Copyright New Dawn Publications 2011 © No reproduction, in whole or part, without express written permission
Today, different Jewish communities make Ṣalāt different ways. Some trace back to Biblical
sources to ascertain the way that works best for them. Some focus on the method of the Rambam
which expands on the explanation of Rav in the Talmūd that one bow at the word barūkh in the
This method is relative to the Amīdah, standing prayer, but is not the most ancient
method itself, as the Talmūd teaches that originally the obligatory prayer, three times a day,
consisted only of the Shema` itself. We thus read therein that the obligation of reciting the
Shema` itself is only of the single sentence itself. “What is meant by the Shema’? The first verse
[alone]” (Sukkōt 42a). As well, “Our Rabbis taught: ‘Hear, O Israel, the LORD our God, the
LORD is one’: this was Rabbi Yehūdah the Prince’s recital of the Shema’” (Berakhōt 13b). In the
same folio, we read that the first sentence alone was one which the ancient sages used to “take
pains”:
Rabbi Ela the son of Rabbi Samuel ben Martha said in the name of Rav: If one said
‘Hear, O Israel, Ha’Shem our God, Ha’Shem is One’, and was then overpowered by
sleep, he has performed his obligation. Rabbi Nahman said to his slave Daru: For the first
verse prod me, but do not prod me for any more. Rabbi Yōsef said to Rabbi Yōsef the son
of Rabbah: How did your father use to do? He replied: For the first verse he used to take
pains, for the rest he did not use to take pains.
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There is no contradiction between this and the prostrations of the Shemōneh Esrei (literally
“eighteen”), the Amīdah (literally “standing”); they are simply different forms of prayer,
composed in different eras. The sentence of the Shema’ itself predated the composition of the
blessings and the Shemōneh Esrei, towards the beginning of the Second Temple Era. This, the
Shema`-Ṣelah, is the most ancient form of Jewish prayer, that was used as a several-times daily
meditation, to recalibrate the individual spiritually, and harmonize them – in sound and
movement – with the Divine Oneness. The Shemōneh Esrei also known as the Amīdah, as well as
any tefīllah thereafter, should be said, before the Shema`-Ṣelah, three times a day. The additional
Following the full, standing Shema` recitation and the Amīdah, one can say any tefillōt
standing, before the Shema`-Ṣelah, including – should they wish – traditional Ṣūfī recitation of
short suwar of the Qur’an. In fact, in the Talmūd Yerūshlamī, Rabbi Yose instructed that one
must include something new in prayer every day (Berakhōt 8b), which was confirmed by Rabbi
Eleazar and Rabbi Abbahu who asserted that the prayer should not simply be recited like a script
of a letter. That is to say, that the Amīdah is for the purpose of focusing on matters of the content
therein. The Shema`-Ṣelah follows, for those who walk in the footsteps of the Ḥassīdīm
We see such an apparent example of Shema`-Ṣelah, being performed apart from the
Amīdah, being continued by Rabbi Moshe Teitelbaum “when he recited the Shema` prostrated
himself fully on the ground, without outstretched arms and legs for several hours, and he uttered
groans, and all his limbs shook so that his tallīt would slide off him – though he wasn’t aware of
that at all”.1 It is clear from the context that this practice precluded the continuation of the
1
Buxbaum, Jewish Spiritual Practices, 170
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V’ahavta, V’haya īm shamōa, Vayōmer and Amīdah, etc. Thus, it must have already been
It should be noted that this specific activity of Rabbi Teitelbaum describes the method of
full prostration, which one can incorporate with these methods if they so desire. This booklet,
however, will show the less extreme form of prostration, which is an easier method and is
additionally alchemically advantageous for the purposes of allowing gravity to force energy from
the base of the spine up to the brain. The form of prostration described herein will treat the
Tanakh as the preeminent source, when postures are described explicitly as mirroring those
practiced by the Muslim world today. Thus, we read “Elijah ascended to the summit of Mt.
Carmel and prostrated himself on the ground, placing his face between his knees” (Alef
Melakhīm/1 Kings 18.42). We thus maintain that this is the preferred posture for Ṣelah, whereas
full prostration is preferred for ending a recitation session of any sort and going into a period of
The Tanakh, of course, makes frequent reference to prayer having postures, including
prostration. In Daniel we read that he was seen in prayer postures and was thus placed under
arrest. He did not kneel at his bed with his hands pressed together; he used the ancient postures
Now when Daniel knew that the writing was signed, he went into his house; and his
windows being open in his chamber toward Yerūshalayīm, he kneeled upon his knees
three times a day, and prayed, and gave thanks before his God, as he did afore-time
(Daniel 6.10).
