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Skip to content One of the enhancing elements tied to the performance of mitzvot, especially Tzedaka, is the practice of saying “Leshem Yichud.” This formula, which means “for the sake of unification,” is uttered before many spiritual rituals as a means to direct the energy and intention behind those acts.
Many Kabbalists write that the Leshem Yichud is a saying that protects the Torah study, Mitzvah, Tefilah, and pretty much every holy act from having the Shefa sapped by the Sitra Achra due to bad thoughts and sins. It’s also a way of going back to awareness (da’at) in order to prepare ourselves mentally to perform what we wish to perform.
In the Book Nekudot Hakessef we find the mashal (metaphor) of one who wishes to send a beautiful carriage with gifts to the king in the big city. However, the way to big city, where the palace is goes through the woods, and bandits are stationed there, ready to steal travelers. His idea then is to write in big bold letters “TO THE KING” in the carriage, so that the bandits know they should trifle with that caravan (since they don’t want trouble with the king).
In this article, we will explore why the Holy Arizal emphasizes the importance of saying “Leshem Yichud” and how this statement connects to the broader spiritual process of Tikkun (rectification).
The reasoning behind reciting “Leshem Yichud”, according to the esoteric principles, is explained in Shaar Ruach HaKodesh (The Gate of Divine Inspiration). It is a declaration that what we are about to do serves to unify the Name יה with the name וה, as well as to unify the Holy One, blessed be He, with His Shechinah. The intent behind this unification is rooted in the mystical structure of the four letters of the Divine Name (יהוה), where:
It is known that the purpose of every mitzvah, prayer, blessing, or Torah study is to rectify and elevate the רפ”ח נצוצות 288 (sparks) from Ze’ir Anpin and Nukvah. These sparks ascend to Yisrael Saba and Tevunah (Yash’soot), from there to Abba and Imma, and then continue sequentially through the worlds and levels until reaching the ten sefirot of Adam Kadmon (Primordial Man). This ascent causes the supreme unification of the sefirot of Abba and Imma of Adam Kadmon (represented by the names ע״ב of ע״ב and ע״ב of ס״ג), allowing the generation of the Mokhin of 10 new Sephirot of MaH and 9 new Sephirot of BaN (which were missing, Malkhut of BaN was already present).
Through this process, the divine consciousness known as “mochin” (intellect) flows down through the order of the spiritual worlds. When it reaches Abba and Imma, they unify with Yash’soot to draw forth expanded consciousness (mochin de-gadlut) to Ze’ir Anpin and Nukvah. This expansion enables Ze’ir Anpin and Nukvah to unite, thereby bringing divine abundance to all the worlds of Beriyah, Yetzirah and Assiyah. Thus, before any mitzvah, prayer, Torah study, or similar action, we recite “Leshem Yichud” to declare that our ultimate intent is the rectification and unification of Ze’ir Anpin and Nukvah through the process described above.
Concerning the statement about saying “Leshem Yichud” (For the sake of the unification), and specifically the question of whether it is appropriate to say the intentions in the language of prayer before performing the mitzvah, the teachings of the Rashash (Rabbi Shalom Sharabi) indicate that no Kavanot (intentions) should be expressed in the language of prayer.
In his explanation of the sequence for the Leshem Yichud, he arranged the intentions for charity in the language of prayer. This raises the question of how this is possible, given that there is a testimony from our teacher, the Chida (Rabbi Chaim Yosef David Azulai), in his book Shu”t Yosef Omets (Siman 44), where he reports that he heard from a certain sage that one should not say any intentions in the language of Tefilah (prayer).. So, only say the Leshem Yichud out loud and the specifics of the Mitzvah he’s about to do and then intend silently the kavanot that come forth.
As everyone is aware, this is the formula of the Leshem Yichud:
After reciting that, one should say “…הריני מוכן ומזומן לקיים מצוות עשה של” (I hereby am ready and prepared to perform the Positive Mitzvah of…), and then of course relate the Mitzvah he’s about to do. I believe one could say this declaration in any language he wants.
Before we explain this matter and how the Jewish people should act in practice, we will first expand slightly on the issue, with the roots of the sources and the reasons for it, and afterward, we will explain the practical halachah.
The root of the issue, that is why it is forbidden to say intentions in the language of Tefilah (prayer) is brought in the holy books of the Igrot HaRamaz from Rabbi Moshe Zaccutto (z”l), a prominent and righteous sage of his generation who spread Torah to many as a rabbi and teacher in the city of Mantua in Italy. He authored many wonderful works in the area of Torah wisdom and was a student of the holy Rabbi Benjamin Halevi z”l, a student of Rabbi Naftali of Horodenk, z”l (see further praises of him in the holy books of Rabbi Chaim Yosef David Azulai).
In his letters (Igrot Ramaz), Rabbi Moshe Zaccutto mentioned three reasons for prohibiting such actions, and these are:
The Leshem Yichud serves as a preparatory recitation that one should give great focus to what he’s about to do.
Not all Mitzvot are performed equally, even by the same person. This is hard pill to swallow, but let’s explore this further.
It is clear that in addition to the thoughts, speech, and actions required in every mitzvah, it is necessary to perform the mitzvah with great joy. One should do it leshem shamayim (for the sake of Heaven) to unite the Holy One, Blessed be He, with His Shechinah, and not for the purpose of receiving reward or “getting the segulah”.
