Practical Kabbalah
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Kabbalah |
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Practical Kabbalah (
Practical Kabbalah is mentioned in historical texts, but most Kabbalists have taught that its use is forbidden.[3] It is contrasted with the mainstream tradition in Kabbalah of Kabbalah Iyunit (contemplative Kabbalah), that seeks to explain the nature of God and the nature of existence through theological study and Jewish meditative techniques.
According to Gershom Scholem, many of the teachings of practical Kabbalah predate and are independent of the theoretical Kabbalah which is usually associated with the term:
Historically speaking, a large part of the contents of practical Kabbalah predate those of the speculative Kabbalah and are not dependent on them. In effect, what came to be considered practical Kabbalah constituted an agglomeration of all the magical practices that developed in Judaism from the Talmudic period down through the Middle Ages. The doctrine of the Sefirot hardly ever played a decisive role in these practices..."[4]
History
Jewish mysticism |
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Early practices
Halakha (Jewish religious law) forbids divination and other forms of soothsaying, and the Talmud lists many persistent yet condemned divining practices.[5] The very frequency with which divination is mentioned is taken as an indication that it was widely practiced in the folk religion of ancient Israel, and a limited number of forms of divination were generally accepted within all of Israelite society, the most common being oneiromancy (interpretation of dreams for prophetic meanings).[6][need quotation to verify] Other magical practices of Judaic folk religion which became part of practical Kabbalah date from Talmudic times and include the making of amulets and other folk remedies using the esoteric names of angels.[2]
Merkabah mysticism
In Talmudic and Gaonic times, rabbinic mysticism focused around exegesis of Ezekiel's vision of the divine Chariot-Throne, and meditative introspective ascent into the heavenly chambers. This elite practical mysticism, as described in the esoteric Hekhalot literature, incorporated and merged into magical incantation elements. The Talmud and Midrash refer to this as "using the Divine Name" for theurgic-practical ascent, as in the story of the Ten Martyrs who enquired in Heaven of the decree. In the Hekhalot literature, angels guarding each level are meditatively bound by formulae and seals to allow entry.[citation needed]
Medieval Hasidei Ashkenaz and the Sefer Yetzirah
In the 13th century, one problem which intrigued the Ashkenazi Hasidim (literally "the Pious of Germany") was the possibility of the creation of life through magical means. They used the word "golem" (literally, shapeless or lifeless matter) to refer to an hypothetical homunculus given life by means of the magical invocation of Divine names. This interest inspired an entire cycle of legend revolving around the golem which continued into the 18th century.[7] The identification of the ancient Sefer Yetzirah concerning the creative force of the Hebrew letters as the means to create a golem was derived from interpretation of two statements in the Babylonian Talmud, Tractate Sanhedrin. One relates that amora Abba ben Joseph bar Ḥama ("Rava") created a person; in the second, two other Sages were studying "the laws of "creation" and created a "third-born calf" that they ate for a celebration.[8]
Medieval separation of Conceptual and Practical Kabbalah
The separation of the
One important tradition of practical Kabbalah thrived in Spain during the second half of the 15th century, before the
Ban of Safed Kabbalistic Renaissance
In the 16th century
Early modern Baalei Shem and other developments
The traditional role of the
Rabbi Aharon Yehuda of Chelm, a practitioner of practical Kabbalah, and baal shem, was said to have created a golem through use of the divine name.[18]
Rabbi Yhitzak Ayhiz Halpern, a practitioner of practical Kabbalah, and baal shem, was said to have saved a ship from capsizing, and to have exorcised a dybbuk.[19]
Rabbi Naftali Katz of Posnan was said to have brought a dead man back to life to free his wife from agunah.[19]
Rabbi Hirsch Fraenkel was sentenced to imprisonment in Germany in 1713, on the basis of having a library of books said to contain examples of sorcery, such as how to use oaths, and amulets to overcome demons, see the future, and speak to the dead.[19]
Divine intercession through Deveikut by the Hasidic Tzadik
In
This change was manifested in the personal life of Hasidism's founder, the Baal Shem Tov (1698–1760), in his move from
Methods
