Teaching and Meditation
for Waving the Lulav

Based upon the works of Rebbe Nachman of Breslov zt"l

The word "meditation" can be related to several spiritual practices in the Jewish tradition:

·        kavanah ("concentration" or "intention"),

·        hisbonenus ("contemplation"), and

·        hisbodedus ("seclusion" or "withdrawal").

In this context, it corresponds to the word kavanah, which itself has more than one application. In general, one must strive to pray with kavanah, reciting the words of the formal prayer service with mindfulness (and, to whatever extent possible, with the appropriate feelings of yirah and ahavah, awe and love of G-d). However, in Kabbalistic circles, the term kavanah more often denotes the specific mystical concepts or Divine names the initiate should contemplate during prayer, or while performing the various mitzvos (commandments). Although the writings of the Ari z"l are replete with such kavanos, the Sha'ar HaKavanos ("Gate of Meditations") and Pri Eitz Chaim ("Fruit of the Tree of Life") systematically discuss these practices.[1] The purpose of these meditations is to rectify disharmony on the spiritual plane (i.e., the realm of the Sefiros), and thus to elicit Divine illumination. The following is an example of a mitzvah-­based kavanah, as modified for the beginner.

Translation of Likutei Moharan 1:33, last section

After reciting the Torah lesson published as Likutei Moharan 1: 33, Rebbe Nachman remarked: "This discourse incorporates the Kabbalistic meditations (kavanos) found in the writings of the Ari z"l for the rite of waving the Lulav during the festival of Succos." On this basis, Rebbe Nachman's foremost disciple, Rabbi Noson Sternhartz, composed his own interpretation, as follows. We have added our own commentary.

Teaching: The act of waving (the Four Species) elicits a spiritual illumination from the source of the Chasadim (forces of loving kindness) within the Sefirah of Da'as ("Supernal Knowledge," which is an aspect of Divine Intellect). These Chasadim are sometimes called the "Ahavah within Da'as."

Commentary: Ahavah/love is the force that brings about unity; indeed, the Hebrew word ahavah has the same gematria (numerical value) as echad ("one"). Da'as refers to the knowledge of the Divine oneness. Thus, the "Ahavah within Da'as" is the source of all holy unifications. It is the "magnetic force" of enlightenment.

Teaching: The level of Da'as is higher than time. It also transcends the lower Sefiros that give rise to the various traits of the heart (cf. Pri Eitz Chaim, Sha'ar HaLulav). However, [through the performance of the commandment of waving the Four Species] the sublime illumination [of the "Chasadim within Da'as"] permeates the Chasadim within [the person's heart].

Commentary: The human form is composed of various traits that reflect the Ten Sefiros as stated in the introduction to the Tikkunei Zohar ("Patach Eliyahu"). The six "lower" Sefiros are: Chesed (kindness), which corresponds to the right hand; Gevurah (might). The left hand; Tiferes (harmony), the torso; Netzach (victory), the right leg; Hod (splendor), the left leg; and Yesod (foundation), the place of the Bris Kodesh (holy covenant). Sometimes, these six Sefiros are described as a single unit, called Ze'er Anpin (the "Small Face," or lower revelation).

Although these six Sefiros correspond to the limbs of the body, their common root is in the heart. When the mind and heart are attuned to one another, the various traits receive spiritual strength and vitality. Each Sefirah is a compound that contains all the others. Thus, in this context, through the rite of waving the Lulav, the quality of Chesed (loving kindness) that is present within each of the six traits of the heart receives an additional measure of illumination. This influx of Chesed has its source in the Ahavah/love that characterizes the transcendent level of Da'as.

Teaching: The culmination [of performing the Kabbalistic meditations related to waving the Lulav in the six directions] is to illuminate the [seventh and last] Sefirah of Malchus (Kingship), for which the Esrog is a spiritual channel. The ultimate goal is to reveal G-d's Kingship to all humanity - to find the G-dliness concealed within the languages of all nations, as well as within all physical things, even within the realm of the klippos ("evil husks"). This is implicit in the verse, "His kingship extends over all" (Psalms 103:9). All this is brought about by the tzaddik who has conquered his natural inclinations, represented by the Lulav (cf. Zohar III, 255b). As the verse states, "The tzaddik shall blossom like a date palm" (Psalms 92:13).

On the festival of Sukkos we strive to reveal G-d's Kingship to all humanity, even through all seventy languages of the non-Jewish nations. This is the symbolic meaning of the seventy bulls that were sacrificed in the Holy Temple during the seven days of Sukkos for the sake of the non-Jewish nations (Sukkah 55b). This, too, is why we conclude the prayers associated with the rite of the Lulav and its Hakafos (procession in the synagogue) with the verse, "Thus may all nations of the world come to know that Hashem is G-d; there is nothing else" (I Kings 8:60).

