The Shaarey Kedushah (Gates of Holiness)
By: rabbi Chiam Vital (1543-1620)
(original translation by Ari Kaplan)
The Seventh Gate:
Ruach HaKodesh (Holy Spirit) in our Times In the previous gate, we have warned the initiate regarding the pitfalls that lie in the road leading to enlightenment. Still, he should not give up. Commenting on the verse, "Deborah was a prophetess" (Judges 4:4), the prophet Elijah taught his disciples, " I call heaven and earth to witness, that any individual, man or woman, Jew or Gentile, Freeman or Slave, can have Ruach HaKodesh (Holy Spirit) come upon him. It all depends on his deeds."
Our own eyes have seen, and our own ears have heard distinguished individuals who have attained the level of Ruach HaKodesh, even in our times. Some of these individuals can predict the future. Others have mastered wisdom that had never been revealed to previous generations. In order that those who wish to enter the Sanctuary not be discouraged, I will explain a few concepts, opening the door like the eye of a needle. "For God will not withhold good from those who walk uprightly."(See and read Psalm 84 which refers to this verse quoted here)
First, I will explain a few general principles involving enlightenment. Then, in the Eighth Gate, I will discuss a number of specific practices. The best way of all is that taught by Elijah. This was the way of the early saints (Hasidim Rishonim), also known as the Pharisees. The technique is as follows:
One must first repent every sin he has ever done, rectifying all the spiritual damage he has caused. He must then perfect his soul through keeping the positive Commandments, as well as through complete concentration in prayer and diligent Torah study without ulterior motive. He must continue like an ox under its yoke, until the physical becomes weak. This should also include such disciplines as minimizing the amount of food one eats, waking up at midnight, shunning all unworthy traits, separating oneself from other people, and not speaking unnecessary words. One must also constantly purify his body through immersion in the Mikvah. (See and read Psalm 51 which also is regarding repentance)
After this, one should meditate (hitboded) occasionally on the fear of God. He should mentally depict the letters of the Tetragrammaton. At this time, he should be careful to keep his thoughts away from all worldly vanities, binding himself to the love of God with great passion. Through this, one can be worthy of Ruach HaKodesh in one of the following aspects:
The first aspect consists of a transmission to the individual's soul of the Highest Light, from the Root of the highest levels of his soul.
Such a revelation is Ruach HaKodesh in its purest form.
The second aspect comes about through the study of Torah or observance of some commandment. Our sages taught, "When a person keeps a commandment, he earns an Advocate [Angel]." This actually means that an angel is created through one's actions. If this individual does this consistently according to the law, with great Kavanah, then this angel will reveal itself to him. This is the meaning of those angels called Maggidim which are mentioned in various writings. But if the commandment is not kept according to the Law (halakhah), then this angel will be made up of good and evil, combining truth and falsehood. The third aspect is that as a result of one's piety, Elijah will reveal himself to him.
The greater one's piety, the greater will be his enlightenment.
The fourth aspect is greater than [the previous two]. This involves the revelation of the soul of a Tzadik (saint), who has already passed away. This Tzadik may share the same root with the individual's soul, or may come from other roots. This aspect can come about through the proper observance of a commandment, just like the previous aspects. People who are worthy of this attain a level where they gain knowledge of high wisdom and the hidden mysteries of the Torah. This, too, depends on one's deeds.
The fifth aspect is the lowest of them all. This involves dreams where the future and other knowledge is revealed to the individual. This is also close to Ruach HaKodesh. The method discussed earlier brings one on a straight path. The individual does not use mystical oaths to bind the Supernal Beings, but only resorts to the power of his good deeds and sanctification of the self. He can then be assured that the Ruach HaKodesh that he attains will be pure, without any admixture of evil whatsoever. This, however, is not true when a person attempts to coerce the Supernal Beings. It is true that one may have success through methods involving mystical oaths, specific actions, prayers and Yichudim. But if one makes the slightest error, it is possible that his revelation will be intermingled with Outside Forces.
