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Restoring the Adamic Awareness

The Rashash on Rectification and Perception as One Reality

The Rashash teaches that tikkun and hasagah are identical, not two stages but a single reality. When genuine rectification occurs, perception arises with it simultaneously. This transformation of consciousness unfolds through sustained contemplative practice. The experience is one of encountering Ein Sof not as something external, but within one’s own depths, a state of sustained awareness captured in שויתי יהו”ה לנגדי תמיד “I have placed Hashem before me always” (Tehillim 16:8)

To understand this, we must grasp what was lost. Adam before the sin had no gvul, no boundary fragmenting consciousness. As our sages teach, “He could see from one end of the world to the other” (Talmud, Chagigah 12a). This means the spiritual realms were not distant territories but the very texture of his awareness, his body extending across levels of reality rather than being confined to physical limitation. This was not expanded information. It was a different structure of awareness. What the sin introduced was separation: between conscious and unconscious, between rational and intuitive, and between one’s inner world and the outer reality that appears external.

The work of tikkun addresses this rupture. Its work is architectural, not emotional. There is light that transcends one’s current capacity (ohr makif) and light already within but contracted (ohr pnimi). Through contemplative practice, through faith that draws down rather than merely accepts, and through genuine transformation in how one thinks and lives, the transcendent gradually permeates inward. But light without structure cannot remain. For the transcendent to enter and endure, vessels must be formed through Torah and mitzvot. This demands actual change in how one thinks and lives, not theoretical understanding alone. The path involves hishtavut, deep inner stability for contemplation; ratzo v’shov, the mind’s perpetual reaching toward what exceeds its grasp; and devekut, a bonding that transcends mere intellectual connection. What makes this sustainable is da’at of da’at, recursive awareness, conscious presence within consciousness itself, so one remains wakefully present rather than dissolved in unconscious ecstasy.

Those who achieve this perceive reality’s underlying unity not through supernatural visions interrupting ordinary life, but through refined consciousness that sees through appearance to essence. Their individual achievement serves as a template, pointing toward the collective restoration when all Israel will share Atzilutic awareness. It is ultimately a return to iggul, circular unity prior to creation’s separating lines, where through this work what always was becomes consciously recognized: Ein Sof as the ground of all existence.

What prevents this state, and what enables its emergence? The obstacle is not distance from G-d but concealment within ourselves. When thought remains captive, when holy insights gained through study or contemplation are not exteriorized into speech, action, and lived reality, the spark of divine light contracts further inward, becoming dimmed, constricted, and finally trapped in mental captivity. The potential for revelation exists but remains blocked. This occurs when we are not mindful, when opportunities to glorify Hashem and His Torah pass unnoticed, and when the luminous spark that could expand remains instead engrossed by inaction. Into these contracted spaces the klipot gain a foothold, gripping deficiencies in our mentality and drawing sustenance from what should have been holiness. The blockage is not lack of light. It is a failure of transmission.

The solution lies in understanding faith not as passive acceptance but as active engagement. Emunah becomes the means by which ohr makif enters the soul, and this act of faith is itself a spiritual action. What descends through such faith are the mochin, the higher mentalities of chochmah, binah, and da’at, which progressively displace the immature, restricted consciousness we carry. This is evolutionary change, inner transformation that matures character and brings enlightenment through gradual stages rather than sudden shifts. The verse states, וצדיק באמונתו יחיה “The righteous shall live by his faith” (Chabakuk 2:4), for emunah enlivens the soul’s garments and sparks, becoming the pathway through which Ohr Ein Sof descends into awareness. As this process unfolds, גבורות gevurot “harsh judgments” becomes sweetened. When severity arises in the mind, it can be reconsidered and nullified before hardening into emotional reactivity, and contemplation itself, suffused with faith, prevents descent into impurity. This transformation is powered by something even deeper than thought.

