Dear ,
As we begin reading the Torah again with Parashas Bereishis, we’re reminded that its wisdom is infinite—so much so that one lifetime isn’t enough to explore all its commentaries.
It’s said that we learn best from what we personally connect to. With that in mind, Rabbi
Shepherd would love to hear from you:
What kind of material would you like to receive this year?
Please take a moment to fill out the short form at the link below so we can share teachings that truly speak to you and support your
learning journey.
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Bellow you will find a portion of the Recanti on the Torah followed by insights and practical kabbalistic meditation:
Series: Recanati on the Torah
About this Series:
Based on Recanati al HaTorah by Rabbi Menachem Recanati (Rabbi Menachem ben Binyamin Recanati, c. 1250–1310), a renowned Italian Kabbalist and halachic authority from Recanati,
Italy.
He bridged Ashkenazic and Spanish mystical traditions, frequently citing Rashi, Ibn Ezra, Maimonides, Rabbi Yehudah HaChassid, and Rabbi Elazar of Worms, while preserving the wisdom of earlier Kabbalists. Above all, he revered Nachmanides (Ramban)—“our great master” (Rabbeinu HaGadol)—and devoted
himself to clarifying Ramban’s hidden mystical allusions.
Influenced by both Kabbalah and philosophy, Recanati saw them as complementary paths to divine wisdom. His principal work, a Kabbalistic Torah commentary filled with Zoharic insights and original interpretations, shaped later generations and was even translated into Latin by
Flavius Mithridates in the 15th century.
Other works attributed to him include writings on Ta’amei HaMitzvot, commentaries on prayers, Piskei Halachot, and a famous responsum introducing the study of Kabbalah. A legend from his youth recounts that after fasting and prayer, he dreamt of a
radiant man who offered him water to drink—after which his mind was illuminated, and his ascent began. His commentary unites halachic precision, philosophical reflection, and profound Kabbalistic insight—revealing the Torah as a living map of the Divine.
We all know the line: “וַיְגָרֶשׁ אֶת
הָאָדָם.”
Adam is sent out, the way back guarded by a lahat ha-cherev ha-mit’hapechet—a flaming, turning sword.
But what does that mean for the modern soul?
In this week’s class, we explored how the “guardians” of the path to the Tree of Life operate within us—and how preparation, humility, and true avodah reopen the gate.
Core Torah / Kabbalah Idea
“וַיְגָרֶשׁ אֶת הָאָדָם… וַיַּשְׁכֵּן מִקֶּדֶם לְגַן־עֵדֶן אֶת הַכְּרֻבִים וְאֵת לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת, לִשְׁמֹר אֶת דֶּרֶךְ עֵץ הַחַיִּים.”
(Bereishit 3:24)
In Kabbalistic thought, the flaming, turning sword represents the dynamic spiritual forces that test our readiness for deeper wisdom—the Etz Chaim. Light (or) demands a vessel (kli). When our inner world lacks form—boundaries, humility, refined middot—the guardians turn us back. Not to punish,
but to protect us from light we cannot yet contain.
As we refine, we pass. As we pass, the path opens.
Kabbalistic
note:
The “turning” reflects the shift between din and rachamim, and between masculine/feminine modalities—bestowal and reception. Healthy growth learns to move between these modes: receiving with form, giving with heart—so Shechinah can dwell.
From the Rabbi’s Class — Direct Quotes
“Some people try to connect to Etz Chaim—the wisdom of Kabbalah—before they’re ready, and the angels push them back. As a person refines himself to become a vessel that can hold the light, the light can
then rest within him.”
“Mit’hapechet—turning—means transformation: sometimes masculine, sometimes feminine. This helps explain where Hebrew shifts gender in the text.”
“Malchut can sometimes appear in masculine form—‘Adon kol ha’aretz.’ It hints at din turning into rachamim—a fusion of modes.”
“There is also a gate of the heavens within. Through true
meditation, we can pass the inner gate and touch heaven.”
“The ‘lower Gan Eden,’ accessible even in the body, is a state of elevated awareness—visions (marot Elohim) and inspiration become possible.”
Practice / Meditation (3–6 minutes)
Intent: Re-enter the gate with humility and become a vessel that can hold light safely.
Steps
Arrive – Inhale 4, hold 2, exhale 6 (×3). [10s silence]
Kavanah – Whisper:
“Hashem, help me become a kli that can hold Your light.”
Name the guard – Gently identify one “guardian” within (fear, arrogance, distraction). Nod to it: “You protect me until I’m ready.”
Form the vessel – Visualize a simple boundary that prepares you—time, place, or a small mitzvah or study.
Affirm (×3, slowly): “With Hashem’s help, I receive light in mercy and form.”
Gratitude close – “Modeh/Modah ani for the gate within.” [10s silence]
Integration for the Week
Reflect (2 min journal): Which “guardian” keeps me from deeper prayer or learning? What is it protecting me from?
Act (≤10 min daily): Build one small bayit (house) for the Shechinah—the same time and place for focused tefillah or
learning.
