to listen to all the songs(
which ascend from the
world and from
synagogues and Batei
"i%rashot to heaven+

Ihen )sraelites recite
Shema or Ke%&shah
Shemai:el the prince
silence them until the
prayer of )sraelites
ascends+ Therefore
Shema )srael is
Jcomposed ofL letters of
Shemaiel Sar
/$$
and
then the crown( which is
called )srael ascends on
high+ Therefore Shelomo
said who is this who
Shema )srael. JThe
transposedL letters Jof
them areL Prince
Shemaiel.
I-F
Prince
Shemaiel stands
everyday
/$/
and
announces to all the
hosts to be silent before
)sraelites in order to
ma%e heard voices of
)srael uttering Shema
)srael+ !nd this is the
Jmeaning ofL piyyut

/$$
Shemaiel Sar >R !# is a Tem&rah of +
/$"
The liturgical phrase Shema )srael is transposed by means of Notarikon+ This
association is already mentioned in Sefer ha'Hokahmah( 1#a+
/$/
So%e# 3a,a# pt+ $( 4+ Shemuiel( the prince of great angel stands at the windows of
heaven below listen to voice of service and songs that ascend from the earth( from all
synagogues and Beit =idrashot to ma%e them listen before the heavenly animals+
$$2

said who is this who
comes up >from the
wildernessA>Song of
Songs /71( 473A is in
&ematria Alef >$$$A
since $(### hosts of
angels create crown out
of the prayerN
Jmeaning ofL piyyut
fi*ed as Shemaiel ma%e
JXL them heard
>announceA with his
power+

The most prominent difference between Heikhalot literature and Hasidei
!sh%ena<ic literature is the usage of numerology+ The numerological
hermeneutic method is not found in the former whereas the abundant use of
&ematria is the prominent characteristics of the latter+ &enerally( the Heikhalot
literature is more inclined to the pra*is+
/$5
6ayyah too% the association of
Shema )srael and Sar Shemaiel from Sefer ha'Hokhmah(
/$3
transposing the
liturgical phrase Shema )srael by means of Notarikon+ Shemaiel or Shemuiel
standing at the gate of heaven is also a hei%halotic motif found in writings of

/$5
They were written as the instruction for potential ascenders who need the specific
words( behavior and %nowledge of heavenly world+ =artha Himmelfarb( Heavenly
!scent and the ;elationship of the !pocalypses and the He%halot Giterature( HH(A
32 >$244A7 2/-25+
/$3
Sefer ha'Hokhmah( 1#a+
$"#

both ;+ 8lea<ar and 6ayyah+
/$1
The other difference between the Euoted te*ts is
the appellation of the angel+ 6ayyah obviously too% this spelling from Sefer
ha'Hokhmah( calling whereas in the Heikhalot te*t+
There are two traditions in the origin of the liturgical phrase Shemaiel
ma%e them heard with his power( which 6ayyah Euoted from the Pi##&t in the
Si%%&r Sephard and !sh%ena< versions+ ;+ 8lea<ar of Iorms recogni<ed the 0th
century Poet ;+ 8lea<ar ha-Calir as the author(
/$0
but the other tradition tells us
that the poet ;+ Shimeon Bar )<ha%( born in 23# in =ain<( is the author+
/$4

Shemaiel is involved in mediating prayers to be heard by heavenly creatures+
The phrase ma%e them heard connotes many possibilities7 >$A Human prayer
is not discernable to all heavenly creatures other than Shemuiel+ Therefore(
Shemaiel possesses a certain power to change the form of human prayer into
audible or discernable forms+ >"A The te*t suggests the hierarchy of the angelic
worlds in which the celestial beings wait for the announement is under the
control of Shemaiel+
/$2
Shemuiel has authority to ma%e others Euiet and ma%e

/$1
The Euoted te*t does not mention the motif but in So%e# 3a,a# pt+ $( 4 we read9
Shemuiel( the prince of great angel stands at the windows of heaven below listen to
voice of service and songs that ascend from the earth( from all synagogues and Beit
=idrashot to ma%e them listen before the heavenly animals+
/$0
Sefer So%e# 3a,a#a Shalem >ed+( 8isenbachA, 4#+ See also Kolbo $$73+
/$4
Dan( Studies in !sh%ena<i-Hasidic Giterature >;amat ha-&an( "##1A+
/$2
!lthough no systematic angelology was developed in Hekhalot 3abbati( there can
be no doubt that the hayyot stand at the top of the angelic hierarchy+ Peter Schafer(
The Hi%%en an% "anifest 4o%: Some "a;or Themes in +arl# !ewish "#sticism >Tr+( !ubrey
$"$

them heard+ >/A Human prayer is physically unable to reach all creatures( some
of which are located at the end of the world+ >5A Heavenly creatures are not
concerned with human prayer+ Therefore( it is necessary to ma%e all the
heavenly creatures pay attention+ >3A Shemaiel distributes prayer to them to
ma%e them heard+ The Euestion is whether Shemaiel plays an indispensable
role in the ascent of the prayer+ Shemaiel possesses a certain power to change
human prayer into a form that holy creatures can discern+
On the interpretation of the Ke%&shah in Sabbath morning( 6ayyah
describes the meaning of the phrase( ma%e them heard+

)n the celestial chamber( one must sing Ke%&shah out loud+ This is the
meaning of Pthe day of =etatron+: )t means that when they sing at the
gate( there is a tribe to which =etatron orders them to sing+ This is Jthe
meaning ofL he ma%es heard a voice+
/"#
=etatron in 4emaJtriaK is
JeEuivalent toL Pthe leader of the world+:
/"$
=ost of the radiant shut
their mouths and sing and flap their wings as man closes his mouth in
water and waves Jhis arms inL the air+ He ma%es heard in 4emaJtriaK
Jis eEuivalent toL 3##+ This teaches that their voice goes from the end of

Pomerance9 !lbany7 State University of ?ew @or% Press( $22"A( "5+
/"#
This phrase is often translated as announce however ) would adopt the
translation used in The (omplete Artscroll Si%%&r >tr+( ?osson Scherman9 ?ew @or%7
=esorah Publications( $224A( 532 ma%e heard the voice that in this conte*t the te*t
has connotation of causative verb+
/"$
The numerical value of both P=etatron: and the liturgical phrase is /$5+
$""

the world to the end( which is 3##+
/""
;aising themselves > A in
&emaJtriaL is P6ag:el silenced+:
/"/
This is the name of Sar ha'Panim( who
silences them+ This is what the poet signifies by Shemaiel the prince
ma%ing them heard because of his power to %eep them long silence+
Shemaiel is appointed under =etatron( who orders him to perform+
/"5

=etatron is a leader of who sing Ke%&shah+ =a%ing the celestials be Euiet
in order to listen to the prayer of )srael is now the role of =etatron+ !ccording
to Hasidei !sh%ena<ic tradition( Shemuiel used to play this role+
/"3
6ayyah

/""
!.T. Ber+ 1/a+
/"/
The numerical value of P: and P6ag:el silenced: is eEuivalent to 45$+
!ccording to 6ayyah 6ag:el is another name of Sar ha-Panim( =etatron+ The angel
called 6ag:el is not found in rabbinic and ewish mystical literature but 6ag<ag:el( who
is a prince of Torah and a prince of wisdom( possessing horn of glory+ J=idrash Deut+
;abbah( $$729 ;euben =argaliyot( "al/achei +li#on >erusalem7 =ossad ha-;av Coo%(
$244A( 35+L
/"5
=s+ erusalem( fol+ $/1b+ '
" '
% : '
. : '

+
/"3
See .hapter $+
$"/

assigned this role to both Shemuiel and =etatron+
/"1
The lac% of consistency is
not derived from the 6ayyah:s sway between the view of Hasidei !sh%ena<
and of the other9 instead( it reveals his reconcilement+ 6ayyah attempted to
prove the association between =etatron and the liturgical ma%es them heard
by means of 4ematria and concluded that it is the power of =etatron by which
Shemuiel ma%es others Euiet+ Physically( Shemuiel performs the order( but the
power of =etatron hidden within the phrase is in effect+ The power embedded
in the prayer te*t is the divine name( which we will see in chapter four+ )n this
sense( 6ayyah may treat =etatron as the second divine+ )ndeed( =etatron is
involved in the controversy in B. T+ noting that he is a second deity+
/"0
;abbinic
literature and Heikhalot literature present the angel =etatron as a vice-regent to
&od and fail to draw sharp boundaries between the angels and &od(
particularly the case of =etatron+
/"4
The ambiguity of the boundaries between
the angel and &od is also seen in Hasidei !sh%ena<ic te*ts as well as in 6ayyah+

/"1
See =s+ erusalem( fol+ 2/b+
/"0
The Euestion whether =etatron is an angel or second deity is derived from the
account of tanna 8lisha ben !vuyah in B.T+ Ha. $3a+ 8lisha:s statement9 he saw
=etatron sitting and probably there are two powers suggests the heretic idea+ 8lisha:s
recognition of =etatron as second deity was treated as herecy+ 'or detailed discussion
see !brams( The Boundaries of Divine Ontology( "2/-"249 =oshe )del( 8noch is
=etatron( )mman&el "5F"3 >$22#A( ""#-"5#9 8itan 'ishbane( As $iht before 0awn: The
)nner 1orl% of a "e%ieval Kabbalist >Stanford7 Stanford University Press( "##2A( "4"9
Boyarin( Beyond udaisms( /"/-/13+
/"4
'ishbane( As $iht before 0awn, "12+
$"5

6ayyah pointed out the contradiction between the Scriptural and midrashic
understanding of 8*odus+
!ccording to oseph Dan( to %eep the angel silent is based on the
Heikhalot te*t that the angel must wait for the )sraelites to start singing
>Ke%&shahA+ )n our case( Shemaiel has power to ma%e them silent to hear )srael:s
uttering because the superiority of human prayer is mentioned elsewhere in
Per&sh le'Tefilah+ The superiority of man over the angel is often depicted in
biblical and post-biblical literature+
/"2
The preference of human prayer over the
angelic liturgy is especially significant in Pirkei Heikhalot+
//#
)n Per&sh le'Tefilah(
competitions between man and angel are often seen but mostly relate to the
order of prayer+ Ihen we pray to Holy one( blessed be He we are more
important than angels( who utter song after our prayers+
//$
The superiority of
man over the angels is the reason why Shemuiel stands at the window+
The ascent of prayer of man has been mainly depicted out of the vertical

/"2
See for e*ample( ibn &abbai Euoted in 8lliot ;+ Iolfson( =ent&rin Be#on%: $aw an%
"oralit# in Kabbalistic "#sticism >?ew @or%7 O*ford University Press( "##1A( $$#+ 'or
Hasidei !sh%ena< view see for e*ample Sefer So%e# 3a,a#a Shalem, "$0 Ha#ot shall not
sing until )sraelites pray+ "erkavah Shelemah, "3a describes the reason why angels
must be silent because of the order of prayer that )srael first( angels ne*t+
//#
See chapter "( pages /1-/0+
//$
=s+ erusalem( fol+ 3/a( ! !
* ' ' + There is the case in which
order of prayer contradicts+ =s+ erusalem( fol+ 45a "
+
$"3

worldview+ The above Euoted te*t depicts the movement of Ke%&shah of the
celestial being in heaven( in which their voice goes from the end of the world
and till its end+ !ccording to + T+ Berachot( their prayer goes hori<ontally in the
upper world and does not descend to the lower realm+ The prayer ta%es vertical
movement in the earth and after it reaches a certain point in heaven( it moves
hori<ontally+

An%elic #itur%y
!nother motif recurs in Per&sh le'Tefilah7 the angelic liturgy+ The
discussion on the angels singing in heaven is found in many places in Talmud
and Heikhalot literature+
//"
The well-%nown angelic liturgy is the Ke%&shah by
Seraphim described in )sa+ 17$-/( the origin of angelic liturgy+
///

//"
See 'ishbane( "11-"14+ 'or Heikhalot literature see for e*ample Hekhalot 3abbati in
S#nopse, $02+ The forty-three angels utter Holy( Holy( Holy after )srael recites+ Beit
ha'"israsch >ed elline%A /7/+
' ' ' ! " + 0$ H""4( ="" !ll Hayot in
=er%avah open their mouth with honor and with glory the name of Holy One( blessed
be He Blessed be the name of his glorious %ingdom forever and ever+
///
'or angelic liturgy in Mumran see + Strugnell( The !ngelic Giturgy at Mumran-5M
Sere% Sirot Olat Hassabbat( S&ppl. To =T. 0 >$21#A7 /$4-/53+ The scrolls discovered in
Mumran ta%e the style of annotation( more descriptive and not a liturgical form %nown
as blessing+ The Songs of the Sabbath Sacrifice >Sere% Sirot Olat Hassabbat+ See also
)thamar &ruenwald( Apocal#ptic an% "erkavah "#sticism >Geiden7 8+ + Brill( $24#A( 5$(
$4/+
$"1

)t >SandalfonA turns to their prayer in order to raise them before &od+ )t
is the angel( which reaches the place where the prayer is heardN !nd
all the heavenly host stand before Paro%N when )srael reciteJsL Holy(
holy( holy( is the Gord of hosts >)s+ 17/A( the 6fannim sing as if they are
in the dance( and say Holy( holy( holy( is the Gord of hosts >)s+ 17/A+
//5

6fannim sing Ke%&shah with ,oy+ )n other writings( 6ayyah provides a
theosophical e*egesis of the location of 6fannim( stating that they are located
above the tenth 4alal in which eight .herubim are present+ 6ayyah associates
the three phases of 4alal with the three upper Sefirot( which is the secret of the
world called CHB( the abbreviation for Keter( Hokhmah( and Binah+
//3
)t seems
that there is at least one world parallel to Sefirot+ )t reminds us of the multiple
sefirotic world appearing in ;+ David:s speculation+
//1

Besides Ke%&shah( most angelic liturgy that 6ayyah mentions is Shemonah
+sreh( though incomplete+ The ministering angels utter PBlessed are you( Gord(
who has redeemed )srael(:
//0
PBlessed are @ou( Gord( the gracious One Iho
pardons abundantly(:
//4
and more+
//2

//5
She/erit 2osef( =s+ Iarsaw( /a+
//3
She/erit 2osef( =s+ Iarsaw( /a+
//1
=oshe )del( The )mage of =an above the SefirotA( 0a/at 5 >$24#A7 5" >HebrewA+
//0
B.T+ Pesachim $$1b( 0th Ami%ah+ ! : +
//4
! +
//2
The rest of the !midah is 3th
(
1th

>fol+ 22aA( 2th >fol+ $##aA( $#th >$##aA( $$th >$##aA(
$"0

!ngels deliver their praise to )srael+ The interaction between the angelic
world and the mundane world is depicted+

Shema )srael( O Gord+ The second letters Jof each wordL are =SH
>=osesA+ Shema )srael( O Gord+ The ends of the words are !GH
>ascentA+ This means( when =oses ascended on High
/5#
he heard the
ministering angels: praise7 Blessed be the name of his glorious
%ingdom forever and ever
/5$
and they ta%e Jthe praiseL down to
)srael+
/5"

)n contrast to the phenomenon of human prayer( this te*t depicts the %atabatic
movement of angelic prayer+ !fter man utters Shema it is the angels: turn to
utter+ The ministering angels ta%e down their praise recited as a response to the
Shema )srael to the world+
/5/
The angelic liturgy thus descends to the lower
world+ This vertical movement of prayer e*presses the e*change of angelic

$5th >$##bA( $3th >$#$aA( $1th >$#$aA( and $0th Ami%ah >$#$bA+
/5#
B.T. Bava "e,ia, 41b+
/5$
". 2oma, /74(57$(57"(17"+
/5"
=s+ erusalm( fol+ 2/b+ : : . !
' .+
/5/
On this formular of response see 8lbogen( !ewish $it&r#( "$+ !s mentioned in B.T+
Pesachim, 33b-31a( this formular was accepted as a custom in many communities in
)srael already in =ishnaic period+ Ha'Si%%&r ve ha'Tefilah: vol+ " >Tel-!viv7 =is%al(
$225A( "$ >HebrewA+
$"4

prayer and human one( which indicates that both of them are indispensable+

An%el as a 1eli&erer of Prayer
)t is the Cabbalistic literature which first depicted the ascension of prayer
by an angel+ The appearance of the deliverer indicates that the realm of angels is
e*panded to the outside of heaven in regard to the ascension of prayer
/55
and
may indicate that prayer lost the power to ascend to heaven by itself+ )n later
phases of ewish mysticism( =etatron has a new role as a deliverer of prayer+ )n
Zohar Ha%ash( =etatron carries the prayers of )srael up to the firmament and
deposits them there in order to arouse the compassion of the Holy One( blessed
be He+
/53
6ayyah implies that the angel delivered the prayer+

!ll men shall fi* a regular place to pray+ He shall not change the place(
as it is written( !nd !braham went early in the morning to the place
where he stood before the Gord+>&en+ $27"0A
/51
PStanding: means
nothing else but prayer+ 'or it is said( Then Pinhas stood up and
prayed+>Ps+ $#17/#A
/50
The angels raise his prayer+ They >angelsA do not

/55
)n other occasion( not related to the ascent of prayer( there are cases in which angels
come down to the earth+
/53
Zohar Ha%ash( Bereshit( $#b >=h?A paraphrase Euoted in Tishby( The 1is%om of the
Zohar( "71"2 >3$A+
/51
The verse is understood by most of the ewish sages and schoalrs as to indicate
!braham prayed at the same place every morning+
/50
See also B.T. Ber+ 1b+
$"2

have the right Jto goL all over the world+ Therefore( if Jthere were onlyL
a single path or single way from heaven to the place where he recites
and if he were not at that first place( then his prayer would not ascend
before &od+++Ihile ) was uttering my prayer( the man &abriel( whom )
had previously seen in the vision at the beginning >being caused to fly
swiftly( touched me about the time of the evening oblationA+ >Daniel
27"$A The ends of the words are 0irah shel 3inah as Daniel fi*ed the
place for prayer+ )n this place( Daniel saw an angel raising his prayer+
/54

Since antiEuity( &en+ $27"0 has been understood to prove that there is a fi*ed
place for prayer+ ?ot only !braham but also )saac had a fi*ed place+
/52
The
Talmud also repeats the importance of a fi*ed place for prayer7 Ihosoever has
a fi*ed place for his prayer has the &od of !braham as his helper(
/3#
9 )f a man
has a fi*ed place for his prayer( his enemies succumb to him+
/3$
The Talmud

/54
=s+ erusalem fol+ 3/b+ '
# , $ '
# ' , $

# , $
!
+
/52
&en+ "571"+
/3#
B.T+ Ber+ 1b+
/3$
B.T+ Ber+ 0b+
$/#

notes this prayer:s merit whereas 6ayyah sought support in the angelological
theology+
6ayyah vaguely mentions that there is a single path of prayer between
heaven and earth+ )f a man does not pray at a fi*ed place( prayer does not reach
&od since the angels raise his prayer+ !ngels are allowed to act within the
path between heaven and earth( through which they come down and raise
prayer+ The descent of &abriel to Daniel is understood as the angel coming
down to raise prayer+ This te*t demonstrates that man must consider the realm
where angels act in order that his prayer is ta%en to heaven+ Ihether his prayer
ascends or not is relied upon the mediation of angels+ This reliance of man on
angel means that the prayer no longer ascends to heaven by itself+

3eo%raphical Path
The account of delivery of prayer suggests that there is a geographical
path of angels and prayer between earth and heaven+ One who prays must pray
at the fi*ed place based on the activity of angels+ Their place of activity is
limited and they have no right to go wherever they wish+
/3"
Their limitation of
activity as a motif appeared in rabbinic and %abbalistic literature such as Pesikta
3abbati and the late $/th century .astilian Cabbalist( ;+ oseph &i%atilla:s
Sha/arei 6rah+
/3/
On the other hand( a &eonic responsum states( There are

/3"
=s+ erusalem( fol 35b+
/3/
Pesikta 3abbati: 0isco&rses for 5easts, 5asts, an% Special Sabbaths Hol+$ >Tr+ Iilliam &+
Braude9 ?ew Haven7 @ale University Press( $214A( 5#1( Pis%a "#+ !nd so he
JHadarnielL wal%ed before him J=osesL until he reached the fire of Sandalphon+ Then
$/$

many acts which angels can perform of their own accord( without a special
order from above+
/35
However( the continuous te*t asserts( But when they are
acting as messengers of the Gord( they carry out only one mandate at a time+
=any of them have specific functions or fields of activity( and the orders which
fall within their scope are of course assigned to them+
/33

Prayer no longer ascends9 therefore( architectonic %nowledge of the
universe is indispensable+ Prayer( therefore( must be offered at the same place(
going through a fi*ed path9 otherwise( the angels are unable to go and deliver
the prayer to &od+ !lthough it is not clearly mentioned( the angel comes down
either to earth or to the certain place in the middle layer of the worlds+ &i%atilla
instructs that prayer should ideally be in erusalem9 otherwise( the prayer
encounters hardship in reaching &od+
/31

)bstacle to the ascent of prayer
The germ of an e*istence of the obstacle to the ascent is found in the te*t
in which the ascent of prayer first occurred+ But it was performed to %eep
heaven from a prayer of a transgressor+ Talmudic and midrashic literature all
demonstrate that an angel performed under the order of &od as a defender of

Hadarniel said to =oses7 Thus far ) have permission to go+ But from here( ) have no
permission to go on+ )n my way is Sandalphon:s fire-O that it burn me notX
/35
oshua Trachtenberg( !ewish "aic an% S&perstition: A St&%# in 5olk 3eliion
>erusalem7 Sefer He Sefer Publishing( "##5A( 03+
/33
Trachtenberg( !ewish "aic( 03+
/31
Shaare 6rah, $5"-$5/+ The gate of heaven is located only above )srael+
$/"

heaven rather than as an interrupter of prayer+ )t was during the $"th century
that the change in the concept of Satan was discerned and the first pure obstacle
to the ascent of prayer appeared+ !s we discussed in chapter one( such obstacles
appeared in Hasidei !sh%ena<ic literature+ 6ayyah maintains the angel:s
function as a protector of heaven and Satan as a pure obstacle+ The unintended
interference of prayer is derived from the linguistic cognitive ability of angels+
The ministering angels lac% the capability to understand !ramaic+
/30

Because they do not understand !ramaic( therefore we utter =ay JHis
great nameL grow e*alted and sanctified in HebrewN and the third
word in !ramaic+++ Ihen )srael start JutteringL ka%%ish, the angels had
problems raising Ka%%ish on high( therefore we recite it in !ramaic lest
the angels hinder them+ Ie recite the praise in Hebrew immediately
afterwards+
/34

'rom a few e*amples derived from the talmudic dictum( 6ayyah

/30
B.T+ Sotah( //a+ See also B.T+ Shabbat, $"b+ )f anyone prays for his needs in !ramaic(
the =inistering !ngels do not pay attention to him( because they do not understand
that languageX
/34
=s+ erusalem( fol+ 42a+ ' "
! "

'
+
$//

e*plicated that the angels do not understand !ramaic but instead Hebrew+
!ramaic and Hebrew use the same Hebrew alphabet when written+ )n this case(
angels actually hear the prayer( and prayer in the form of the voice ascends to
heaven+ !lthough 6ayyah determined that the voice ascends( he seems
unconcerned with the shape of the prayer in heaven+ Ihether prayer ascends in
the form of letter or voice is unimportant+
The recitation in !ramaic will hinder the ascension of prayer to heaven+
Therefore( 6ayyah says to pronounce his name as instead of so
the ministering angels are able to listen+ 8lsewhere( 6ayyah emphasi<es the
liturgy being written in !ramaic+ )f Ka%%ish were written in Hebrew( the angels
would be astonished and the prayer would be unacceptedN Therefore we
recite it in !ramaic+
/32

Satan is sometimes congruent with the !ngel of death+ Talmud( however(
distinguishes between the two+
/1#
6yyah notes that according to ;esh Ga%ish(

/32
=s+ erusalem( fol+ $$$a+ '
' + 'or
angels and Ka%%ish see @ehudah Giebes( Hebrew and !ramaic as Ganguages of the
6ohar( !ramaic Studies Hol+ 5 >"##1A7 3#-3$+ Similar idea is introduced in 6,ar Ha##im
by )saac of !cre7 'or &od concealed the translation( that is( !ramaic( from the
ministering angels( who are mans accusers( and when the ka%ish is recited in a
language J!ramaicL that they do not understand( they will not be roused to denounce
us+++
/1#
See B. T. Ber+ 3$a+ See also B.T. BB, $1a9 ! Tanna taught7 JSatanL comes down to
$/5