It draws on an underlying vibration within the soul. The soul’s fundamental passion is kalot hanefesh, the consuming drive to transcend bodily limitation and return to the Source, the soul’s deepest ratzon to unite with Hashem, mirrored in the mind’s perpetual ratzo v’shov. Yet Hashem in His wisdom prevents complete dissolution. The soul remains embodied, cleaving to existence through mitzvot and good deeds, drawing divine influx while remaining grounded in its mission. This delicate balance, profound devekut sustained because vessels are continually being formed, is maintained through the levushim, the garments formed by Torah study and mitzvot performance. These are not metaphors but actual spiritual structures determining what light the soul can receive and sustain. The lower garments depend on deeds; the higher on kavanot and the yearning of the heart. Through these garments the soul becomes capable of sustained elevation rather than momentary ascent.

When these vessels attain sufficient refinement through sustained practice, consciousness itself undergoes transformation, moving beyond technical understanding into lived reality. Perception no longer operates as interpretation. At this level, the tzaddik exemplifies what has been achieved: a person whose awareness has been fundamentally restructured. The Rashash‘s teaching is precise: such a person literally encounters Ein Sof, not in rare mystical peaks but wakefully, as the constant ground of perception. This encounter unfolds as immanent, the Ein Sof discovered not at a distance but as the substance of one’s own depths; as relational, not abstract doctrine but direct meeting; and as deeply unitive, the sense of separation between self and Source progressively dissolving until only transparency remains.

The tzaddik’s inner world becomes permeated with the experience of Ein Sof. The boundary between inner and outer, between spiritual realms and personal consciousness, thins and becomes translucent. Unity is perceived not by transcending multiplicity but by seeing through appearance to essence, the way one fluent in Hebrew sees meaning shining directly through the letters rather than requiring translation. This is the consciousness our sages called מטה ולא מטה mate v’lo mate, touching but not grasping, perpetually encountering what exceeds containment yet is never absent. It expresses itself in practices like the Shema, where the ד dalet of אחד echad is elongated to prevent slipping into the ר reish of אחר acher, sustaining the perception of divine oneness through focused awareness.

This entire process is tikkun ha-sechel, the rectification of mind: training consciousness through Torah and mitzvot to perceive what has always been true but was obscured by contraction. In this tikkun-hasagah, which remains one reality, not two, we gain direct perception of what Adam‘s consciousness was like before the sin. This is not historical information but recovered awareness, actual hasagah of the state in which spiritual realms were one’s inner world, the body extended across all levels, and no gvul fragmented awareness into separate domains.

Nothing new is added at this stage. Only concealment falls away. The tzaddik does not depart the fallen world but allows the world itself to become transparent to what it always contained. Eden is revealed as present rather than past, and the sustained awareness of “I have placed Hashem before me always” ceases to be an effortful practice and becomes natural seeing. This restoration of consciousness to its original transparency, this revelation of the body as a container for infinity, this recognition of Ein Sof not as distant but as the immediate, wakeful, unitive ground of every moment—this is the completion toward which the entire process moves, where mechanisms dissolve into direct perception and what was sought through transformation is simply present.

Rabbi Avraham

on Shevat 10, 5786

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The Journey of Kavanot

From Cosmic Worlds to Divine Service

This essay unfolds the work of kavanot as the ontological continuum through which cosmic structure, human consciousness, and divine service are revealed as a single, integrated process. Beginning from the paradox of addressing the Ein Sof through Divine Names, it establishes that the dynamics of partzufim, zivugim, mochin, and birurim are not remote metaphysical descriptions but the operative mechanics by which intellect gives rise to emotion, emotion to action, and action to rectified influx. Slumber and awakening, purity and profanation, fragmentation and return, teaching and speech, and teshuva and maturation are presented as phases of one movement: the measured descent of light, its breaking into assimilable form, and its re-ascent as clarified awareness. Abba and Imma, Z’eir Anpin, and Nukva thus appear not only as supernal configurations but also as the structure of the human interior, so that the external kavanot of prayer become the internal formation of da’at and the restoration of proper coupling between thought, feeling, and deed. Prayer is disclosed as the actual circulation of Divine influx through all levels of being, with the individual serving as a conscious locus of clarification, reception, and return, until the presence of the Ein Sof is apprehended as the hidden life within every dimension of reality.