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Thus, we see that the Tanakh describes the Ṣelah postures – and the way that this text teaches is
– as the most ancient way of the Ḥassīdīm Rishōnīm; employing the exact same postures as
Muslims. Rabbeinū Aḅraham ben Maimonides explained and defended the Jewish origin of these
postures. He had detractors - naturally, as his father did as well - who accused him of just
synthesizing the practices of the Muslim world. These detractors described him as engaging in
Muslim prayer postures, not merely those described by his father and the Talmūd for the Amīdah
prayer. Rabbeinū Aḅraham, however, defended that these postures were well known and
practiced since ancient times. The Ṣūfīs, he said, were practicing what Jews had and were still
supposed to practice. His most often quoted response on this matter is: “Do not regard as
unseemly our comparison of that to the behavior of the Ṣūfīs, for the latter imitate the prophets
While prostrations to the ground can and was at times done as a full prostration to the
ground, it is not what will be shown in these postures. For instance, in Tehīllīm we read: “For our
ego is bowed down to the dust: our belly cleaves unto the land” (44.25). Yet we are also told
“Come, let us worship and bow down: let us kneel before Ha’Shem our maker” (95.6). Feel free
to do the full prostration, if you can do so fluidly. The smoothness of the transition is important
The reader will almost certainly find that the postures correlate with the words of the
Shema` in a very logical way. The names that follow are the standard Arabic names used in the
Muslim world to describe the postures. In terms of prayer times, we similarly see a correlation
between the earliest Muslim sources and Judaism. Ja`farī fiqh follows the Jewish three prayer
times like the Qur’ān itself says too (rather than five). Ja`farī does the same number of rak`ah as
the Sunnī schools, but says the afternoon two and the sunset-night two are actually just big sets
2
Aḅraham ben Maimonides, Kifāyat al-`Abidīn, Volume II, translated by Samuel Rosenblatt, Baltimore, 1938, 320
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(making 3 altogether rather than 5). Thus, Tehīllīm says: “Evening, and morning, and at noon,
will I pray, and cry aloud: and he shall hear my voice” (55.17). These three times are the only
prayer times mentioned in the Qur’an itself, as well: the Dawn Prayer (24.58), Middle Prayer
(2.238;17.78), and Night Prayer (24.58). The `Īṣunīyīm Jews performed many more rak`ah than
these; 52 rather than 17 in 7 daily sets which break down to what is said in Tehīllīm: “Seven
“Seven times a day I praise you upon your righteous laws” (Tehīllīm/Psalm 119:164)
שֶׁ בַע בַּיּוֹם ִה ַלּלְתִּ יָך עַל ִמשְׁ ְפּטֵי צִדְ קֶָך
The term “Ṣelah” ( )סלהcannot be directly translated. It appears throughout the Tehīllīm of David
with an approximate meaning of “pause and reflect.” Through Arabic usage the term came to be
referred to periodic Jewish prayer postures, mentioned throughout the Tanakh, which individuals
In addition to the normal, three times of Judaism, and mentioned in the Qur’an as the
three prayer times (maintained to this day by the Shī`ah), there are additional prayers which
Islam calls nafillah which is a result of the earliest Arabic not having been written
with i`jām dots on the letters. As a result, this word was interpreted as nafillah, when it was in
fact the Hebrew tefīllah ( )תפלהor prayer of the `Īṣunīyah Jews, which Israel Friedlander has
documented the clear connections between this group and the later minhag of the anti-
3
119.164
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The Number of Cycles for Classical Jewish Ṣelah
The number of `Īṣunīyah Jewish Ṣelah repetitions is 52 in all. These include the 18 core of the
three obligatory prayer times in Yahadūt. This is one more than the traditional Muslim world
There are 4 Raka’at for Maghrib/Ma`ariv along with the obligatory prayers cycle of 8: A
total of 12 rak`ah.
There are 2 Raka`at for Shaḥarīt/Fajr are done between the Lailah prayers and Shaḥarīt.
This is when the very first light breaks. The Biblical Shaḥarīt can be prayed at this time,
but can be prayed later, as regarding sunrise, as Tehīllīm says “You will fear him with the
sun”. If however, one prayed at the crack of dawn when the eastern horizon was visible,
5. Shaḥarīt ()שחרת
There are 2 regular Raka`at for Shaḥarīt/Fajr. One may say the morning prayer until the
6. Minḥah ()מנחה
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There are 8 obligatory Raka’at for Minḥah/Ẓūhr in addition to 4 from the obligatory
prayer. This can alternatively be done as 8 obligatory and 8 extra if the following prayer
is done with only 8. If done the first way, it will be a total of 12 rak`ah.
for Asr or Mūsaf if the Minḥah/Ẓūhr 8 are done with 8 additional. If done the first way, it
will be a total of 12 rak`ah. Then repeat the cycle with the evening prayers.