Satan and the !ngel of Death are identical+

!s our ;abbis of blessed memory said( Satan( the evil instinct( and the
!ngel of Death are all one+
/1$
He harms and %ills those who removed
themselves from community+ The Holy One( blessed be He does not
watch them and they are li%e an abandoned field with no possessors+
/1"

6ayyah repeats the effect of the holy name of &od to disperse Satan( who
interferes with prayer ascending to heaven+
/1/

earth and seduces( then ascends to heaven and awa%ens wrath9 permission is granted
to him and he ta%es away the soulN!nd the Gord said unto Satan( Behold he is in
thine hand7 only spare his life+ So Satan went forth from the presence of the Gord and
smote ob etc+
/1$
B.T. BB, $1a9 ;esh Ga%ish said7 Satan( the evil instinct( and the !ngel of Death are
all one+ He is called Satan( as it is written( P!nd Satan went forth from the presence of
the Gord+: >ob $7$"A+ .ompare to Sefer ha'Peliah( 32a+
! "
+
/1"
=s+ erusalem( fol+ $05a+ ! "
# ! ! $ " " . !
" +
/1/
=s+ erusalem( fol+ 3/b( 2#b( 21b( 20a( $#$b( $//a+
$/3

Counterforce to Satan
)n post-talmudic literature( especially Cabbalah( the counter to obstacles
of prayer becomes a more prominent theme than the discussion of the obstacle
itself+ ! demonic power or Satan in the conte*t of ascent of prayer first
appeared in $"th century Hasidei !sh%ena< writing+ )n other religions( such as
.hristianity( Buddhism( and )slam( demons or Satan appear to hinder
enlightenment and other states of perfection+
/15

There are two types of counterforce7 The first one is designed to
counteract prevention of the ascent of unworthy prayer by an evil entity or
angels( as e*plained in the first section+ !s their target is an impure prayer(
fulfillment of religious rules will normally constitute a counterforce as stated in
both rabbinic literature and Hasidei !sh%ena< literature+ )n other words(
reforming one:s deeds and living as a decent person will diminish the ris% of a
detractor assaulting one:s prayer+ This type of counterforce demonstrates the
case in which even unworthy prayer is redeemable+ The second model is a

/15
'or demons interrupting the path leading to &od in .hristianity see Brouria
Bitton-!sh%elony( Demons and Prayers7 Spiritual 8*ercises in the =onastic
.ommunity of &a<a in the 'ifth and Si*th .enturies( =iiliae (hristianae 30 >"##/A7 "$"+
On the demonic power or personification of evil( "Lra, in Buddhism see Sam#&tta
NikL#a and the =imalakMrti SZtra( for e*ample( B&%%ha Ak&ma tono Taiwa: Sa
#&tta'NikL#a )) >Discourses of the Buddha with DemonA trans+ H+ ?a%amura >To%yo(
$241A9 ames I+ Boyd( Satan and "Lra7 .hristian and Buddhist symbols of evil >Geiden7
Brill( $203A( 04 "Lra much more freEuently addresses the Buddha and has discourse
with him than does Satan with esus+
$/1

counterforce designed purely and simply against Satan( who attac%s any prayer(
even of a worthy person+ Ihether Satan is an adversary or agent of &od seems
less relevant+
The role of counterforce is mainly played by the usage of divine name(
especially the forty-two-letter name of &od+ Ie will discuss in chapter four the
ascent of prayer by the divine name+ The other figure that plays a role similar to
the protector of man is the angel( 2ohach( the prince of escort( who destroys all
the evils and protects the 6adi%im+
/13

'or he shall give his angels charge over you( >to %eep you in all your
ways+A >Ps+ 2$7$$A The ends of the words are @ohach( who is the prince
of escort+ )t is also implied in Jthe verse inL Torah !nd ethro said to
=oses( &o in peace+>8*+ 57$4A escort+
/11

The similar function is found in Psalm 2$( which is considered the psalm of
protection against harmful visitations+
/10

/13
=s+ erusalem( fol+ 4$b+
: "+
/11
=s+ erusalem( fol+ 0"b+ 'or @ohach see also 4$b+
/10
Shaarei 6rah( 359 4ates of $iht( $"+ See chapter $( page 0$+
$/0

Chapter 4our
!scent of Prayer by Divine ?ame7
'orty-two-letter ?ame

$/4

Chapter 4our* Ascent of Prayer by 1i&ine 5ame* The 4orty-T,o-#etter 5ame
&enerally spea%ing( ewish literature depicts that divine name as
possessing enormous power+
/14
Sefer 2e,irah( written probably in the 4th
century( ac%nowledged the massive power of the letters of the divine name( the
power that created the world+ )n the conte*t of the ascent of prayer( ad,uration
of the name or even numerological eEuivalency to the name in the words of
prayer has theurgical or magical effects+
/12
;abbinic literature already presents
the association of the pronunciation of the divine name by angels and its effect
in achieving the last stage of the ascent of the crown+ )n the medieval period( the
hidden divine name in Scripture was considered to possess magical power9 it
was the same in liturgical te*ts+
/0#
The divine name plays an important role also
in the classic model of the ascent tradition+ Ihen the phenomenon of the ascent
of prayer became more dominant than the ascent of the crown among the
various phenomena of ascension on high( a new function was added to the
divine name( a counterforce+ The name itself and the name embedded in the

/14
&arb( "anifestations of Power( $5"-$0/9 Trachtenberg( 2#9 8phraim 8+ Urbach( The
Saes'Their (oncepts an% Beliefs >erusalem7 The =agnes Press( The Hebrew University(
$203A( $"5-$/5( /23-/20+
/12
The recitation of divine name was developed as the techniEue to attain ecstasy and
to gain the magical result in the circle of !braham !bulafia+ )del( The "#stical
+*perience in Abraham Ab&lafia( $5+
/0#
Trachtenberg( $#4+ On the power of divine name in rabbinic literature see &arb(
"anifestations of Power( 5"9 =oshe )del( ewish =agic in the =iddle !ges( Anels an%
0emons >ed+( Hu%osavovic9 erusalem7 "#$#A( ""+
$/2

prayer te*ts were understood to raise prayer not only from lower heaven to the
highest heaven but also from the lower world to heaven+ =oreover( they
disperse Satan on the way to heaven+ The operator of the divine name has been
changed to a man who achieves raising prayer and dispersing Satan through
recitation of prayer but without any intention to cause the effects+
)n most cases of the early ascent tradition( prayer ascends by itself+ )t does
not need any e*ternal force+ )n chapter three( we saw the angel playing a role in
raising prayers in addition to collecting them+ Prior to the transition of an
activity of an angel( the ad,uration of the divine name has been the principal
method of raising prayer+ =ore precisely( prayer transformed into the crown is
raised by the divine name only within heaven+
Several Euestions are raised regarding the relationship between man and
the ascent of prayer by means of the divine name+ )s it a purely e*egetical
purpose or designed for pra*is or instruction for KavvanahD )s a human power
involvedD Does it reEuire the ac%nowledgement of the divine nameD )s a
worshipper reEuired to recogni<e the divine names embedded in the liturgical
te*tsD Does the worshipper perform the numerological e*tracting method
during a prayerD This chapter answers the above Euestions regarding the two
ma,or functions of divine name7 as an ascending force and as a counterforce to
Satan+
This chapter is based on the assumption that the entire siddur is a
continuum of the divine name+ This idea was originated by Hasidei !sh%ena<(
who held that any change would destroy the numerical harmony between
$5#

prayer and heaven+
/0$
6ayyah inherited this idea and developed it in tandem
with more mystical-magical aspects of phonetic prayer+ 6ayyah relates almost
all words of prayer to the divine name using various numerological methods+
/0"

)t is the tradition of Hasidei !sh%ena< that the numerological interpretation
discloses the connection of the prayers with certain names of &od and other
things such as formulas and biblical verses with numerological values+
/0/

6ayyah adopts the theory that prayer is composed of holy names of &od that
possess power to dispel negative force and raise prayer to heaven+ The ascent of
the divine name is based on either the belief that prayer is indispensable to &od
or to the ?eoplatonic concept that the divine name in written form returns to its
source+ 6ayyah:s idea persisted until $4th century Hasidism+ Iith what )del
calls linguistic immanence( the $4th century Hasidism treats the sacred te*t as
divine since the divinity is immanent within its letters+
/05

/0$
Hasidei !sh%ena< also views the Torah as the divine names+ See Iolfson( The
=ystical Significance of Torah Study( 5/-00+ Iolfson further asserted that the body of
&od as well as Torah is constituted by the letters of the Hebrew alphabet+ >8lliot ;+
Iolfson( )conicity of the Te*t7 ;eification of Torah and the )dolatrous )mpulse of
6oharic Cabbalah( ewish Studies Muarterly $$ >"##5A7 ""/-""5A+
/0"
See for e*ample &arb( "anifestations of Power, $2$ n+3#+
/0/
&ershom Scholem( The .oncept of Cavvanah in the 8arly Cabbalah( St&%ies in
!ewish Tho&ht: An Antholo# of 4erman !ewish Scholarship >ed+( !+ ospe9 Detroit7 Iayne
State University Press( $24$A( $1/-$15+
/05
)del( Hermeneutics in Hasidism( Hebrew Bible B 6l% Testament " >"##4A7 254+
$5$

4orty-T,o-#etter 5ame
The notion of the forty-two-letter name was li%ely %nown during the
Talmudic period+
/03
Bab#lonian Talm&% Ki%%&shin 0$a preserves the esoteric
implication of the name( that it was transmitted to the limited persons who
fulfilled the conditions+ The term forty-two-letter name is multilateral with
several traditions as its origins+ The first tradition is that the name is composed
of the initials of the verses in the hymn Anna be'Koah( ascribed to the second half
of the first century Tanna( ;+ ?ehunya ha-Canah
/01
Anna be'Koah is recited
during daily morning and afternoon prayer and on the Shabbat eve before the
hymn $ekhah 0o%i+ 8ach of seven verses contains si* words( of which initials
form the forty-two-letter holy name of &od and the significant amalgamation(
Ab#t, Kara Satan >tear up SatanA+ The other tradition denotes as the full fillings
of +
377
!n !ramaic magic bowl te*t preserves the other form of

/03
Gawrence H+ Schiffman( ! 'orty-two Getter Divine ?ame in the !ramaic =agic
Bowls( B&lletin of the )nstit&te of !ewish St&%ies ) >$20/A7 24-22+ The notion of
forty-two-letters name was %nown to Tosafot Haiah $"b > + '
! ! " : A however( it belongs to the
name derived from the verse of &enesis( the words between the first letter of &enesis
$7$ to &enesis $7"+ See The +arl# Kabbalah >ed+ oseph Dan9 Paulist Press( ?ew @or%(
$241A( 33+
/01
Samuel S+ .ohen( The ?ame of &od( ! Study in ;abbinic Theology( HH(A "/
pt+$ >$23#-3$A7 321+
/00
)+e+ + See .ohen( The ?ame
of &od( 320+
$5"

the forty-two-letter name as the three units of fourteen letters composed of
seven repetitions of the name 2&% Heh+
/04
This form was utili<ed to banish
demons from the home+
/02

The function of the name as a protector of its holder is well %nown in
&eonic and =edieval mystical literature+
/4#
The function as mediator and
protector of prayer was prominent in medieval mystical literature( namely
Hasidei !sh%ena< and early Cabbalah >such as )saac of !creA+ )t continues to at
least $1th century erusalem and Safedian Cabbalah+
6ayyah shows an angel to be a receiver of prayer and uses numerological
e*egesis in the interpretation of the $2th Ami%ah+

The number of words of Ami%ah is 340( and the verse Get the words of
my mouth>Ps+ $27$3A has ten words( four words of Shalom leNand
twelve words of 6seh Shalom+
/4$
Here are twenty-si* JwordsL as the

/04
)t is written on an !ramaic bowl+ See Schiffman( ! 'orty-two Getter Divine
?ame( 20+ See also Iilliam H+ ;ossell( A Han%book of Aramaic "aical Te*ts >?ew
ersey7 Shelton .ollege( $23/A( 4#f9 One of the !ramaic )ncantation te*ts has been
found at 8rech( writing on a clay tablet and dating from Seleucid period+
/02
Schiffman( 20+
/4#
'or e*ample divine name is written on an amulet( which protects holders+ See the
section of Protector below+
/4$
The liturgical phrase9 =ay He Iho ma%es peace in His high places ma%e peace for
us and for all )srael( Amen is based on ob "37"+ 8nglish translation is ta%en from
8lbogen( !ewish $it&r#( 35+ .
$5/

number >4ematriaA of the Tetragrammaton+ The total Jwords of all
liturgical te*tsL is 1$/( which corresponds to the 1$/ "it,votN The
numeral $$" is JeEuivalent toL that of ) will be the Gord( @HHH >
A and to the numeral of the Holy One( blessed be He
> " A+
/4"

The total number of the words of the three prayersQconcluding prayers of
Ami%ah Get the words of my mouth
/4/
9 6seh Shalom >8stablish PeaceA(
included in both $2th Ami%ah and the concluding prayer9 and the un%nown
prayer Shalom leNQis eEuivalent to the numerical value of Tetragrammaton+
Ihat is the relationship between these te*ts and the name of &odD !dding the
divine name to the Ami%ah eventually ma%es the number eEuivalent to the
number of =it<vot+ The siddur is not merely a continuum of words but
numerically associated with the divine name and divine ordinance as is the
principal teaching of Hasidei !sh%ena<+ The number 340( therefore( was not a
coincidence+ )t is a pre-established harmony( to borrow Geibni<:s term+ The

.
/4"
=s+ @ah Heb 25 fol+ $#/a+ ! ! "
! ! '
,-.
:
! ' ! ! ." ! ! .
.! ! .
% ' ' # , $ +
/4/
;+ @ohanan recommends that the !midah should conclude with a biblical verse
since it begins with a biblical verse+ 8lbogen( !ewish $it&r#( 3/-35+
$55

whole prayer boo% is numerically harmoni<ed with the divine world+ Then why
are those verses related to =it<vahD !re these three prayers related to any
doctrine of =it<vahD !re these prayers selected because of the sum of the
number of words( which is e*actly what 6ayyah was loo%ing forD )n order to
ma%e it to 1$/( 6ayyah needed a prayer of "1 words+ The other liturgical te*ts in
additional prayers of Ami%ah have combinations adding up to "1+
/45
)t is not
entirely clear why he chose these three prayers+ However( 6ayyah probably
deliberately chose them because among the prayers after the conclusion of
Ami%ah( the combinations of prayers with "1 words are numerous+
However( we still cannot deny the possibility that the liturgical te*ts
6ayyah used may omit the other te*ts in addition to Ami%ah( or contained only
the Euoted te*ts+
/43
?ow we have to clarify the siddur 6ayyah used+ !s
mentioned in the preface of Per&sh le'Tefilah 55a(
/41
Tefilot al %erekh Kabbalah of
;+ =oshe !lshei%h seems to be the %ey to solving the riddle+
)t is noteworthy that the critic 6ayyah wrote on the usage of certain
divine names+ ) saw some people reciting those names P :
/40
in

/45
The numbers of words of other prayers according to !sh%ena< version that we use
today are "#( 2( $1( 4( 5( $4( $"( 1( $3( 0( 2 respectively+ )n terms of number of words(
there are other combinations( which ma%e "1+ 'or the additional prayer of Ami%ah see
8lbogen( !ewish $it&r#( 3/-35+
/43
The verse oseh shalom is already found in "ah,or =itr# and in !sh%ena< and
Sepharad+
/41
See )ntroduction+
/40
Sefer ha'Peliah( >Pre<emysl9 $445A( 3"b-3/a+
$53

Shomea Tefilah
/44
These names appeared in Sefer ha'Peliah. Some people
6ayyah mentions are obviously By<antine %abbalists+ 6ayyah continues after
the numerological e*planations of the names7 But ) received from people who
practice >anshei maasehA that those names are inappropriate to be used since
2esh& used to use them+
/42
The oral transmitted teaching he received differs
from its By<antine Cabbalah to which 6ayyah is in opposition9 however(
whether the names are truly used by .hristians is un%nown+ )n any case( this is
an interesting testimony on .hristian %abbalistic magic written during a
=uslim area+

1i&ine 5ame as Ascen!in% force of Prayer
The divine name encompasses three powers of raising prayer7 ad,uration(
pronunciation( and recitation+ The two former methods( the direct command to
the ob,ect and pronunciation of divine name( are mostly found in the account of
the ascent of the crown9 the latter is prominent in the account of the ascent of
the prayer+ The mystical techniEue by means of recitation of divine name is the
ma,or characteristic of !braham !bulafia+ !lthough !bulafia was influenced
by Hasidei !sh%ena<( his techniEue contradicts to its 6ayyah+
/2#
The ma,or
differences in the three traditions are geographical conditions and the phrase

/44
=s+ erusalem( fol+ $#$b+ "
+
/42
=s+ erusalem( fol+ $#$b+ "
+
/2#
&arb( Trance TechniEues in the Cabbalistic Tradition of erusalem( 15-13+
$51

for utterance+ The ad,uration and pronunciation are performed by an angel in
heaven9 therefore( the ascension of prayer in the form of the crown ta%es place
in heaven whereas the pronunciation is performed by humans on the earth+ The
pronunciation is mostly limited to the name of divine and the recitation refers
to the te*t of prayer in which the divine name appears+ The linguisic force of the
divine name in the words of prayer enable the prayer to rise from the earth+

The Classic 'o!el* The Ascent of the Cro,n
The classic model dates bac% to rabbinic and Heikhalot literature and
continued to the $"th
-
century ;hineland pietist writings+ The crown has several
different ways of ascending to &od:s head+ The most prominent is achieved by
ad,uration of the divine names+ )t is mostly performed by angels and sometimes
by &od himself( according to Hasidei !sh%ena< tradition+
/2$
This tradition(
however( rarely appears in Per&sh le'Tefilah even though 6ayyah was heavily
influenced by Hasidei !sh%ena<+ The commentary on the Ke%&shah of the
morning service on Shabbat in Per&sh le'Tefilah demonstrates the classic model
combined with numerological e*egesis+

Seraphim+ The seraphim fly in the world+ Seraphim in 4ematria Jis
eEuivalent to the wordL crown+
/2"
These are the letters that =etatron
ad,ures+ Then the crown ascends and sits upon the head of the

/2$
&od places the crown on his head+ See .hapter $+
/2"
)t can also be read in !ramaic as as two+
$50

.reator+
/2/

=etatron ad,ures the crown while man articulates the liturgical word
Seraphim9 then the actual crown ascends to &od+ The crown is composed of
the letters of the prayer te*t9 therefore( ad,uring the letters is tantamount to
ad,uration of the ontological crown+ 6ayyah claimed that human prayers reach
heaven in the form of letters+ The ascent of letters is clearly presented in ;+
David ben @ehudah he-Hasid:s Sefer 6r Zar&/a7 the letters of prayers fly in the
air and ascend to "alkh&t+
.
/25

One of the most unsolved problems is the discrepancy in the number+
The numerical value of Seraphim in 4ematria is 1/# while the Keter is 1"#+ The
script after the word Keter may be #o% or simply a stain+ )f it is ( the
numerical value would be e*actly 1/#+ )t can also be read in !ramaic as as
two+ This is not the only case of a numerical discrepancy in 6ayyah:s
writings+
/23
The difference of ten was li%ely not a ma,or concern for 6ayyah+
)n the writings of Hasidei !sh%ena< as well as in rabbinic literature(
coronation is the central theme of the concept of ascent of the crown whereas

/2/
=s+ erusalem( fol+ $/1b+ . .
+
/25
=s+ Gondon 00$( fol 3b+
/23
!nother e*ample is found in the same folio( $/1b+ ' '
+ :::'rom his place >"/"A: >8*+ $17"2A in 4ematria Jis eEuivalent toL &od
>/$A Gord >$3A on >$##A throne >4$AV>""0A+ Ihere is his place on the throneD
$54

for 6ayyah( the ascent of crown or coronation is less dominant+ His central
theme is the linguisic force of the divine name inherent in the words that enable
prayer to rise from the lower world+ The crown is mentioned( but it is not the
central sub,ect+
/21
The forty-two-letter name as dispersing Satan( who attempts
to confuse the prayer of )srael( recurs in 6ayyah:s writing+
/20

The 'e!ie&al 'o!el6Ascent of Prayer by 1i&ine 5ames
'ollowing Hasidei !sh%ena<ic tradition( 6ayyah accepted as true that
the words of prayer are the divine name itself and developed it into the wider
semioticKnumerological interpretation+ The new perspective of prayer
influenced the later generation+ The ascent of prayer by the divine name is
achieved with the cooperation of the worshipper+ The worshipper seems to
recite the specific name of &od indirectly and undeliberately+ )n the rabbinic
literature( the angels ad,ured the prayer to ascend by the power of the divine
name whereas the worshipper in Per&sh le'Tefilah has no intention of raising it+
The letters that composed the divine name and its numerological eEuivalent are
depicted to have power to raise prayer+
=oreover( rabbinic literature notes that angels first raise prayer9 then the
divine name ta%es over during the last stage( to the head of &od+ 6ayyah
describes an opposite picture7 The divine name elevates the prayer and the
angel then acts+ Out of many divine names( 6ayyah employs the
forty-two-letter name as the mediator of prayer+

/21
See =s+ erusalem( fol+ 2/a in .haper 1+
/20
'or e*ample =s+ erusalem( fol+ 2#b+
$52

This begs the Euestions7 )f the divine name causes a prayer to go upward(
then is the power of the angel superfluousD Ie will see whether the divine
name recited by man is the only case that enables prayer to rise to the entrance
of heaven+
The power of linguistic magic( words( letters( or even numerals
eEuivalent to the divine names in the prayer te*t affect the divine realm+
;ecitation of certain blessings containing the numerals of the divine name
disperses Satan and raises prayer+ Shema and Shemonah +sreh have such power+

PBlessed are @ou( Gord+: The Ami%ah begins with Ja Hebrew letterL beit
and ends with Ja letterL mem+ This implies the forty-two-letter name(
which confuses Satan and raises the prayer of )srael+
/24

!s 6ayyah mentioned( the first and the last letters of the Ami%ah for both
wee%day and Shabbat services constitute the name of &od+ 6ayyah uses
well-calculated linguistic theory+ The prayer te*t is not only composed as the
result of literal activity but also as the result of the harmonious world between
the heaven and earth+ 6ayyah holds that each letter or each word and their
arrangements in prayer te*t are configured according to the function of the
divine name+ Placing the letter beit in the beginning and mem in the end of
Ami%ah functions as protection and also as an ascending force of prayer+
)t was one of Hasidei !sh%ena< who already depicted the

/24
=s+ erusalem( fol+ 21b+ / 0 12 ' ! !
+
$3#

forty-two-letter name as a tool to raise prayer+ Iithin Sefer ha'Hokhmah( ;+
?ehemiah ben Shlomo ha-?avi(
/22
specifies that the forty-two-letter divine
name raises prayer+
5##
)n his case the depiction appeared in the account of the
ascent of crown by pronunciation of the name while in 6ayyah:s the account
does not involve with the ad,uration of the name by angels but the monadic
linguistic interpretation of the name+ 8ven a part of the divine name embedded
in prayer disperses Satan and raises prayer+ The last sentence indicates the
order of the effect+ The forty-two-letter name first encounters the obstruction of
prayer then raises prayer+ This event ta%es place somewhere between heaven
and earth as Satan has no dwelling place in heaven+
5#$
Satan probably accuses
prayer immediately after it is uttered+ !gain( in the previous literature( the
divine name was used to raise the crown made from prayer after the prayer
reaches heaven+ The main parts of the interpretation of prayer related to the
ascension of prayer in Per&sh le'Tefilah imply that prayer lost its ascending force+

