{"id":617,"date":"2025-10-26T04:00:00","date_gmt":"2025-10-26T11:00:00","guid":{"rendered":"https:\/\/lamishna.com\/?p=617"},"modified":"2025-12-13T19:36:56","modified_gmt":"2025-12-14T02:36:56","slug":"rashash-shalom-sharabi-kabala","status":"publish","type":"post","link":"https:\/\/lamishna.com\/en\/rashash-shalom-sharabi-kabala\/","title":{"rendered":"Shalom Sharabi: The sage of the Mount of Olives and their Kavanot"},"content":{"rendered":"
\n

\u201cPrayer is the instrument with which the soul repairs the worlds that she fractured it.\u201d<\/strong>
\u2014 Central principle of the system of the Rashash, where each prayer acts as a tik\u00fan<\/em> (repair).<\/p>\n<\/blockquote>\n\n\n\n

Shalom Sharabi (\u201cthe Rashash\u201d): life, work and teachings \u2014 complete Study<\/h1>\n\n\n\n

1) Identity and context<\/h2>\n\n\n\n

Shalom Mizra\u1e25i Deyedi'to Sharabi (1720-18 January 1777), known as Sar Shalom<\/strong> or Rashash<\/strong> (acronym Rabbi Shalom Sharabi<\/em>), was a rabbi and kabbalist yemeni which became the rector of the Yeshiva of the mekubalim Beit El<\/strong> in Jerusalem (then under the Ottoman Empire). He is buried in the Mount of Olives, and his yahrtzait<\/em> it commemorates the 10'shevat.<\/p>\n\n\n\n

Born in Shar'ab as-Salam (Yemen)<\/strong>he emigrated to the Holy Land, fulfilling a vow, after a journey from eastern traditions placed via India, Baghdad, and Damascus; once in Jerusalem, he joined in Beit El, and, by his genius, came to direct it.<\/p>\n\n\n\n

\n

\u201cThere is No word without consequence, or intention without resonance in the higher worlds.\u201d<\/p>\n<\/blockquote>\n\n\n\n

\n\n\n\n

2) Chronology essential<\/h2>\n\n\n\n
    \n
  • 1720<\/strong> \u2014 Born in Shar ab (Yemen).<\/li>\n\n\n\n
  • 1740s<\/strong> \u2014 Comes to Jerusalem; it is integrated in Beit El<\/strong>.<\/li>\n\n\n\n
  • c. 1750-1777<\/strong> \u2014 Leads Beit El and fixed the order, mystical prayers and kavanot<\/em> that will make to the school.<\/li>\n\n\n\n
  • January 18, 1777 (10'shevat)<\/strong> \u2014 Dies in Jerusalem; buried on the Mount of Olives.<\/li>\n<\/ul>\n\n\n\n
    \n\n\n\n

    3) Beit el, and The intellectual project of the Rashash<\/h2>\n\n\n\n

    Beit El<\/strong> (founded in 1737) was the house of study kabbalistic for excellence in the Jerusalem of the XVIII century. With Sharabi as Rosh Yeshiva<\/strong>became a daily regimen focused in prayer, tikunim<\/em> and study of the corpus luri\u00e1nico (Ari\u2013Chaim Vital<\/em>), articulated by a siddur of kavanot<\/strong> and internal regulations. Your seal (s): prayers, meditation techniquesyijudim<\/em>, permutation of divine Names and structures of partzufim<\/em> and sephiroth<\/em>).<\/p>\n\n\n\n

    \n

    \u201cThe prayer without kavan\u00e1 is a body without a soul.\u201d<\/p>\n<\/blockquote>\n\n\n\n

    \n\n\n\n

    4) major Works and his character<\/h2>\n\n\n\n

    The Rashash was a commentator on early and systematizer of the Cabal luri\u00e1nica. His writings \u2014in a good part operating manuals for the practice\u2014 circulate in editions partial and anthologies. Among the titles and sets the most cited:<\/p>\n\n\n\n

      \n
    • Siddur ha-Kavanot \/ Siddur ha-Rashash<\/strong>: rearrange the order of the prayers with meditations luri\u00e1nicas own circle of Beit El. It is the siddur-reference<\/strong> for mekubalim sephardi until today. There are preserved fragments and editions of the NINETEENTH century.<\/li>\n\n\n\n
    • Nahar Shalom<\/strong> (printed in Thessaloniki in 1806): presents a compendium of the seder<\/em> of kavanot<\/em> according to the Rashash, continuing the path of Ari<\/em>. Was the text internal policy of Beit El.<\/li>\n\n\n\n
    • Rechovot (Rejovot) ha-Nahar<\/strong>: sections of the siddur, and notebooks dedicated to kavanot<\/em> specific (e.g., eating, Birkat Hammaz\u00f3n<\/em>, jup\u00e1), edited, and reprinted in separate volumes in modern for practical use.<\/li>\n\n\n\n
    • Emet va-Shalom<\/strong>, Derech Shalom<\/strong>: responsa and developments around the issues kabbalistic and hal\u00e1jicas; in Nahar Shalom<\/strong> we keep your answers to the 70 questions of the wise Tunisia, reflecting his authority among the sephardi of the EIGHTEENTH century.<\/li>\n\n\n\n
    • Minhagei Rashash<\/strong>: remarks hal\u00e1jicas and usual (especially for the nusaj Shami<\/em> yemenite) is derived from their criteria; used as a reference community.<\/li>\n<\/ul>\n\n\n\n
      \n