We should again remember the aforementioned passage from Sefer Daniel, which explains that
Daniel chose a room with windows constructed in it, facing Jerusalem, to perform his Ṣelah
postures:
When Daniel learned that it [the ban on praying to Ha’Shem] had been written down, he
went to his house, in whose attic he had windows constructed that faced Jerusalem, and
three times a day he knelt on his knees, and prayed, and confessed to his God, as he had
always done. (Daniel 6.11)
This tells us one of the earliest explicit references to the Ṣelah postures of Jewish prayer; that
Daniel would go down on his knees physically. It tells us also that he faced Jerusalem, lest there
be any confusion about the instruction to do so in the Tanakh. Furthermore, it is told in Berakhōt
30a that “one who is standing in the Diaspora and wishes to pray should direct his heart towards
the land of Israel. One who is standing in the land of Israel should face Jerusalem.” Finally,
Daniel tells us that there were windows, an important detail for proper practice; to breathe in
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Go outside at midnight
In the footsteps of the men of renown (Berashīt 6),
Upon their lips are praises;
They embody neither guile nor extortion.
Their nights are devoted to prayers;
Their days to fasts.
Their hearts are pathways to God.
There are places for them in His throne.
Their way – a ladder upon which to ascend
To Ha’Shem, our God.4
We read in Mark Verman’s work The History and Varieties of Jewish Meditation, that “the
earliest biblical passage connected with meditation is Genesis 24.63, which describes Isaac going
out into the field at evening to meditate (la-suach). As Isaac and other biblical figures
explore the role of nature in Jewish spirituality.” Verman further comments that “it is noteworthy
that the verbal infinitive la-suach in Genesis 24.63 is ambiguous. In fact, this is the only
occurrence of this particular root form in Tanakh. All grammarians agree that suach is related to
siach. The latter, however, has two distinct connotations: conversing and vegetation.”5 Thus we
read in the Talmūd, Baba Batra 78b, “the righteous are sichin (shrubs).” Verman adds then that
“la-suach was rendered by the Sages as talking with god (i.e. praying). This also resulted in the
standard translation, “meditate.” Noting that the medieval commentator R. Abrahahm ibn Ezra
and later the JPS chose to translate this as “walking outdoors”, he comments that “it is significant
4
Yehūdah Ha’Levī, quote in H. Schirmann, Ha’Shirah, 518
5
Verman 46
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that communing with God and walking outdoors are interwoven in this one word”.6 We can thus
surmise that it is superior to do the Ṣelah outdoors, but if one must do so inside, for instance, if
being seen would cause alarm to the society one resides in, as with Daniel, then they must at
To this end, Rabbi Moshe Cordovero notes that the name Elōhīm has the numerical value
86, which is the same as the definite noun ha-teva or “Nature”, as he notes “for Nature exhibits
the Divine will”.7 Rabbi Shneur Zalman of Liadi comments on this that the name Elōhīm “is also
equal to ha-teva, because Elohim hides the Supernal Light that causes the world to come into
existence and gives it life… the world exists and functions naturally. The name Elohim is a
Rabbi Nachman said that we should meditatively be like unto the outgrowths of the
vegetative itself in that “each blade [of grass] recites a song to Ha’Shem without any deviation or
foreign thought. Nor do they anticipate any reward. How beautiful and pleasant to hear their
song.” He concluded “Es is sehr gut, frum tzu zein, tzvishen zaya” in Yiddish, “It is very good to
be pious (frum) [in a like manner] in their midst.”9 He explained that meditation outside was
especially important in the spring: “As summer approaches all awaken and are alive. Then it is
wonderfully good to go out ‘to commune (la-suach) in the field’” (Berashīt 24.63).10
The mystics have maintained for millennia that it is very beneficial for a person to have a special
room for serving Ha’Shem through Torah study and prayer. This is particularly important for
6
Verman 46
7
Pardes Rimmonim, Shaar 12, ch. 2 f. 66a.
8
Tanya, Shār ha’Yiḥūd, ch. 6
9
Sichōt Ha’Ran, no. 163
10
Sichōt, no 98
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meditation and communing with one’s Master… and our Rabbi, of blessed memory said that
being covered by a tallīt is also like having a special room.11 The well-known Theraputae Jewish
mystics of Egypt, in the Second Temple Era – a group related closely to the Essenes in practice
and in era of activity – spoke of having a special room or closet for meditative hitbōdedūt as
well. This then could be understood in the modern era contextually, and relative to the Tanakhī
passages we have already seen. One might designate an attic, like Daniel, for such purposes,
while not neglecting the concept of connection with the natural world. Thus, if someone were to
use such a room, they must bear in mind a few alchemical criteria; namely that one must have
access to fresh air and that one should ideally be connected to the Earth if they have the option.