/22
Sefer ha'Hokhmah( =s+ O*ford-Bodleian $4$"( fol+1#b+ See 8nglish translation in )del(
Kabbalah an% +ros( /2+ Ie find the material( which =oshe )del ascribes to ;+ ?ehemiah
ben Shlomo ha-?avi+
5##
See .hapter $( p+/2+
5#$
)n the Scripture Satan was a co-operator of &od+ The verses in ob $+1 and "+$
mention that Satan also came among them to present himself before the
Gord+ !lthough it is uncertain the distance between &od and Satan( the verse
indicates that the Satan dwelled or was able to present in the divine realm+ But after
8*ilic era Satan became completely independent from &od and no longer appears in
front of &od+ See Stoyanov( The 6ther 4o%, 31-1#+
$3$

The divine name is not the instrument but the name embedded in the liturgical
te*ts possesses the power+

5umerolo%ical 0xe%esis
)n Per&sh le'Tefilah( there is an abundant usage of free inventiveness of
mathematical interpretations( which ?ahmanides restricted+
5#"
Prayer is
semantically( semiotically( and numerologically associated with the divine
name+ ;ecitation is tantamount to the ad,uration of the crown by the divine
name+ 'or e*ample( the blessing who has formed man in wisdom
5#/

comprises( according to 6ayyah( 5/ words and is associated with the name of
&od+
5#5
His interpretation of prayer by means of 4ematria and counting is an
act of finding the divine names hidden in prayer+ Ie can thus conclude that he
holds that the entire prayerboo% is an integration of multiple divine names+
Out of many versions of the forty-two-letter name( 6ayyah refers only to
the initials of the verses in the hymn Anna be'Koah as representative of the name+
The e*traction methods 6ayyah uses are threefold7 Notarikon(
5#3
3oshe# Tevot(
and the counting method+ The term Notarikon overlaps with the term 3oshe#
Tevot as the former uses the latter+ Notarikon creates a word or words out of
initial letters or sometimes middle or last letters+ The other method of notarikon(
which disassembles a word and relates it to the new words( is not found in the

5#"
)del( Absorbin Perfections( /"/+
5#/
B.T. Ber+ 1#b+
5#5
=s+ erusalem( fol+ 33a+
5#3
"ishnah >Shab+ $"73A already uses the word Notarikon.
$3"

conte*t of counterforce in 6ayyah+

The 'e!ie&al 'o!el 7* Counterforce
!nother medieval model parallel to the model of ascent by divine
name is the counterforce+ The divine name has been %nown to have a power to
protect a man from Satan or any other evil spirit+ One of the most prominent
devices is writing as an amulet+ The te*ts found in &eni<a demonstrate the
divine name written on an amulet compels the demons(
5#1
which does not
involve the spo%en pronunciation of the name+
8ither the name of &od or of the angels has an apotropaic function+ The
forty-two-letter name derived from the te*t of prayer Ana be Koach is also the
name written on an amulet+ Hanging it around the nec% of a person attac%ed by
an evil spirit will cure the person+
5#0
The holy name of seventy-two was used
on an amulet in the writings of Hasidei !sh%ena<+
5#4
;epresentative of the
verbal form of the name of &od is prayer+ The magical efficacy caused by the
invocation of the names of gods was already widespread and was practiced in
the ancient world - in Babylonia-!ssyria and 8gypt+
5#2

The abstract entity that possesses the power of creation functions as a
counterforce to the interferer( Satan+ !s already stated in chapter three( Satan
used to wor% under the authority of &od in the early biblical period but now he

5#1
Schiffman and Swarts( Hebrew an% Aramaic )ncantation Te*ts from the (airo 4eni,a( /0+
5#0
5#4
Scholem( Kabbalah( /13+
5#2
$3/

is a complete opposite and adversary to &od+ The forty-two-letter name is
almost the dominant name that 6ayyah withdraws by numerological e*traction+
)n addition to the forty-two-letter name( ab( that consists also of the
forty-two-letter name( is the main name in the conte*t of counterforce of prayer+
=ust the recitor search or ac%nowledge the hidden divine name in the te*t of
prayer beforehand or pay attention to the hidden names and always attempt to
reveal the name by numerology to protect the ascension of prayer to heavenD )s
there any condition for causing the effect of the divine name as a protector of
prayerD )f not( does the divine name possess a mystical power that does not
involve the recitor:s intentionD Does the worshipper merely recite the prayer
without any intention of finding the numerical eEuivalence to &od in the te*tD
The answers are in this model that uses the counting method and 3oshe# Teivot.
Countin% 'etho!
.ounting either the number of letters or words is freEuently used as the
hermeneutical method in Per&sh le'Tefilah+

)n the blessing Jof Ami%ah( AvotL there are forty-two words( which
correspond to ) am that ) am >8*+ /7$5A and the forty-two-letter name+
The initial letters of the three patriarchs are !@@ > A+ There are
forty-two-letter in the verse and I will bless those who bless me >&en+ $"7/A(
which corresponds to the forty-two-letter name that uplifts prayer and
disperses Satan lest he raise and accuse prayer+
5$#
Therefore( anyone who

5$#
This verse has 5$ letters+ ) cannot e*plain the discrepancy but it may suggest that
6ayyah uses a different version of this verse+
$35

adds or subtracts from these JlettersL and words is as if he damages the
holiness of =er%avah+
5$$

The name of the patriarchs often appears in prayer as the divine name is
contained in them+ Pronouncing the patriarchs: names is similar to calling the
divine name+ Holy one( blessed be He ta%es part of his name in name of the
patriarchs therefore we pray and remind the patriarchs in our prayers+
5$"

;eciting the blessing and mentioning their ancestors: name is also the %ey to
receive merits+
5$/

The association of +h#ehA and the forty-two-letter name in 4ematria is
also found in the writing of Safedian Cabbalist( =oshe .ordovero:s Par%es
3imonim >Pomegranate OrchardA+ .ordovero( as a contemporary of 6ayyah(
was well acEuainted with the Per&sh le'Tefilah of 6ayyah as Par%es 3imonnim

5$$
=s+ erusalem( fol+ 20a+ ! # $
! ! ' ! ! !

+
5$"
=s+ erusalem( fol+ 3/b+ " ! ! : ! !
! *
! +
5$/
&eorge B+ Stevens( Ieber on the Soteriology of the Talmud( The Old and New
Testament St&%ent 2 >$442A7 $2+ 8li,ah was immediately answered when he offered the
recitation to the &od of !braham( )saac( and acob+
$33

was written later+
5$5
.ordovero relates the above Euoted interpretation of
6ayyah to the te*t in the $5th century Tik&nei ha'Zohar+
5$3

The first blessing of the silent Ami%ah prayer( Avot( has an identical
number of words to the forty-two-letter name+ 'or 6ayyah( the numerical
parallel is more than coincidence+ 8ach word of prayer is profoundly associated
with the divine name in the form of numbers or letters+ This view is prominent
in Hasidei !sh%ena<( who prohibited any change in the prayer boo% for this
reason+
5$1
6ayyah e*pands the Hasidei !sh%ena<ic view to claim that a
destruction of numerical harmony causes the loss of the effectiveness of prayer
against Satan+ !ccording to ;+ udah he-Hasid( the word or letter counting
during prayer is the first state of the practice( which detaches prayer:s words
and letters from their semantic conte*ts+
5$0

6ayyah does not e*plicate in Per&sh whether counting practice is
involved during recitation or preparation for prayer+ .ounting letters or words
during recitation reEuires a highly Eualified techniEue+ The above-mentioned
te*ts demonstrate merely an interpretation of prayer and no instruction or

5$5
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "05( /#49 &arb( "anifestations of
Power( $25-$24+
5$3
Par%es 3imonim( $#0b+ ! ! ! ! % ' ! #!
! .$ " ! ' '
! " ! ! +
5$1
Dan( The 8mergence of =ystical Prayer( ""3+ !ny change in prayer boo% would
destroy the numerical harmony+
5$0
'ishman( ;hineland Pietist !pproaches to Prayer( /$4+
$31

phenomenon of theurgical or magical power of man+
Ihat then is the purpose of e*tracting the divine name out of the te*t of
prayer by counting wordsD Ihen does it ta%e placeD The answers are twofold
in the case of 6ayyah:s theory+ There is a mere hermeneutical purpose9 counting
words is not utili<ed to induce mystical e*perience( unli%e the pra*is prominent
in Hasidei !sh%ena<+
5$4
Thus( no element of pra*is is performed during the
recitation of Ami%ah. )t could be for the instruction of Cavvanah >)+e+( it indicates
on which part of prayer one who recites must especially concentrateA+

5otari.on, Roshey Te&ot
NotarikonQa word-creating method using 3oshe# TevotQreveals the
parts of the divine name( AB4+

J!ll of them areL beloved( Jall of them areL pure( Jall of them areL mighty+
JThis verseL implies the name of ab that raises the prayer of )srael and
disperses Satan lest he confuse the prayer+
5$2

The Euoted te*t demonstrates the e*traction of the hidden divine name+ 6ayyah
focused on the initials of the words beloved >A( pure >A( mighty
>A( found in the liturgy Se%er 2o,er in =orning service+ The initial letters of

5$4
'ishman( ;hineland Pietist !pproaches to Prayer( /$4+
5$2
=s+ erusalem( fol+ 2#b+
+ See also fol+ $//a+ ! '
! +
$30

the verse in Hebrew indicate the letters alef, beit, and immel( which are the first
parts of the forty-two-letter name+ The forty-two-letter name is one of the Holy
?ame of &od derived from the daily morning prayer Ana be'koah(A whose
Notarikon rends Satan+ The theurgical power latent in this divine name is
already %nown in rabbinic literature(
5"#
and the letters of a divine name are a
well-%nown protection from angelic harm according to =er%avah mysticism+
5"$

=edieval ewish mysticism e*tended this notion to the forty-two-letter name as
possessing a force to raise prayer and disperse Satan+
5""
The source of the
behavior of Satan is probably derived from one of the writings of ;+ 8lea<ar of
Iorms( Sefer ha'Shem+
5"/
This version of the holy name is %nown to early
%abbalists and the late Safedian %abbalists such as ;+ )saac of !cre in his
commentary to Sefer 2e,irah and =oshe .ordovero+
5"5
6ayyah freEuently uses
this form of the forty-two-letter name+
5"3

5"#
B.T. Ha+ $/b9 "i%rash Konen Euoted in )del( Kabbalah: New Perspectives( $2"+
5"$
Scholem( "a;or Tren%s, 3#9 &ruenwald( Apocal#ptic an% "erkavah "#sticism( $#1-$#0+
'or protection from non-angelic forces hostile to man see 8lliot Iolfson( .ircumcision
and the Divine ?ame7 ! Study in the Transmission of 8soteric Doctrine( !ewish
9&arterl# 3eview 04 >$240A7 4/+
5""
Sefer ha'Hokhmah( =s+ O*ford $4$" J)=H= W$4$#5L( fol+1#b+ See)del( Kabbalah an%
+ros( /29 &reen( Keter( $"3+
5"/
See Sefer ha'Shem >ed+( 8isenbachA $3( 45 Euoted in .hapter $+
5"5
'or ;+ )saac of !cre see his commentary to Sefer 2e,irah and for ;+ =oshe
.ordovero see Par%es 3immonim( &ate " part /+
5"3
=s+ erusalem( fol+ 3/b( $$#b+
$34

6ayyah provides another linguistic interpretation of 2o,er 6r >.reator of
GightA( a benediction recited before Shema in the morning service7

Be a stronghold for us of which 3oshe# Tevot are m b. )t alludes to the
forty-two-letter name that disperses Satan( who wishes to confuse the
prayer of )srael+ Blessed &od( great >in %nowledgeA implies the
forty-two-letter name( which begins with ab, honor for His ?ame+
Torah begins with beit and ends with lame%, which is JeEuivalent toL the
number of honor >Kavo%A+
5"1

The two hermeneutical methods are applied to disclose the forty-two-letter
name embedded in the morning prayer+ The initial letters >3oshe# TevotA of the
part of pi##&t be a stronghold for us( mem beit( are numerically associated
with the forty-two-letter name of &od+ The alphabetical acrostic of the
beginning of the prayer Blessed &od( great( originating after the mishnaic
period( similarly demonstrates the holy name+
5"0
Gi%e Hasidei !sh%ena<( as
another heavy user of 4ematria( 6ayyah interprets almost each word of
prayer by numerological hermeneutics+ Their usage demonstrates the coherence

5"1
=s+ erusalem( fol+ 2#a+ The numerical value of the word Kavo% is eEuivalent to /"+
: " : ! .
: . +
5"0
'or the date of composition of this blessing see Hananel =ac%( )ntro%&ction to !ewish
$it&r# >Tel-!viv7 =israd ha-Bitahon( "##$A( /" >HebrewA+ !ccording to 8lbogen( !ewish
$it&r#( $4( it is originated at the earliest at the talmudic period+
$32

of the prayer with the rule ordained by the early amoraim in the /rd century
according to which a prayer must contain the name of &od+
5"4
;evealing the
hidden divine name is the way of proving that the prayer boo% is full of divine
names+
Utterance of prayer( which contains( in this case( the letters mem and beit(
has then the power to disperse the obstacle to prayer+ The two letters are
identified as having an effect similar to the forty-two-letter name+ 8ven the
initial letters have such power+ Torah also begins with the letter beit and ends
with lame% >tantamount to the numerical value of the word Kavo%A+ 8lsewhere(
6ayyah notes that the initial mb( which implies the forty-two-letter name(
disperses Satan+
5"2

Ie must as% again whether the worshipper must ac%nowledge the
divine name embedded in prayer in its indiscernible form+ .oncerning the
%nowledge of angelic names( ;+ 8lea<ar of Iorms listed all the seventy names
of =etatron as the %nowledge of these names bringJsL us to perform anything
we wish+
5/#
6ayyah also considers such a magical element of the names of the
angel as the liturgical te*ts are composed of the names of divine and angels+ 'or
the relationship between the recognition of the divine name and its effect
6ayyah argues that

5"4
8lbogen( !ewish $it&r#, 1+
5"2
See =s+ erusalem( fol+2#a+
5/#
So%e# 3a,a#a Shalem, "$0+ 'or more on this sub,ect see =oshe )del( 'rom )taly to
!sh%ena< and Bac%7 On the .irculation of ewish =ystical Traditions( Kabbalah $5
>"##1A7 12-44+
$1#

Because he %nows =y ?ame+>Ps+2$7 $5A )t is not said( he calls my
name but he %nows because man must ascertain the power of the
divine name and divine acts to obtain the divine power and afterwards
recite He will call upon =e and ) will answer him+ Then his prayer is
accepted+
5/$

)n this conte*t %nowing and pronouncing are in two different categories+
The former is the cognitive performance( but not merely a cognitive event( as it
involves a psychological process9 the latter involves a physical process to the
pra*is accompanied by both mental and physical practice+ Cnowledge of divine
name is the pathway to obtain the power of &od and is an essential condition
for acceptance of one:s prayer+ 6ayyah implies that recognition of the hidden
divine name is necessary+ )n other words( during recitation( one who recites
must remember where the divine name is embedded+
5/"

!nother te*t in the =s+ erusalem notes that

5/$
=s+ erusalem( fol+ 0"b+ ' # ' " $
! ' +
5/"
=agical effect of divine name is already mentioned in Scriptre+ !s the verse Ps+2$7
$5 continued therefore ) will save him9 ) will set him on high( because he %nows my
name+ One who is entitled to receive the protection depends upon his %nowledge on
the divine name+
$1$

J'orL His righteousness JHeL magnifies the law JteachingL+ >)s+ 5"7"$A
The initial letters Jof the verseL are ts#t, which are the last parts of the
forty-two-letter divine name+ The sages fi*ed at the beginning of the
prayer Jin the #ot,er section( which begins the morning prayer proper
after the recitation of PsalmsL the first part of the name( The blessed
&od( Iho is great >8l Baru%h &adolA ab, and in the end of the
prayer( tsyt+
5//
'or it is the name that confuses Satan( who accuses
prayer( and from the power of it >the nameA( our prayer ascends to
will+
5/5

By the name of the &od( prayer ascends to Keter+ However( we do not %now
whether only the letters of the divine name ascends or all the prayer containing
the divine name ascends+ ;+ David clearly states in 6r Zar&/a, preserved in the
same folio of the manuscript ,u*taposed with Per&sh le'Tefilah of 6ayyah( that

5//
)t is unclear which prayer 6ayyah had in mind and obviously not the ha'"eir >He
who illuminatesA+ The te*t in Euestion is devoted to the interpretation of ! redeemer
shall come to 6ion( a prayer recited before a full ka%%ish in a morning and it ends with
righteousness( that the Torah be made great and glorious+ This phrase is also recited
each end of the Pirkei Avot+ ) suppose this is the verse he intended to mention and there
is no prayer in our hand that indicates both the last one and +l Bar&kh 4a%ol in the
same section+
5/5
=s+ erusalem( fol+ $$#b+ " # , $ ! "
" . : !
" +
$1"

we recite Alein& $eshabeach because it is numerically eEuivalent to the divine
name9 thus( the prayer ascends to heaven+ ;+ David e*panded the
numerological e*egesis in a more radical way+
5/3
)n his Sefer 6r Zar&/a,
5/1

!nother interpretation7 Alein& $eshabeah >)t is our duty to praise the =aster
of allA is in 4ematria Ab#t,+ )t implies that Ab#t, raises the prayer of )srael9
therefore( we recite it in the Alein& prayer+
5/0

The numerical value of the liturgical phrase Alein& $eshabeah is
eEuivalent to the value of the holy name( Ab#t,+ 8ven the numerical eEuivalent
to the divine name possesses the effect of raising prayer+ The prayer boo% is
numerically harmoni<ed with the force of the divine name+ The motif of Satan
as interrupting prayer ascending to the upper realm is based on the image of
the descent to =er%avah( which appeared in Hei%halot literature+ The visionary
ascent of man is replaced with prayer+
=agical linguistic power inherited in the divine name and its theurgical

5/3
See )del( The ;elationship of the erusalem Cabbalistsfor the influence of Hasidei
!sh%ena< on 6ayyah+
5/1
The interpretation of prayer on wee%day and holiday prayers( through which ;+
David e*hibits the structure of Sefirot.
5/0
=s+ erusalem( fol+ "$3b+ ! ! %
+ This interpretation relating to Alein& $eshabeach
in 4ematria, Ab#t, recurs in the writings of one of Hasidei !sh%ena< master+ See above
;+ ?ehemiah ben Shlomo ha-?avi+ >)del( 'rom )taly to !sh%ena< and bac%( 50-25+A
$1/

force may be derived from the source of the letters( the divine itself+ Therefore(
it returns to heaven+ Ie will e*amine the origin of the letters and magical
linguistic effect in the concept of the ascent of prayer+

5eoplatonic concept &ersus Tra!itional concept
6ayyah considers the power of divine name( more precisely the
forty-two-letter name( to be the motivating force for the ascent of prayer+ This
new concept of ascent of prayer is an antithesis or new interpretation of the
automatic ascension of prayer from the rabbinic( Heikhalotic( and ewish
mystical literature( which held that prayer ascended to heaven by itself+ But
6ayyah discovered or revealed the tradition he received that ascension occurred
not simply automatically but through the ascending force imminent in the
liturgical te*ts+ 6ayyah understood that the phenomenon of automatic
ascension of prayer was performed with the aid of the divine name embedded
in prayer+ )n ancient ewish mystical sources we find the view that each and
every letter is a divine name in itself+
5/4
This theory of automatic ascent
conflicts with the e*istence of angels who deliver prayer from the earth to
heaven+ This divergence may result from the mosaic of traditions+ The Oral
traditions and the written traditions 6ayyah received were li%ely multiple+
Through those traditions 6ayyah established his own understanding and
interpretation of prayer te*ts+ His purpose is based on the idea that it is
important to pray without changing any word of the te*ts and reali<ing the
power of divine name( the effect of the recitation of prayer+ Prayer ascends

5/4
)del( ;eification of language in ewish =ysticism( 32+
$15

because the recitor prays with the divine name9 therefore( mechanical prayer
must be avoided+
Ihy does the letter ascendD 6ayyah would say it is because the divine
name is the ascending force+ Prayer( which contains the divine name( ascends to
heaven+ ?ot only the prayer but the name rises to heaven+ Ihy then is heaven
the destination for the divine nameD 8ither the ewish traditional view or
medieval ewish ?eoplatonic thought mediated through %abbalistic writers
influenced by this stream on the divine name underlies the concept of ascension
of the divine name+ ?eoplatonism is famous for its theory of return to its
source+ Should the ascent of prayer be understood as returning to its sourceD
)del asserts that because the sefirotic realm is the source of language( words of
prayer accompanied by Kavvanah reach the sefirotic realm+
5/2
The sefirotic
realm is depicted as the source of language+ The ?eoplatonic interpretation of
the language e*actly fits why prayer ascends to heaven+
6ayyah used the term source >makorA as related to Sefirot in Per&sh
le'Tefilah+
55#
!lso in +ven ha'Shoham( source refers to the sefirotic realm7
source of the upper blessing from which the influ* multiplies(
55$
source of
all the blessings >fountainsA(
55"
and "akor ha'+l#on+
55/

5/2
)del( Cabbalah7 ?ew Perspectives( $#/-$#5+
55#
=s+ erusalem( fol+ 3/a+
55$
=s+ St+ Petersburg 8vr+ )) !$ '1/2/1( fol+ "#b+
55"
=s+ St+ Petersburg 8vr+ )) !$ '1/2/1( fol+ $$4a+
55/
=s+ St+ Petersburg 8vr+ )) !$ '1/2/1( fol+ $0#b+
$13

The letter #o% in the beginning of the name implies the Ten Sefirot( which
never be erased+ This is the #o%( heh'vav'heh, and +lohan eloah +lohim Nthe
source of names Ten Sefirot are +hieh 2o% hahe A%ona#+ !ll of them branch
out from the secret of the source of name+

6ayyah enumerates the creation of the worlds by the letters of
Tetragrammaton+
555
=oreover( prayer returns is absent( and the relationship
between the divine name or prayer and the celestial world is not depicted+
553

The return theory( according to !lfons Puigarnau( in ?eoplatonism
pre-e*istence is the %ey to the return to &od+ )n .hristianity( the entity
originating from &od is the %ey+
551
The human soul is the %ey issue in his
discussion whilst both ?eoplatonism and .hristianity hold the opposite
view+
550
The .hristian view is derived from the belief in .reatio e* nihilo( as

555
'or e*ample this world was created with the letter heh and the world to come with
letter #o%+ The reversed order of the name is used because the world to come was
created before this world+ See She/erit 2osef >=s+ Iarsaw( fol+ 3a( 1a+A
553
However 6ayyah mentioned that the every creation has its antipodes or other
e*treme+ 6ayyah e*tracts the pair passages in Torah+ The reason why pair passages
e*ist in the scripture is that !ll &od created are pairs9 heaven and earth( &ehnom and
4an +%en( wic%ed man and 6addi%im(++ and Holy one( blessed be He and )srael+>=s+
erusalem( fol+ 2/aA
551
!lfons Puigarnau( .reatio and 'reedom in !ncient ?eoplatonism7 ! ;oad to the
=iddle !ges( A3S Brevis >$224A7 "3#+
550
!ccording to Platonism and ?eoplatonism the human soul e*ists prior to creation
$11

believed by ewish sages+ The creation out of nothing is one of the principal
doctrines of udaism+ ?othing e*isted before the creation by &od as ;abban
&amaliel denied the e*istence of any entity prior to creation+
554
!nything that
e*ists was created by &od+ But some %abbalists hold to the dual-creation
theory+
552

;abbinic literature holds that Seven things were created before the
world was created( and these are they7 The Torah( repentance( the &arden of
8den( &ehenna( the Throne of &lory( the Temple( and the name of the

therefore it returns to heaven while .hristian thin%ers generally hold that the human
soul does not pre-e*ist but it came from &od thereby it returns to &od+ >oseph
!nthony =a<<eo( Dante:s .onception of Gove( !o&rnal of the Histor# of )%eas $4 >$230A7
$54-$3#( $3"+
554
Bereshit ;abba demonstrates a dialogue between a philosopher and ;abban
&amaliel( the philosopher said your &od used good materials such as tohu( bohu(
dar%ness( air( water( abyss to create the world and ;abban &amaliel denied it
immediately that those materials were created by &od+ JHannu Toyryla( Theories
of .reation in udaism( >$224A( [http7FFusers+abo+fiF
htoyrylaFcreart1+pdf \ >$/ !ugust "#$$A+L
552
The standpoint of Provencal and &eronese %abbalists differ+ Daniel !brams states
that the Provencal %abbalists treat creation as the result of process of emanation while
&eronese Cabbalists distinguishes between the two types of creations9 the creation of
the sefirotic world was emanation and the creation of the material world was creation
e* nihilo+ See Daniel !brams( Some Phenomenological .onsiderations on the !ccount
of .reation in ewish =ystical Giterature Kabbalah $# >"##5A7 $#+
$10

