The “practicality” philosophy that America preaches and believes in, has a great deal of influence on yours truly. Furthermore, being raised all my life in the Ashkenazi yeshiva school system has instilled in me a prudent and “down to earth” way of looking at things. However, I am a Sefardic Jew, and some of us like to be adventurous seeking high falutin experiences to say the least. This kind of contrast at times can be most difficult. However, every so often it can have an unpredictable and refreshing way of observing things. Perhaps that is the reason people read this publication. There are many different approaches on any given topic. We are proud to say we try to accommodate all.
A Kabbalist, if one believes in this approach, can help give many an angle on some of the tough decisions that one makes. Some believe they get an edge on making difficult decisions consulting with a Kabbalist/Rabbi.
There are different types of powers that kabbalists possess which they learned from the Jewish mystical traditions. Every one has a different source of power which they learned from their teacher (Rebbi) through tradition.
Abraham marries Keturah at the end of parshat Chayei Sarah, and Rashi tells us that this is Hagar. When the Torah refers to someone by introducing the figure with “Shmo” or “shma” (“His/her name is”) we know that the Torah is describing the person’s essence. In this case we know that Ketura was really Hagar, Abraham’s concubine, but something about her essence involved incense, as Rashi tells us (the word Ketura is related in incense).
Evil and impurity are often referred to in the Zohar as “the other side” [sitra achra], meaning the side distinct from, and opposed to holiness. Evil is also referred to as kelipa, meaning literally “shell” or “bark”. The kelipa conceals within it a spark of holiness, which is the vital force by virtue of which the kelipa exists, analogous to a fruit surrounded by a shell or peel. In order to release the holy spark the encumbering shell must be removed.
Kabbalah uses the term Kelipah to describe evil. Literally, Kelipah means a “peel” or “shell,” as in the peel of a fruit.
An orange will not retain its juice if it does not have a protective jacket. However when one eats the orange, one discards the peel. The peel is only there to preserve the fruit. The same is true of the existence of evil.
The Zohar distinguishes among four kelipot, three of which are entirely evil. The fourth, kelipat noga, is the shell which actually envelops the spark of holiness. It thus has direct contact with holiness and is not entirely evil. The other three kelipot surround kelipat noga and are therefore further removed from holiness.
Kabbalah divides everything in this world into either Sitra D’Kedushah (the side of holiness) or Sitra Achra (the side of impurity)-literally meaning “the other side,” or the side of Kelipah. There is nothing that is in between-every thought, speech, action, or creation has its source either in Kedushah or Kelipah.
The Midrash states that prior to the creation of this world, G-d created other worlds and destroyed them. The first world created was the World of Chaos taken from the word in Genesis 1:2, “In the beginning of G-d’s creating the heavens and earth, the earth was Tohu Vavohu-chaotic and empty. There was a great advantage of the World of Chaos, for it was brilliant and filled with intense Lights. Its great disadvantage was that each Sefirah ( sefirah (pl. sefirot) is a channel of Divine energy or life-force. This most fundamental concept of Kabbalah is that in the process of creation an intermediate stage was emanated from God’s infinite light to create what we experience as finite reality) was egotistic and wanted all the Light for itself, unable to share or co-exist with another. The root of independence and ego therefore stems from the World of Chaos.
Such a world could not exist so it was destroyed and a much better World of Correction (Tikkun) was constructed. Where then the new world was called the World of Correction.
Many people beleive one should not get involved with a Kabbalist. What tends to happen is one often begins to rely too much on the kabbalist, on his kochot (strength) hakabala and forgoes his own kochot of the brain. However for those who are able to minimize their request to the “absolutely necessary” then perhaps, it can help one in life.
Interestingly, my father z’l passed away from prostate cancer. Unfortunately, it was diagnosed late where it already reached the bone. Nevertheless, it was localized and was under control for many years. After the illness reached an advanced stage there is no standard treatment. All the oncologists basically perform their own doctrine of medicine. Everyone had his own contraption mixing various medication, such as different hormone therapy with chemo-therapy. I guess one can equate it to the wild wild west, where anything goes. There is no supervision; if it works, it works. Its the same with kabalah; it seems like after a certain time and experience each kabalist has his own method.
Perhaps the reason for the “wild wild west” disparity is that each one of us, because of our diversity, has the ability to reach the highest level through our own unique way. Conceivably, it was designed that way. There is more of an individuality; there is more of a particularity when dealing with the higher level. The essence of a person stands out more when one reaches this lofty level. He’s able to rise above with the strength of his name SHEMO. However, and this is a very important prerequisite, one can only reach that level when he has refined his character by being aware of the importance of giving, performing chessed, and being sensitive to others.
Lets take Avraham our forefather; remember he gave the gifts to his children from Ketura. Perhaps we will see why Avraham gave gifts to those sons without string attached while to his chosen son Yitzchak he incorporated character development along with the secret kabbalah tradition . When Avraham had his brit milah (circumcition) at a very old age,he wanted to do chessed-kindness. His trusted servant, Eliezer, whom he sent out to find people, came back saying he couldn’t find anybody to perform kindness. No individual was present in the heatwave. Avraham said I cannot trust my slave. There has to be someone out there. This is very strange. Avraham later on trusted Eliezer in finding his son Yitzchak a wife; he was his right hand man. How can he not trust him?
Chessed is an opportunity The world is build on chessed-kindness. The love of man kind that one masters through this great trait is crucial in maintaining the existence of the world. With chessed one fixes the TIKUN of this world contrasting the world of TOHU VAVOU. Then and only then it will lead one to sharpen his own individuality. In this way one is able to bring out the orange from the klipa.
I once spoke to an individual, a chasidic fellow, who practically went to every kabbalist in the world. A few years ago, out of frustration he stopped cold turkey. He said “I can get just as close to G-d as they do. Perhaps, at times, they can give me the right answers nevertheless I’d rather go one on one’. One has to really do his homework in knowing how legitimate a kabbalist is. I know how legitimate my prayers are. I feel I am in control having a conversation with G-d.”
Going to a kabalist is not for everybody. For some it can be beneficial however for some it can be destructive