To this end, a basement – if able to access fresh air – is often perfect for such purposes.
Jerusalem, wrote on the “the paths of meditation (hitbōdedūt) and deveqūt (cleaving to God)”
that one must look at these practices as “correction” or “realignment” (tiqqūn) of the body;
“correction” (226). In so doing, one must prepare themselves for these holy practices by
discipline and self-purification; purification of the body, from the self or nefesh. They must
“minimize physical desires – in relation to eating, he should constantly accustom himself to eat
smaller quantities of only high quality food. He should limit his intake of meat and wine, as our
Sages have formulated: “This is the path of the Torah…” (Mishnah Avōt 4.4).
Regarding the Eastern practice of yogic semen retention, which was highly-regarded by
the Essene Jews, Al-Botinī writes: “He should restrict his animal urges and not give them what
they desire, for in the diminution of their power, his soul will dominate and his intellect will
escape the prison of his animal urges in order to actualize and adhere to His Owner.12 …Also, he
11
Sichōt Ha’Ran, nos. 274-275: 167-168
12
“Sūlam ha’Aliyah” in Kitvei Yad ba’Qabalah, ed. Scholem, 225
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should wear proper, clean clothes. It is preferable that they are white, for all of this promotes
concentration on Divine fear and love… take care to empty your thoughts from all worldly
vanities. Wrap yourself in your tallīt and place your tefīllīn on your hand and head if you are able
to, in order that you are in awe and quake in the presence of the Shekhīnah, for She is with you at
that moment”.13
We see a similar comment from one of Abu Lafia’s students who writes: “And cleanse
yourself and your garments, and if possible let them all be white, for all this greatly assists the
intention of fear and love…and wrap yourself in tallīt and place your tefīllīn on your head and
your arm, so that you may be fearful and in awe of the Shekhīnah”.14 The focus on clean white
garments is very clearly a remnant of Essenic pietism, that no one acquainted with the historical
As for whether the above recommendations should take the form of a temporary oath, or
a longer period of purification, Al-Botinī writes that these should be followed “For a long time,
not merely a day or two days or even a month, but a long time, until one arrives at the point
where one’s physical urges do not bother him”.15 Thus, one should not regard such restrictions
on meat as a limited period of Nazīrūt, but preferably one should regard it as a Nazīrūt like that
of Shimshōn ha’Nazīr. While a full discussion of Nazīrūt is beyond the scope of the text at hand,
Nazīrūt continues to be a powerful expression of Jewish pietism in this day, with the likes of
such figures as Rav Kook and his disciple David ha’Nazīr engaging in such life-long oaths
(nedarīm).
Finally, a word must be said on the notion of tevīllah versus the Islamic wūḍū. It is
common within the Jewish world to hear that there is no Jewish form of wūḍū save netilat
13
Ibid 226-227
14
Idel, Mystical Experience, 39
15
Scholem 226
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yadayīm. Rabbi `Ōḅadyah Maimūnī, the grandson of the Rambam, says otherwise. The
Our pure and purifying Law has cautioned us concerning all external and internal
defilement. The former, such as menstruation and nocturnal emission, are to be cleansed
through immersion in a miqvah. Thus, Aaron and his descendants were enjoined “to wash
their hands and feet, that they do not perish” (Sh’mōt/Exodus 30.21) this being the reason
for the act of purification. For through the conviction man’s soul acquires after
immersion that all veils, as it were, have been lifted, there ensues a state similar to
spiritual predisposition (tahayyu’) and communion (ittiṣāl) with God. If not in need of
immersion, then one must carry out the ablution of the hands and feet in order that the
natural heat circulates in the body and arouse thereby the soul... “Say
not v’neṭme’tem and (you shall become defiled) but v’niṭamṭem (and you shall become
feeble-minded) (Yōmā’ 39a).16
It thus behooves the individual to perform such energy-washing, prior to these postures. If one
knows full methods, preserved in the Eastern mystical traditions, they can engage in these, or
learn them in person from the author. If they do not, following the simplified method of the
Ṣūfīs, which Rabbi `Ōḅadyah followed and advocated, will serve the purposes at hand.
