How to Draw Down Divine Energy and the Sabbath Soul

Me’irat ‘enayim (Illumination of Eyes), a major kabbalistic work written in late-thirteenth-century Spain by Isaac of Acre, is a composition in the Moses Naḥmanides tradition of kabbalah. It is in part a meta-commentary on the brief kabbalistic interpretations that appear in the biblical commentary written by Naḥmanides (Ramban), a genre that was known as be’ure sodot ha-Ramban (“clarifications of the secrets of Naḥmanides”). It is also, in large part, a reflection on kabbalistic theology and especially meditative practice. This brief excerpt presents a description of the meditative experience of drawing down the divine flow into the human devotee—a mode of religious action and intention known in the study of religion as “theurgy.” The divine life force is drawn forth from the sefirot into the very body, or vessel, of the mystic.

For the shefa‘ comes from Zaddiq [Yesod] by means of the devotee [hasid] who knows how to bring down the proper flow by saying: “Come, O Bride; come, O Bride!” Through his mystical concentration he [also] draws forth a Sabbath-soul from the influx of holy spirit. It courses [through the supernal rungs and the lower worlds] . . . coming into the devotee’s body. [In the process,] the created world and all its expanse is blessed and filled.

Translated by Elliot K. Ginsburg.

Credits

Isaac of Akko, Meirat Einayim, trans. Elliot K. Ginsburg, from Elliot K. Ginsburg, The Sabbath in the Classical Kabbalah (Albany: State University of New York Press, 1989), p. 199. Used with permission of the publisher.

  1. What elements of mystical experience and technique do we observe in this passage?

  2. What is the place of the extra Sabbath soul in this practice?

  3. How might a mystic’s belief that the divine life-force may be affected by human intention and speech inform their meditation?

Engage with this Source

Me’irat ‘enayim (Illumination of Eyes), a major kabbalistic work written in late-thirteenth-century Spain by Isaac of Acre, is a composition in the Moses Naḥmanides tradition of kabbalah. It is in part a meta-commentary on the brief kabbalistic interpretations that appear in the biblical commentary written by Naḥmanides (Ramban), a genre that was known as be’ure sodot ha-Ramban (“clarifications of the secrets of Naḥmanides”). It is also, in large part, a reflection on kabbalistic theology and especially meditative practice. This brief excerpt presents a description of the meditative experience of drawing down the divine flow into the human devotee—a mode of religious action and intention known in the study of religion as “theurgy.” The divine life force is drawn forth from the sefirot into the very body, or vessel, of the mystic.

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