      several names appear both as a securities self-employed as sections within the siddur<\/strong>; the material of the Rashash, was transmitted in the books of his circle and in printed later, there are certain overlaps between the \u201csiddur\u201d, \u201cNahar Shalom\u201d and \u201cRechovot ha-Nahar\u201d<\/p>\n<\/blockquote>\n\n\n\n

      \n\n\n\n

      5) Core doctrinal: what is taught by the \u201csystem Rashash\u201d<\/h2>\n\n\n\n

      Although anchored in the Arizal, the Rashash brings order, precision, ritual and method<\/strong>. Their axles:<\/p>\n\n\n\n

        \n
      1. Kavanot techniques<\/strong>
        Meditations with Divine Names<\/strong>, combinations of letters, values, and settings (yijudim<\/em>associated with each section of the prayer (Pesukei deZimr\u00e1, Shema, Shemon\u00e9 Esrei<\/em>), to blessings everyday and mitzvot (specificeat, marriage, jup\u00e1<\/em>, etc). The prayer becomes action te\u00fargica that repairs (tik\u00fan)<\/strong> structures of the spiritual world.<\/li>\n\n\n\n
      2. Architecture luri\u00e1nica applied<\/strong>
        Operational use of sephiroth<\/strong> and partzufim<\/strong> (Abba, Imma, Ze'go Anpin, Nukv\u00e1<\/em>) and states (katnut\/gadlut<\/em>), to guide the intentions and \u201craise\u201d sparks. The siddur has mapped out every step of the prayer to a sequence unication<\/strong>.<\/li>\n\n\n\n
      3. Seder ha-Yeshiva<\/strong>
        Regulations of Beit El: hours of study, tik\u00fan chatzot<\/em>, order tefillah<\/em> and practices hitbodedut<\/strong> and \"mikveh<\/strong>, always with kavanot<\/em> encoded. The purpose is to form a college orantes<\/strong> acting in synchrony.<\/li>\n\n\n\n
      4. Halachah and custom<\/strong>
        Selection and annotation of uses sephardi-yemeni (Minhagei Rashash<\/em>), and decisions that reflect mystical sensibility in practice (e.g., modulations in zemanim<\/em>, piyutim<\/em>, and rituals of Shabbat and holidays).<\/li>\n<\/ol>\n\n\n\n
        \n

        \u201cWho knows the Name, he knows the ways of the light; but who pronounces it with purity, turns himself in light.\u201d<\/p>\n<\/blockquote>\n\n\n\n

        \n\n\n\n

        6) Contributions distinctive compared to other teachers<\/h2>\n\n\n\n
          \n
        • Ari's a manual operating<\/strong>: where Chaim Vital<\/em> systematized the doctrine, the Rashash teaches how to operate<\/strong> with it in real time liturgical. Your siddur<\/em> it is a control board<\/strong> the mystical luri\u00e1nica.<\/li>\n\n\n\n
        • Uniformity of the prayer ritual<\/strong>: fixed a standard pattern<\/strong> of kavanot<\/em> for prayers and mitzvot common, which facilitates the continuity of school.<\/li>\n\n\n\n
        • Bridge Sefarad\u2013Yemen\u2013Jerusalem<\/strong>: integrates traditions yemeni with the school sephardi Jerusalem, and their influence is projected to centers sephardi later. (Summary from his role in Beit El and the survival of the siddur).<\/li>\n<\/ul>\n\n\n\n
          \n

          \u201cThe secret lies not in the name pronounced, but in the heart that holds it.\u201d<\/p>\n<\/blockquote>\n\n\n\n

          \n\n\n\n

          7) Influence and reception<\/h2>\n\n\n\n

          In the tradition of sephardic contemporary, Sharabi is described as \u201cfather of the kabbalists sephardi<\/strong>\u201d by their imprint on the practice and the study of the Kabbalah, especially in Jerusalem and its irradiation to other communities.<\/p>\n\n\n\n

          Beit El<\/strong> he continued his line of kavanot<\/em> (the Nahar Shalom<\/em> as the inner canon). In the TWENTIETH century it was rebuilt, the yeshiva \u2014after the war of 1947-49\u2014 and maintained its program mystical; among its figures, modern, highlighted rabbis of renown, and the method continued in force.<\/p>\n\n\n\n