Verman writes in The History and Varieties of Jewish Meditation that “the body is an alchemical
laboratory in which coarse matter and emotions are elevated and transformed into spiritual
gold… of special interest”, he explains, is “the spine” in prayer postures.17 Rabbi Eliahu de
16
Chapter 7.49-51, 53
17
Verman 67
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Vidas, writes in Reshīt Ḥōkhmah Ha’Shalem, that “the lifeforce of a person and the human
structure is dependent upon the spine.”18 Rabbi Eleazar ben Yehūdah, says the following:
The soul, residing on the brain, irrigates the spinal column from the brain. It enters the
eighteen vertebrae of the spine. Accordingly, it is the practice upon reciting modem –
[“we are grateful”] – that when she [ the soul] recites “we are grateful to you,” she bows
until “all of the vertebrae are loosened” (Berakhōt 28b); therefore vitality is ḥai [with a
value of 18] …as it is written, “the soul that sins shall die” (Ezekiel 18.4) Chet (sin) has
the numerical value of eighteen, but if there will be repentance, then you will merit
`Eden, which is a distance of 18,000 centuries.19
This tells us both that the 18 rak`ah give life, but they are simultaneously a short-coming from
the prescribed 52. But this is not all that is stated about the spine as both fundamental to Jewish
meditation, and the yogic focus of the Ṣelah postures. The Qabalistic work Sefer Bahīr explains
that “the brain is the root of the spinal cord. The body constantly draws sustenance from there. If
not for the spinal cord, the brain could not exist and without the brain, the body would not
exist… therefore the spinal cord dispenses to the entire body from the brain.”20 According to
Midrashīm, “the soul is like a winged grasshopper, and a chain is attached to one of its legs and
is connected to the spine. When a person sleeps, his soul leaves and roams the world” (Midrash
Tehīllīm, 11.102).
The Midrashīm pay particular attention to the lūz, the powerful tail bone; a part of the
spine which is of great importance in Daoist meditation. While the body is said to be from the
Earth and is to return to the Earth, Midrash teaches that the lūz is of heavenly origins. This bone
18
Reshīt Ḥōkhmah Ha’Shalem 3.384
19
Ḥōkhmat ha’Nefesh, 146
20
Sefer ha’Bahīr, no. 37.9a
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is said to be essentially indestructible, and the bone from which resurrection is inaugurated.21
Thus we read in Shōshan Sodōt, 57a that when the resurrection occurs, it will be from the sefīrah
of Keter Elyōn, to Bīnah which “corresponds to the lūz in the lower realm. As in Daoist Wūjī
standing meditation we read from Rabbi Ḥayyīm of Volozhin, that the individual “is entirely
connected above, as if by a rope. Thus it is written, ‘Jacob is a rope that is His allotment”
(Deuteronomy 32.9).22 Those familiar with Daoist meditation and Kundalini, will need no further
commentary on the significance of these passages, and how regular Ṣelah postures (or some
Breath (Qi)
In the Tanakh, Job writes “the Spirit (Ruach) of God has made me; and the breath (Nishmat) of
the Almighty has given me life: (Iyov/Job 33.4) The Midrashīm note the connection between
Neshamah (Soul) and Neshimah (Breath), saying “Rabbi Levi taught in the name of Rabbi
Hanina, ‘With every breath (neshimah) that one breathes, one should praise his Creator. What is
the scriptural basis for this? ‘Every living soul (neshamah) shall praise God (Tehīllīm/Psalms
150.6). Read this instead as ‘each breath shall praise God” (Berashīt Rabbah 4.11). David writes
“By the word of Ha’Shem the heavens were made, and all the hosts by the breath of His mouth”
(Tehīllīm/Psalms 33.6) Ezekiel quotes Ha’Shem as saying “I will place My Spirit in you and you
will be revived…” (Yeḥezqel/Ezekiel 37.13-14) Thus the Talmūd teaches “You breathed it [the
In the Torah, Ha’Shem blew into the nostrils of Adam the breath of life to make us “a
21
cf. Berashīt Rabbah 28.3
22
Nefesh Ha’Ḥayyīm, 343
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Rabbi Hirsh of Zydaczow. This tzaddīq would inhale concentrating every breath on the name
and meaning of Elōhīm while doing the same for Ha’Shem on each exhalation (Tefīllah le-
Moshe, 10b).
We read in the Zōhar of well known Daoist practices associated with alternated
concentration of breath through each nostril23 and in commenting on the breath in relation to the
Middle Dan T’ien or Heart Chakra, the Zōhar quotes Lamentations 4.20 “The breath of our
nostrils is God’s Messiah” ()רוּ ַח ַאפֵּינוּ מְ שִׁי ַח י ְהוָה. Thus we read, “And the breath of the Almighty
causes them to Understand” (Iyov/Job 32.8) Thus Rabbi Naḥman explains “the basis of the
tiqqūn of the intellect is by means of the breath.”24 We thus must understand that breathing in
Enunciating the Shema` for Ṣelah: How we make use of the עדin the Shema`...
