Kabbalah: Difference between revisions

Kabbalah is the secret part of Torah, also called Toras HaSod (the Secret Torah), Toras HaNistar (the Hidden Torah), or Pnimiyus HaTorah (the Inner Torah). Kabbalah deals with the relationship between Hakadosh Baruch Hu and the world, the order of spiritual worlds' descent, the Sefiros and angels, and explains the inner meaning of Torah verses and mitzvos. Kabbalah has a tremendous influence on Jewish spiritual life. Among other things, Kabbalah's influence is evident in halachos, customs, and the prayer text of most Jewish circles, as well as on the Chassidic movement and teachings, [[mussar]] literature, and more.

Throughout the generations, Kabbalah was transmitted, as its name implies, through receiving from person to person. Many Jewish leaders knew it, though we don't know about all of them, since engagement in these matters was kept secret. The first known book in Kabbalah is [[Sefer Yetzirah]], attributed to [[Avraham Avinu]] (though it may have been written down in later generations). Among the prophets, there are prophecies describing Hashem's glory that belong to the secret part of Torah, in the books of Yeshayahu and Yechezkel, called Maaseh Merkavah. Chazal placed severe restrictions on engaging with these secrets, and even among the Tannaim and Amoraim, not all engaged with them.

There were several [[Tannaim]] known for engaging in Toras HaSod. Among them were Rabbi Nechunya ben Hakanah, to whom several works in Toras HaSod are attributed: Sefer Hakanah, Sefer HaBahir, Sefer HaPliah, and Sefer HaTemunah; as well as Rabbi Yishmael and Rabbi Akiva, to whom Pirkei Heichalos and others are attributed. The central figure among the Tannaim who engaged in Toras HaSod was Rabbi Shimon bar Yochai, who together with his son Rabbi Elazar and other Tannaim from his group composed the Zohar. This book was hidden for over a thousand years (though some Geonim and Rishonim may have known it), and was revealed in the first century of the sixth millennium by the Kabbalist Rabbi Moshe de Leon. Since its publication, the book became a foundational text of Kabbalah, and many Kabbalistic writings are based on it.

At the end of the Geonic period, Rabbi Aharon ben Shmuel HaNasi, a sage from Bavel who migrated to Italy, is known to have transmitted Toras HaSod to Italy. Rabbi Moshe ben Kalonymus received the secrets of Kabbalah from him, and after his family, the Kalonymus family, moved from Italy to Ashkenaz - a tradition of transmitting Toras HaSod developed among Ashkenazic scholars, up to Rabbi Shmuel HaChassid and his son Yehudah HaChassid, as well as Rabbi Elazar of Worms, the Rokeach, who established a circle of "Chassidim" who engaged in this Torah (now known as "Chassidei Ashkenaz").

The Rebbe Maharash told his son, the Rebbe Rashab, during one of their lessons in Moreh Nevuchim, that he had a tradition from rebbe to rebbe back to the Baal Shem Tov that the Rambam was a great Kabbalist, and the reason he didn't reveal this (even by hint, like Rashi) was because it was a dangerous time to reveal matters of Kabbalah even by hint

Kabbalah received extensive attention among the sages of Tzfas during the fourth century of the sixth millennium (the 1500s). Among the most famous were Rabbi Moshe Alshich, Rabbi Shlomo Alkabetz, and the Radbaz. During that period, Rabbi Moshe Cordovero, the Ramak, lived and worked, teaching many students Kabbalah. In his great work Pardes Rimonim, he organized the approaches of earlier Kabbalists, summarized and decided between them, and explained his approach to Kabbalah.

The greatest influence on the transmission of Kabbalah was Rabbi Yitzchak Luria, the Arizal, who moved from Egypt to Tzfas in 5330 (1570) and during the two years until his passing in 5332 (1572) established a group of students (called "the Arizal's cubs") to whom he transmitted his secrets. After his passing, his greatest student, Rabbi Chaim Vital, organized and arranged his teachings, and he is the primary writer of the Arizal's writings. The Arizal's system of Kabbalah spread throughout all Jewish communities and became the central approach to Kabbalah until today, among Sephardic Kabbalists, Lithuanian scholars, and Chassidim.