The Paradox of Names

All of our prayers ascend to the Ein Sof. Yet how can this be? The Ein Sof transcends all Names, all appellations, all kinuyim “appellations used to address the Ein Sof”. It stands beyond the grasp of human consciousness, infinite and unknowable. To speak a Name is to delimit, to define, and to confine. How then do we justify addressing the Ein Sof directly through the very Names that seem to contradict Its boundless nature?

The answer lies in the work itself. According to the measured amount of clarification—the birur “clarification”—that one clarifies and raises up of the sparks of divinity, from partzuf to partzuf until the highest heights where they are fixed and return to be drawn down as mochin “brains/mentality“, then the ohr Ein Sof “Divine Light” encased within, the spark and intermediary, is present and descends into every partzuf, from level to level to the end of all levels. At this juncture, relative to us, we are justified in using Names to address the Ein Sof directly. And so too in the souls, in the levels of NaRaNCha”I (Nefesh, Ruach, Neshama, Chaya, Yechidah).

This is not a metaphor. The righteous individual is the vessel made physical. Humanity is the partzuf that attempts to reconstitute itself through a descent of the cosmic into the physical, which causes it to mitaveh—to congeal. Our physical world is spirituality congealed.

The State of Slumber

The Rashash, based on Rabbi Chayim Vital‘s Sha’arei Kedusha, calls the state of being where we cannot perceive the Ein Sof “slumber.” This is not mere poetic language. “Slumber” describes a consciousness contracted, withdrawn, and unable to perceive the Divine Presence that permeates all reality. The person in slumber walks through a world saturated with holiness yet experiences only emptiness, only the superficial materiality that conceals rather than reveals.

Through the devotional life of kavanot, one can “awaken” the soul and perceive the Ein Sof. This state of wakefulness is one where the individual is attentive to the presence of Ein Sof in all things through their soul. The kavanot focused on external cosmic worlds—the visualizations of partzufim, the yichudim of Holy Names, the meditations on sefirot—these are not abstractions divorced from lived experience. They are the very mechanism of awakening.

The Mechanics of Awakening

The array of emotions are activated by intellectual comprehension. There is no emotional response without intellectual activity first. Z’eir Anpin, the partzuf of the six midot from chesed to yesod, does not move on its own. Imma, the partzuf of binah, shines upon it, activating it. The mentality of Imma comes from Abba, from chochmah, the intense insight that first bursts forth in the mind yet remains to be integrated and developed by binah.

This is the inner reality of the external kavanot. When you focus your mind on the Name יהו”ה, when you visualize the coupling of Abba and Imma, when you intend the descent of mochin through the levels—you are not merely contemplating distant spiritual realities. You are activating your own intellectual and emotional systems in correspondence with these supernal structures. The lights and mentalities of Imma, the abstract ideas diffused to Z’eir Anpin, are the five states of chesed and gevurah. These states constitute the main aspect of the Tree of Knowledge of good and evil, from which the forces of evil derive sustenance.

Here lies the essential point: these states are propensities to accept or reject the emotional connection to the abstract idea that came from Abba and Imma. This link between the intellect and the emotions is calledda’at, knowing. The external kavanot awaken internal da’at. The work is one.

The Danger of Profanation

After this development, a remnant of the pristine experience of Abba lives through the emotions. The entire intellectual-emotional process must be protected from the evil that seeks to corrupt it by misdirecting it. This can occur if secular mentalities are allowed to interfere with the described process, degrading it. By its very nature, what is secular is profane, and the mixture can blemish all the way up to the original idea in the mind and down to the spawned emotions.

This is the secret of קדשים יהיו לאלהיהם ולא יחללו שם אלהיהם “They shall be holy to their G-d and not profane the name of their G-d” (Vayikra 21:6) with mispar siduri 347, a numerical value equal to the gematria of נער בכה “a youth is crying”. The still very youthful Torah thought is crying because the evil of the profane mentalities is attacking it. The Torah insight at its inception is vulnerable and fragile. It requires protection through purity of intention and separation from that which degrades.

The Tree of Knowledge

The lights and mentalities of Imma diffused to Z’eir Anpin are the five states of chesed and gevurah. These states constitute the main aspect of the Tree of Knowledge of good and evil, from which the forces of evil derive sustenance. This is so because these states are propensities to accept or reject the emotional connection to the abstract idea that came from Abba and Imma.