The aforementioned shema` translates loosely to the sentence: “Listen Israel, Ha’Shem your
God, Ha’Shem is One.” There is much more in this sentence, than such an overly simplistic
translation. First, we must look at the word Shema` itself. To be sure, it means “hear” or “listen.”
Just as Rashi interprets “Yisrael” as deriving from “Sarita,” and Philo plays on the
32:15; 33:5,26; Yeshayahu/Isaiah 44:2) as Yisrael. “And He was king in Yeshurun, when the
heads of the people and the tribes of Israel were gathered together” (Devarim 33:5). A number of
commentators have further noted the etymology of Yashar El, including Yehūdah Ashlag, known
23
Sefer ha’Zōhar 3.224a
24
Likkutei Moharan 1, 60.3; cf 225; 2, 8.12
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as the Ba`al Ha’Sūlam, in his commentary on the Zohar. He mentions this etymology,25 as in the
expression “the crooked has become straight” (Vehaya he’aqov le’mishor) (Yeshayahu/Isaiah
40:4). Rabbi Eliezer of Germiza’s Kli Yakar explains similarly that the term Yisrael is composed
of these two words; Yashar and El.26 Israel are thus those who are right in the sense of being just
or straight in the Eyes of God; those who are on a path (derekh) straight to God and Godliness.
But as well, Yisrael refers to those who see God, because they are Yashar and Yōsher.
We thus must understand that those instructed to listen are those who are already
assumed to have eyes to see. Thus, those called to listen are those amongst those who see who
have ears to hear. We thus must not gloss over the significance of Yishmael and Yisrael ben
Yitzhaq, and the relationship between them. A full discussion of this subject, from the Rabbinic
literature, is beyond the scope of the discussion at hand. It will suffice here to mention it, and
Those with eyes to see are told to turn their ears to hear. What must they listen to? The
reality that Ha’Shem is, unto us, our God. That is, what we regard as a god, for us, elohenu, is
the Tetragrammaton – a Verb – alone. What we conceive of as the noun of elohenu is actually –
for us – this Verb of “Ever-Existing”. What else must we turn our ears to hear? That Ever-
Existingness is to us our god, and this Ever-Existingness is One. That is, the Ever-Existingness is
the Oneness of Existence itself; of Existingness itself. This then is a meditation on the Divine
Now when this sentence of the shema` is written in a Sefer Torah, it is obligatory for it to
be written with an over-sized ayin ( )עat the end of the shema` and an over-sized dalet at the end
25
Lekh Lekha, 68 items 183-185
26
Kli Yakar Bereshit 32:29
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of the word echad ()ד.27 If anyone knows the meaning of this for the עדin the prayer, they should
realize that it is beyond just a sect of gematria or any subtle meaning such as “bearing witness”;
all of which are true, and interesting, but not the issue at hand. How do we make use of these
letters? This is essential for mantric use of the Shema`, in Ṣelah or otherwise. Reflect upon the
fact that originally the Shema` consisted only of these words alone (Sukkōt 42a; Berakhōt 13b). If
you know what the sages said to do with these letters, and if you know the method of ancient
Ṣelah of the Am Ha’Ṣūf, then the use for these letters should be clear to you.
And it was taught: Symmachos said: Anyone who prolongs the pronunciation of Eḥad,
his days and years will likewise be prolonged. R. Aha b. Jacob said: This refers to the
letter dalet. Rabbi Ashi said: Moreover, one should not shorten the letter chet. Rabbi
Jeremiach was seated before his teacher, Rabbi Hiyya ben Abba. (Berakhōt 13b)
And I, Asher ben Rabbi Yaqov ha’Levī, heard directly from Rabbi Eleazar Ha’Drashan,
of blessed memory, they prolong the dalet of Eḥad in order to acknowledge His
sovereignty in Heaven and on earth and in the four directions.28
Thus we read from Rabbi Aḅraham ben Isaac of Narbonne, the following on the authority of the
eleventh century Babylonian sage Rabbi Chai Gaon the following lengthy passage, worth
reproducing at length:
We have learned that one does well to shorted the alef, and it is commanded to do so. We
can deduce this from Rabbi Ashi’s stipulation that specifically the chet should not be
shorted. The fact that he did not mention the alef implies that one does well to shorten it.
It has been stated that one should lengthen the chet to a count of three and the dalet to
twice three. First, one should acknowledge sovereignty below and above while reciting
the chet, and then do the four directions during the dalet.
