Practical Kabbalah: An Introduction to the Study of Kabbalah

In recent years, there has been an immense blossoming in the study of the esoteric doctrine—Kabbalah. Kabbalah study groups are popping up everywhere, like mushrooms after the rain. In certain circles of Israeli society, Kabbalah studies have become a part of the style. More and more, you can hear people saying, '...and I'm interested in Kabbalah.' It sounds good today after all the idols have disappointed. This was expected, in light of the Zohar's words that near the coming of the Messiah, the wisdom of esoteric knowledge will spread to the point that even children will engage in it..

However, it certainly does not seem likely that what is being marketed as Kabbalah on the streets is even close to the real thing. The contents to which the majority of the public is exposed are nothing more than a collection of popular psychology and self-help trivia, posing as if they have something to do with authentic Jewish mysticism—a link that exists only on rare occasions, if at all..

Kabbalah Without Commitment

It isn't hard to see how people are being deceived. In most cases, when we learn something, we expect to understand and know it. But when it comes to mysticism, people expect mystery, and therefore they are willing to embrace any beautiful spiritual idea or incomprehensible word salad. Unfortunately, this is what's happening today in many circles teaching Kabbalah. People exploit the mystique and loftiness associated with Kabbalah, and under its name, present any "spiritual" material they wish. In such a situation, it is our duty to sort things out and try to understand what Kabbalah really is and who is worthy of learning and teaching it..

To understand what Kabbalah is and what it isn't, let's use the following analogy: A research physicist sits in his lab examining various atomic phenomena. He dissects atoms at incredible speeds and records everything he observes. The researcher is very meticulous and precise in his work, managing to draw several immediate conclusions from the data at hand. Here he stops and transfers his conclusions to a scientist..

(Photo: Erez Ben Simon)

The scientist gathers the research results, reads them, and examines their meaning. He begins to build a comprehensive picture, attempting to predict how the entire system should look. He knows that no tools are available that can show the particles he imagines to those he wishes to present his conclusions to, yet he searches for metaphors that can explain the understanding he's reached in his mind. So he starts talking about "giant chains," "atomic tunnels," "energy bridges," and "ten dimensions"..

A particularly imaginative third party, without any scientific sense, is exposed to the scientist's descriptions. He has no understanding of what it involves but nevertheless wants to comprehend what the scientist wrote. He doesn't strive to study the subject in-depth or to verify whether he truly has the tools to understand the written subject matter, but rather interprets the descriptions according to his simple comprehension. Before long, he gets carried away by his imagination, envisioning people disappearing in "atomic tunnels" and "unlimited energy sources" found in some parts of "the ten dimensions"....

These three individuals: the researcher, the scientist, and the layperson, represent the various approaches to Kabbalah. The data Kabbalah deals with are biblical narratives and the entire body of Jewish law. The researcher refers to the person studying these laws and stories at face value, understanding their immediate meaning but not seeking the broader picture; the scientist symbolizes the Kabbalists, those who see the entirety of specific data and try to form some perception of the big picture. To do this, they require various metaphors to assist in depicting the abstract unity they envision in their mind's eye..

They are well aware that any verbal tool can only partially present the understanding they've achieved in their minds. However, given their limitations with available tools, they have no choice but to use this tool. Nevertheless, even though the verbal tool is limited and partial, the big picture, as described in their words, can still offer us a glimpse of the reality they grasp..

The last ones are those with vivid imaginations—the "pseudo-Kabbalists." For these individuals, the roots of Kabbalah aren't connected to the Torah, or Torah serves them no more than a springboard for their fanciful imagination. They have discovered a source of energy, a heavenly fountain, and ways to expand consciousness, but lack the knowledge or tools to understand the truth of the matter, and what they understand in their minds—and worse, what they teach others—stems from their wild imagination, unanchored in the truth..