          \n\n\n\n

          8) Family and networks<\/h2>\n\n\n\n

          His daughter married Rabbi Chaim Abraham Gagin<\/strong>, later chief Rabbi of Jerusalem; its lineage includes Shem Tob Gaguine<\/strong> (Keter Shem Tob<\/em>). This fabric shows the insertion of the Rashash in the elite rabbinic<\/strong> sephardi-jerusalemita.<\/p>\n\n\n\n

          \n

          \u201cKabbalah is not a theory: it is architecture divine in action.\u201d<\/p>\n<\/blockquote>\n\n\n\n

          \n\n\n\n

          9) Texts and issues \u2014 how to study today at the Rashash<\/h2>\n\n\n\n
            \n
          • Primary sources<\/strong>\n
              \n
            • Fragments Siddur ha-Rashash<\/em> in archives and libraries; there is digitized materials.<\/li>\n\n\n\n
            • Sets practical Rechovot ha-Nahar<\/strong> to kavanot<\/em> specific (eating, Birkat Hammaz\u00f3n<\/em>, Jup\u00e1<\/em>, etc..), employees in the batei midrash of the mekubalim.<\/li>\n\n\n\n
            • Assemblies Nahar Shalom<\/strong> (printed from the NINETEENTH century) as the backbone of the tradition of Beit El.<\/li>\n<\/ul>\n<\/li>\n\n\n\n
            • Literacy studies and reviews<\/strong>\n
                \n
              • Synthesis biographical and focus doctrinal portals encyclopedic and disclosure.<\/li>\n<\/ul>\n<\/li>\n<\/ul>\n\n\n\n
                \n\n\n\n

                10) Traits of method for the practitioner kabbalist (according to the school of the Rashash)<\/h2>\n\n\n\n
                \n

                Warning methodological:<\/strong> the following describes the -historical approach doctrinal<\/strong>, is not a guide to spiritual practice.<\/p>\n<\/blockquote>\n\n\n\n

                  \n
                1. Prayer as engineering sacred<\/strong>: every blessing has a array of names<\/strong> and unication<\/strong> accurate to activate tikunim<\/em> in worlds and partzufim<\/em>.<\/li>\n\n\n\n
                2. Full cycle<\/strong>: the kavanot<\/em> include daily prayers, Shabbat and holidays, and extend to acts of life (food, marriage).<\/li>\n\n\n\n
                3. Discipline community<\/strong>: the efficiency depends on the order referee<\/strong> (Beit El), synchronizing hours, texts and yijudim<\/em>.<\/li>\n\n\n\n
                4. Continuity of the Ari<\/strong>- it is assumed cosmology luri\u00e1nica as operating map<\/strong>not only speculative.<\/li>\n<\/ol>\n\n\n\n
                  \n\n\n\n

                  11) spiritual Legacy and memory<\/h2>\n\n\n\n
                    \n
                  • Mount of Olives<\/strong> as a place of pilgrimage; his tomb is the focus of devotion on their anniversary.<\/li>\n\n\n\n
                  • The survival of the siddur and the kavanot<\/em><\/strong> in circles sephardic yemenite and the Yeshiva of Beit El testifies to an living tradition<\/strong> more than two centuries later.<\/li>\n<\/ul>\n\n\n\n
                    \n

                    \u201cThe soul of the righteous continue to pray even when your voice has ceased in the land.\u201d<\/p>\n<\/blockquote>\n\n\n\n

                    \n\n\n\n

                    Conclusion<\/h2>\n\n\n\n

                    The Rashash<\/strong> consolidated mode sephardi-jerusalemita<\/strong> practice the Cabal luri\u00e1nica: transformed doctrine in liturgy operational<\/strong>, formed a school of prayer<\/strong> with discipline and manuals precise (siddur and kavanot<\/em>), and left a legacy institutional<\/strong> (Beit El) and textual (Nahar Shalom<\/em>, Rechovot ha-Nahar<\/em>) that lingers in schools mekubalim until today. To \u201cknow everything essential\u201d on it, look at it as architect of the prayer ritual<\/strong> back to Ari.<\/p>\n\n\n\n

                    \n

                    \u201cThe universe was made with names; who understands your order, you may return the world to its root.\u201d<\/p>\n<\/blockquote>","protected":false},"excerpt":{"rendered":"

                    Shalom Sharabi and the kabbalistic prayer<\/p>","protected":false},"author":1,"featured_media":618,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[368],"tags":[425,424],"class_list":{"0":"post-617","1":"post","2":"type-post","3":"status-publish","4":"format-standard","5":"has-post-thumbnail","7":"category-mekubalim","8":"tag-rashash","9":"tag-shalom-sharabi"},"yoast_head":"\nShalom Sharabi y el rezo kabal\u00edstico - La Mishn\u00e1<\/title>\n<meta name=\"description\" content=\"Qui\u00e9n fue el Rashash: vida, obras y sistema de oraci\u00f3n cabal\u00edstica en Beit El, n\u00facleo del rezo luri\u00e1nico sefarad\u00ed.\" \/>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/lamishna.com\/en\/rashash-shalom-sharabi-kabala\/\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Shalom Sharabi y el rezo kabal\u00edstico - 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