27
Rabbi Avraham Gombiner, Magen Avraham, on “Orach Chayim” 32.1; Ba`al Haturim on Deuteronomy 6.4
28
The Siddūr of Rabbeinū Shelomoh ben Rabbi Shimshōn of Worms, 93
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When contemplating the four directions, one should nod one’s head first east, then
west, then south, then north. We learn this practice from the Hilchot Yetzirah (The Laws
of Creation), as taught there (chapter 1.13)…
At the fifth [stage], He chose three simple letters: yud, hey, vav, and fixed them
for His Great Name. He sealed the six directions with them. He sealed the heights and
turned upward and sealed it with yud, hey, vav. The sixth [stage] He sealed below and
turned downward and sealed it with yud, vav, hey. The seventh [stage] He sealed the east
and turned before Himself and sealed it with hey, yud, vav. The eighth [stage] He sealed
the west and turned backwards and sealed it with hey, vav, yud. The ninth [stage] He
sealed the south and turned to His right and sealed it with vav, yud, hey. The tenth [stage]
He sealed the north and turned to His left and sealed it with vav, hey, yud.”
Since we are taught this, it is proper that we acknowledge the sovereignty of the
Creator of the Universe, during our recitation of the Shema`, following the same pattern
with which the Creator created and sealed the Universe. And our teacher, Hai, of blessed
memory explained [ that one should prolong the recitation of Eḥad] long enough to
motion with one’s head in the six directions and thereby accept the dominion of Heaven.
And Rabbi [Yehūdah the Prince] would cover his eyes with his hands, [when facing his
students during the recitation]. Our sages explain that he was protecting himself from
having his students see his eyes when he was rotating them in the various directions.29
Thus, it is written “Gal (roll) my eyes that I might see the wonders of Your Torah”
(Tehīllīm/Psalms 119.18), indicating the origins of raising the hands in front of the eyes at the
conclusion of Ṣalāt in the Muslim world. This method is also found in Daoist Zhan Zhuang
standing meditation, at the conclusion thereof, for the purposes of sealing the qi in the body, so
that it does not escape from the eye-sockets, following the pressurized reverse breathing and
sinking of qi. We can thus interpret these esoteric practices as a form of such energy-sealing, in
29
This translation by Verman, from the printed edition of Sefer ha’Eshkol, corrected by referring to Paris ms. H-91-
A, 3b; cited in Verman 154
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concert, to an extent, with the Qi Kung methods of Abu Lafia, which are beyond the scope of this
particular work.
Before and after the postures of Ṣelah, the Ma’min should engage in proper sitting meditation or
Nei Kung. The Talmūd teaches “The Ḥassīdīm Rishōnīm used to meditate for one hour prior to
praying. What is the basis for this practice? Rabbi Yehoshua ben Levī said, Scripture states,
‘Happy are those who sit in Your house.’”30 There are certain exercises, mantrically employing
the Tetragrammaton and breath-work, which can bring one from prolonged sitting to standing,
but these are not taught in this text, and are advanced, supererogatory practices. The author of
this text should be contacted directly by those interested in such sitting meditation.
Regarding the method of Shema`- Ṣelah, begin your prayers normally, standing straight,
with your arms to the sides and the weight over the bubbling-well point between the bones on the
balls of your feet. Your body thus parallels the “Yōsher” form of the Tetragrammaton in this
position. For this reason, it is important to not stand with the heels together, as has become
tradition. The method can be done with the feet together, but it should never be done in the initial
raka`at this way, for reasons that have to do with actual energy-movement in the body, not
There are different reasons to cover your heart at different times, for focusing on the
“Anāhata” chakra, but this is not for your every day postures, so it will be left out for now. The
Muslim world fights over which of these is the right way. In reality, both are right, but for
different things. Different narrators of traditions thus reported different ways they saw
30
Tehīllīm/Psalms 84.5, cited in Berakhōt 32b; B. Sanhedrin 91b
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Muḥammad doing this Jewish prayer. Thus, Ja`farī and Mālikī dogmatically adhere to the hands-
to-the-sides method, while Shafi`ī, Ḥanafī and Ḥanbalī do it with hands crossed. Both are right
but both are wrong in that they believe their dogma is the only right way. This is because they
are cut off from the tradition and only have reports recorded long after Muḥammad left them.