There are also other methods involving specific techniques, which will be discussed in the Fourth Section. These can bring the above-mentioned aspects to a person, even when they do not come automatically. Those methods, however, require great holiness and purity, since otherwise they will give rise to a mixed revelation, as mentioned above.
The first way that we have discussed, however, is the path taken by the earlier generations. It is the path referred to by the Ramban in his commentary on the Torah. This is also the significance of Ben Azzai's experience, when he would [simply] study, and would be surrounded by burning flames, as the Ramban explains in his Iggeret HaKodesh (Holy Epistle).
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The Eight Gate:
Methods of Sanctifying Oneself One must purify himself in four ways:
First one must repent all of his sins, whether they involve violating the Torah's prohibitions, neglecting its positive commandments or even transgressing rabbinical laws or adhering to unworthy traits. Such repentance must include a resolve never to repeat the sin or return to the bad trait. Such repentance is especially important for sins for which the Torah (Old Testament) prescribes a penalty of being [spiritually] "cut off," or those which involve a desecration of GOD's Name. This includes violation of the Sabbath, the menstrual rules, sexual pollution, oaths--even if they involve the truth--gazing at forbidden members of the opposite sex, malicious gossip, talebearing, mockery and idle chatter. One must also keep himself from pride, anger, over sensitivity, and depression, behaving with modesty and humility and rejoicing in his portion.
The second purification involves the meticulous observance of all 248 commandments of the Torah [which parallel the 248 parts of the human body], as well as the legislated commandments. Particularly, it involves keeping set times for Torah study, praying with Kavanah reciting all blessings and grace after meals with Kavanah, loving one's fellow man, and honoring the Sabbath in every detail. One should also wake up each night at midnight to study Torah and mourn for Jerusalem. Whatever one does should be with love, for the sake of heaven.
The third and fourth purifications involve specific preparations through which one sanctifies himself for Ruach HaKodesh. The first of these involves purification of the body, through immersion in the Mikvah and clean clothing. The second should be done when one actually prepares to receive Ruach HaKodesh, after the other good traits have become part of his nature. You should be in a room by yourself, after immersion and sanctification. It should be a place where you will not be distracted by the sound of human voices or the chirping of birds. The best time to do this is shortly after midnight. Close your eyes and divest your thoughts of all worldly things. It should be as if your soul had left your body, and you should be as devoid of sensation as a corpse. Then strengthen yourself with a powerful yearning, meditating on the supernal universe. There you should attach yourself to the Root of your soul and to the Supernal Lights. It should seem as if your soul had left your body and had ascended on high. Imagine yourself standing in the supernal universes.
If you make use of a Yichud (Unification), have in mind that through it you are transmitting Light and Sustenance to all universes. Keep in mind that you, too, will receive your portion in the end. Meditate (hitboded) in thought for a short time, and attempt to sense if Spirit had rested on you. If you do not feel anything, it can be assumed that you are not fit and ready for it. You should therefore strengthen yourself all the more with worship and holiness. After a few days, you should meditate again in this manner, until you are worthy that the Spirit should rest upon you. When the spirit rests on you, you must still discern if it is pure and clean, or from the Other Side, a mixture of good and evil.
Keep in mind what happened to Ben Zoma and Ben Azzai when they ascended to the Orchard. You can discern this through what is revealed. It can consist completely of truth, or it can be truth mixed up with falsehood. Occasionally, the revelation will consist of idle concepts, dealing with worldly vanities, or ideas that do not conform to the teachings of the Torah. When this occurs, you must repel yourself from it. You must then continue to fortify yourself with worship, until the revelation is faithful, based on the fear of heaven. At first, the spirit [of Ruach HaKodesh] will rest on you occasionally, at distant intervals.
The revelation will only involve simple concepts, and not deep ideas. Very little will be revealed, but as you progress, your power will likewise increase.
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