=essiah
53#
and the divine name+
53$
;abbinic literature and ewish mysticism
posit that man can possess theurgical-magical power by means of the divine
name+ ewish traditional thought underlies the anabatic movement of prayer
cooperating with a worshipper+ )f the source of the divine name in written form
is &od( then the divine name returns to heaven+ ;+ 8<ra and !<riel state the
?eoplatonic significance of the ascent of thought+

He should consider that all the words He teaches man are infinite( but that
JhumanL thought spreads and rises to the place of its origin( and when it
arrives there( it brea%s off and cannot rise further+
53"

?ot only the soul but also thought ascends to its source+ Therefore( the divine
name returns prayer heavenwards+

53#
B.T. Pesah+ 35b mentioned in )del( Kabbalah: New Perspectives( $$/-$$59 Toyryla(
Theories of .reation( 5+
53$
)del( Cabbalah7 ?ew Perspectives( $$/+
53"
;+ !<riel( Per&sh Aa%oth( /2-5# and 8<ra( GiEEute Shi%hhah u-'e:a >'errara( $331A
fols+ 0b-4a Euoted in Scholem( 6riins of the Kabbalah( /#/+
$14

Chapter 4i&e
The ;elationship with Kavvanah

$12

Chapter 4i&e* The Relationship ,ith Kavvanah
! prayer without Kavvanah is ineffectual+ On this( all theosophical
%abbalists and hala%hists agree+
53/
;abbinic sages argue that Kavvanah is the
essential and ma,or reEuirement of prayer+
535
;+ David ben @ehudah he-Hasid
as well as =aimonides assert that prayer without Kavvanah is no prayer at
all+
533
!s for %abbalists( the theurgical-magical significance of Kavvanah is
emphasi<ed+ 6ayyah maintains the traditional meaning of Kavvanah but is more
radical in claiming in his mystical-magical wor%s that Kavvanah is a techniEue to
obtain an answer to a specific reEuirement in a shape of influ* from the source+
Kavvanah in prayer is directed to achieve this magical result+
531
!s we have seen(
6ayyah rarely e*presses theosophical speculations in Per&sh >unli%e ;+ DavidA+
)s the goal to perform Kavvanah to bring influ* as other %abbalists do( or ,ust to

53/
This is the result of a controversy in which some claim that Kavvanah is reEuired for
prayer and others re,ect this reEuirement+ However( the Shema was accepted by all as
reEuiring Kavvanah+ See &arb( "anifestantions of Power( $449 Urbach( The Saes'Their
(oncepts an% Beliefs( /23-/209 =enahem Callus introduces the case that does not
necessitate Kavvanah. >The Theurgy of Prayer in the Gurianic Cabbalah Ph+D
dissertation9 Hebrew University( "##"( $"/+A
535
The sages held to the view that intent was not reEuired with precepts e*cept for
prayer+ )n the Babylonian Talmud( there is a discussion whether the observance of
precept reEuires intention+ Urbach( The Saes'Their (oncepts an% Beliefs( /23-/20+
533
'or ;+ David see =s+ Gondon 00$+$ fol+ 3a( +
2a%, Tefillah( 57$3( $1+
531
&arb( "anifestations of Power( $42+
$0#

fulfill hala%hahD )n this section( we will e*amine the ob,ects of Kavvanah9 either
revealed or concealed &od9 the involvement of theosophical or theurgical
Kavvanah in the imaginative faculty9 the purpose of Kavvanah9 and the result of
Kavvanah+
8ach ob,ect of Kavvanah brings a different result+ The classic model of the
ob,ect has a magical result whereas the theosophical understanding of Kavvanah
entails the theurgical effect+ Iorshippers direct their intention to the divine
name achieve the ascent of prayer - counteracting interferer of prayer- as well as
the theurgical impact+

The 1efinition of Kavvanah in Prayer* Transition of the 'eanin%
The performance of a commandment reEuires Kavvanah.
530
Despite the
above-mentioned controversy( the Talmud e*plicated that Kavvanah is essential
to the performance of "it,vot and prayer+
534
)n rabbinic literature( Kavvanah
denotes some form of intention and mental concentration during prayer and
performance of other "it,vot+ Cabbalah added the new meaning to the

530
B. T. +r&v+ 23b9 B. T. Ber+ $/a+ See also H+ &+ 8nelow( Cawwana7 the Struggle for
)nwardness in udaism( in St&%ies in !ewish $iterat&re >Berlin7 &eorg ;eimer( $2$/A( 41(
44+
534
)n particular the Shema see B.T. Ber. $1a+ !fterman argues that rabbinic sources do
not e*plicate the e*act form of Kavvanah+ 'or a more detailed definition of rabbinic
Kavvanah see !dam !fterman( Getter Permutation TechniEues( Cavvanah and Prayer
in ewish =ysticism( !o&rnal for the St&%# of 3eliions an% )%eoloies 1 >"##0A7 3/+
$0$

Kavvanah.
532
Cabbalistic Kavvanah is not merely fulfillment of a religious
obligation but also an instrument for achieving access to the transcendent+
51#

&ershom Scholem defined Kavvanah as either a preparation for prayer or the
mystical activity in prayer itself+
51$
Scholem considers that this process enables
the human and the divine to unite in the form of words+
51"
Unli%e the rabbinic
understanding of Kavvanah, the %abbalistic treatment of the Kavvanah is
theurgical or magical+
51/
The %abbalists believe that the performance of
Kavvanah can influence the supernal realm9 as a result( all the sefirotic realm or
divine name is united+
The early Cabbalah in Provence and .atalonia connects the Kavvanah to
the sefirotic realm+
515
The %abbalist directs his thought to the name of the
appropriate Sefirah or the words connected to a certain Sefirah throughout
prayer and intends to draw blessings down to a Sefirah+
513
!nother techniEue is

532
Pinchas &iller( Shalom Shar/abi an% the Kabbalists of Beit +l >?ew @or%7 O*ford
University Press( "##0A( "$+
51#
Dan( The 8mergence of =ystical Prayer( "/# Euoted in &iller( Shalom Shar/abi( ""(
"/+
51$
Scholem( The .oncept of Cavvanah($12+
51"
Scholem( The .oncept of Cavvanah( $15+
51/
There is an opinion( which ) cannot discuss here( that the theurgical idea of
Kavvanah is also found in Talmud+
515
Scholem( =a,or Trends( /59 Scholem( Origins of the Cabbalah( "5/9 )del( Cabblah7
?ew Perspectives( $#/+
513
Scholem( 3eshit ha'Kabbalah >?ew @or%7 Scho%en( $254A( "53-"50+
$0"

related to the divine name+ Hisuali<ation of the letters of the divine name
accompanies pronouncing the divine name such as A%ona# and uniting all the
Sefirot+
511
The word of prayer is treated as a symbol of the divine attribute+
510

.orrect intention can bring the flow of divine influence and reward with insight
or %nowledge+ The ob,ect of Kavvanah is Sefirot( revealed &od( or in special cases
the color >malb&shA of the Sefirah,
514
and causing influ* is the goal of Kavvanah+
6ayyah emphasi<ed the magical impact of the Kavvanah+ )n his
mystical-magical wor%s( Kavvanah is treated as a techniEue to obtain an answer
to a specific Euestion+ !s the result of Kavvanah( the influ* is drawn down from
the source on high( and the magical effect is obtained+
512

The )b8ects of Kavvanah
The Talmud states that when standing in prayer one should direct one:s
mind to &od+
50#
The rabbinic sages simply apply &od as the ob,ect of
Kavvanah+
50$
=edieval mystics chose the &lory of &od as the ob,ect( denying

511
Scholem( 3eshit ha'Kabbalah( "53-"50+
510
)del( Cabblah7 ?ew Perspectives( $#/+
514
This method is the invention of ;+ David ben @ehudah he-Hasid+ See )del(
Cabbalistic Prayer and .olors( "$9 ibid+( Kabbalah: New Perspectives( $#/+
512
&arb( =anifestations of Power( $42+
50#
B. T. Ber+ /$a+ 8nglish translation is rendered from The 6*for% 0ictionar# of the !ewish
3eliion >ed+( ;+ + Ierblows%y and &+ Iingoder9 O*ford7 O*ford University Press(
$220A( /3/+
50$
The problem of directing oneself during prayer toward a certain aspect in the
divine world did not arise in earlier ewish sources( the Bible( Talmud( =idrash+ >Dan(
$0/

the direction upon &od himself+ ;+ 8lea<ar of Iorms directed it to the
Pholiness: of &od( which is the Pglory: of &od( devoid of all shape or form+
50"

=aimonides asserted that one should regard himself as though standing in the
divine presence+
50/
The ob,ect of Kavvanah in %abbalistic literature is avoidance
of the transcendental &od+ This transition was derived from the speculation of
the !ristotelian philosophy penetrating ewish scholars in the $"th century+
505

Scholemian scholars assert the affinity between the emergence of the mystical
Kavvanah and the encounter with an !ristotelian worldview+
503
?ot all
%abbalists( however( accept the change of the ob,ect of intention from the
hidden and the transcendent entity to the revealed attributes of &od+ The early
Provencal Cabbalist directed his thought to the )llat ha')llot >.ause of causesA(
the concealed aspect of &od+
501

The 8mergence of =ystical Prayer( $#"+A There is another opinion in B. T. Ber+ /$a
that e*plicitly asserts9 when a man prays( he should direct his heart to heaven+
50"
Scholem( Cavvanah in 8arly Cabbalah( $159 !brams( Secret of Secrets( 1$-4$+ ;+
8lea<ar states in Sefer ha'3okeah( however( not to direct on the Kavo%( appearance on the
chariot( 14+
50/
=oses ben =aimon( "ishneh Torah >Henice7 $305A( 571/b Hilkhot Tefillah, 57$1+
505
Dan( The 8mergence of =ystical Prayer( $#/9 Scholem( Kabbalah( 409 )del( Kabbalah:
New Perspectives( "3$9 Iolfson( )conicity of the Te*t( ""#+
503
)bid+
501
Scholem states that the method of Kavvanah, which directs to the )llat ha')llot also
e*isted but disappeared by the time of ;+ )saac the Blind+ >Scholem( 6riins of Kabbalah(
"51-"50+A The %abblists who direct to )llat ha')llot probably unaccepted the !ristotelian
$05

)n medieval mysticism and Cabbalah( particularly the &eronese
Cabbalah such as that of ;+ !braham ha-Ha<an( the ob,ects are principally
twofold7 the sefirotic realm and the divine name+ =ost of the %abbalistic
Kavvanah is related to these two domains+ !ccordingly( 6ayyah adopted both
systems along with the classic one+
500
The interpretation of the Psalms that
comprise the Pes&kei %/Zimra demonstrates the classic model:s ob,ect+

!nother interpretation Jis as followsL7 He fashions their hearts ali%e+
>Ps+//7$3A Ihen )srael direct their heart to their 'ather in heaven( He
>&odA considers all their deeds+
504
>Ps+//7$3A 'or e*ample( &od fi*es all
their deeds and their needs+
502

'ather in heaven as the ob,ect of Kavvanah is derived from the

world-view or two perspectives of &od+
500
'or the divine name as an ob,ect of Kavvanah see =s+ erusalem( fol+ 3/b Euoted in
this dissertation( "0"+
504
)n the original te*t 'ather >in heavenA is in plural+ 8*+ /7$3 used the masculine
plural form( abeicha >your fathersA( to indicate a single father+ )n 8*odus father of
!braham( father of )saac( father of acob are understood as all signifying the same
father( thereby a single father+ B.T+ "enahot $$#a uses the e*actly the same phrase that
6ayyah uses abeihem she ba-Shamayim and translated as a single father+
502
=s+ erusalem fol+ 12b+ ! "
. ' " +
$03

tannaic-rabbinic traditions+
54#
B+T+ advises the concentration upon 'ather in
heaven if he is a blind man or one who cannot tell the cardinal points+
54$

This is the alternative method of praying toward erusalem+ This concept is
probably related to the architectonic significance discussed later in this chapter+
!nother interpretation that 6ayyah introduces here refers to the
tradition of ;+ udah he-Hasid+ 'ather in heaven is the ob,ect of Kavvanah for
;+ udah he-Hasid+
54"
)n addition to the classical model of Kavvanah( 6ayyah
adopts the linguistic tool as the ob,ect of Kavvanah+ On the interpretation of
Pes&kei 0/Zimra( we read(

'or he has yearned for me+>Ps+ 2$7$5A This means( The soul of my son
JShechemL longs for your daughter+ >&en+ /574A JThese versesL imply the
secret of prayer that man must direct on the vocali<ation mar%s of the
divine name+ JThe verbL He has yearned > A is Jcomposed ofL the

54#
The first interpretation on the verse in the preceding paragraph has no sub,ectual
connection with the another interpretation+ )t demonstrates the cosmogonical
interpretation according to the numerology( the Gord formed the worlds with the
letters 2o% Heh+ >=s+ erusalem fol+ 12b+A 'ather freEuently appears in liturgy+
>Ierblows%y( ewish ;eligion( "3"A7 ames Barr( !bba isn:t PDaddy: ournal of
Theological Studies /2 >$244A7 "4-50+
54$
B.T. Ber+ /#b( /$a+ See also "ishnah Euoted in B.T. Ber+ /#b9 the pious men of
oldNconcentrate their thoughts upon their father in heaven even if a %ing greets him
Jwhile prayingL he should not answer him+
54"
Sefer ha'Hasi%im >ed+( =argaliyotA( siman ""#+
$01

initial letters of Holam Sheva Kamat,( which are the vocali<ation mar%s of
the divine name+
54/

6ayyah discovers the secret of prayer embedded in the verse+ The verse implies
the entities that man must yearn for during the recitation of Holam Sheva Kamat,+
The method of yearning is performed either by visuali<ation of vocali<ation
mar%s in front of one:s eyes or by imagination within his thought+ ! few
possible methods form the vocali<ation mar%( such as visuali<ation of the
vocali<ation mar%s during the utterance of prayer+ During the utterance of the
word( recitors must identify that the letter is identical to the name of the
vocali<ation mar%s of Tetragrammaton+ ;ecent studies hold that the Kavvanah is
performed within the imaginative faculty+
545
6ayyah might have been
concentrating on the vowels contained in the liturgical word while
uttering it+ !ccording to =aimonides in his interpretation of Ps+ 2$7$5( is
used to e*press when a man:s love is so intense that his thought is e*clusively
engaged with the ob,ect of his love+
543
6ayyah advises pronouncing or

54/
=s+ erusalem( fol+ 0"b+ . "
! % . +
545
!brams( )mitatio Dei( 5"9 8lliot ;+ Iolfson( Sacred Space and =ental
)conography7 )mago Templi and .ontemplation in ;hineland ewish Pietism( Ki
Bar&ch H&: Ancient Near +astern Biblical N !&%aic St&%ies >)ndiana7 8isenbrauns( $222A(
32/-1/5+
543
=oses =aimonides( The 4&i%e for the Perple*e% >Tr+( =+ 'riedlander9 ?ew @or%7
Dover Publications( $231A( /2#+
$00

imagining the vowels of H.S.K for ki bi heshek+ Ihile pronouncing (
imagine the other vowels in thought+ There is no continuous te*t that e*plains
the speculation of 6ayyah on this idea+
541
!gain( Kavvanah on the vocali<ation
mar%s is not e*clusive to 6ayyah+ This type of cleaving to &od was already
performed by &eronese Cabbalists such as ;+ acob ben Sheshet &erondi
>mid-$/th centuryA
540
and by !braham !bulafia+ Besides the concentration on
letters of the divine name( the combination of the letters and their vowel signs
and bodily movement are involved in his Kavvanah+
544
acob ben Sheshet in his
Sefer "eshiv 0evarim Nachohim as well as ;+ )saac the Blind and ;+ !braham

541
)t may be mentioned in other folio or in other wor%s of 6ayyah+ The scattering the
secrets in several different pages or in other wor% is his method of writing( which ;+
David ben @ehudah he-Hasid used+ This method causes difficulty in demonstrating the
whole picture of the secret traditions thereby rendering us unable to decipher them+
540
The ob,ect of Kavvanah is both the Tetragrammaton and the vocali<ation mar%s+
Scholem( Cabbalah( //9 Sefer ha'+m&nah ve'ha'Bittahon in Kitvei ha'3amban >ed+ Hayyim
Dov .havell9 erusalem7 =ossad ha-;ab Coo%( $244A( /0#+ Scholem mentioned the
possibility of Hai ben Sherira as the first user of the method+ Since Hai &aon %new the
relationship between the divine name and the kavvanah that must be accompanied to its
reading+ )t seems to be the kavvanah is related to the ?iEEud+ Scholem( Kabbalah, /"+
540
Kitvei ha'3amban >ed+ Hayyim Dov .havell9 erusalem7 =ossad ha-;ab Coo%( $244A(
/0+
544
)del( The "#stical +*perience in Abraham Ab&lafia( /59 &iller( Shalom Shar/abi( 5$+ 'or a
summary of the controvery between )del and Iolfson on whether !bulafia:s Kavvanah
is anomian or nomian see !fterman( Getter Permutation TechniEues( 3"+
$04

ha-Ha<an also demonstrate such multiple ob,ects7 the divine name( its letters
and the vowel signs+
542

This type of Kavvanah involves two acts at the same time7 recitation of
divine name and visuali<ation of the letters+
52#
.oncentrating upon the abstract
ob,ect( without the concrete ob,ect( is difficult to achieve+ )n our te*t( 6ayyah
does not intend to vocali<e the proper divine name but directs his thought to
the vocali<ation mar%s+
52$
6ayyah repeats the power of Ni77%ot( vocali<ation
mar%s( in his other wor%s+
52"
)n the $1th century prayer te*t( the vocali<ation
mar%s for Tetragrammaton are not written+ The vocali<ation system was never
applied to the epithet9 thus( this Kavvanah does not involve the concentration of
the physical written form of the mar% but rather the imagination within one:s
thought or visuali<ation in front of one:s eyes+ !lthough this does not fall
within our time frame( the visuali<ation of the letters of the divine name and
meditation upon it are inherited by the later generation( the $4th century
Hasidism( ;+ acob oseph of Polonoy+ Kavvanah is one of the most important
components of the ascent of prayer+ The ob,ect of Kavvanah is no longer the
ontological entity but the image+

542
Scholem( Kabbalah( //+ 'or more visuali<ation techniEues see Iolfson( )conic
Hisuali<ation and the )maginal Body of &od( $/0-$1"+
52#
Scholem( 3eshit ha'Kabbalah( "53-"50+ This the case of ;+ !braham ha-Ha<an+
52$
See also =s+ erusalem( fol+ $#$b for Kavvanah upon the vocali<ation mar% of the
divine name+
52"
See &arb( "anifestations of Power( $2" n+ 1$ for the sources of this issue+
$02

The Euintessence of the JmysticalL intention Jof the prayerL is that the
person who prays should direct his intention to cause the descent of the
spiritual force from the supernal degrees to the letters that he
pronounces( so that these letters will be able to ascend to the supernal
degree( in order to perform his reEuest+
52/

8ither the imagination or the act should be performed+ 8soteric Buddhism in
the 'ar 8ast provides an e*cellent comparative e*ample+ )n their techniEue of
mystical union with &od during prayer( the supernal power or &odQin their
case( =aha Hairocanam but as a metaphoric symbolQdescends into a
performer:s soul+ The pra*is is not performed merely in the imaginative faculty
but is a real act+
525

52/
Ben Porat 2osef( fol+ "$a Euoted by =oshe )del( Hasi%ism: Between +cstas# an% "aic(
05+ This description is derived from .ordovero:s thought via !<ulai:s Hese% le'Avraham
and it recurs in a series of Hasidic te*ts+
525
The pantheistic and polytheistic religions tend to pray for supplications for their
own merit+ They recite scrolls but without any intention of offering to &od+ )n these
circumstances the Shingon is one of the uniEue Buddhist sects that adopted one
transcendent entity as the ob,ect of prayer+ 'or e*ample( the Shingon Buddhism
practiced the !-syllable meditation during the prayer+ The ob,ects of the worship in
Buddhism in general are statues+ During the course of time the statues or images were
considered not simply the holy statue but the personification of doctrine itself+ >This is
the view of Cu%ai( the founder of Shingon Buddhism+ See .hi%ai Seino( The Theories
an% Practices of +soteric B&%%hism >ed+( @usho =iyasa%a9 To%yo7 Shun,usha( $245A( $$4+
$4#

The ob,ect of prayer( 6ayyah indicates( is related to one of his characteristics(
belief in the power of language+
523
Iith these various tools( 6ayyah proves that
each prayer te*t possesses multiple meanings+ 'inding the divine name hidden
in the te*ts is identical to an encounter with &od+

Kavvanah as the con!ition for acceptance of the prayer
On the interpretation of the blessing after the Shema( 6ayyah treats
Kavvanah as the condition for causing the ascent of prayer+

That you may remember( and do all my commandments( and be holy
>?um+$375#A+ The initial letters Jconstitute the wordL Jwhich
indicatesL when man wa%es he shall perform the =it<vot promptly and not
deliberately slow+ He shall perform them for the sa%e of holiness and for
the heaven( and he shall not perform without Kavvanah+ )f you perform
"it,vot with Kavvanah, the Holy one( blessed be He( hears your voice when
you pray and shout before Him+ This is the meaning of and be holy to
your &od >?um+ $375#A+
521

JpnLA
523
&arb( "anifestations of Power( $2$9 onathan &arb( Powers of Ganguage in
Cabbalah7 .omparative ;eflections( The Poetics of 4rammar an% the "etaph#sics of
So&n% an% Sin >ed+9 S+ Ga Porta and D+ Shulman9 Geiden7 Brill( "##0A( "/5+ 6ayyah
describes the power of letters in Zeror ha'Ha##im "#b( /$b( /"b and +ven ha'Shoham( =s+
St+ Petersburg( fol+ 5a( $/b+
521
=s+ erusalem( fol+ 25b+ " !
$4$

Kavvanah is the condition for one:s voice being accepted by &od+ This nomian
understanding of Kavvnah is derived from rabbinic literature+ 'or 6ayyah( a
rabbi and a pose%( %eeping the hala%hic significance of prayer is the first
priority+ 6ayyah ta%es the same stance as Talmudic authority and
=aimonidesQthat prayer without Kavvanah is not considered prayer+
6ayyah asserts that any prayer with Kavvanah is entitled to be heard by
&od+ )n fol+ 4$b( 6ayyah notes that &od hears the prayer even of wic%ed men if
it is recited with truth and Kavvanah.
520
Prayer enters heaven and reaches &od
with the aid of Kavvanah+ The erusalem Talmud depicts the opposite view( that
the prayer of religious sinners is only allowed to reach the gate of heaven but
not the inside9 therefore( it is not heard by &od even when prayed with
Kavvanah+
524
Hasidei !sh%ena< treats the wic%ed person as a defiler who e*erts
a harmful influence upon the spirit of Pietists+
522
'rom this understanding( the
prayer of wic%ed person never reaches &od+ )n contrast to the first statement
mentioned above( 6ayyah demonstrated a Euasi-conformist attitude to the

" " .
" ! "
+
520
=s+ erusalem( fol+ 4$b+ ' . . ! :
! ' " ' . ! '
' +
524
See !. T. Sanhe%rin $#7"4 Euoted in the chapter $+
522
Sefer Hasi%im Euoted in Iolfson( Sacred Space and =ental )conography( 1$/+
$4"