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As mentioned from the outset, all standing prayers are said before performing the postures. Thus,
in Tehīllīm we read: “My foot stands in an even place: in the congregations will I bless
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Ha’Shem” (26.12), the beginning. In Arabic this is known as qiyām (standing/”rising” literally),
begin by saying raising the hands, cupped to the rear of the ears, palms facing forward:
Then say the “Sh” of Shema` ( )שְׁ מַ עmeaning “Hear” or “Listen” as you start bending forward at
the waist. The hands are put to the ears for this reason. This has been lost in the form practiced in
the Muslim world today, even though the posture has been retained. Thus, Tehīllīm says: “Thus
will I bless you while I live: I will lift up my hands in your Name.” (63.4) As well, in Ezra-
Neḥemyah it is written: “And Ezra blessed Ha’Shem, the great God. And all the people
answered, Amein, Amein, with lifting up of their hands: and they bowed their heads, and
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Continue by saying the “mmm” sound. Rav Sheshet, the Talmūd teaches, when he bowed,
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Finish the posture with “aaa”. Thus, Shma` (listening/hearkening), in Arabic this posture is
known as rukū` (bend at the waist with hands on knees). This posture should be prolonged.
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Begin saying “Yis” as in “Yisrael” ( )י ִשְׂ ָראֵ לas you straighten back up, one vertebra at a time.
Thus, the Talmūd teaches that when Rav Sheshet “straightened up,” he did so “like a snake.”
(Berakhōt 12a-b).
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Finish the posture by saying “r’-eeeeel” as in Yisrael (Yashar-El, the Straightening to God, ala
Rashī’s exegesis on the word). In `Arabic, this posture is known as qaumah (raising the torso
back up to straight)
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Here you begin to say the Tetragrammaton, “YHVH” ( )יהוהor say “Adonai.” You should draw
this out as it is traditionally sung, or you should say the first syllable, as this is a sacred use of the
Name and it is thus appropriate for pronunciation in private with the correct kavvanah. Your
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hands should touch the ground on “Yah”, as your body forms the shape of a Hey. Thus, it is
recorded by Rav Yōsef Hayyim of Baghdad, from a manuscript entitled Keter Malkhut, “One
who recites [the Shema`] should visualize with his mind’s eye all of the letters of the verse” (Ben
Ish Chai 81). You can pray with the Tetragrammaton or with a substitute term like Adonai or
Ha’Shem, but outside of the context of prayers and blessings, the Tetragrammaton should not be
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Finish the Name or “Adonai” as you lower into what is in Arabic the posture known as sajdah
(hands touch the ground then the knees, followed by head on the ground). Thus, it is written in
Sefer Melakhīm Alef, that “Aḥāb went up to eat and to drink. And Eliyahū went up to the top of
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Karmel; and he cast himself down upon the earth, and put his face between his knees.” (18.42)
Thus it is written, “In the merit of prostration, the exiles will be returned... the Temple [re]built...
and the dead will live.” (Berashīt Rabbah 107) This prostration should strive to keep the spine
very straight, from the bottom, aligned to the crown point of the head, which should angle
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“Eloheinū” ( )אֱֹלהֵינוּis sung as you raise to a sitting posture (El-ō-hein-nū), as the name itself is
addressed with less reverence than the Tetragrammaton. In Arabic, this posture is known as
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jalsah. Remain sitting, like Japanese style meditation posture known as “Seiza” posture, as you
“YHVH” ( )יהוהor “Adonai” is again said in the same way as when you lowered. Upon lowering
with the y’uh sound of Yah, you must not finish the word Yah until your hands have touched the
ground, causing your body to bow like the shape of the hey in the Name Yah. You can modify
this, accordingly, for a substitution name, like Adonai, or even Ha’Shem, if you do not say the
Tetragrammaton in prayer. Thus, complete the performance of sajdah (hands touch the ground,
followed by head on the ground), with the next two syllables. On the first repetition of the Name,
you will touch hands, knees, and head, corresponding to these syllables.
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As you rise from sajdah, come up saying “Eeee” as in “Eḥad” ( ) ֶאחָדmeaning “One.” Your body
should arch in the shape of a chet at the beginning of the chet of this word, on rising up.
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Then continue standing as a short “E” blends to “Eeeḥḥḥ”, which should be much longer on the
chet than the alef. Do not start rising from this posture until beginning the dalet.
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And finally complete the word “Eḥad” with the dalet; allowing the sound to reverberate and
carry you upward. Return to qiyām (begin raising to qiyām by first raising to jalsah and then
finishing the raising to total standing, representing wholeness of stature, the Yōsher form of
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Tetragrammaton, etc). As mentioned earlier, the dalet of “Eḥad” should resonate long, as you
rise up from standing, and extend your crown point upward; allowing the sound to reverberate
through your straightened spine. This should be even longer than the chet, but you will notice
that it must begin as you start rising up, not before, as otherwise the reverberation will not be
strong.
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