The spiritual energy also called rei ki and zero-point energy works through the highly ordered soul. This energy or Spirit is the first manifestation or sefirah of God, omnipresent and all-sufficient.
The spiritual energy emanation is called “holy Spirit” by King David, and is described in Jewish mysticism as follows (in the Sefer Yetzirah): “Ten sefiroth without anything: the first, the Spirit of Elohim-Chayim (blessed and again blessed be the name of him who lives forever), Voice and Spirit and Word, and this being the holy Spirit.” Maimonides adds that the reconciliation of Voice and Spirit (Breath) and Word in one echad is a mystery but has the same solution as their reconciliation in the echad of the human voice.
From this emanation, in order, proceed the other nine emanations of Jewish mysticism: the second emanation is wind, or spirit from Spirit, found in the breath that speaks the 22 letters. Third is water from wind, the primordial waters of Breshith from which the earth came. Fourth is fire from water, the fire from which the stars come. The other six emanations refer to six spatial dimensions, which may be the known spatial dimensions doubled, or may be six hidden dimensions too narrow for particle travel, as physics models suggest.
The power of the universal gesture of the Jewish hamsa hand is that the spiritual energy field, which works through order rather than force, is most easily transmitted through the hands. From this fact is derived the principle that smikhah (the “laying on of hands”) can physically confer benefits. It takes from what belongs to the givers (status, authority, and leadership among others, health, vitality, and peace within oneself) and transmits it to the receiver.
The kabbalah nevuith or prophetic kabbalah is the branch of kabbalah that has most experience with the spiritual energy of the hamsa hand. To grow in the ability to receive and transmit this spiritual energy, it is necessary to “stir” the spiritual energy as it is given by God.
From the techniques of the original neviim (prophets), the following practices are recommended. Seek out other students of prophetic kabbalah and form a close-knit accountability group, or chavurah, of at least three members each, to serve as a “school of prophets”. Study the sacred texts together and share learning together. It is beneficial if such a trust level can be achieved where sharing of property with those in need inside or outside the group becomes natural and commonplace. Seek constantly to maintain the good eye, open hand, and receptive heart before God at every second of the day. Meet weekly for worship of the Creator, to petition for community needs, and for these other purposes.
The Tanakh states that King Saul, on two different occasions, when approaching the fully active prophesying school led by Samuel, was so overcome as to begin to prophesy the words of God unbidden himself. This deeply ecstatic experience, like the closely related cases of miraculous healing, are gifts that recur regularly in history to those who seek God’s Spirit.