Talmudic view that one who is arrogant shall not recite Shema since he cannot
direct his thought+
3##
6ayyah considers that the arrogant >as r&ahA man lac%s
the ability to perform Kavvanah. )f the arrogant man is unable to perform
Kavvanah( then it would be more difficult for the wic%ed to do so+ )n Scripture(
the term rasha >wic%edA denotes the opposite of ,a%%ik >righteousA( designating
good and evil in the Bible
3#$
9 the wic%ed man even deserves death >8<e+ /7$A+
The wic%ed are more religiously unclean than the arrogant+ 6ayyah does not
ma%e a clear distinction between the terms as r&ah and resha#im >wic%edA+
!nother point 6ayyah emphasi<es here is the merit of Kavvanah+ !s the
result of prayer with Kavvanah( &od listens to the devotee:s prayer+ The
mystical-theurgical significance of Kavvanah is ,u*taposed with the obligatory
Kavvanah+ )n his other wor%s( 6ayyah integrated the interpretation of the
rabbinic te*t with the mystical-magical idea of Kavvanah+ The worshipper will
receive the worldly needs( such as health( livelihood( and so on+
3#"
Similarly(
&i%atilla has the same idea that He should be e*pert in them and when he
needs to reEuest something from &od he should concentrate on the ?ame
designated to handle that Euestion+
3#/
&i%atilla suggests that there are specific
divine names for specific Euestions+ One who deals with this type of Kavvanah

3##
=s+ erusalem( fol+ 2"b+ +
3#$
Tishby( 1is%om of the Zohar, /7$5#0+
3#"
See Zer&r ha'Ha##im, 52b Euoted in &arb( "anifestations of Power( $44+ )n this te*t(
the ob,ect of Kavvanah is Sefirot+ ! Sefirah to be concentrated upon varies according to
the answer to a Euestion+
3#/
&i%atilla( 4ates of $iht( $5+
$4/

must have %nowledge corresponding to the Euestion+ This is a highly esoteric
matter+ Therefore( &i%atilla as well as 6ayyah do not mention the details+

Theosophical Kavvanah
!n early %abbalistic view of the spiritual intention is connected with
prayer pertaining to the unification of the ten Sefirot.
3#5
Cabbalists direct his
thought upon the name of Sefirah, the words related to Sefirah( or the color of
Sefirah+
3#3
6ayyah introduces the two interpretative methods7 the instruction of
the multi-tas%ing Kavvanah( of which the ob,ect is the vowel mar%s of the divine
name( and the occurrence of the theurgical effect as the result of Kavvanah+

!nother interpretation7 Blessed are @ou( Gord our &od( Cing of the
universe( He who has sanctified us with His commandments( and
commanded us concerning the washing of the hands+
3#1
@ou shall
concentrate on the divine name throughout the recitation of the name of
the Gord and JconcentrateL on the vocali<ation sign of he was( he is(
and he will be and on the name +lohein& you shall concentrate

3#5
)del( Kabbalah: New Perspectives( 33+ 8specially the Shema see Sefer Avo%at ha'Ko%esh
by ;+ =eir ibn &abbai+
3#3
'or Kavvanah on the color of Sefirah see .hapter "+ See also &arb( "anifestations of
Power( "2/+ The techniEue is related principally to imagination of colors+
3#1
=orning service+ See Philip Birnbaum( 0ail# Pra#er Book, Sephar%ic >?ew @or%7
Hebrew Publishing .ompany( $212A( $5+
$45

strongly+
3#0
By way of secret Blessed are @ou( Gord our &od( Cing of
the universe alludes to the Special .herub( which is called the small
lord+ Cing of the universe receives an influ* of blessings from )llat
ha')llot >cause of causesA( which is concealed from allN !ll blessings
from )llat ha')llot begin from the Special .herub(
3#4
which is the gate of
the beginning of all blessings+ !fterwards( you shall direct your
thoughts to the first cause+
3#2

3#0
The term $ashon A%n&t signifies the pronounced name of Tetragrammaton(
A%ona#+ See for e*ample( B.T+ Pesachim 3#a( Tosafot Berachot 0b( 4ates of $iht, $3+ See
also Iolfson( Sacred Space and =ental )conography( 1#3+
3#4
)llat ha')llot >.ause of causesA( an !ristotelian term( entered into mediaeval Hebrew
through udah ibn Tibbon:s translation of the !rabic to Hebrew+ ;+ !braham ben
David and other Provencal %abbalists first employed the phrase+ The definition of the
term varies according to %abbalist+ ;+ David ben @ehudah he-Hasid consider that it
refers to +in Sof while ;+ oseph ben Shalom !sh%ena<i( a Spanish %abbalist in early
$5th century( )llat ha')llot is located above the world of emanations and freEuently
identified as +in'Sof+ J=oshe Hallamish( The )nfluence of Sefer ha'Bahir on ;+ @osef b+
Shalom !sh%ena<i( Bar')lan 0-4 >$20#A7 "$4+L 'or 6ayyah )llat ha')llot refers to the
supreme wisdom( which is the source of blessings+ >=s+ erusalem( fol+ $51a+A
3#2
=s+ erusalem( fol+ 3/b+ ! ' " "
.
: ! !
!
' ' ! !
$43

On the interpretation of the blessing of Netilat 2a%a#im >washing of
handsA( 6ayyah instructed that one concentrate on the various ob,ectsQdivine
names( the vocali<ation mar%s( and the hidden aspect of &odQduring the
utterance of the blessing+ The blessing contains several divine names7 blessed
one( @ou( @HHH( Gord( our &od( or Cing of the universe+ 6ayyah is e*tremely
reticent( especially when he describes the method of Kavvanah+ This is not
uniEue to 6ayyah but represents most Cabbalists+ ?o precise e*planation or
details of the method of Kavvanah is disclosed+ This te*t is a great e*ample that
demonstrates the reEuirement of profound %nowledge of esoteric wisdom to
decipher what 6ayyah intends to transmit+ To decode such an abbreviated te*t(
the two writings are the %ey7 T&r 6rah Ha##im by ;+ acob ben !sher >d+$/5#A(
who emigrated from &ermany to Spain(
3$#
and Sefer ha'Peliah+
3$$
The first

+
3$#
On his migration from &ermany to Spain see 'red ;osner( Pharmacology and
Dietetics in the Bible and Talmud in The Healin Past: Pharmace&ticals in the biblical an%
3abbinic worl% >ed+( )rene and Ialter acob9 Geiden7 8++ Brill( $22/A( 49 Iolfson( Sacred
Space and =ental )conography( 1#3-1#1+
3$$
'or 8nglish translation of T&r 6rah Ha##im see Iolfson( Sacred Space and =ental
)conography( 1#/-1#5+
=s+ erusalem( fol+ 3/b Sefer ha'Peliah, /#b T&r 6rach Ha##im3
$41

sentence of Per&sh le'Tefilah mentions the ob,ect of Kavvanah as the singular
JdivineL name without any specification+ Only a selected or a learned man
%nows which divine name one should intend+ T&r and Sefer ha'Peliah e*plicate
the words that 6ayyah shortens+ During the recitation of Netilat 2a%aim( a
worshipper shall concentrate on the name @HHH while pronouncing it as
A%ona# and at the same time concentrate on the vocali<ation mar%s of @HHH+

! '
" "
.

!
!
.

"
' ! !

! !
!

.
!
!

:
! !
! .

%

%

$40

Sefer ha'Peliah similarly adopts the multiple ob,ects of Kavvanah( such as @HHH
>GordA pronounced as A%ona#( +lohein& >Our &odA+
The association of the Tetragrammaton with he was( he is( and he will
be is also presented in T&r and Sefer ha'Peliah+
3$"
!lthough 6ayyah abbreviates
the words in the two te*ts( he never loses accuracy+ T&r and Sefer ha'Peliah
mention +lohim( but the blessing of Netilat 2a%aim has no such word and
instead uses +lohein& >our &odA+
The second half of the te*t belongs to the secret way of interpretation+
Ie must be aware that the phrase by way of secret may imply Sefer 6r Zar&/a(
for one manuscript of ;+ David ben @ehudah he-Hasid is mentioned in this
appellation+
3$/
=oreover( !aron !<u< implies in Per&sh le'Tefilah that the
interpretations are according to the way of secret and the way of Peshat+
3$5

)t is undisclosed which writing refers to the secret way of interpretation+
!ccording to the interpretation by way of secret( the first si* words of the
Netilat 2a%a#im allude to Special .herub+ !ccording to the early adoption of the
term( Special .herub is not a simple cherub but a manifestation sitting on the
throne of glory+
3$3
6ayyah may intend that according to the secret written in

3$"
Ihen reading #o% heh that signifies @HHH( which is( he was he is and he will be+
>Sefer ha'Peliah( /#b+A
3$/
=s+ O*ford Bodleian $1"5 >Opp+ !dd fol+/3A7 The title reads7 ! ! .

3$5
See )ntroduction( 11+
3$3
oseph Dan( =idrash and the Dawn of Cabbalah( "i%rash an% $iterat&re >ed+(
&eoffrey H+ Hartman and Sanford Budic%9 ?ew Haven7 @ale University Press( $241A(
$44

Sefer 6r Zar&/a( the first phrases of Netilat 2a%a#im should direct to the Special
.herub+ But this interpretation is not found in Sefer 6r Zar&/a+ 'urthermore( by
way of secret in Per&sh le'Tefilah, %ing of the universe receives the influ*
from )llat ha')llot while Sefer 6r Zar&/a mentions a dissimilar attribute7

Cing of the universe alludes to Binah and blessed alludes to Keter
+l#on(
3$1
which is blessed >Bar&khA and blessed from )llat ha )llotN
!nother interpretation is that Bar&kh alludes to Tiferet, which is blessed
from Keter +l#onN Bar&kh alludes to "alkh&t, which is blessed >Bar&khA
from the Tiferet+ By way of truth( Bar&kh alludes to Keter +l#on, which is
blessed from the mouth of )llat ha )llot+
3$0

)n 6r Zar&/a( %ing of the universe implies Binah( and the entity that
receives blessings from )llat ha')llot is Keter +l#on+ !s far as this te*t is concerned(
the way of secret does not refer to Sefer 6r Zar&/a+ Does it then refer to the
interpretation of 6ayyahD 6ayyah mentions in other folios that the liturgical
word Bless( the call recited by Ha<an before the recitation of Shema( is

$/3+
3$1
)n Sefer 6r Zar&/a( the term Keter does not appear+ )nstead( Keter +l#on >the supreme
.rownA is designated as the first Sefirah+ A#in and Keter +l#on seem to be identical+
8lsewhere we find the phrase Keter +l#on, which is called A#in >=s+ Gondon 00$( fol+
54bA( A#in means Keter +l#on, which is A#in >=s+ Gondon 00$( fol+ 5#aA+
3$0
=s+ Gondon 00$( fol+ 2a+
$42

associated with the .herub by anagram+
3$4
:Bless: is eEuivalent to the letters
>blessed( .herub( he rides( they rode( BlessA+ This
association testifies that By<antine Cabbalah profoundly influenced the
speculation of 6ayyah+ )n Sefer ha'Kanah( we read( He said to him what is
Baru%h:D He replied to him 3ochab >he ridesAN He said to him what is Baru%hD
He replied to him .herub+
3$2
The .herub is called small Gord+
3"#
The
identification of the .herub as the small Gord is apparently ta%en from the
circles of Hasidei !sh%ena<( the Special .herub circle( among which this notion
is widespread+
3"$
:Cing of the universe: alludes to Binah may indicate the
intention of man during the pronunciation of the liturgical phrase+ However(
whether the interpretation in 6r Zar&/a is the instruction of the Kavvanah is in
fact unclear+ )n +ven ha'Shoham( 6ayyah demonstrates abundant usage of the
name of Sefirot+ 6ayyah connects Kavvanah to the sefirotic realm( as early
Cabbalah in Provence and .atalonia demonstrate+
3""
The blessed one
signifies either the Gord himself or its symbolic meaning+ The bless the Gord(

3$4
=s+ erusalem( fol+ 42b+ '
+
3$2
Sefer ha'Kanah( $5b+ ! ! ! . !
! ! ... ! ! +
3"#
=s+ erusalem( fol+ 42b( $"1b+ ' +
3"$
oseph Dan( Cavvanah in Prayer of ;+ udah he-Hasid( 0a/at $# >$24/A7 52-3#9 )del(
The ;elationship of the erusalem Cabbalists( $12-$0#+
3""
See &arb( "anifestations of Power( $2" for the relationship between theosophic power
and the name of Sefirah+
$2#

blessed one is interpreted as the blessed one receiving influ* from the name(
ha'Shem translated as the Gord+ The $1th century Safedian %abbalist( =oshe
.ordovero( in the last chapter of the Par%es 3imonim, 4ate of Kavvanah( views
prayer as a substantial entity7
His prayer does not ascend because it does not possess wings to fly in
the pure and holy air and to split the air and firmament+++ )ndeed( while
directing one:s heart on prayer( he ma%es wings for the prayer to fly in
the firmament+ Then his prayer splits on high to the Keter+ 'rom there
through =adrigot levels influ* influences from the face of %ing N
3"/

.ordovero treats prayer as a substantial entity lac%ing wings+ Therefore(
prayer does not ascend+ The prayer needs wings to fly to Keter+ Prayer
accompanied by Kavvanah allows it to reach its destination+ The phrase prayer
splits firmaments is reminiscent of the Zohar( where it recurs+ )t is obvious that
.ordovero is familiar with the te*ts of the Zohar( but he adds a new
interpretation+ The prayer ascends to Keter in Par%es 3immonim whereas the
Zohar states that the prayer ascends only to the lowest Sefirah( Shekhinah+

3"/
=oshe .ordovero( Par%es 3immonim 3immonim >Cor<ec( $04#A, $43b+
, '
' ' '
' '
+
$2$

Kavvanah as the Semantic #in%uistic 'a%ic of Po,er
The nomian techniEue of Kavvanah is interwoven with monadic-semiotic
interpretation and magical effect+
JThe te*t of prayerL( Bless the Gord( the blessed one(
3"5
begins with
JletterL beit and ends with Ja letterL kaf( which correspond to the
twenty-two letter name and the Torah that was given by twenty-two
letters Jof the alphabetL+ One who utters the word bless with Kavvanah
is considered as if he fulfills all the Gaw+
3"3

The utterance of payerQrecited in the presence of a min#an >Euorum of
ten adult menA( before blessings of the ShemaQinvolves a hala%hical magical
significance+ The achievement of Kavvanah during prayer is a religious duty and
the %abbalist has no intention of changing the hala%hic regulations of
prayer+
3"1
The phrase as if he fulfills all the Gaw demonstrates the magical
effect of the recitation of the blessing belonging to Shema+ )t seems uttering the
word Bless with Kavvanah fulfills not only a Gaw but all the Gaw+
3"0
However(
Bless is generally preceded by the Ha,an( a cantor( and the congregation then

3"5
" Ber. 07/+
3"3
=s+ erusalem( fol+ 42b+ ' ! ! !
! ' +
3"1
)del( Kabbalah: New Perspectives( $#/+
3"0
See other e*amples for %eeping one "it,vah fulfills all+ "ishneh Ber&rah Hak%amah(
pt+/ !ll who %eep Sabbath is considered as if fulfill the law+
$2"

recites the hymn+
3"4
)t is a great Euestion whether Bless was recited by all
recitors or only by the Ha,an or Shaliah Zib&r >cantorA in the congregation of
6ayyah+ )f only the Ha,an can utter the word( then any reader cannot attain nor
fulfill the law in this way+ ;+ Hayyim Hital( who certainly %new the wor%s of
6ayyah( demonstrates in his Sefer Sha/arei Ke%&shah the magical effect of the
recitation of the Shema7

The ShemaN is unification of the place( which is the root of all the
"it,vot. =oreover there are "54 words in the ShemaN One who reads the
Shema twice a day is JconsideredL as if he performed all the Torah+
3"2

Kavvanah is understood here as a power interwoven with a monadic
hermeneutic+
3/#
;ecitation of prayer te*t( which is none other than hala%hic

3"4
This custom was established by the second century+ 8lbogen( !ewish $it&r#( $19
"ishneh Torah Hilkhot Tefillah, 27$9 ;+ @a:a%ov ben !sher( T&r 6rah Ha##im( 30 >Iarsaw7
$41$A( 32a+
3"2
Sefer Sha/arei Ke%&shah >.onstantinople7 $0/5A( part " gate 0( "$a+ !
" !
! ! ! '
+
3/#
'or the monadic concept of Hebrew alphabet in the .ommentary on the prayer by
an thirteenth-century anonymous %abbalist and further historical bac%ground for this
concept see !fterman( The )ntention of Pra#ers in +arl# +cstatic Kabbalah( 15 onward+ See
also !fterman( Getter Permutation TechniEues( 1" for monadic interpretation of
Hebrew alphabets+
$2/

practice( is treated as a %ind of instrument+ 6ayyah continues(

Bless the Gord( the blessed one+ The beginnings of the words are
" + !s it is written( none that go unto her return again+>Prov+
"7$2A One who recites Bless with Kavvanah does not return to
4ehnom+
3/$
There are four words in the verse that correspond to the
Tetragrammaton+ B!@H in 4ematria is eighteen+
3/"
The Holy One(
blessed be He( controlled eighteen thousand worlds as it is written
Gife-giver of the world+ Bless >barch& ethA JimpliesL the inclusion of
all the appellations of Holy one( blessed be He+ The letters of bless
Jcan be transposed intoL Pblessed(: P(her&b(: P3ochab >ridesA(: rchb& >they
rodeA( and Obless+: Therefore( bless the Gord also refers to the small
lord+ The blessed one receives an influ* from the Gord+ This is Jthe
meaning ofL the Gord >eth ha-shemA+ JThe particleL Peth JimpliesL that
the (her&b is also the small GordN
3//

6ayyah devotes most of fol+ 42b to the interpretation of the word Bless( in

3/$
&ehnom is not literal but figurative+
3/"
"Y$-$#Y3V$4
3//
=s+ erusalem( fol+ 42b+ ' ! ! ' # ,
! ' ' ' $
! ! ' : !
! : : ! : ' : !
+
$25

which he Euoted the te*t of Pirkei Heikhalot 3abbati+
3/5

;+ !%iba said that every day( an angel stands in >the middle ofA the
heaven and opens Jhis mouthL and says( The Gord reigns( the Gord
controls and the Gord has reignedX >) .h+ $17/$A The >DA Gord reigns >Ps+
$#7$1A( Gord has reigned >Ps+ 2/7$A( Gord shall reign for all eternity >8*+
$37$4A until he reaches BlessX and when he reaches BlessX an animal
in the midst of the firmament called )srael is engraved on her forehead
)srael >standsA in the middle of heaven and says in a loud voice( Bless
the lord( blessed one+

On the interpretation of the blessing 2o,er( we read(

He who ma%es peace and creates all things+>)s+ 5370A Nthe Holy one(
blessed be He( gives him peace who recites One Hundred blessings with
Kavvanah+ Therefore the end of the words of the verse He who ma%es

3/5
Pirkei Heikhalot 3abbati /$75 !
' # , ' " , $ ' # ' , $ ' # ' ,
" " $
+ Similary the $5th century !sh%ena<i compilation Sefer ha'Zi##oni on Torah
Parshat beShlah and Sefer Avo%at ha'Ko%esh have identical te*ts+ These three te*ts
describe how sanctification by angels ta%es place in heaven+ 6ayyah either Euoted
different version of Pirkei Heikhalot or Sefer ha'Zi##oni+ Some of the sentences 6ayyah
Euoted are identical to the latter than the former+
$23

peace and creates are " >=e:ah K one hundredA+
3/3

The association of the verse with 6ne h&n%re% blessins is an influence of ;+
David ben @ehudah he-Hasid:s Sefer 6r Zar&/a( but his aim differs from its
6ayyah+ ;+ David elaborates his version of 6ne h&n%re% blessins in addition to
its original version by ;+ =eir+ !ccording to ;+ David( the number $##
corresponds to the number of Sefirot+ !t the completion of the recitation( the
blessing draws down influ* from one hundred upper springs and causes the
influ* to come to all the worlds+
3/1
;+ David attempted to find the basis of $##
blessings in Scripture by means of the Atbash method of derivation+ The
worlds indicates both sefirotic and celestial worlds and the lower world+ )f
&od forbid( >ifA one recites less than one hundred blessings( it is as if there were
less emanation from those sources that hence did not come into the world+
3/0

;+ David holds that the theurgical-magical effects are the aim of one
hundred blessing whereas for 6ayyah( the hala%hical-magical specific blessing
with Kavvanah brings individual merit+

There are si* hundred thirteen letters Jin AshreiL( which correspond to
the Jnumber ofL "it,vot+ Therefore man must be careful to utter with
Kavvanah with virtue and without omission of letters and words+

3/3
=s+ erusalem( fol+ 42b+ # . , $ .
! ! ! +
3/1
=s+ Gondon 00$( fol+ 4b-2a+
3/0
=s+ Gondon 00$( fol+ 2a+
$21

=oreover( the food of one who utters with Kavvanah is blessed N
3/4

!ccording to 6ayyah( each letter of Ashrei( the first prayer recited in
"inhah in the Sephardic version( corresponds to all "it,vah+ The Kavvanah
accompanied by the visuali<ation techniEue is a prominent concentration in
early theosophical Cabbalah+ 6ayyah barely mentioned the theosophical terms
in Per&sh le'Tefilah regarding the visuali<ation of Kavvanah but does so in other
wor%s+
3/2
This te*t ta%en from +ven ha'Shoham describes precisely on what one
has to concentrate and imagine+
!nd without using the method( we wrote by the e*ternal way+ Ie have not
used Jthe e*ternal methodL e*cept to study
35#
to reveal the secret usage of
the internal way of Kavvanah upon attributes and not upon the evil force+
35$

The apposition of P: >crownA is P:>root of cut or destroyA+ To enter into
the secret of chambers and to direct your thought upon your Euestion in
order to open the gate of the inner yard( which faces eastNtherefore %eep
this boo% and the sayings( the secrets in its order and bless+
35"

3/4
=s+ erusalem( fol+ 4#a+ "

+
3/2
&arb( Trance TechniEues in the Cabbalistic Tradition of erusalem( 15+
35#
!ccording to &arb it refers to the rabbinic understanding( which !ssociaties the
rabbinic concept and study to practice according to the shape of constellations+
35$
See &arb( "anifestations of Power( "2/+
35"
+ven ha'Shoham( =s+ St+ Petersburg( $0#b+ The identical te*t is found in =s+
$20

!ccording to &arb( Se%ra/v >its orderA refers to Kavvanah here as the
hidden secret is in proper order of the operations( which 6ayyah conceals+
6ayyah deliberately occludes here the connection between the e*ternal
techniEue( which is related to the Tem&rot( and the techniEue of entering into
chambers to receive a reply to a Euestion from the specific Sefirah. 6ayyah sees
great need in %eeping secrets referring to Sefirot+
35/
The apposition( destroy
with crown is also found in the wor%s of !bulafia
355
and the $1th century
By<antine Cabbalah( Sefer ha'Kanah+
353

Kavvanah as a Counterforce to )bstacles to prayer
;abbinic and ewish mystical literature note that worthy prayer prevents
the appearance of an obstacle to prayer+ 6ayyah e*pands the hala%hic idea of
counterforce( holding that certain prayers with Kavvanah possess power to
disperse Satan and protect the prayer:s ,ourney to heaven( similar to the
function of the forty-two-letter divine name+

erusalem 5$1 Euoted in &arb( Cabbalah of ;abbi oseph )bn Sayyah( "2/+
35/
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "2/+
355
!braham !bulafia( Sefer )mre Shefer =s+ =uenchen .od+ Hebr+ "43( fol+ $#"b( N all
their letters T;C( which are CT; to purify or C;T for reEuirement+
353
Sefer ha'Kanah, "3a+ The Binah is called Keter and it is Krat >destroyA since when
cutting the blessings( which are cut into pieces+
+
$24

One >GordA+ >Deut+ 175A
351
Holy One( blessed be He( is the only JoneL+
This is the meaning of >oneA+ He is above seven firmaments and the
earth+ This is the meaning of >eightA+ !nd in four corners of the
world+
350
This is the meaning of >four+A =an shall direct his heart to
the word and prolong the %alet of until he enthrones the
heaven and the earthN One who says Shema with Kavvanah disperses
and separates Satan+
354

The monadic numerology is the medium here to interpret the liturgical
word one in Shema to e*plain the proper intention+ )t may further indicate the
instruction of the visuali<ation techniEue+
352
The one consists of the numerals
$( 4( and 5+ 8ach letter e*plains the structure of the worlds and the instruction
for the recitation of Shema+ The Holy one( blessed be He( is above all the worlds(
which have eight layersQseven firmaments and the earth+ ;ecitation of Shema

