Rabbi Avraham Azulai
Behold, without knowing the wisdom of the Kabbalah, one is like a beast…because he performs the mitzvahs without the reason/taste of the mitzvahs, only performing the mitzvahs like "scholarly" people. And they resemble beasts who eat hay, which doesn't have the flavor of food meant for humans. And even if one is very involved in business matters and very preoccupied, he shouldn't exempt himself from occupying himself in this wisdom [Kabbalah]. You should try to carve out some time from your daily activities each day in order that time will remain for immersing in this wisdom, because it is the foundations of the Torah. You are not exempt from the Inner Torah [i.e. Kabbalah], because, without it, a person is an ox who eats straw.The masses, both those great and small [in Torah], should occupy themselves [in the study of Kabbalah]…
Behold, without knowing the wisdom of the Kabbalah, one is like a beast…because he performs the mitzvahs without the reason/taste of the mitzvahs, only performing the mitzvahs like "scholarly" people. And they resemble beasts who eat hay, which doesn't have the flavor of food meant for humans. And even if one is very involved in business matters and very preoccupied, he shouldn't exempt himself from occupying himself in this wisdom [Kabbalah]. You should try to carve out some time from your daily activities each day in order that time will remain for immersing in this wisdom, because it is the foundations of the Torah. You are not exempt from the Inner Torah [i.e. Kabbalah], because, without it, a person is an ox who eats straw.The masses, both those great and small [in Torah], should occupy themselves [in the study of Kabbalah]…
בַּעֲשָׂרָה מַאֲמָרוֹת נִבְרָא הָעוֹלָם. וּמַה תַּלְמוּד לוֹמַר, וַהֲלֹא בְמַאֲמָר אֶחָד יָכוֹל לְהִבָּרְאוֹת, אֶלָּא לְהִפָּרַע מִן הָרְשָׁעִים שֶׁמְּאַבְּדִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת, וְלִתֵּן שָׂכָר טוֹב לַצַּדִּיקִים שֶׁמְּקַיְּמִין אֶת הָעוֹלָם שֶׁנִּבְרָא בַעֲשָׂרָה מַאֲמָרוֹת:
With ten utterances the world was created. And what does this teach, for surely it could have been created with one utterance? But this was so in order to punish the wicked who destroy the world that was created with ten utterances, And to give a good reward to the righteous who maintain the world that was created with ten utterances.
What are the Sefirot?
The Sefirot – God emanates ten vessels through which the world is created, called sefirot, which are both part of God and created by God. These vessels are channels of light or water, and they also are light. They are God and of God, but they cannot define God or limit God – what is truly God is wholly beyond these descriptions, beyond the first sefirah, called Keter or crown, denoted by the term Ein Sof – without limit, without end.
When Kabbalists read stories in the Torah, every character and place represents a configuration of the Sefirot. For example, the binding of Isaac is Chesed (Abraham) overcoming Gevurah (Isaac). A (secular) technical term for how the Sefirot function is that they are "hypostases" (sing. "hypostasis") – that is, abstract concepts imagined as beings or as parts of a reality that are more real than the physical world around us ...
The Structure of the Sefirot – for the Zohar, an essential aspect of this world is that the Sefirot are emanated in the form of a Mishkal or balance scale, with a center, right and left, which can be pictured as the form of a triangle or triad. This allowed each Sefirah to share the force of creation with those around it, so that none would shatter because of the influx of God's energy. Each of the Sefirot also contains within itself an element of all the others. (Sarah Idit Schneider's term for this is that they are "interincluded" within each other.) This fractal structure is one way in which the Sefirot are infinite or divine in their essence.
Rabbi David Seidenberg, neohasid.org/kabbalah/sefirot/
The Sefirot – God emanates ten vessels through which the world is created, called sefirot, which are both part of God and created by God. These vessels are channels of light or water, and they also are light. They are God and of God, but they cannot define God or limit God – what is truly God is wholly beyond these descriptions, beyond the first sefirah, called Keter or crown, denoted by the term Ein Sof – without limit, without end.
When Kabbalists read stories in the Torah, every character and place represents a configuration of the Sefirot. For example, the binding of Isaac is Chesed (Abraham) overcoming Gevurah (Isaac). A (secular) technical term for how the Sefirot function is that they are "hypostases" (sing. "hypostasis") – that is, abstract concepts imagined as beings or as parts of a reality that are more real than the physical world around us ...
The Structure of the Sefirot – for the Zohar, an essential aspect of this world is that the Sefirot are emanated in the form of a Mishkal or balance scale, with a center, right and left, which can be pictured as the form of a triangle or triad. This allowed each Sefirah to share the force of creation with those around it, so that none would shatter because of the influx of God's energy. Each of the Sefirot also contains within itself an element of all the others. (Sarah Idit Schneider's term for this is that they are "interincluded" within each other.) This fractal structure is one way in which the Sefirot are infinite or divine in their essence.