Despite the importance of the Ramak's Kabbalah and its great influence on Kabbalah until today, the Arizal's Kabbalah is the more primary approach. Rabbi Chaim Vital testified that after the passing of his teachers, the Ramak and the Arizal, the Ramak appeared to him and revealed that although both Kabbalistic approaches are true, nevertheless "my way is according to the simple understanding for beginners in Kabbalah wisdom, while your teacher's [the Arizal's] way is inner and primary, and even I now in heaven only study according to your teacher's way." In Chassidus it was explained that the difference between the approaches is that "the Ramak's Kabbalah deals with the Sefiros of Tohu (matters of Tohu within Tikkun itself), while the Arizal's Kabbalah deals with Tikkun"; the Ramak's Kabbalah is also true, but the Arizal's Kabbalah is absolute truth, and wherever Kabbalists disagree, the decision follows his approach.

However, halachically it's ruled that studying Kabbalah counts as part of learning Gemara, meaning learning that includes complete understanding and comprehension. The reason for this is that there are two ways of studying Kabbalah: when one learns just the main points concisely, or when one learns the concepts extensively with explanation. Learning in the first way is similar to learning Scripture, and the second to learning Gemara.

In Chazal there are restrictions on studying Pnimiyus HaTorah, and these restrictions were codified by the Rambam - that we don't teach Torah secrets except to one who has already learned much in the revealed Torah and has enough wisdom to grasp the secrets. However, these restrictions don't mean that the secret part of Torah itself is forbidden to study; the prohibition is only for people who due to their limited understanding cannot learn it. But this part itself is one of the parts of Torah and we are commanded to learn it just like any other part.

One of Chassidus's additions to Kabbalah is the concept of G-d's unity, which is explained and elucidated in Chassidus but doesn't appear in Kabbalah

In the revelation of Chassidus, the possibility emerged for every Jew to study the inner part of Torah as in Kabbalah, but without the restrictions that apply to this study. Therefore, in our generation, the obligation to study Pnimiyus HaTorah, and the fulfillment of the Arizal's words that in these generations it's a mitzvah to reveal Kabbalah wisdom, applies to studying Chassidus. In many of his letters, the Rebbe bases the obligation to study Chassidus on this halachic requirement and on these words of the Arizal<ref>See for example Igros Kodesh Volume 3, letter 510. Volume 7, letter 2150. Volume 15, letter 5702. And many others​​​​​​​​​​​​​​​​.</ref>.

Two explanations are given for why specifically in recent generations Chassidus was revealed, allowing the study of Pnimiyus HaTorah without the restrictions related to Kabbalah: a) Because of the increased darkness in these generations of the footsteps of Moshiach, there is a necessity for a special power from Torah to overcome the darkness and awaken in divine service. b) Because of the approaching arrival of Moshiach when the whole world will engage in knowledge of Hashem, and there is a need to prepare for this.

Even in our time, after the revelation of Chassidus, the restrictions on studying Kabbalah apply to those who don't learn it through Chassidus.

When Rabbi Yechezkel Ashlag passed before the Rebbe during dollar distribution and asked him to sign a proclamation that all Jewish people should study Kabbalah to bring the redemption - the Rebbe responded that it's accepted in Chabad that Chabad Chassidus is built on Kabbalistic foundations, but in a method of Chochmah, Binah, Daas, and therefore one who studies Chabad teachings also learns Kabbalah. When the Rav repeated his request, the Rebbe replied that as a grandson of the Alter Rebbe, he cannot sign a note saying one needs to study Kabbalah, as it might imply that one doesn't fulfill their obligation through Chabad teachings. When the Rav brought proof from the Alter Rebbe's language that writes "the Baal Shem Tov's words according to the Arizal's Kabbalah," suggesting that learning Chassidus isn't actually Kabbalah, the Rebbe responded that since the Alter Rebbe writes explicitly in another Igeres HaKodesh, he couldn't have contradicted himself elsewhere.

Nevertheless, there were Chabad Chassidim in the past who also engaged directly in studying Kabbalah. Particularly known was the Gaon and Chassid Rabbi Levi Yitzchak Schneerson, the Rebbe's father (who wrote many books based on Kabbalah, of which only a few reached us). Also known as an expert in Kabbalah was Rabbi Menachem Zev Greenglass, who was a mashpia in Yeshivas Tomchei Temimim Montreal, Canada, and may he be separated for life, Rabbi Yitzchak Ginsburgh, head of Od Yosef Chai Yeshiva.

== For Further Reading: ==

Menachem Bronfman, The Kabbalists and the Rebbe, Kfar Chabad Weekly Issue 1926 page 123