351
The last word of the Shema.
350
The reason for the prolongation of the word +ha% in the Shema is described in
Sefer ha'Kanah on the Torah >.racow7 $425A, $1b in which the author related to the four
corners of the world+ ' ' ' !
! %
% ! "
354
=s+ erusalem( fol+ 2"b+ ! ' ' % ' :
' : % . . .
! +
352
'or this sub,ect see Iolfson( Sacred Space and =ental )conography(
$22

along with Kavvanah upon the divine related word counteract evil power+ The
issue is whether the effect relies upon the reader:s power+ ;+ !<riel of &erona
holds that it is intentional while the Zohar and &i%atilla say the opposite+ !<riel
of &erona states that the power of mystical Kavvanah relies upon the person7
He who meditates mystically in his prayer drives away all obstacles and
impediments and reduces every word to its nothingness+
33#
6ayyah holds that
counterforce is operated by a reader but is unintentional9 the counterforce is
caused by Kavvanah on the divine name+ )t is li%e photosynthesis in a plant(
where the result is the production of o*ygen by the plant+ 'or a reader( the
dispersing of Satan is the byproduct of the combination of Kavvanah and the
divine name+ This assumption may e*plain the later dissemination of Cabbalah
among non-adepts+ The other magical effect of Bed-time Shema is e*pounded7
:&as >A: in Notarikon denotes Pdisperse Satan+: Therefore reciting Bed-Time
Shema damages DemonsN
33$
The letters immel and samech do not appear in
daytime Shema but do at Bedtime Shema+ The two letters contained in the prayer
constitute the phrase disperse satan9 therefore( reciting Bedtime Shema
disperses the evil spirit+ The association of the letter samech with Satan is found
in the $/th century wor% 2alk&t Shimonai on &en+ "7 "/+ Up to this point a letter
samech is unfound since Satan was created when 8ve was created+

33#
Scholem( Kabbalah( $04+
33$
=s+ erusalem( fol+ 2"b+
: . . : !
" ' " # ' , :
+
"##

)n the blessing >the $0th Ami%ah, Avo%ah >Temple ServiceA(
33"
A there are
forty-two words( which correspond to the forty-two JlettersL-name+ )n
the blessing =agen !braham there are also forty-two words( by their
merit Holy One( blessed be He choose us+ )t is virtuousness to direct to
the forty-two-letter name in the blessing since it raises the prayer and
re,ect Satan from standing in front of the prayer+
33/

The number of words of the $0th

blessing of the Ami%ah( which has
undergone many changes( is understood to be forty-two( which associates with
the forty-two-letter name+
335
Therefore( the recitation of the Ami%ah is
tantamount to calling the divine name+ !s discussed in the previous chapter(
the forty-two-letter name itself has the power to raise prayer and disperse Satan+
6ayyah:s phrase to direct the blessing to the forty-two-letters name is difficult

33"
The blessing( Avo%ah, 6ayyah Euoted in =s+ erusalem( fol+ $#$b contains only 5#
words although it includes additions+ " % is the
addition found in Hitry( Sepharad( and Provence+ >8lbogen( !ewish $it&r#( 3#+A "
:
" " " %
" . " : +
33/
=s+ erusalem( fol+ $#$b+ ! !
! ! : !
+
335
'or the transition of the contents of Ami%ah see 8lbogen( !eweish $it&r#( 3#-3$+
"#$

to discern+ He probably meant that concentration upon the prayer is similar to
directing one:s heart to the divine name+ Ihat is the relationship between
Kavvanah and the function of the forty-two-letter nameD The divine name
accomplishes its function as a raiser and the counterforce with Kavvanah
because Kavvanah is a religious duty without which prayer does not reach &od+
Thus( Kavvanah must be added for the divine name in prayer to function
properly+ 6ayyah holds that man has no power or intention of dispersing Satan9
however( without a reader( the divine name could not achieve the aim+ )t is li%e
man emitting carbon dio*ide and unintentionally benefitting photosynthesis+
6ayyah:s predecessors( the authors of the Zohar and &i%atilla( assert that a lac%
of Kavvanah causes hindrances to prayer7

)f one comes to unify the holy name and did not intend it in his heart( the
desires and fear that within him are blessed( the lower and the higher+
Then his prayer is cast out and evil is decreed on it+
333

)t seems one can unite the holy name through recitation+ The theurgical effect
occurred as the result+ ;+ oseph &i%atilla( on the other hand( holds that their
magical effect accompanied by Kavvanah also prevents any hindrance to prayer
being answered by &od+
331
;+ !<riel of &erona mentions the power of mystical
Kavvanah7

333
Zohar "730a+ 8nglish translation is ta%en from &iller( Shalom Shar/abi( "3-"1+
331
4ates of $iht( $"9 Shaare 6rah 35+
"#"

Architectonic Si%nificance of Kavvanah
'or prayer( there e*ists the fi*ed path to heaven+ Thus( architectonic
%nowledge is essential to accomplish Kavvanah using the visuali<ation
techniEue and for the ascent of prayer+ !ccording to +ven ha'Shoham( 6ayyah:s
commentary on the combination of letters( the architectonic information is an
indispensable reEuisite for Kavvanah as Kavvanah is accompanied by the
visuali<ation of entering into Sefirot+
330
This phenomenon( entering into Sefirot,
occurs within the imaginative faculty+ The angel( on the other hand( needs the
structure of the lower world to raise prayer+ The "ishnah teaches the
concentration method from the architectonic point of view+ ! blind man or one
who cannot tell the cardinal points should direct his heart towards his 'ather in
Heaven+
334

&i%atilla pointed out the physical direction for prayer+ ?o force
interrupts the communal prayer if it is recited within the 8ret< )srael+
332
8ven
communal prayers recited in the Diaspora many forces disparage and vilify+
31#

330
&arb( "anifestations of Power( $44+
334
B.T+ Ber+ /#a+ B.T+ Ber+ 30a also mentions to devote to 'ather in Heaven describing a
%ind of oneiromancy or dream fortune-telling+ )f one sees a palm branch in a dream(
he is single-hearted in devotion to his 'ather in Heaven+ >Talmud - Berachoth( The
Soncino Talm&% on (0'36"+ Hersion /+#+1+ $22#+A On Euestion of dreams in 6ayyah:s
wor% see &arb( "anifestations of Power( $2"+
332
.ommunal prayers( however( cannot be halted by any sentry or appointee .'or
when the community prays( the prayers are always accepted+>4ates of $iht( $$#+A
31#
4ates of $iht( $$$( Shaare 6rah, $5"+
"#/

There is no way for their prayers to ascend when one is in e*ile for the gates
of heaven reside in )srael alone+
31$
Based on Cings $( 4( 54( &i%atilla considers
that the geographical path of prayer is only lin%ed between 8ret< )srael and
heaven+ The prayers in the Diaspora can ascend only if they are directed from
there to erusalem( for it is from erusalem they are dispatched to the
heavens+
31"
Therefore( one in Diaspora ma%es prayer ascend by praying
toward erusalem+ 6ayyah adopted the classical significance of the geographical
importance of prayer7

Therefore man prepares to pray in a public congregation and in the
same area+ Those who pray alone intend to pray while the congregation
prays+ Ihen the community prays( the Holy One( blessed be He( lin%s
his name with them
31/
completely+
315

Prayer in congregation is the condition for calling the divine name+

31$
)bid+
31"
4ates of $iht( $$"( Shaare 6rah, $5/+ This account is obviously derived from "ishnah
recorded in B.T+ Ber+ "4a+ See also B.T+ Ber+/#a for mental concentration towards
erusalem9 "ishneh Torah( Hilkhot Tefillah, 37/+ See also =enachem Cellner( "aimoni%es/
(onfrontation with "#sticism >O*ford9 The Gitteman Gibrary( "##0A( "$"+
31/
"i%rash N&mbers 3abbah 270+
315
=s+ erusalem( fol+ 3/a+ "
" * +
"#5

6ayyah as a hala%hist recommended praying in congregation(
313
which has a
direct effect upon the godhead+ The phrase to pray in the same area should be
investigated9 it implies the account of !braham praying at the same place every
morning+ 6ayyah understood the verse to mean the e*istence of geographical
path for prayer9 otherwise( the angel cannot ta%e them to heaven+
311

Theurgical-magical effects occur as the result of Kavvanah. The unification of the
divine name is the state )sraelites have been longing for+

!@H > ! A corresponds to ) am that ) am >8*+ /7$5A that he prays it with
Kavvanah especially to the Holy one( blessed be he and it >the verseA
testifies &od that he is He was( He is( and He will be+
310

;ecitation of liturgical phrases that contain the letters !( @( H or ) am that )
am in the Sephardic version of liturgy unites the &od+ )n the same folio(
6ayyah continues7

Up to this point Jthe liturgical phrase( Blessed are @ou( Gord( hears
prayerL( he shall direct his heart on the phrase and on vocali<ation

313
6ayyah attempts to prove the importance of recitation in congregation since Ka%%ish
and Ke%&shah necessitate the "in#an+ >=s+ erusalem( fol+ 11a+A
311
See =s+ erusalem( fol+ 3/b Euoted in chapter /+
310
=s+ erusalem( fol+ 3/b+ ! !
+ P!@H: seems to refer to a word of holiday prayers9
. This prayer is uttered by Ha,an+
!ccording to Sefer ha'Peliah( 4a P!@H: refers to the three attributes+
"#3

mar%JsL of the divine name with complete Kavvanah+ But you shall not
utter them as they are the names that needs Kavvanah of the heart+ They
transmitted me that he shall e*amine this several times+
314
)ndeed( he
has to %now when he attracts its power+ !nother Cabbalah ) received
was those divine names( which are from a verse in Gevictus+++ !nother
JnameL that was transmitted me( the youth( was also from the verse
The Gord is the portion of my inheritance and of my cup+>Ps+ $173A )t
is also their benefit( and those JnamesL are
+ =ore JnamesL were transmitted7 P : when you
reach >the liturgical phraseA of he hears our prayers( say
which openJsL the gates of prayer for me+ + )t will
be power and permission to create the evil to accuse and %eep my
prayer from ascending to the highest heaven+
31230#

314
Ihat one shall e*amine is unclear+
312
=s+ erusalem( fol+ $#$b+
" "+
30#
=s+ erusalem( fol+ $#$b+ . "
" .
" : .
$ '# ' ' "

"

+
"#1

6ayyah treats the Kavvanah of the heart as a recitation by the heart+ The
phrase was already used in the Babylonian Talmud( connoting the
concentration of the mind during prayer( or simply concentration+
30$
The
!midah has been %nown as a silent prayer since the rabbinic period( and in the
$1th century( individuals in erusalem certainly recited the !midah silently+
30"

The first paragraph has two possible readings7 8ither 6ayyah adopted
the !sh%ena<ic custom of prayer( or he treats the Cavvanat ha-Gev as a
recitation by heart+ He suggested a silent Kavvanah+ The silent Kavvanah should
apply to part of the blessing+ Kavvanat ha'lev( according to 6ayyah( designates
the silent Kavvanah+ This te*t demonstrates the important testimonies7 6ayyah
receiving several traditions and the date of composition+ Cabbalists( whose
names are concealed( transmitted orally the secret of the names to 6ayyah+ The
phrase other Cabbalah indicates that they belong to a %abbalistic tradition
different from that of 6ayyah+ !lthough he was young( 6ayyah was entitled to
receive several %abbalistic traditions+ 8ach circle had a different tradition on the
divine name( and they maintained their traditions without intermingling+ The
phrase )( the young has two readings+ Both are the %ey to determining the
date of the composition of Per&sh le'Tefillah. The paleographer thought the date
of the composition was corrupt as it is not li%ely that 6ayyah wrote his first

30$
B.T+ Ber+ $/b9 B.T. "eillah "#a+
30"
8lbogen( !ewish $it&r#( "39 Ielblows%y( !ewish 3eliion( 1559
oseph Heinemann( Pra#er )n the Talm&%: forms an% Patterns >?ew @or%7 Ialter De
&ruyter( $200A( $31-$2"+
"#0

wor% at $/+
30/
)f the young means an early teenager( 6ayyah indeed wrote the
Per&sh at the age of $/+ The phrase ani ha',a#ir has been used by his
predecessors( ;+ )saac of !cre and more+
305
!nother possible reading is ) am
the youngest among those who received the tradition+ )f this reading is correct(
we can determine that 6ayyah already reached the level9 the other Cabbalah
transmitted their secret to 6ayyah+

30/
See =s+ erusalem( ""0b+
305
udges 17$3 ) am the youngest in my house Ber+ 547$5 who was the younger9 ;+
)saac of !cre( .ommentary to Sefer 2e,irah: =oshe ben @a:a%ov of Ciev( Sefer Shoshan
So%ot >Carachi( $045A( 12b9 )bn &abbai( Sefer Avo%at ha'Ko%esh >.D-;O= Ta%litor ver+
$5A( $7""( the phrase does not appear on Iarsaw7 $44/( idem( Sefer Tolaat 2aakov,
hak%amah( $#9 !braham ben !<ulai( Sefer Hese% le'Abraham >!msterdam7 $143A(
hak%amah+
"#4

Chapter Six
)nterpretation of Prayer by 4ematria

"#2

Chapter Six* nterpretation of Prayer by Gematria
4ematria( the traditional ewish hermeneutic techniEue(
303
is one of the
main e*egetical methods 6ayyah employs in his Per&sh le'Tefilah+ )t was in the
&eonic period when 4ematria was first used as an interpretation of prayer+
301
'urther developed by the Hasidei !sh%ena<(
300
numerological hermeneutics
were widely accepted by ewish mystics and %abbalists+
304
To date( there is no
physical evidence how the numerological hermeneutics of Hasidei !sh%ena<
was transmitted to the Spanish %abbalists+ ;+ udah he-Hasid has left no esoteric
writing( and neither had udah and ;+ 8lea<ar of Iorms visited Spain nor
received a disciple from Spain+ On the other hand( there is an opinion that ;+

303
Scholem( Kabbalah( //09 oseph Dan( !ewish "#sticism 8 The "i%%le Aes >erusalem7
ason !ronson( $224A( 05+ The earliest use of 4ematria is shown in an inscription of
Sargon )) >0"0-0#0 B+.+8+A+ There is an opinion that Scripture already uses 4ematria(
transposing PSa%eh/ for PSha%%ai+: )n rabbinic literature 4ematria first appears in the
second century+ )n midrashic literature 4ematria plays important role+ m. Abot I:-O: b.
Na,. -.: b. Shabbat -?b: b. S&kkah >Eb: b. Sanh.
301
Scholem( Kabbalah( /"+
300
oseph Dan( The +soteric Theolo# of Ashkena,i Hasi%ism >erusalem7 Biali% )nstitute(
$214A( "# >HebrewA9 !brams( 'rom &ermany to Spain( 2$+
304
!lthough numerological hermeneutics were widely accepted in ewish mystics and
%abbalists there are those who were not occupied with+ !mong the forerunners of
6ayyah( neither Heikhalot mysticism nor the Sefer 2e,irah ever used the method of
numerology and the main body of the Zohar almost ignores the method+ >Dan( The
!sh%ena<i Hasidic .oncept of Ganguage( "#9 !brams( 'rom &ermany to Spain( 2$+A
"$#

8lea<ar reveals the secret doctrine in written form to disseminate the instruction
of the Kavvanah during prayer+
302
Scholem suggested that the influence or
indirect transmission of Hasidei !sh%ena< seems to have reached Spanish
Cabbalah( especially in .astile+
34#
=oshe )del proved Scholem:s assumption
that certain mystical and theurgical techniEues in Spanish Cabbalah are the
!sh%ena<ic origin by presenting the te*tual evidences+
34$
Spanish and
Provencal %abbalists such as a leading disciple of ?ahmanides( ;+ Bahya ibn
!dret( prominent Provencal %abbalist( ;+ )saac the Blind( demonstrates the
encounter with !sh%ena<ic masters+
34"
Their testimony proved that they

302
Daniel !brams( The Iriting of Secret in !sh%ena< and its Transition to Spain(
"ahanaim 1 >$225A7 $#$ >HebrewA+
34#
Scholem( Kabbalah( 43+ !ccording to Scholem( it is through Hasidei !sh%ena< the
4ematria as hermeneutic method of prayer probably entered into Spanish
Cabbalah+
>
Scholem( Kabbalah( //0+A Then to other places including erusalem and Safed+
There is no clear picture how the hermeneutical method spread+
34$
)del( Kabbalah: New Perspectives( 20-249 =oshe )del( !sh%ena"##0A7 05-4#+
34"
)del( !sh%ena<i 8sotericism and Cabbalah in Barcelona( 05-4#+ The appellation
!sh%ena<ic master here refers to( according to )del( esoteric traditions in southern
&ermany( mainly those related to the family of ;+ Malonimous from Guca+ >)del( ibid+(
0#-0$+A )del supported Scholem:s view that there were two currents of Provencal
Cabbalah in .atalonia at the beginning of the $/th

century+ J=oshe )del( The
Hicissitudes of Cabbalah in .atalonia( The !ews of Spain an% the +*p&lsion of ->@F >ed+(
=oshe Ga<ar and Stephen Halic<er9 .alifornia7 Gabyrinthos( $220A( "1-"0+L
"$$

received certain teachings concerning the secret of divine name from !sh%ena<
figures+ =oreover there is a record that an !sh%ena<i scholar( ;+ !braham
!*elrod of .ologne visited Barcelona sometime in $"1#s( more precisely( at the
house of ;+ Shelomo ben !dret:s father and ;+ !braham provided sermon to
the ;abbis in the area+
34/

Here we must remember( as =oshe )del warns us( that Cabbalah has
been maintaining strictly oral transmission+ The Cabbalistic traditions in the
written documents are only a small part of whole secrets and most of the
teachings are remained concealed( transmitted from a master to a disciple or
selected elite( by orally+ Therefore we do not possess the profundity of the
%abbalistic lore+
345
Therefore we must ta%e into account that there are mystical
teachings transmitted orally+ )n this chapter( we shall trace the transmission
trait of the numerological interpretation of prayer and the influence upon
6ayyah and the doctrines of 6ayyah to the later generation+ ) shall attempt to
prove the te*tual connection between the esoteric thought of leading figures in
three regions7 &ermany( Spain( and erusalem+ Through comparison( we will
detect the origins of the influence or ma,or sources of 6ayyah:s Cabbalah
>derived from the source in ancient ewish mysticism and mystical thought of
several generations before himA+
343
!gain( 6ayyah had a profound influence on
the treatises of Safedian %abbalists( most particularly the prominent %abbalist
and principal disciple of ;+ )saac Guria( ;+ Hayyim Hital+

34/
)del( !sh%ena<i 8sotericism and Cabbalah in Barcelona( 2/+
345
)del( Kabbalah: New Perspectives( ""+
343
See &arb( Cabbalah of ;abbi oseph )bn Sayyah( "1"+
"$"

To a large e*tent( 4ematria is used to transform a word into a numerical
value and associate it with a term related to the number+ 'or e*ample( mah >the
letters mem and hehA is in atbash #o% Za%ik and eEuals one hundred( with which
is associated one hundred blessings+
341
) call this type a single calculation
numerology as it reEuires only one calculation+ ! double calculation type
transforms a word into a numerical value and then replaces it with a
numerically eEuivalent word+ 'or e*ample( be'Hokhmah >"Y4Y"#Y5#Y3V03A is
in 4ematria $ailah >/#Y$#Y/#Y3V03A+
340
This type of 4ematria reEuires two
calculations+ Both the original word and the word to be associated reEuire
calculation+
The ma,or aims of numerology in Per&sh le'Tefilah are to demonstrate the
inner meaning of prayers and to reveal the divine names hidden in the te*t of
prayer+ This is achieved by counting the number of words or by numerical
calculation of a word or words of prayer and correlation of the result to certain
verses of Scriptures( passages from rabbinic te*ts( or to a divine name+

Sin%le Calculation 5umerolo%y
The e*egesis on the blessing Asher 2a,ar( recited after micturition
>relieving oneselfA( is an e*ample of the first type( the single calculation
numerology+ Iritings of &erman pietist ;+ 8lea<ar of Iorms( Spanish %abbalist(
;+ David ben @ehudah he-Hasid( and 6ayyah demonstrate the similarities+

341
Besides Per&sh le'Tefilah and Sefer 6r Zar&/a( this association is found in Tosafot,
"enahot, 55a+
340
"$/

6ayyah( Per&sh le'Tefillah( ;+ 8lea<ar( 3okeah
344
;+ David( 6r Zar&/a
342

! !

"
:

"

! ,!
.
! " .
'

!
' !
"
.
=any cavities
32#
in
&ematria is JeEuivalent
toL "54 as correspond to
"54 limbs since man
hollows in face and in
abdomen even between
bone and flesh( moreover
the blood ceases and goes
) found in the practice
of &eonim+ =any
cavities in &ematria is
JeEuivalent toL "54 as
correspond to "54 limbs
of man+
!nother interpretation for
He who has formed man
in wisdom >and created in
him many orifices and
many cavities+A
32$
)t
means JHe who has formed
manL with supreme
wisdom according to which
limbs and ,oints are aligned
and fi*ed+ He has created
him >manA "54 limbs as

344
Per&sh Si%%&r ha'Tefilah le'3okeah( $7 3+
342
32#
=orning prayer+ B.T. Ber+ "5b+
32$
B.T. Ber+ 1#b+
"$5

correspond to "54 limbs of
channels >lit+ pipesA( which
descend from the world of
Hokhmah to Hese%+

The number "54 is one of the popular numerals among the discussions in
ewish literature throughout the ages+ =ost of the discussions in talmudic
literature( midrashic literature( and medieval ewish literature rely upon the
three grounds for numbering+ The first is numerological eEuivalency+ The word
!braham or Uriel associates with the liturgical phrase Hal&lim Hal&limA
"$3

many cavitiesA+ The numerical values of the word or phrase are "54+
32"
The
second is the number of words+ This uses the counting method+ )t is well %nown
that the Shema contains "54 words+
32/
The last is tradition+ This category has no
numerical relation to "54( but according to the anatomical or hala%hical
tradition( the number of the limbs of man and positive "it,vot are considered to

32"
There are numerous discussions on the number of limbs already in the
pre-Cabbalistic literature+ The first %nown te*t( which associates the limbs with the
number "54 is the "ishnah Aharot $74 elaborating the details of configuration of limbs
in man+ See also "i%rash Tanh&mah >!msterdam( $0//A( 1b9
"i%rash Avot %e3abbi Nathan >Hilna7 $4//A( /1b also demonstrate this issue although
there is no consensus how one reaches this number+ B.T+ Ne%arim, /"b on the other
hand mentions other association+ The numerical value of P!bram: is "5/( which was
increased to "54 when he was given a letter of divine name and was named !braham+
B.T+ "akkoth, "/b associates the number of =it<vot with the number of the limbs of
man+ ;+ Simlai when preaching said7 Si* hundred and thirteen precepts were
communicated to =oses( three hundred and si*ty-five negative precepts(
corresponding to the number of solar days Jin the yearL( and two hundred and
forty-eight positive precepts( corresponding to the number of the members of manOs
body+ 'or the association of "54 with !braham see ;ashi( .ommentary on &enesis(
$"7" and !braham is Jin 4ematriaL "54 as opposed to the limbs of man9 Sefer ha'Bahir
>!msterdam7 $13$A( "b9 and !braham in 4ematria "54 as the number of man:s limbs+
'or Uriel see Zohar $720b9 Sefer ha'Peliah, "/b( Uriel in 4ematria "54+
32/
;ashbam on Deut+ 07$$( T&r 6rah Ha##im, 1$
"$1

be "54 pieces+
325
Thus( the $/th century writing Ka% ha'Kemach by ;+ Bahya ben
!sher holds that the number "54 in a certain word is no coincidence+
323

The interpretation of 6ayyah falls into category one( e*tracting the
numeral "54 from the liturgical words many cavities+
321
)t demonstrates the
e*act wording in ;+ 8lea<ar:s te*t+ ;+ David ben @ehuda ha-Hassid( on the other
hand( connects the part of same prayer to "54 limbs without mentioning the
term 4ematria+ Successors of ;+ David such as the author of Sefer ha'Peliah