Rabbi David Seidenberg, neohasid.org/kabbalah/sefirot/
(שמות יז) וַיָּבֹא עֲמָלֵק, אָמַר רִבִּי שִׁמְעוֹן, רָזָא דְּחָכְמְתָא הָכָא, מִגִּזְרַת דִּינָא קַשְׁיָא, קָא אַתְיָא קְרָבָא דָּא. וּקְרָבָא דָּא אִשְׁתְּכַח לְעֵילָּא וְתַתָּא. וְלֵית לָךְ מִלָּה בְּאוֹרַיְיתָא, דְּלָא אִית בָּהּ רָזִין עִלָּאִין דְּחָכְמְתָא, דְּמִתְקַשְּׁרִין בִּשְׁמָא קַדִּישָׁא. כִּבְיָכוֹל, אָמַר קוּדְשָׁא בְּרִיךְ הוּא, כַּד יִשְׂרָאֵל אִינּוּן זַכָּאִין לְתַתָּא, אִתְגַּבָּר חֵילָא דִּילִי עַל כֹּלָּא. וְכַד לָא אִשְׁתְּכָחוּ זַכָּאִין, כִּבְיָכוֹל, מַתִּישִׁין חֵילָא דִּלְעֵילָּא, וְאִתְגַּבַּר חֵילָא דְּדִינָא קַשְׁיָא.
"Amalek came" (Exodus 17:8). Rabbi Shimon said: Mystery of wisdom! He came from a decree of severe judgment, and a single war took place above and below. You cannot find a word in Torah that does not contain supernal secrets of wisdom linked to the Holy Name. The Holy One, Blessed be He, said, as it were: When Israel are virtuous below, My power gains strength over all. When they are not virtuous, they, as it were, weaken the power above, and the power of severe judgment is strengthened.
Translated by Rabbi Daniel Horwitz
Rabbi Isaac Luria (1534-1572), also known as The Ari (The Lion), was a rabbi and mystic in Safed. His teachings are referred to as Lurianic Kabbalah. He taught the following story:
Before God created the world, the entire universe was filled with a holy presence. God took a breath to draw back and make room for the world. From that first breath, darkness was created. And when God said, “Let there be light,” lightness was created filling vessels with holy light. God sent those vessels to the world, and if they had each arrived whole, the world would have been perfect. But the holy light was too powerful to be contained, and the vessels split open sending sparks flying everywhere. Some of God’s holy light became trapped inside the shards of the vessels.
It is our job to release and gather the sparks. When enough sparks have been gathered, tikkun olam, repair of the world will be complete. How do we gather sparks? By doing mitzvot, tzedakah and acts of gemilut hasadim (loving kindness).
Before God created the world, the entire universe was filled with a holy presence. God took a breath to draw back and make room for the world. From that first breath, darkness was created. And when God said, “Let there be light,” lightness was created filling vessels with holy light. God sent those vessels to the world, and if they had each arrived whole, the world would have been perfect. But the holy light was too powerful to be contained, and the vessels split open sending sparks flying everywhere. Some of God’s holy light became trapped inside the shards of the vessels.
It is our job to release and gather the sparks. When enough sparks have been gathered, tikkun olam, repair of the world will be complete. How do we gather sparks? By doing mitzvot, tzedakah and acts of gemilut hasadim (loving kindness).
Putting it all together:
There are three dimensions to almost all forms of Jewish mysticism, which are likely to be understood by only small numbers of people who possess specialized knowledge or interest in the topic:
The practical dimension of Kabbalah involves rituals for gaining and exercising power to effect change in our world and in the celestial worlds beyond ours. This power is generated by performing commandments, summoning and controlling angelic and demonic forces, and otherwise tapping into the supernatural energies present in Creation. The practical aspect of Kabbalah furthers God’s intention in the world, advancing good, subduing evil, healing, and mending. The true master of this art fulfills the human potential to be a co-creator with God.
There are three dimensions to almost all forms of Jewish mysticism, which are likely to be understood by only small numbers of people who possess specialized knowledge or interest in the topic:
- The investigative
- The experiential
- The practical
- By interpreting sacred texts to uncover nistar (“hidden” meaning)
- By oral transmission of tradition from a Kabbalistic master
- By direct revelation, which might include visitation by an angel or Elijah, spirit possession, or other supra-rational experience
The practical dimension of Kabbalah involves rituals for gaining and exercising power to effect change in our world and in the celestial worlds beyond ours. This power is generated by performing commandments, summoning and controlling angelic and demonic forces, and otherwise tapping into the supernatural energies present in Creation. The practical aspect of Kabbalah furthers God’s intention in the world, advancing good, subduing evil, healing, and mending. The true master of this art fulfills the human potential to be a co-creator with God.