These states can become the origin of evil in the sense that if a Torah idea is rejected, this force nourishes the negative side. Evil seeks to divert to itself the spiritual energy from the mental delusions of selfhood that reject Torah, as well as the intellectually diffused emotions—Z’eir Anpin—and subsequent expression and actions—Nukva—not realized in holiness, which is the only mode for the proper coupling of Z’eir Anpin and Nukva.

This state of affairs blocks the desire of some to do teshuva. Their da’at is tainted by a life of thoughts and behaviors misaligned with the Torah. Even as they hear the holy words of Torah, the corruption of their da’at propagates a distorted light to their emotional level, which then rejects these insights, stopping them from performing the rectifying actions of the mitzvot. Thus they leave the shiur, regardless of how they admired it, only to return to their spiritually exiled condition.

The Solution: Breaking the Light

Abba and Imma can only transfer their intellectual mentalities to Z’eir Anpin and Nukva if they themselves properly couple, fruitfully and increasingly so through Torah and mitzvot. However, this depends on a mature emotional intellect that should have been received from Abba and Imma. The self-oriented immature emotions prevent coupling. This is the paradox: maturity requires coupling, but coupling requires maturity.

The solution exists in two primary approaches, though there are others. Nothing compares to the opportunity that Hashem can grant someone through a spirit of teshuva, simply because of His lovingkindness.

First Approach: The Teacher’s Mouth

The Ari”zal speaks on the verse יש מפזר ונוסף עוד “There is one who gives generously and yet ends with more” (on Mishlei 11:24). The tzaddik, which is yesod, is the one giving generously. The literal meaning of the word מפזר mefazer is “spreading”, implying that it crumbles the supernal states of chesed into small crumbs, which scatter from the pulverizing blows. This is in order to give these crumbs to Nukva, and the crumbs spread throughout Nukva similar to how the coins of tzedakah a person distributes spread salvation throughout the world.

You should not think that these states of chesed are diminished by passing through Z’eir Anpin nor that they lack anything by being given to tzedek. On the contrary, the result of this process is not a lack but ונוסף עוד “ends with more” (ibid. Mishlei). For these pulverizing blows magnify all the states of chesed, and their light increases infinitely. Z’eir Anpin grows through this process.

The essence of these words is the breaking of light into small pieces so it can be assimilated by the emotions and generate the proper actions. This descent of the light into objective reality then rebounds—ohr hozer—as a greater ability to achieve abstraction that the listener was lacking. From this the emotional system matures. And maturity means that the person ends with more. He may begin understanding holy things and desire to do teshuva.

The light of chesed broken and diffused in pieces are the words of Torah issued from the mouth of a true and generous teacher who knows how to break the abstractions of the Torah into reasonable and easily assimilated ideas for the students. When this is successful, this dynamic activity is considered fruitful and increasingly so, for it can promote the listener’s coupling of the new Torah-infused emotions with the needed Torah-aligned actions. The person suddenly feels the emotions of holiness and a new desire overcomes him to connect to Hashem.

The gematria of שיעור shiur is 586, which is the gematria of the blessing ויאמר להם אלהים פרו ורבו “And said to them, G-d, Be fruitful, and multiply” (Bereshit 1:22).

Second Approach: The Brit of the Tongue

As it is written, רוח יהו”ה דבר-בי ומלתו על-לשוני “G-d’s spirit speaks in me, and His milah is on my tongue” (Shmuel II 23:2), where the alternative meaning of milah—”circumcision”—is “word”. This alludes to the מילת הלשון, the circumcision of the tongue, referring to rectified speech. Again, a dynamic activity fruitful and increasingly so, for it can promote the coupling of the Torah-infused emotions with Torah-aligned actions.

Through the covenant of circumcision, Hashem gave Avraham and his descendants power over the transcendental plane. Through the rectified power of speech epitomized in tefilah “prayer”, the person speaks to G-d. The two covenants enable the proper focus of spiritual energy between the upper body and the lower one, heaven and earth, Z’eir Anpin and Nukva.