325
"i%rash 4en. 3abbah "5739 =oshe ben ?ahman( .ommentary on the Torah7 8*odus
>tr+( .harles b+ .havel9 ?ew @or%7 Shilo Publishing House( $201(A /$3+
323
Bahya ben !sher ben Hlava( Ka% ha'Kemach >.onstantinople( $33$A( 2#b+ "54
positive "it,vot correspond to "54 organs of man+ Therefore the sages of blessed
memory( demanded "54 words in the Shema and must study them+ Said the Holy one(
blessed be He Pyou %eep mine >"it,votA ) will %eep yours+: )f you %eep "54 words of
Shema or "54 "it,vot in the Torah ) will gruard your "54 organs+ The numbers of
organs and tendons are "54 and /13 respectively( which refer to positive precepts and
negative precepts( total of which eEual the number of "i,vot( 1$/+ Therefore they
were in the number of the part of man+ > ! " !
! " ! ... ! " ! "
! ! A =oshe !lshei%h( Sefer Torat "oshe
>Iarsaw7 $402A( 52a+ )n Sefer 6r Zar&/a >=s+ erusalem( fol+ $5"bA the number of "it,vot
corresponds to the 1$/ Zinorot( which descend from the world of Keter +l#on to Ateret
)srael+
321
The numerical value of cavities >Hal&limA( HetV4( $ame%V/#( =avV1( $ame%V/#(
2o%V$#( "emV5#( which ma%e $"5 *" V"54+
"$0

draw the same association but do not mention the word 4ematria+
320

;+ David wrote that &od created man with "54 limbs( corresponding to
"54 limbs of ,inorot > ) " + The limbs of pipes >or
channelsA is the un%nown e*pression+
324
There are two understandings of this
phrase7 anatomical and sefirotical+ )t is understandable if it refers to the
structure of the human body+ The anatomical %nowledge ;+ David
demonstrates that man has "54 limbs in which there are many cavities+ The
cavities are not merely openings in the body but spaces that connect the other
parts of limbs+ This form of space can be called a pipe+ Therefore( ;+ David used
the e*pression limbs of pipes+
322
The last phrase seems to e*plain that there
are "54 limbs in the channel between Sefirah Hokhmah and Sefirah Hese%+ )f my
reading is correct( the e*pression limbs of pipes also alludes to the sefirotic
structure+ The term Zinor is freEuently used to denote the path within Sefirot
in which influ* descends+
1##
Some writings suggest the relationship between

320
Sefer ha'Peliah, /#b9 "54 limbs of ;uhaniim e*ists through holes and cavities+
Therefore many cavities is "54+ T&r 6rah Ha##im 1 many cavities: is "54 as the
number of limbs of man+
324
'or the concept of Zinor see .hapter $( 00 n+$20+
322
!braham !bulafia mentioned the holes and pipes in the organ+ JSefer 6,ar +%en
ha'4an&, >erusalem( "###A( $"1+L "
...
... + 'or Hasidic vision of Zinor( 6addiE as the pipe or channel see )del(
Hasi%ism: Between +cstas# an% "aic( $24-"#/+
1##
The concept Zinor later in the $4th century Hasidism developed as the Za%%i7
"$4

limbs and Sefirot9 Sefer ha'Peliah for instance notes that all the Sefirot are called
limbs+
1#$
;+ oseph ben Shalom !sh%ena<i notes the correspondence of Sefirot
to the power and limbs in the human body+
1#"
)t differs from the
anthropomorphic comprehension of Sefirot( but Sefirot correspond to the
powers and limbs within the human body+ Sefirot e*ist also in the human
body and soul+
1#/
The human body resembles the sefirotic world( in which
energy both flows and irrigates+ The general idea that the universe and man are
parallel is found not only in Pythagoras or Plato but also in Babylonian
literature( and talmudic midrashic literature pointed out the similarities
between the universe and the human body+
1#5
;+ David considers that &od
created each part of human body correlating to the celestial entity+
The interpretation given by ;+ David here is chiefly concerned with

functioning as the Zinor( a channel of influ*+
1#$
Sefer ha'Peliah( 1#a+ See also other %abbalistic treatise giving a Sefirah this appellation+
Sefer Shoshan So%ot, 4b ! ! !
% ' '
' ' +
1#"
)del( Hasi%ism: Between +cstas# an% "aic( "/"+
1#/
See the anonymous author of Sefer ha'2ih&%+ )del( Hasidism( "/"+
1#5
Talmud and =idrash e*plicate the common points between the universe and
human body >Abot %e3abb NathanA( JHenry =alter( Personifications of Soul and Body(
M; " >$2$$-$2$"A7 53/-502+L The oldest te*t regarding this topic is B.T. Ne%arim( /"b+
B.T. Sanhe%rin 2$a uses ingenious metaphor in order to e*plain the relationship
between soul and body+
"$2

theosophy and implies the movement of influ* descending from the upper right
side of Sefirah Hokhmah( to one level below( Sefirah Hese%+ The creation of man
and the movement of influ* are the main themes of the interpretation of Asher
2a,ar in ;+ David:s te*ts whereas 6ayyah offered an anatomical interpretation
of the human body+ 6ayyah continues to mention the liturgical understanding
of Asher 2a,ar >who createdA( which e*presses appreciation to &od for
maintaining the body+ The interpretation of many cavities ceases and the
description of the "54 limbs is not found elsewhere in Per&sh le'Tefilah+ Based on
with this reference alone( 6ayyah did not intend a theosophical significance+
8lsewhere( 6ayyah condenses his interpretation of cosmogony7 !nother
interpretation( Pin wisdom(:
1#3
is in 4ematria JeEuivalent toL 0/+
1#1
&od created
his world with his 0"-letters name with cooperation with the attribute of
udgment( which is +lohim+
1#0
! similar e*pression is found in the writing of ;+
Hayyim Hital( Sefer Sha/arei Ke%&shah.
1#4
)t indicates that the human body >limbs
and sinewsA was created in the image of pipes+ 6ayyah does not disclose the
further secret concerning the "54 limbs and the Zinor in Per&sh le'Tefilah. !s he
scattered the secret teaching in his other wor%( in +ven ha'Shoham he mentioned
that the Zinor constitutes part of the sefirotic structure
1#2
and the human limbs

1#3
B.T. Ber+ 1#b+ He who has formed man in wisdom+
1#1
The numerical value of word wisdom >hokhmahA( without preposition( is 0/+
1#0
=s+ erusalem( fol+ 35b+ ! ! ! ! .
# ' , $ ! ! +
1#4
Part $( &ate $+
1#2
+ven ha'Shoham( =s+ St+ Petersburg( fol+ $2a+
""#

correspond to Ten Sefirot+
1$#

)n each Sefirah of Ten Sefirot, there are /##(### parasangs luminaries as
correspond to them+ @ou will see that there are /## bones in a man7 "54
limbs( /" teeth( and "# nails+ !ccordingly( Jthe total numberL is /##( which
is JeEuivalent toL =+6+P+6+(
1$$
which is @HHHN
1$"

The $5th century By<antine Sefer ha'Peliah relates the "54 limbs with
Sefirot theosophically+ The profound relationship between 6ayyah and the
By<antine %abbalists repeatedly arises from such sources+ !s mentioned above(
the notion of "54 associates with several other notions+ Shema is associated with
the number of limbs+

" ! "
" " " " + See also +ven ha'Shoham( =s+ St+
Petersburg( fol+ /b+
1$#
+ven ha'Shoham( =s+ St+ Petersburg( fol+ 0a+ ! '
" ' " ! ! '
! ! %" %" ' "+
1$$
!ccording to a te*t stemming from Hasidei !sh%ena< preserved in =s+ O*ford $5#4
>Euoted in Iolfson( The =ystical Significance of Torah Study( 3$A =+6+P+6 is
eEuivalent to the four-letter name @HHH lead by the linguistic system Atbash and also
eEual to the numerical value of the letter Shin+ See also Callus( The Theurgy of
Prayer( $02 for similar association in Sefer ha'Hokhmah =s+ Bodleian $3149 =s+
erusalem( fol+ 33b+
1$"
+ven ha'Shoham, =s+ St+ Petersburg( fol+ 0a+
""$

Therefore the Torah was givenN coupled together at its head+ >8*+
/17"2A This is prayer of )srael that ma%es up the Shekhinah crown+ This is
Jthe meaning ofL at its head( to one ring+ >8*+/17"2A Therefore( it is
written( the Gord( our &od( the Gord is one+ >Ber+ 1aA .onseEuently(
there are "54 words in Shema( with which the Holy one( blessed be He(
unites all "54 limbs+ ! passage says( and ) will sing praises to your
name >Sam+ )) ""73#A( Jwhich is eEuivalent toL "54+ !nother passage
mentions and ) will sing praises to your name+ >Ps+ $473#A =an sings
Jthe identical number of wordsL to "54 limbs( and if it is woman( she
sings according to the number of her limbs+
1$/

6ayyah considers that Torah also has its pair+ 8lsewhere he describes the reason
why pair passages e*ist in the scripture+ !ll &od created are pairs9 heaven and
earth( &ehnom and &an 8den( ;eshaim and Za%%ikim+++ and Holy one( blessed
be He and )srael+
1$5
The last passage suggests that there is a difference in the
number of limbs according to gender+ The male form of the word ) sing is
eEuivalent to "54 while the female form is eEuivalent to "3/+ Shema comprises
"54 words+ )t suggests that each word of Shema corresponds to a certain limb of

1$/
'or other association( see =s+ erusalem( fol+ 2/a+ [ ]
. ' ' ' :
' ! !
' : +
1$5
"""

man and not of woman+
The limb here may refer to the theosophical realm( but the notion "54
Sefirot is un%nown in %abbalistic literature+ )f the limbs &od unites are the limbs
of man( what does this suggestD !ccording to the Zohar the numeral refers to
the number of divine names+
1$3
!s 6ayyah mentioned in the beginning of the
manuscript( Holy one( blessed be He unites His name with the community of
)srael completely+
1$1
6ayyah may imply that the unification of "54 limbs alludes
to the state of perfection( the union of the divine name+ !ccordingly( in Sefer
ha'Peliah( the numeral refers to perfection+ Holy one( blessed be He said to him
) created you complete in number and it figures !braham( eEuivalent to "54+
1$0

The numerical value of !braham became "54 after &od gave a part of his
name( heh( to !bram+ 6ayyah addsQas Hasidei !sh%ena< didQa phrase
comprising the acrostic of Amen to total "54+ !ccording to 8lobogen( the
addition of the +l "elekh Ne/eman( &od( faithful Cing( is the !sh%ena<i
tradition and corresponds to the verse of Shema and the number of organs by
adding the three words( which is of %abbalistic origin+
1$4

1$3
Zohar $7"5a+
1$1
=s+ erusalem( fol+ 3"a+
1$0
!braham is associated with the number of "it,vot+ Therefore !braham is
JeEuivalent toL "54 positive precepts of Hese%+ Sefer ha'Peliah( 01a+
1$4
8lbogen( !ewish $it&r#( "#+ ;+ Hayyim Hital also mentioned the association of the
"54 organs and the Shema in Sefer Sha/arei Ke%&shah, "#b-"$a( see the te*t in footnote
3/2+
""/

Roshey Te&ot95otari.on
The liturgical te*t of Pes&kei 0/Zimra is one of the popular te*ts for the
hermeneutics+ 6ayyah( ;+ David( and ;+ 8lea<ar interpret the te*t by means of
the linguistic device( Notarikon( e*tracting part of the ineffable name by 3oshe#
Tevot+

;+ 8lea<ar( 3okeach
1$2
;+ David( 6r Zar&/a
1"#

6ayyah( Per&sh
le'Tefilah
.F-

, %
#
, $ ,
! , !
"
% , !
'

.,3

. '
:
. ! ' %
.

. # ' " , $
: ' !
:
. .

: !
!

:
' ! .

! .
! : .
' '
. !
.
"

1$2
Per&shei Si%%&r Tefilah le'3okeah, $3732+
1"#
1"$
""5

!
:
" :

. :
.
4..

.

The sea and its fullness
will roar+ Get the sea
roar( and all that fills it
therefore let the fields
re,oice( and all that is in
them>.h+$( $17/"A Here
the beginning of the
words are @HH( which
is the name @HH that is
combined in Sefer
ha'2e,irah with which
the heavens and earth
are created+ !nd ta%es
heh from His name and
He created the world
will roar>Ps+ 217$$A
means that the sea will
become angry because it
is poor+ !nd its
fullness JmeansL the
neshamot+ !s it is written
The earth is the Gord(
and all that fills it+ >Ps+
"57$A !nother
interpretation7 The sea
and its fullness will roar+
The field will e*ult+ >Ps+
217$$A The initial letters
are @HHH+ The field
will roar+ The field and
everything in it will
e*ult+>Ps+ 217$$A The
initial letters are @HH
@HH9 twice( as the name
is missing in the two
e*ilesQin the e*ile of
Babylon and the e*ile of
8dom+ The name will
not be perfect until the
world to come+
1"/

!nother interpretation
is as follows7 The sea
and its fullness will

1""
/## Y5Y$#V/$5 3Y/##Y5Y3V/$5
1"/
=s+ erusalem( fol+11b+
""3

during the 3## years+ will e*ult means
Atarah, which is called
field of apples as it is
written See( the smell
of my son is li%e the
smell of a field+ >&en+
"07 "0A 8verything in
it+ These are the rest of
chariots and hosts+
roar+>.hronicles $(
$17/"A The initial letters
of them are 2H=+ )f you
are in the sea and
certain force stand in
front of you( utter Jthe
versesL seven times7
will roar+ The field
and everything in it will
e*ult+>.h+$( $17/"A The
initial letters of them are
@HH+ )f you are in the
desert and armed forces
stand in front of you(
utter The field and
everything in it will
e*ult+ !nd he will be
secured+ The field in
4ematria is JeEuivalent
toL Sha%%ai+ This means
that for the future( we

1"5
=s+ erusalem( fol+ 11b+ The original te*t is in the table+
""1

pray to fi* the world in
the %ingdom of
Sha%%ai+
1"5

6ayyah pointed out that the ineffable name was hinted at twice and gives a
theological meaning to the prayer+ 6ayyah integrates the account of the e*ile of
Shekhinah in B.T. "eilah( "2a with the missing letters of Tetragrammaton+
1"3

Two of the last heh are related to the historical e*iles of ewish people7 one in
Babylon and other in 8dom+ )n addition( the other concept of e*ile( the mystical
e*ile of Shekhinah or of the "alkh&t( is underlying+ The Provencal and &eronese
%abbalists already held that the letters of the Tetragrammaton were never to be
united during e*ile+ The final vav and heh( symboli<ed by the Sefirot Tiferet and

1"3
B. T. "eilah, "2a+ Ihenever they went in e*ile( the She%hina accompanied them+
They were e*iled into 8gypt( the She%hina was with them( as is written J) Sam+ "7$0L
Did ) not appear unto the house of @our father( when they were in 8gyptD Ihen
they were e*iled into Babylon( the She%hinah was with them( as is written 'or your
sa%e ) was sent to Babylon >)s+ 5/7$5A+ !nd in future( when they will be redeemed( the
She%hinah will also come to them+
""0

"alkh&t respectively( were already parted at the time of !dam:s first sin
1"1

The reason for lin%ing Tetragrammaton and the te*t of prayer is unclear
in ;+ 8lea<ar of Iorms and ;+ David ben @ehudah he-Hasid+ The latter does
not provide any e*planation( and the complete divine name is presented9 ;+
8lea<ar relates the letter as a tool for the creation of the world mentioned in
Sefer 2e,irah+ The last heh was used for creation therefore it is missing+ This
proves and associates with the meaning of prayer as &od:s revelation in nature
and in history( how His glory can be seen in creation and in the unfolding of
events+ The continuous passage introduces the magical usage of prayer that
functions as a protection from danger during a trip+
The numerical values of the words the field >ha'Sa%ehA and Sha%%ai
are /$5+ The verse can be transposed into Sha%%ai and everything in it will
e*ult+ The association of the field to Sha%%ai is not merely the numerical
eEuivalent but also has phonetic similarity+ The similar reading is found in 6r
Zar&/a of ;+ David7 )t is written in Torah P!nd now( )srael( what does the Gord
your &od reEuire of you+: >Deut+ $#7$"A Do not read "ah but "eah >one
hunderedA+ "ah >mem hehA in Atbash is one hundered >2o% Za%%ikA+ ;+ David

1"1
;+ !sher ben Saul of Gunel( one of the scholars of Gunel in the late $"th centuries to
the early $/th century( mentioned in his Sefer "inhaot that he regards the
Tetragrammaton as the name that fills the world but during the e*ile it does not fill+
The blessing halelluya only mentioned the first part of the Tetragrammaton >@HA is
recited and not the last part( vav heh+ The separation of the name( between @H and HH
is already discussed in the %abbalistic school of the first generation( ;+ )<ha%
Sagi-?ahor+
""4

presents numerological and phonetical associations+ The last part describes the
aim of prayer+ "alkh&t Sha%%ai is the place to fi* the world+ =any %abbalists
refer to this phrase+
1"0
!s phrase the initial letters are @HH @HH9 twice
indicates that one is historical( and other is for future that name Sha%%ai is the
name of tikk&n+ 6ayyah notes how to fi* the world+ Tikk&n is achieved by
prayer9 in other words( a prayer is a tool to fi* the world of the %ingdom of
Sha%%ai+
1"4

6ayyah orders the recitation of the biblical verse seven times+ This
performance protects from armed forces or pirates+ But it is unclear how the
magical effect ta%es place( whether the utterance of prayer containing the divine
names has the magical power or the name itself possesses the magical power+
The influence of 6ayyah upon the Safedian Cabbalist( ;+ Hayyim Hital( the first
disciple of ;+ )saac Guria( is well %nown+ !s Boss( )del and &arb pointed out( the
specification was transmitted to Hital+ He Euoted 6ayyah in the conte*t of
magical pra*is+
4.5

1"0
Sefer 3abbein& Bah#a asher Be&r al ha'Torah >$3"5A( ""5b9 Sefer ha'Tem&nah, 3/b9 Sefer
Avo%at ha'Ko%esh, 3/b9 Sefer Tolaat 2aakov, $$3.
1"4
The Sha%%ai symboli<es Sefirah 2eso% but 6ayyah treated it as non-theosophical( the
literal meaning+
1"2
&errit Bos( Hayyim Hital:s Practical Cabbalah and !lchemy7 a $0th .entury
Boo% of Secrets( ournal of ewish Thought and Philosophy 5 >$225A7 15+ See also )del(
The ;elationship of the erusalem Cabbalists $0#9 To protect seafarers from armed
attac%s Hital gives a magical pra*is derived from a liturgical commentary by oseph
6ayyah( namely( to recite seven times7 Get the sea and all within it thunder >Ps+ 217$$9
""2

)n Per&sh he'Tefilot >XA by ;+ oseph 6ayyah( ) found if you will be in the
sea recite Jthe verseL The sea and its fullness>.hronicles $( $17/"A seven
times as the initials are @HH+ !nd if a certain force is against you( you
shall be saved+ )f you are in the desert( utter The field and everything in
it will e*ult seven times( and also direct your thought to the initials
according to what is mentioned+ )f certain forceJsL stand in front of you(
you shall be saved and secured+
1/#

Hital e*plicated that the initial letters of the verse( @HH( are the ob,ect of
Kavvanah+ This is not merely his interpretation but 6ayyah:s esoteric thought+
Spiritual intention upon the divine name protects recitors from dangers on their
,ourney+ The association of the verse with the incomplete divine name is ta%en
from ;+ 8lea<ar( but the magical usage of the verse is not found in ;+ 8lea<ar or
;+ David+ Through indirect influence of ;+ 8lea<ar upon 6ayyah( Hasidei
!sh%ena<ic thought reached the Safedian Cabbalah+

2470A( while meditating upon the three letters @HI+ &arb( Cabbalah of ;abbi oseph
)bn Sayyah( "11+
1/#
=s+ =usayof( fol+ 44a Euoted in )del( The ;elationship of the erusalem
Cabbalists( $0#+ '] ! , : " ! " '
." ! [ ] ! [
, ! ! ! ] [ ' ] [
" +
"/#

3reat is our #or!
The ne*t e*ample is also the e*egesis of a verse from Psalms recited in
Pes&kei %eZimrah on wee%day and Shabbat mornings+ &reat is our Gord( and of
great power>Ps+ $5073A+ The meanings of this verse are infinite+

6ayyah
1/$
;+ 8lea<ar of Iorms
4,.
;+ David
1//

# '
$ ' ! "

!
,
, ! !
! .
!

!

! :

# , '
$

,
,
, ,

" .

. !
' :

1/$
1/"
Sefer So%e# 3a,a#a( 0$9 Per&sh Si%%&r le'3okeah( 20+
1//
"/$

, ,
.
&reat is our Gord( and
of great power
>Ps+$5073A is in 4ematria
"/1 that man must direct
to the word+
JHisL height is "/1(###
myriad parasangs as it is
written great is our Gord
and of great power+ ;B
CH in 4ematria is "/1+
1/5

&reat is our Gord is
Hesed( which is Gord
of Gords+
and of great power
implies "/1(### myriad
parasangs since in the
supreme realm angels
step bac% with the owe
for Holy one( blessed be
He+
>Per&she Si%%&r ha'Tefilah
le'3okeah, 20A
&reat is our Gord( and of
great power9>Ps+ $5073A
He is great over all+ He
demonstrates his glory
greater than all JentitiesLN
and of great power
thousand of ten thousand
of =iryad of him to inform
that He is the greatestN
1/3

!nd of great power
alludes to &evurah(
which is called
possessor of power+

6ayyah and ;+ 8lea<ar lin% the biblical verse and of great power to the
enormous numerical value of the divine power by deriving the numeral "/1
from the verse+ )n the common source of 6ayyah and ;+ 8lea<ar( Shi&r Komah,

1/5
Sefer So%e# 3a,a#a Shalem( 0$+
1/3
Per&she Si%%&r ha'Tefilah le'3okeah( 20+
"/"

the unit myriad parasangs freEuently appeared to e*press the measurement
of the divine body+ On some occasions( the number "/1(### myriad parasangs
indicates the height of the godhead or the total portion of divine throne+
1/1
)n
plain reading( Ps+ $50 e*presses the uncountable greatness of &od( but the
author of Shi&r Komah reads the verse as if it meant &od is big in si<e+
1/0

6ayyah holds the dual meaning that the number e*presses either the vast
dimention of the godhead as the view of Shi&r Komah or His greatness or glory
as in the interpretation of ;+ 8lea<ar+ !ccording to the 3okeah( the enormous
measurement does not refer to the measurement of divine but a metaphor for
divine power+ Hasidei !sh%ena< held the view that &od does not possess form
or body+
1/4
By transforming the verse into a numeral( 6ayyah attempts to

1/1
=s+ O*ford ""30+ ! ! ! + See &arb( "anifestations of Power,
"## for the relationship between Shi&r Komah and 6ayyah+ 'or "/1 gates see &arb(
Trance TechniEues in the Cabbalistic Tradition of erusalem( 1"-1/+ Sefer ha'Komah, a
recension of Shi&r Komah, =s+ O*ford $02$ fol+ 3#b-34a Euoted in .ohen >The ?ame of
&od( $"0A9 'rom the place of the seat of His glory and up >is a distance ofA $$4(###
myriad parasangs+ 'rom the place of the seat of His glory and down >is a distance ofA
$$4(### myriad parasangs+ His height is "/#(### myriad parasangs+
1/0
The measurement of &od varied according to the recension+ >8lliot ;+ Iolfson(
)mages of &od:s 'eet7 Some Observations on the Divine Body in udaism( People of
the Bo%#: !ews an% !&%aism from an +mbo%ie% Perspective >ed+( Howard 8ilberg-Schwart<9
State University of ?ew @or% Press( $22"A( $3"+
1/4
On the general idea of incarnate form and imaginal form in ewish religion see
8lliot ;+ Iolfson( udaism and )ncarnation7 The )maginal Body of &od( .hristianity
"//

e*press the power of &od as a numerical value+ The close relationship between
this te*t of 6ayyah and Hasidei !sh%ena< was noted by &arb in his boo% on
power in ewish mysticism as part of a linguistic model of power in 6ayyah:s
writings+ &arb also demonstrates eleswhere the "/1 gates appeared in +ven
ha'Shoham in which "/1 gates are one of the popular combination of letters+
1/2