בְּרֵאשִׁית בְּרֵישׁ (נ''א בראשית בחכמתא דמלכא גליף וכו) הוּרְמְנוּתָא דְמַלְכָּא, גָּלִיף גְּלוּפֵי (נ''א גליפו) בִּטְהִירוּ עִלָּאָה בּוּצִינָא דְּקַרְדִינוּתָא, וְנָפִיק גּוֹ סָתִים דִּסְתִימוּ מֵרִישָׁא (נ''א מרזא) דְּאֵי''ן סוֹ''ף קוּטְרָא (פירוש עשן) בְּגוּלְמָא, נָעִיץ בְּעִזְקָא לָא חִוָּור וְלָא אוּכָם וְלָא סוּמָק וְלָא יָרוֹק ולָא גּוָֹון כְּלָל, כַּד (נ''א הדר) מָדִיד מְשִׁיחָא עָבִיד גּוָֹונִין לְאַנְהָרָא, לְגוֹ בְּגוֹ בּוֹצִינָא נָפִיק (נ''א ונפיק) חַד נְבִיעוּ דְּמִנֵּיהּ אִצְטַבְּעוּ גּוָֹונִין לְתַתָּא. סָתִים גּוֹ סְתִימִין דְרָזָא דְּאֵי''ן סוֹ''ף בָּקַע וְלָא בָּקַע אֲוִירָא דִּילֵיהּ לָא אִתְיְידַע כְּלָל, עַד דְּמִגּוֹ דְּחִיקוּ דִּבְקִיעוּתֵיהּ נָהִיר (כ' א) נְקוּדָה חָדָא סְתִימָא עִלָּאָה, בָּתַר הַהִיא נְקוּדָה לָא אִתְיְידַע כְּלָל, וּבְגִין כָּךְ אִקְרֵי רֵאשִׁית מַאֲמַר קַדְמָאָה דְּכֹלָּא:
With the beginning of the manifestation of the King's will, that is, when the King desired to emanate and create the world, a hard spark made an engraving upon the supernal light. This hard spark, which emanated from the most concealed of all concealed things from the secret of the Endlessness Light took a shapeless form. The spark was then inserted into the center of a circle that was neither white nor black nor red nor green, nor any color at all. When it began its measurements, it created colors that shone into the empty space and the engraving. From within the spark - This hard spark - a fountain spouted, from which the shades down below received their colors. From the most concealed of all concealed things, from the secret of the Endlessness Light, emanated two faces: One cleaved and the other did not cleave. Its atmosphere was unknown until forceful blows split Atik, and a concealed supernal point shone. Beyond this point, nothing is knowable and, because of this, it is called by the name Beginning, which means the first of the sayings.
(דניאל י״ב:ג׳) וְהַמַּשְׂכִּילִים יַזְהִירוּ כְּזֹהַר הָרָקִיעַ וּמַצְדִּיקֵי הָרַבִּים כַּכּוֹכָבִים לְעוֹלָם וָעֶד. זֹהַר סְתִימָא דִסְתִימִין, בָּטַשׁ אֲוִירָא דִילֵיהּ (דמטי ולא מטי) (נ''א ואנהיר) בְּהַאי נְקוּדָה (ס''א נהורא) וּכְדֵין אִתְפַּשַׁט הַאי רֵאשִׁית וְעָבִיד לֵיהּ הֵיכָלָא לִיקָרֵיהּ וּלְתוּשְׁבַּחְתֵּיהּ (יקרא להיכליה ולתושבחתא). (נ''א וליקריה ולהיכליה ולתושבחתיה). תַּמָּן זָרַע זַרְעָא דְקוּדְשָׁא לְאוֹלָדָא לְתוֹעַלְתָּא דְעָלְמָא, וְרָזָא דָא (ישעיהו ו׳:י״ג) זֶרַע קֹדֶשׁ מַצַּבְתָּהּ. זֹהַר דְּזָרַע זַרְעָא לִיקָרֵיהּ, כְּהַאי זַרְעָא דְמֶשִׁי דְאַרְגְּוָון טָב דְּאִתְחֲפֵי לְגוֹ וְעָבִיד לֵיהּ הֵיכָלָא דְאִיהוּ תּוּשְׁבַּחְתָּא דִילֵיהּ וְתוֹעַלְתָּא דְּכֹלָּא. בְּהַאי רֵאשִׁית בְּרָא הַהוּא סְתִימָא דְּלָא אִתְיְידַע לְהֵיכָלָא דָא. הֵיכָלָא דָא אִקְרֵי אֱלקִים, וְרָזָא דָא בְּרֵאשִׁית בָּרָא אֱלקִים.
And they who are wise shall shine like the brightness of the firmament, and they who turn many to righteousness like the stars for ever and ever" (Daniel 12:3). "And they who are wise" alludes to the souls of the righteous, "the brightness of the firmament" to the illumination of the upper three Sefirot, which are revealed when combined with the attribute of mercy. The atmosphere of the brightness that is most concealed of all concealed things merged with this point and shone into it. Then this Beginning which is Arich Anpin expanded into a head and body, and made a chamber for its honor and glory. There, inside the chamber, Arich Anpin planted a holy seed to bring forth souls for the benefit of the world. This is the secret of, "So the holy seed is its immovable stump". The brightness that it sowed for its honor is similar to the purple seed of the silkworm, for the worm encases itself within its own silk. And from that seed, is prepares for itself a chamber for its own glory and for the benefit of all. With this Beginning, the concealed unknown One created the chamber, and this chamber is called by the name 'Elohim.' This is the secret of the words: "In the beginning Elohim created".