Kabbalah, in relation to the Torah, is to philosophy what science is to scientific data. Science/the Torah presents us with data and facts that are clear and logically ponderable, while philosophy/Kabbalah presents a broader and more abstract picture, as reflected in the facts..

Milestones

Let's delve deeper—let's explore the origins of Kabbalah, its development through the years, and the reasons for its secrecy..

One of the reasons the Jewish mystical tradition is called Kabbalah is to emphasize that someone received this spiritual knowledge regarding the Torah. Kabbalah's foundations were given by Hashem, along with all other parts of the Torah, then transmitted from generation to generation, from sage to sage. Unlike other parts of the Oral Torah, which include interpretations, Kabbalah was transmitted as it is, without interpretations and explanations. When a person provides an explanation or interpretation for an aspect of the Torah or Jewish law in a rational manner (as opposed to mystical), they don't need a direct source for their claims. Their statements must align with the Torah's spirit, be logically consistent in context, and be supported by other areas of the Torah. In Kabbalah, however, a person's ability to offer such innovations or original interpretations is extremely limited. Kabbalah is a method whose foundations were given by Hashem, just as the Torah was, and since then, has been transferred from individual to individual throughout the generations..

Now, let's trace some milestones in the transmission lineage of Kabbalah. In the book of Exodus (33:18-22), there is a highly mysterious dialogue between Hashem and Moshe: "And [Moshe] said, 'Please show me Your glory.' And [He] said, 'I will cause all My goodness to pass before you, and I will proclaim the name of Hashem before you; and I will be gracious to whom I will be gracious, and show mercy on whom I will show mercy.' And [He] said, 'You cannot see My face, for no man shall see Me, and live.' And Hashem said, 'Behold, there is a place by Me, and you shall stand on the rock; and it shall be, while My glory passes by, that I will put you in a cleft of the rock, and will cover you with My hand while I pass by. Then I will take away My hand, and you shall see My back; but My face shall not be seen.'".

As cryptic as this dialogue is, we can still extrapolate some important points from it. Let's consider that this dialogue took place shortly after the giving of the Torah. Moshe received the Torah in its entirety. There was nothing left to add or change (Rambam, Foundations of the Torah 9:1). So what more did Moshe want from Hashem?

From Moshe's request, we understand that he wasn't asking for an addition to the existing Torah but that there was a deeper level of understanding of the Torah he was prevented from attaining. From Hashem's response, we learn that the content of this deep understanding does not concern Hashem himself, but His actions in our world. Our sages explained that Moshe's request was to attain an absolute understanding of the question of why the righteous suffer and the wicked prosper, and essentially, to understand how Hashem governs His world..

Hashem set a limit on the degree of understanding a person can achieve and therefore said, "For no one shall see Me, and live." Our sages explain the correct interpretation of this verse: No human can fully comprehend Hashem while living. A person—no matter how purified—is still physical, and their understanding is also physical. This physical limitation prevents them from grasping fully abstract concepts. This is the meaning of "You shall see My back." When we talk to someone without seeing his face, we attain a partial understanding of his words. Conversely, when we both hear him and see his face, we gain full understanding of his words and actions. Similarly, seeing Hashem face to face means comprehending Hashem’s ways with absolute clarity. But as mentioned, we cannot reach this understanding, only see Hashem from behind—receiving merely an idea about His actions, not absolute comprehension..

These insights are included in Hashem's names. It should be understood that the various names attributed to Hashem, and which today form the heart of Kabbalah, are not a collection of magical words possessing cosmic changing power as many think, but a description of different aspects of Hashem's relationship with humanity. Thus, when Moshe sought a deeper understanding of Hashem's hidden ways, the revelation of Hashem’s names was the primary tool for this..