Meditation/Kavanah

The custom of waving the Lulav described here follows the view of the Ari z"l, to which the teaching above alludes. The accompanying kavanah/meditation, based upon Reb Noson's words above, is less technical than the original Kabbalistic version in the Sefer Pri Eitz Chaim, and does not employ Divine Names. This is in keeping with Rebbe Nachman's strict warning that only a tzaddik may use the actual Kabbalistic kavanos (see Likutei Moharan II: 120). The foremost kavanah we should have is to fulfill the mitzvah as prescribed by the Torah. This mitzvah, like all of the Torah's precepts, absolutely transcends our mortal comprehension.

Blessings: Hold the Lulav (together with its three Hadassim/myrtle branches and two Aravos/willow branches) in your right hand. The spine of the Lulav should face you. Hold the Esrog in your left hand, with the Pitam (tip) pointing up. Do not hold them together until you have recited the berachah (blessing), as found in the Siddur. If this is the first time you have performed the mitzvah this year, also recite the She'hechiyanu blessing, which expresses our gratitude to G-d for keeping us alive and granting us the privilege of performing this holy precept. Avoid any interruption between reciting these blessings and performing the mitzvah.

Movement 1: Imagine that the Esrog is your heart, and the Lulav is a channel for eliciting Divine wisdom (Da'as) and loving-kindness (Chesed). Facing eastward,[2] move the Lulav and Esrog from your heart to the right side, back and forth three times. Gently shake the Lulav each time that the hands are extended, and shake it again when the Lulav and Esrog are returned to the heart (Shulchan Aruch, Orach Chaim 651:9).

When you extend the Lulav to the right (south), imagine that you are drawing forth Chesed/kindness from the transcendent level of Da'as/Supernal Knowledge - specifically from the aspect of the "Chesed of Chesed." Thus, an influx of Chesed is drawn into your heart, whence it extends to your right hand.

Silently pray for all of your feelings and acts of loving-kindness to receive an extra measure of holy strength and vitality.

Movement 2: As you extend the Lulav to the left (north) three times, imagine that you are drawing forth Chesed/kindness from the transcendent level of Da'as/Supernal Knowledge - specifically from the aspect of the "Gevurah (might) of Chesed." Thus, an influx of Gevurah is drawn into your heart, whence it extends to your left hand.

Silently pray that all your acts of strictness serve the underlying purpose of expressing loving-kindness. This must inform your dealings with others, when strictness or restraint are called for; as well as with yourself, when you must exercise self-control. Thus you will not succumb to anger or obsessiveness.

Movement 3: When you extend the Lulav to the front (east), imagine that you are drawing forth Chesed/kindness from the transcendent level of Da'as/Supernal Knowledge - specifically from the aspect of the "Tiferes (harmony) of Chesed." Thus, an influx of Tiferes is drawn into your heart, whence it extends to your torso.

Silently pray that your intellectual balance and judgment, as well as your sense of beauty and harmony, be tempered with loving-kindness. Thus you will be able to see everything in its proper context, to perceive the whole and not just the part.

Movement 4: When you extend the Lulav over your head, be careful not to damage the tip of the Lulav. Gently move your forearms and wrists up and down three times, and imagine that you are drawing forth Chesed/kindness from the transcendent level of Da'as/Supernal Knowledge - specifically from the aspect of the "Netzach (victory) of Chesed." Thus, an influx of Netzach is drawn into your heart, whence it extends to your right leg.

Silently pray for the strength to overcome all obstacles by relying upon   G-d alone. Thus, you will progress on the spiritual path with a joyous spirit, despite all confusions and hardships.

Movement 5: When you extend the Lulav below, bend your knees slightly, keeping the Lulav more or less erect; then move your forearms and wrists down, and back again to your heart. Do not point the tip of the Lulav toward the ground. (This instruction follows the view of the Ari z"l, Maharil, and others; however, some authorities permit one to do so.) Imagine that you are drawing forth Chesed/kindness from the transcendent level of Da'as/Supernal Knowledge, specifically from the aspect of the "Hod (splendor) of Chesed." Thus, an influx of Hod is drawn into your heart, whence it extends to your left leg.

Silently pray to feel gratitude to G-d and your fellow creatures, with true sincerity. This sense of gratitude will enable you to see the good in all things. By looking at the world with a "good eye," you will generate a climate of peace and love wherever you go (Likutei Moharan I: 282).

Movement 6: When you extend the Lulav behind you (west), imagine that you are drawing forth Chesed/kindness from the transcendent level of Da'as/Supernal Knowledge, specifically from the aspect of the "Yesod (foundation) of Chesed. " Thus, an influx of Yesod is drawn into your heart, whence it extends to the place of the Bris Kodesh (holy covenant).

Silently pray that all your thoughts, words, and actions concerning sexual matters be holy and pure. Thus, you will become a vehicle for making holy connections between thoughts, feelings, objects, and people -- and particularly between the soul and G-d. Finally, contemplate that through receiving this influx of Chesed, you will become a vessel for the "light that was hidden for the tzaddikim." By establishing a spiritual connection to the great tzaddikim who dedicated their lives to benefit those on a lesser spiritual plane, we become empowered to inspire others to return to G-d, as well. Thus, all beings and all Creation ultimately will enter into the realm of holiness, to know G-d and to perform His Will, in joy and in peace.

© 2001 The Breslov Center