The Rashash in his printed siddur, in the section of Leshem Yichud before performing any mitzvah (Part 1, p. 51b), arranged the law in practice as follows: In every mitzvah, there must be five levels through which the five aspects of the N”R”N”CHA”Y (the soul levels) of that specific mitzvah are awakened and corrected. These are alluded to by the four letters of the name YHVH with a “vav” at the end, arranged in the order from below to above, and they are:
Now, we can understand why it is forbidden to say the intentions in the language of prayer. The chaya and neshama aspects of the mitzvah are awakened through the intention and thought alone. If one speaks the intentions aloud, they bring down only the aspect of ruach (the second soul level), which is awakened through speech, but they cannot awaken the chaya and neshama aspects of the mitzvah that are done through the mind.
Therefore, one should ideally not say the intentions aloud in the language of prayer (though I will concede there are opinions that disagree).
The phrases “b’d’chilu u’richimu” (with awe and love) and “b’richimu u’d’chilu” (with love and awe) represent the two types of unifications of Abba and Imma:
These unifications are necessary for the mochin de-gadlut (expanded consciousness) to flow into Ze’ir Anpin and Nukvah.
The mystical significance of referring to Ze’ir Anpin as Kudsha Brich Hu (The Holy One, blessed be He) and Nukvah as Shechinah is explained in depth by Rabbi Yosef Chaim of Baghdad (Rav Pe’alim, Part 1, Siman 1). While we can’t have the whole book here, in summary:
This system ensures that divine energy and Mokhin descend in a structured, filtered manner to avoid overwhelming the lower worlds, thereby maintaining free will and the realm of evil even, while simultaneously providing a connection between Hashem and creation.
Through Torah study, mitzvot, and prayers, the Jewish people elevate sparks, enabling the unification of Ze’ir Anpin and Nukvah. This contributes to the flow of divine energy and the repair of the spiritual worlds. Conversely, sins cause separation between them, preventing this flow and weakening the divine structure (as if “weakening” the divine realms themselves).
For additional insight, see Shaar HaKavanot (Drush 6 of Kriyat Shema) and the writings of the holy Rabbi Tzadok of Lublin in Kovetz HaMikhtav, as well as Rabbi Menachem Mendel of Vitebsk in Pri Ha’aretz on Shabbat within Pesach.
Just as the morning declaration “Behold, I accept upon myself the mitzvah to love every Jew as myself” (as the Arizal teaches) is not merely a verbal statement but is intended to awaken a person to remove from their heart all forms of hatred, resentment, and anger toward any Jew, and to truly love every Jew as one loves their own self, as expressed by our sages — this can only be achieved through simple faith (Emunah). A person must strengthen himself to believe that everything that happens in the world is entirely from the Blessed Creator, and no person can either benefit or harm them without His will.
This is the foundation of simple faith, as stated in the principles of faith: “I believe with complete faith that the Creator, Blessed is He, is the Creator and Guide of all creations, and He alone made, makes, and will make all deeds.” When a person believes and lives in this way, they are able to overcome hatred and anger toward others and love every Jew as is proper. Through this, they become included with the collective soul of Israel, and their prayers, Torah study, and good deeds ascend and bear fruit above, bringing great satisfaction before God, without obstruction or accusation.
In light of all that has been mentioned, we will understand why the Rabbi emphasizes saying “Leshem Yichud” specifically before the mitzvah of Tzedakah:
Based on what we have learned so far regarding the significance of saying “Leshem Yichud,” which signifies the entire process of Tikkun carried out through a mitzvah, prayer, or Torah study, we can understand why the Arizal and Rashash stressed saying “Leshem Yichud”. We are collectively repairing the Partzufim of Zeir Anpin and Nukva and for this to happen, we need to stop separation in the lower physical realm.
Now, to summarize the matter: In all the orders of prayers and Leshem Yichud associated with the performance of a mitzvah or prayer, etc., whether they were instituted by the Rashash or by other scholars, there is no objection to saying them, as long as one does not say or intend any intentions that would prematurely awaken the light of the mitzvah before its time. I will add that the great R’ Chaim Shmuel Dweik HaKohen also instituted the entire seder of the Matbea Bracha, which includes all the process above that we mentioned, even if one so much as diverts his eyes from forbidden sights in the street. We will do a specific post on that soon.
However, where the order of prayer or Leshem Yichud is part of the mitzvah itself, then as long as the prayer is in the way of moral teaching and commandments, one may say it aloud (like loving other Jews). But where the sequence of intentions begins, even if written in the form of a prayer, one should only focus on them with their thoughts and not say them aloud.
Let us take, for example, the sequence of the prayer Anenu HaGadol for the rectification of the Shovavim (the six weeks between Parashat Shemot and Parashat Mishpatim, a time for Tikkun HaYesod). The prayer begins with the confession, where a person verbally admits their sins and failures and, in the process, mentions and details the places where they have damaged the holy Partzufim in the upper worlds.
However, after asking and pleading before Hashem for forgiveness and promising not to return to our folly, the sequence continues with the intentions and prayers to unify the holy Partzufim that were damaged. At this point, one should not say them aloud in the form of a prayer as before, but only concentrate on them in their mind, as practiced in several Kabbalistic yeshivot. This is in line with the reason we mentioned earlier that the Kavanot should not be spoken aloud in the language of prayer.
The reason is that the mind is not always capable of understanding and processing the details of the Kavanot with full clarity and understanding. Therefore, the great sages and mekubalim arranged them in various orders of prayers in a concise and clear language, easy to understand and pleasant to the ear.
Either way, we should all strive to say the Leshem Yichud unification before everything we do, as that is an powerful way of enhancing the act, and may we merit all these wondrous levels!
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