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Shiviti with Hebrew text in the form of a menorah. A shiviti or shivisi (Hebrew: שויתי) is a type of mystical meditation aid. It is crowned at the top by Psalm 16:8, including the sacred name of God in the center, followed by Psalm 67 set in the shape of the Temple lampstand. It is used in Kabbalah for contemplation of the Tetragrammaton.
Founded in 1775 [4] by Rabbi Shneur Zalman of Liadi (1745–1812) in the city of Liozno in the Russian Empire, the name "Chabad" (חב״ד) is an acronym formed from the three Hebrew words—Chokmah, Binah, Da'at— for the first three sefirot of the kabbalistic Tree of Life after Keter: חכמה, בינה, דעת, "Wisdom, Understanding, and ...
Psalm 67 is the 67th psalm of the Book of Psalms, beginning in English in the King James Version: "God be merciful unto us, and bless us; and cause his face to shine upon us". In Latin, it is known as " Deus misereatur ". [ 1 ]
Miktam or Michtam (Hebrew: מִכְתָּם) is a word of unknown meaning found in the headings of Psalms 16 and 56–60 in the Hebrew Bible. [1] These six Psalms, and many others, are associated with King David, but this tradition is more likely to be sentimental than historical. [2]
Full Hallel (Hebrew: הלל שלם, romanized: Hallel shalem, lit. 'complete Hallel') consists of all six Psalms of the Hallel, in their entirety.It is a Jewish prayer recited on the first two nights and days of Pesach (only the first night and day in Israel), on Shavuot, all seven days of Sukkot, on Shemini Atzeret and Simchat Torah, and on the eight days of Hanukkah.
Psalm 68 (or Psalm 67 in Septuagint and Vulgate numbering) is "the most difficult and obscure of all the psalms." [1] In the English of the King James Version it begins "Let God arise, let his enemies be scattered". In the Latin Vulgate version it begins "Exsurgat Deus et dissipentur inimici eius". [2] It has 35 verses (36 according to Hebrew ...
Rashi comments that the Hebrew word Bereishit ("In the beginning") can be homiletically understood to mean "Due to the first", where "first" (reishit) is a word used elsewhere to refer to the Torah and to the Jewish people. Thus, one may say that the world was created for the sake of Torah and the Jewish people. [15]
Among the earliest documented evidence to the use of hitbodedut as a spiritual practice can be found in the teachings of the Jewish pietistic movement in Egypt. In these teachings, depending on the context, hitbodedut can mean one of three things: "either spiritual retreat to a secluded place... the meditational technique practiced during such a retreat... the psychological state resulting ...