Let us consider these matters in the context of events surrounding this mysterious dialogue: The Israelites committed a grave sin of idolatry with the golden calf, and the punishment they deserved was total annihilation. There is usually an option to use the power of prayer to change and nullify a decree. In this severe case, Moshe could not find words of prayer strong enough. Therefore, he asked Hashem to reveal His absolute goodness, which would delay and soften the sentence. The sin of the children of Israel was so severe that an unusually high degree of mercy was required to prevent the punishment of annihilation. However, since this quality had never been manifested before, Moshe could not have known of its existence or requested its practical implementation. Indeed, as per Moshe's request, Hashem revealed His absolute goodness to him. This enabled Moshe then, (and us today), to pray to Hashem and evoke His abundant mercy through the thirteen attributes of mercy. These thirteen attributes (according to the verses in Exodus 34:6-7) form the foundation of our prayers on Yom Kippur, on fast days, and other important prayers..

Hidden Torah

There are two more important points in the Torah concerning metaphors used by Kabbalah. The first point appears in Deuteronomy, in Moshe's farewell speech before his death, where he describes the Sinai revelation: "Hashem spoke to you out of the fire; you heard the sound of words but saw no form; there was only a voice" (Deuteronomy 4:12). "Be most careful, since you saw no form on the day that Hashem spoke to you at Horeb from the fire, lest you deal corruptly and make for yourselves a carved image in the form of any figure, the likeness of male or female" (Deuteronomy 4:15-16)..

These paragraphs address an aspect emerging from the Sinai revelation. Most people tend to view revelations as a type of vision. However, here was a revelation where the divine presence was felt in a strong and tangible way—Hashem’s words were clearly understood, yet without any form or image. This is a difficult idea to grasp because our minds are accustomed to using the power of sight more than the power of speech. This prohibition on anthropomorphizing Hashem does not target only the creation of primitive idols, but also any attempt to equate Hashem with human personality. Hence, we understand that any attempt to describe Hashem's actions must be devoid of any notion that Hashem feels or is emotionally constrained..

The Mishnah states this very firmly: "One who as a sheliach tzibur [leader of a prayer service] says: 'Your compassion extends to the bird's nest,' gets silenced” (Berachot 5:3). The Talmud explains: "...because he makes the attributes of the Holy One, blessed be He—i.e., His commandments—appear to be expressions of mercy, when, in fact, they are decrees" (Talmud Bavli, Berachot 33b). The Rambam asserts that descriptions of Hashem as merciful or good are metaphors to help our limited, human minds understand: "...These are actions that stem from Him, elevated be He, and the sages call them attributes... This term is used correspondingly to denote human attributes... The meaning here is not that He possesses attributes, but that He performs actions similar to those we perform due to these attributes. That is, the natural qualities do not belong to Him, elevated be He. ...Every action perceived from His actions, we describe Him according to the action that emanates from Him, calling Him by a name derived from that action. ...And so those actions are similar to actions done by humans driven by emotional and innate attributes, and they emanate from Him, elevated be He, not out of any subordination that accompanies Him" (Guide for the Perplexed, Part I, Chapter 54)..

From this, we derive a critical principle concerning Kabbalah or any study related to Hashem. Despite our tendency to describe Hashem with corporeal metaphors, we must not slip into rendering these into any visual or anthropomorphic entity. Even if we use metaphors such as merciful, gracious, or righteous, they can never be grasped in any form. These metaphors are to describe patterns of divine governance, suggesting that had we certain character traits depicted in the metaphor we use, we would act in a similar manner..

The conclusion one must reach from these ideas is that someone interested in studying Torah, all the more so understanding the esoteric doctrine, cannot suffice with a superficial reading. Without the tools given by our sages to understand the hidden Torah, one inevitably will misunderstand the text and, instead of benefiting oneself, God forbid, may cause harm..

Even acquiring substantial knowledge, no matter how vast, is insufficient. It is crucial to add numerous acts leading to purification and refinement, both physical and spiritual. Furthermore, one must closely adhere to a known and recognized Torah scholar and consult with him on if and how to study Kabbalah. Only in this way will we merit to derive the best of Kabbalistic teachings..

Adapted from aish.co.il