The aspiring ba’al teshuva—any Jew seeking spiritual growth—can gradually rectify his speech simply by sitting in a שול shul. לשון Lashon, tongue or speech, is a permutation of the word שול shul plus the letter נ, hinting at the nefilat, the falling—the supplicatory prayer asking of Hashem‘s mercies and forgiveness. In time, the kedusha of the shul, the tefilah, and the complete avoidance of speaking what is not rectified, sweetens the states of gevurah in Nukva—one’s reality—helping mature Z’eir Anpin, at last causing the development of a Divine consciousness as the product of teshuva and the growth in Torah and mitzvot.

The Ari”zal concludes: “Now that chesed has been revealed in the malchut of Imma, because Avraham circumcised himself, the שכינה Shechinah appeared to him in order to receive these states of chesed” (the Ari”zal, Sefer HaLikutim, Vayeira.). And the gematria of לשון equals 386, that being the same gematria of שכינה with the kolel.

The Unity Revealed

We return now to the initial statement: all of our prayers are to the Ein Sof according to the measured amount of clarification that one clarifies and raises up from partzuf to partzuf until the highest heights where they are fixed and return to be drawn down as mochin. Then the ohr Ein Sof encased within, the spark and intermediary, is present and descends into every partzuf, from level to level to the end of all levels. Then relative to us, we are justified in using Names to address the Ein Sof directly.

The work of kavanot focused on external cosmic worlds gives way to an experience of connection and divine service because they are one and the same. When you focus your consciousness on the coupling of Abba and Imma, you are not merely contemplating a distant spiritual reality. You are activating within yourself the very process of intellectual insight giving birth to emotional response. When you intend the descent of mochin through the levels, you are not merely visualizing abstract structures. You are opening your own da’at, your own knowing, to receive the influx of Divine consciousness that transforms thought into feeling into action.

The external is the internal. The cosmic is the personal. The kavanot are not allegories for psychological states. Rather, the psychological states are localized manifestations of the cosmic structures. You are a partzuf. Your intellect is Abba and Imma. Your emotions are Z’eir Anpin. Your lived reality is Nukva. The birur you perform in prayer—raising sparks through your focus and intention—is the actual mechanism by which the ohr Ein Sof descends through the levels into your consciousness.

This is why we are justified in using Names. The Names are not limiting the Ein Sof. They are revealing the Ein Sof at each level of Its descent into manifestation. At the level of your consciousness, the Name you pronounce with kavanah is the actual presence of the Ein Sof operating through that particular configuration of light. The Name is the intermediary, the spark encased within, that allows the Infinite to touch the finite without annihilating it.

Awakening from Slumber

The Rashash speaks of awakening from slumber through kavanot. Now the mechanism is clear. Slumber is the state where da’at is asleep, where intellect and emotion are disconnected, where the cosmic and the personal appear as separate realities. The person in slumber may know intellectually about the partzufim, may be able to recite the structures of Atzilut, yet experience none of it as real, as present, as operative in his own being.

The devotional life of kavanot awakens the soul. Through consistent practice, through focused intention on the cosmic structures while simultaneously becoming aware of the corresponding movements within one’s own consciousness, the unity begins to reveal itself. The abstract becomes concrete. The external becomes internal. The person realizes: I am not separate from the machinery of creation. My thoughts coupling with my emotions to produce my actions are the local manifestation of Abba and Imma coupling to produce Z’eir Anpin and Nukva.

At that moment, he is awake. He perceives the Ein Sof in all things through his soul. Not as a belief, not as a philosophy, but as direct perception. The world reveals itself as spirituality congealed. The physical body reveals itself as the vessel made physical. And prayer reveals itself as the actual circulation of Divine energy through the cosmos, with oneself as a conscious, participating node in that circulation.

This is the state of wakefulness where the individual is attentive to the presence of Ein Sof in all things through their soul. And this is the meaning of the righteous individual being the vessel made physical, of humanity as the partzuf attempting to reconstitute itself through the descent of the cosmic into the physical.

The work of kavanot, focused on external cosmic worlds, gives way to an experience of connection and divine service because they are one and the same. There is no separation. There never was. The awakening is simply the recognition of what has always been true.

Rabbi Avraham

on Shevat 8, 5786