.ombination of the letters is the practical-magical techniEue used for creation of
&olem in Hasidei !sh%ena< and !bulafian doctrines+
15#
6ayyah does not
clearly mention it yet it is possible that the combination of letters in +ven
ha'Shoham is designed for magical pra*is+ Therefore the other techniEue using
divine name may also be an e*periential techniEue+
15$
The above Euoted "/1
may indicates the result of the combination of letters+ The 4ematria 6ayyah and
8lea<ar use differs from the classicalQor( as Scholem called it( the mnemonic
type+ The intention of this form of 4ematria is to draw support from traditional
te*ts rather than to develop new concepts+ The 4ematria 6ayyah uses in this te*t

in ewish Terms >ed+( Ti%va 'rymer-Cens%y et al+9 Iestview Press( "###A7 "/2-/23+
1/2
+ven ha'Shoham( =s+ St+ Petersburg( fol+ 5b9 &arb( Trance TechniEues in the
Cabbalistic Tradition of erusalem( 1"-15+ )t is the influence of Hasidei !sh%ena<+
15#
The Thirteenth-century anonymous %abbalist in Spain also wrote the techniEue of
combination of letters designed to produce ecstatic e*periences and !dam !fterman
considers his .ommentary to the Prayers demonstrates the earlier stages of 8cstatic
Cabbalah+ See !fterman( Getter Permutation TechniEues( 3/9 !fterman( The )ntention
of Pra#ers in +arl# +cstatic Kabbalah( $4-""+
15$
)del( Kabbalah: New Perspectives( 209 &arb( Trance TechniEues in the Cabbalistic
Tradition of erusalem( 1"-1/+
"/5

is a simple mnemonic type+ )t is simple as it reEuires only one calculation of the
numerical value of the words+ He then lin%s the result to words that posses the
same numeral+ This type of 4ematria does not e*pect to draw any support from
canonical te*ts+

Conclu!in% Remar.s
Preserving traditions( creating new ideas( and integrating these ideas all
constantly recur in the history of Cabbalah+ 'our centuries after the emergence
of Cabbalah( erusalem Cabbalah became one of the centers of Cabbalah+ )n this
dissertation( we e*plored the development of the concept of ascent of prayer in
ewish literature( focusing upon Per&sh le'Tefilah( written by $1th century
erusalem Cabbalist ;+ oseph ibn 6ayyah+ !n amalgamation of hala%hic(
theurgic( theosophic( and magical significances of prayer colored 6ayyah:s
interpretation on liturgy+ The period in which 6ayyah was active was mar%ed
by magical and ?eoplatonic thought( but above all( his wor%s demonstrate
what can be described as another renaissance with the revival of early ewish
mystical literature9 namely( Heikhalot literature and Hasidei !sh%ena< literature+
)bn 6ayyah was a central figure in this process and he profoundly influenced
the flourishing of late contemporary Safedian Cabbalah+
Our discussion started from the assumption based on the tenet &od
hears man:s prayer9 therefore( prayer ascends to heaven+ This belief is derived
from the two treatments of the phenomenon of ascent of prayer7 first( stated by
!rthur &reen( prayer is a substitute for sacrificial offering+ Second( by !si
'arber( the ascension of prayer is metathesis for visionary ascension+ ) e*panded
"/3

'arber:s assertion( e*tending from Hasidei !sh%ena< to the entire history of
premodern ewish mysticism+
6ayyah:s discussion of prayer not only demonstrates a numerological
hermeneutic but also underlies a wide range of diverse motifs( such as
messianism angelology( cosmogony based on Sefer 2e,irah( significance of
e*istence of man( and more+
Through the comparison of 6ayyah:s usage of 4ematria to Hasidei
!sh%ena< and ;+ David( the influence of the theosophical type of Cabbalah that
characteri<es the writings of ;+ David ben @ehudah he-Hasid is less recogni<ed+
=y attempt to find the influence of Hasidei !sh%ena< demonstrates the close
relationship with earlier sourcesQin our case( the ewish mystical writings
written before the appearance of Cabbalah+ Therefore( whether the te*tual
similarities prove the influence of Hasidei !sh%ena< or only suggest 6ayyah:s
and Hasidei !sh%ena<:s usage of common sources is still unclear+ Here the
influence of ;+ David on the interpretation via numerology is not detected+
Giebes proposes the influence of Sefer ha'Zohar upon ;+ )saac Guria rather than
common-source-theory+ His assertion can be applied to the case between the
thought of 6ayyah and ;+ )saac Guria+ By the influence of Sefer ha'Zohar( the
similar idea reached those two %abbalistic figures+ )t is more than the common
source theory9 <oharic speculation affected both %abbalists therefore there are
similarities+ &arb( who claimed scant influence of the 6ohar on 6ayyah(
suggests another possible reason for the similarities between 6ayyah and Guria+
There is an affinity between 6ayyah and ;+ 8lea<ar of Iorms( ;+ David ben
@ehudah he-Hasid( and ;+ Hayyim Hital( especially in the conte*t of magical
"/1

pra*is+ How the thought of ;+ David reached Safed is unclear+ Ihether 6ayyah
involved with the transmission of ;+ David:s doctrine needs more analysis+
The ascent of prayer is categori<ed in three ways7 the classic model( the
early medieval model( and the erusalem model+ The classic model is
represented by rabbinic crown mysticism and is the origin of the other two
models and the theurgical impact of the divine name upon the holy crown+ This
model illustrates the hei%halotic structure of heaven( in which angels play a
central role in the ascension+ )t mostly concentrates on the movement of prayer
in heaven+ The distinct theurgical element does not appear+ The encounters
between celestial entities and earthly entities are profoundly e*pressed+
!utomatic ascension of prayer to heaven and filtering appropriate prayer by
angels indicate that the holy and the mundane spaces are clearely distinct+
Space in heaven is identified as the holy place while the space below the gate of
heaven is mundane+ The holy space accepts only religiously pure prayer+ Both
physical and spiritual impurity of one who prays affects his prayer:s cleanness+
The early medieval model focuses upon the linguistic e*egesis using a
numerological device+ The numerological e*egesis reveals the divine name
embedded in prayer te*ts+ One of the stri%ing phenomena in the early medieval
model is the appearance of Satan as an obstacle to prayer+ This model employed
the new e*egetical method( the theosophical one( by which the %abbalists
offered a more precise e*planation of the ascension of prayer within the
godhead+ Prayer ascends to certain attributes in the divine infrastructure+
The erusalem model centers on the thought of ;+ oseph ibn 6ayyah+ )t
is the synthesis of the classic and the early medieval model and leads to the new
"/0

dimension of the phenomenological aspect of prayer+ This model focuses upon
the geographical path of prayer( the middle layer between earth and heaven+ )t
is the integration of the numerological-linguistic interpretation( based on the
thought that the divine name contained in prayer is the motivating force behind
ascension+ Belief in the power of the divine name is the central theme in this
model+ The idea promotes anti-automatic ascension of prayer( as some te*ts
claim that prayer no longer ascends to heaven by itself+
The two trends of the ascent of prayer( crown mysticism and non-crown(
derive from talmudic literature( which established the idea that every prayer
ascends to heaven automatically+ !s Scripture states that &od hears prayers of
)sraelites( rabbinic literature held that he uttered prayers ascend by themselves+
?o e*ternal force is mentioned to accompany the prayer:s ascension+ The ascent
of the prayer is treated as common %nowledge+ This implies that the tradition of
the ascent of prayer had already e*isted at the time the te*ts were written+
=oreover( the angel has in important role in this tradition7 the creation of crown
out of prayer and protection of the celestial realm from unworthy prayer+
However( the angel is not an intermediary of prayer or a deliveror of prayer
between earth and heaven+ !ny clear active movement of them outside heaven
is not illustrated+ The angel merely waits for a prayer to ascend+ Binding and
raising the crown occur only within the celestial realm+ The concept of prayer
developed in =idrashim presents a prayer as a collectable but invisible entity+
.hapter one demonstrated the development of the concept of the ascent
of prayer from its beginning until the $3th century Cabbalistic doctrines+
udaism holds ideas that certain materials or non-materials ascend to the most
"/4

solemn place or to heaven+ The concept of the ascent of prayer in rabbinic
literature %ept hala%hic regulations( the un%nowability of &od( reification of
prayer( the e*panded function of angels( power of divine name( and theurgical
significance of prayer+ Through this chapter( we discern that 6ayyah belongs to
the historical trail of Heikhalot literature( Hasidei !sh%ena<( and the Prophetic
Cabbalah+ )t also demonstrates that 6ayyah tends to return to the ancient
mystical sources+
.hapter two demonstrated the te*tual similarity between ;+ David ben
@ehudah he-Hasid and 6ayyah+ This chapter discussed why 6ayyah ,u*taposed
the two manuscripts of ;+ David with his own+ =ost of the interpretations by
6ayyah involve less theosophical characteristic and are dissimilar to ;+ David+
The similarity between 6r Zar&/a and Per&sh le'Tefilah is limited+ !lthough both
of them adopt the numerological hermeneutics( their aims differ+ !s the result
of numerology( ;+ David leads to the theosophical association while 6ayyah
aims to e*tract the divine name+ =ost of the te*ts in Per&sh le'Tefilah negate the
idea of ;+ David+ Placing two writings on the same folio e*hibits that 6ayyah
possessed his own idea and his disagreement with the theosophical idea in Sefer
6r Zar&/a+ Per&sh le'Tefilah is written as the antithesis of ;+ David:s teaching+
.hapter three focuses on the writings of 6ayyah and demonstrates the
transition of the functions of angels and the important innovation+ !ll prayer
goes through two or three processes after it reaches heaven7 filtering of
appropriate prayers( transforming into the crown( or the final stage+ !ll these
processes are performed by angels+ Only prayer that meets the reEuirement of
heaven is allowed to enter into the celestial realm and reach the head of &od+
"/2

This phenomenon is shared throughout the rabbinic and Heikhalot literature(
which treat prayer( an abstract reality( as a substance+ The reification of prayer
has been ac%nowledged by rabbinic literature+ =ost of the te*ts depict angels as
gate%eepers or protectors of heaven+ This tendency continued until the
emergence of Hasidei !sh%ena<ic literature( in which the angel becomes more
active in collecting prayer and is depicted as a receiver of prayer+
6ayyah:s most significant innovation is the place of activity of angels+
The angel depicted as the raiser of prayer recurred in the previous literature(
but all cases occurred in heaven+ 6ayyah claims the angel comes down to the
path of uttered prayer+ Heaven is not a vast space( but it possesses a precisely
designed structure+ )t has paths on which angels appointed for prayer and
demons pass+ Through our e*amination of the concept of the ascent of prayer(
we find that the world in which prayer ascends is vertically divided into three
parts+ =an no longer shares the upper part of the world with celestial beings9
instead( prayer of man goes vertically through all the worlds( from the earth to
the e*traterrestrial realm+ This vertical worldview is applied only to human
prayer+ .elestial liturgical prayer by heavenly beings has a hori<ontal
perspective9 the voice moves hori<ontally in the transcendent realm+ But there is
an e*ception in fol+ 2/b( in which the angelic response to the Shema goes down
to earth while human Shema ascends to heaven( achieving an e*change of
prayers+ Both angelic and human prayers are indispensable to heaven+ The
angel changes from a receiver of prayer to a mediator+ Behind this transition lies
the change in the concept of the ascent of prayer7 Prayer no longer ascends to
heaven by itself+ This new concept crystalli<es the concept of the geographical
"5#

path of prayer+
.hapter four depicts the two main powers of the divine name pertaining
to prayer7 raising prayer and protection of prayer from evil inclination+ The
numerological eEuivalent of the divine name( especially the forty-two-letter
name( functions mainly to raise prayer and protect prayer from hindrances+
6ayyah:s predecessors depict the automatic ascension of prayer or angelic
forced ascension+ 6ayyah sought the evidence for such ascension and reached
the conclusion that the divine name is the motivating force+ Prayer ascends to
heaven because the prayer contains the holy name+ Ihen prayer is associated
with the linguistic power of the divine name( it becomes the motivating force
that raises and protects against Satan+ The emergence of the counterforce to the
obstacle to prayer is the innovation 6ayyah achieved+ !s we have seen( 6ayyah
lin%s the divine name and verses of Scripture and Talmud that possess the same
numerical value+ This act is tantamount to an attempt to discover the new
meaning of the prayer+ Scripture( Talmud( and ewish prayer contain the divine
name9 thus( they are a continuum of the divine name+
The absence of hala%hic issues in this te*t does not indicate that 6ayyah
neglects religious duty+ His interpretation is based upon a nomian practice(
namely( prayer+ 'rom the role 6ayyah played in the hala%hic field( we can
assume that he merely focuses here upon revealing the true meaning hidden in
the words of liturgy+
2or%ei "erkavah as well as a prayer of man must go through the gates of
heaven where angels guard+ Ihether the ascent of prayer is the metathesis of
2or%ei "erkavah( many parallel processes and descriptions are found in te*ts of
"5$

6ayyah and in Hei%halot te*ts+ There is a slight difference in the concept of
celestial sentry in 2or%ei "erkavah and the ascent of prayer+ The mystic
pronounces the divine name( which functions as a laisse<-passer or an entry
permit( while man recites prayer that contains the name of &od+ !gain( 6ayyah
adopts the Hasidei !sh%ena< tradition that the te*t of prayer is a continuum of
the divine name+ Divine name is necessary to enter heaven+ )f 'arber:s
assumption can be applied( then the concept of the relationship between the
prayer test and the divine name may be inspired( in turn( by the =er%avah
mysticism+ This is why liturgical te*ts must contain the divine name to match
the =er%avah tradition+ )n order to observe the heavenly restriction >to utter the
divine name at the gateA( Hasidei !sh%ena< made the concept of prayer te*t fit
in with =er%avah tradition+ Did Hasidei !sh%ena< masters strictly maintain the
=er%avah traditionD )f the answer is yes( then it is possible that they considered
that anythingQcorporeal( non-corporeal( a living thing( a material( even a
prayerQneeds the divine name to enter the gate+ Thus( the name of &od is
behind the concept of prayer+ ?ow man( without a dangerous ,ourney( can utter
the divine name on earth( and his prayer achieves visionary ascent+ The divine
name embedded in liturgical te*t supplants the entering process( pronouncing
the name at the gate+
The te*t of ;+ Hayyim Hital proved the influence of 6ayyah upon the
Safedian Cabbalah+ !t least it testifies that 6ayyah:s Cabbalah is the integration
of regional earlier mystical traditions and diverse %abbalistic speculations9 this
had a significant impact on later Cabbalah+
)n chapter five( we saw that 6ayyah focused upon the hala%hic
"5"

importance and the correctness of the hala%hic rule by demonstrating the
unfavorable effect Kavvanah+ Kavvanah is neither an additional nor subordinate
condition+ Kavvanah is an indispensable condition for all religious life( and
mystical Kavvanah upon the divine names in prayer is a collateral condition for
one:s prayer being accepted by &od+
)n ;abbinic literature( prayer goes through the angel:s inspection and
only appropriate prayer that can stand before &od enters into the sacred
realm+ 6ayyah never considers the case of a prayer being recited without
Kavvanah as it is hala%hic obligation and brings merit7 )f you perform "it,vot
with Kavvanah, &od listens your voice when you pray+
15"
On the topic of
Kavvanah( 6ayyah:s descriptions are related to the theurgical effects( the merits(
and the instruction+ The transmission route of Kavvanah in prayer according to
6ayyah was through Spanish Cabbalah or another transference route li%e that
of ;+ oseph ben Shalom !sh%ena<i( who( on the other hand does not discuss
the impact of Spanish Cabbalah+
15/
Scholem asserts that the mystical
conception of the Kavvanah of prayer is the ewish form of the unio mystica+
155

6ayyah:s Kavvanah in Per&sh le'Tefillah does not aim the unio mystica but the
union of divine worlds and rewards being granted as the result+
The te*tual similarities between 6ayyah and ;+ 8lea<ar are due to ;+
8lea<ar:s efforts+ He disseminated the secret doctrine in written form to
transmit and maintain the proper Kavvanah+ Thus( traditions reached erusalem

15"
15/
See )del( Prayer in Provencal Cabbalah( Tarbi, 1" >$22/A( "13-"41+
155
Scholem( The .oncept of Cavvanah in the 8arly Cabbalah( $11+
"5/

Cabbalah+ The pre-6ayyah method of Kavvanah adopted three ob,ects( &od as in
the rabbinic idea of ob,ect( the concealed aspect of godhead( )llah and the
revealed aspect of &od( Sefirot. )n addition to the classical ob,ects( 6ayyah
adopted the linguistic item( vocali<ation mar%s of the divine name+ 6ayyah
demonstrates the hala%hic-magic( the theurgic-magic Kavvanah+ 6ayyah
inherited the concept of the ascent of prayer mainly from Hasidei !sh%ena<(
and the transmission of the traditional thoughts to or from By<antine Cabbalah
is prominent+
)n chapter si*( 6ayyah applies a monadic understanding of prayer(
subdividing prayer te*ts into the number eEuivalent to the number of the
receiver+ 6ayyah does not thin% a number itself possesses magical or mystical
power( but when it is associated with linguistic power embedded in the divine
names( the number demonstrates certain power+ ?umber is not only a
mathematical symbol but the testimony of the harmony between the celestial
world and the earth+ Here again( 6ayyah demonstrates the reflection of the
Hasidei !sh%ena<ic idea of the numerical harmony between the liturgical te*ts
and the celestial world+
153
'or the dissemination of general usage of 4ematria(
Hasidei !sh%ena< plays a central role+ The impact upon 6ayyah and his
influence upon the Safedian %abbalists were presented in this chapter+
!lthough we have no clear picture of how the 4ematria as a hermeneutic
method spread and how it reached erusalem Cabbalah( Hasidei !sh%ena<ic
literature made a decisive impact upon the formation of 6ayyah:s

153
See chapter si*+
"55

speculation+
151
By means of 4ematria( 6ayyah proves that the prayer boo% is the
continuum of the divine name+ ;ecitation of prayer is nothing less than calling
His name+ The utterance of prayer is tantamount to the pronunciation of the
name( which is the only way that man can utter the name of &od+
Through 4ematria( Hasidei !sh%ena< discovered the audible subliminal
effect+ )t is %nown that ;+ udah he-Hasid practiced the mystical meditations
using the numerological techniEue( counting the numerical value of the letters
in the prayers
150
as a tool to reach a certain mystical e*perience+
154
)n Per&sh
le'Tefilah( 6ayyah does not claim that counting numbers leads to a mystical
e*perience+ He e*tracts the divine name out of prayer te*ts+ His purpose of
numerology leads to the instruction of Kavvanah+ One must concentrate upon
the hidden divine name during prayer( thereby uniting the divine name+ )n
order to achieve this result( a worshipper must %now which word of prayer
contains the divine name+ Therefore( 6ayyah reEuires one to pay attention to
the names as ac%nowledgment of the divine name hidden in prayer is necessary+
He does not state that the recitor must intend to raise prayer+ 'or 6ayyah prayer
te*ts are tantamount to the divine name embedded in the te*t+ Therefore(
recitation of prayer means calling the divine name+

151
&arb( Cabbalah of ;abbi oseph )bn Sayyah( "1"+
150
The techniEue of counting the numerical value of the letters in the prayers was
already practiced by udah he-Hasid and other members of his circle+ >!brams( 'rom
&ermany to Spain( 2#-2$9 !fterman( Getter Perumutation TechniEues( 30+A
154
Discovered through 4ematria the mystical meditations on prayers( which can be
evo%ed during the actual repetition of the words+ >Scholem( Kabbalah( //4.A
"53

Several Euestions were raised over the course of study( and some of
them are left unsolved+ One of the %ey persons who may answer the Euestions
is ;+ =oshe !lshei%h+ ;esearch into his mystical speculation system through his
commentary on liturgy will answer some of the Euestions+ To whom 6ayyah
wrote the Per&sh le'Tefilah is also a %ey to solving many problems raised here+ )t
is obvious that he did not write it for laypersons but for e*perts in esoteric
%nowledge and practice+
"51

:iblio%raphy
Primary Sources in 'anuscript
Bar )lan $"$$ >The )nstitute of =icrofilmed Hebrew manuscript '+ ""404A+
Bar )lan 324 >'+ /1355A+
.ambridge !dd+ 31$ and !dd+ /25+
.ambridge =ass Harvard Uni+ Heb+ "2F13 J'+ /55/0L+
erusalem( ewish ?ational and University Gibrary( Heb+ 45$1 >Beniyafu $##
45A+
erusalem $551 B$21+
Givorno K Talmud Tora 00 >'+ 52#01A+
Gondon( British =useum+ 00$( $+ >'+ 3535A+
Gondon =ontefiore /$4 >'+ 3"1"A PH+ $50
Gondon-British Gibrary 035+
=oscow-&in<burg 4"$+
=uenchen K Bayerische Staatsbibliothec( .od+ Hebr+ "43+
?ew @or% Gehmann $/$ >'+ "550/A+
O*ford Bodleian Gibrary+ $4$"+
O*ford Bodleian Gibrary+ $1"5 >Opp+ !dd fol+/3A >'+ $0"#"A+
O*ford Bodleian Gibrary+ $$/0 >'+ $1324A+
Paris( BibliotheEue ?ationale+ Heb+ $44+
Sassoon $#15+ >'+ 2301A+
St+ Petersburg 8vr+ )) !$ '1/2/1+
Tel-!viv &ross ""2 >'+ 52$3$A+
Hatican ebr+ "05( "43+
Iars<aw-6ydows%i )nstytut ""2 >PH"023A+

Primary Sources in Print
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. , , ! .
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"50

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"54

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. ' ' . + . , , ! .
oseph ben !braham &i%atilla+ 4ates of $iht+ Translated by !vi Ieinstein( San
'rancisco7 Harper .ollins Publishers( $225+
"i%rash 3abbah: +*o%&s+ Translated by S+=+Gehrman+ Gondon7 Soncino( $21$+
Pesikta 3abbati. Translated by Iilliam &+ Braude+ " vols+ ?ew Haven7 @ale
University Press( $214+
Sefer Ar&at ha'Bosem, ;+ !braham ben !<riel+ 8dited by 8phraim Urbach+
erusalem( =e%i<ei ?irdamim( $21/+
Sefer ha'3immon. 8dited by 8lliot Iolfson+ Ph+D+ Dissertation( Brandeis
University( $241+
The Zohar / vols+ 8dited by Daniel =att+ .alifornia( "##5+

Secon!ary Sources
, ! . ! , # ! $ , ' 58 + 63, .
+ ! : ' ! ,
,8 # ! $ , ' 46 + -6 .
, ! . ! 9 ! ! , 4 # ! $ , ' .,- + .83 .
, . : , ' . + : ! .
, . ! ! , 4 # ! $ , ' 64) + 6:, .
+ ! ! , % # ! $ , ' .,5 + .-3 .
"52

+ ! : ! , ' # ! $ , ' .5 + 88 .
+ ! ! + ! ! , 5 # ! $ , ' -, + 58 .
+ ! + ! , # ! $ , ' , + 43 7 # ! $ ,
' -8 + 5- 7 # ! $ , ' .) + ,) .
+ ! ' ' % ' :
! , 2 # ! $ , ' ) + 86 .
+ ! ! , % # ! $ , ' .4) + .-4 .
, ! . " ! , % # ! $ , ' ,86 + ,-3 .
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6.8 .
+ ! ! , :3 # ! $ , 8: + 4: .
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" , ! . ' ' : ' " # ' !$ , ] # [ ! $ , ' .:5 +
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6:3 .
; . , , ! .
"3$

; : ! ' " , % , , ,
! .
!brams( Daniel+ The Boundaries of Divine Ontology7 The )nclusion and
8*clusion of =etatron in the &odhead+ The Harvar% Theoloical 3eview
>$225A7 "2$-/"$+
- 'rom Divine Shape to !ngelic Being7 The .areer of !%atriel in ewish
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!ewish St&%ies 50($ >$221A7 43-$#$+
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- Kabbalistic "an&scripts an% Te*t&al Theor#: "etho%oloies of Te*t&al Scholarship
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- The literary 8mergence of 8sotericism in &erman Pietism+ Shofar $" >$225A7
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!rad( Dotan+ ;abbi @oseph )bn Sayah7 ! Profile of a Si*teenth-.entury
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=usta:rib Sage+ Shalem 4 >"##4A7 $/5-"54+
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"35

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"33

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The Concept of the Ascent of Prayer by Sixteenth-century

Jerusalem Kabbalist, R. Joseph ibn Zayyah

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