Despite the prohibition against divination of the future, there is no prohibition against understanding the past nor coming to a greater understanding of present and future situations through inspiration gained by the Kabbalah (a subtle distinction and one often hard to delineate). The appeal to occult power outside the monotheist deity for divination purpose is unacceptable in Judaism, but at the same time it is held that the righteous have access to occult knowledge. Such knowledge can come through dreams and incubation (inducing clairvoyant dreams), Metoposcopy (reading faces, lines on the face, or auras emanating from the face), ibburim and maggidim (spirit possession), and/or various methods of scrying.[22]
The Midrash and Talmud are replete with the use of names of God and incantations that are claimed to effect supernatural or
Yet the interest in these rituals of power continued largely unabated until recently. The Talmud mentions the use of charms for healing, and a wide range of magical cures were sanctioned by rabbis. It was ruled that any practice actually producing a cure was not to be considered superstitious and there has been the widespread practice of medicinal amulets, and folk remedies (segullot) in Jewish societies across time and geography.[23]
Image gallery
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Judeo-Aramaic inscription from gold plaque amulet, Georgia 4th-6th centuries CE
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Sefer Razieledition printed Amsterdam 1701
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Amulet from Sefer Raziel HaMalakh
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15th century Kabbalistic amulet of Cassiel
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Amulet for protection in childbirth
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18th or 19th century exorcism text, Cairo Geniza
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Hayyim Samuel Jacob Falk, Baal Shem alchemist of London (1708–1782)
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Plaque to Seckel Löb Wormser, 1768–1847, a traditional late Baal Shem in Germany
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Amulet of Divine Names, attributed toHasidic leader Moses Teitelbaum of Ujhel(1759–1841)
See also
- Angels in Judaism
- Jewish magical papyri
- Names of God in Judaism
- Sefer HaRazim
- Semitic neopaganism
- Witchcraft and divination in the Hebrew Bible
- Jewish views on astrology
Notes
- ^ "A Little Hebrew". Retrieved 2014-03-26.
- ^ ISBN 1-59337-546-8
- ^ Rabbi Chaim Vital. Keys to True Prophecy: Practical Kabbala Today (kabbalaonline.org). Retrieved October 3, 2008
- ^ Scholem, Gershom. Kabbalah, p. 183. Keter Publishing House Jerusalem, Ltd., 1974.
- ISBN 0-8074-0883-2
- ISBN 0-8028-0635-X
- ^ Trachtenberg, Joshua. Jewish Magic and Superstition, pp. 84-86. New York: Behrman's Jewish Book House, 1939. Available online at [1]
- ^ Kabbalah: a very short introduction, Joseph Dan, Oxford, p.106-107
- ^ Josephy, Marcia Reines. Magic & Superstition in the Jewish Tradition: An Exhibition Organized by the Maurice Spertus Museum of Judaica. Spertus College of Judaica Press, 1975
- ^ Thirty-Two Gates of Wisdom, DovBer Pinson, Ben Yehuda Press, p.3-5
- ^ Idel, Moshe. Kabbalah: New Perspectives. New Haven: Yale University Press, 1988, p. 269 (as quoted in Girón-Negrón, 2001)
- ISBN 90-04-11957-4
- ^ Thirty-Two Gates of Wisdom DovBer Pinson, p 5
- ISBN 0-8122-3724-2
- ^ a b What is Practical Kabbalah? from www.inner.org
- ^ a b Ginsburgh, Yitzchak. Are Amulets Considered Practical Kabbalah? from www.inner.org
- ^ The Vilna Gaon: The Life and Teachings of Rabbi Eliyahu the Gaon of Vilna, ArtScroll History publications, Betzalel Landau and Yonason Rosenblum
- ^ The Besht: Magician, Mystic, and Leader, Immanuel Etkes, UPNE, 2012 - Biography & Autobiography, pg 25
- ^ a b c The Besht: Magician, Mystic, and Leader, Immanuel Etkes, UPNE, 2012 - Biography & Autobiography, pg 26
- ^ Hasidism: Between Ecstasy and Magic, Moshe Idel, SUNY Press 1995. The term "Magic" used here to denote divine theurgy affecting material blessing, rather than directly talismanic practical Kabbalah magic
- ^ Studies in East European Jewish Mysticism and Hasidism, Joseph Weiss, Littman Library; chapter: "The Saddik - Altering the Divine Will
- Sefer Chasidim [page needed], and Rabbi Hayyim Vital, Sefer ha-Hezyonot (translated as Book of Visions in Faierstein, 1999 [page needed]).
- ISBN 0-8074-0856-5
References
- ISBN 0-19-530034-3
- Faierstein, Morris M. (ed., trans.). Jewish Mystical Autobiographies: Book of Visions and Book of Secrets. Paulist Press, 1999. ISBN 0-8091-3876-X
- Finkel, Avraham Yaakov. Sefer Chasidim: The Book of the Pious. Jason Aronson, 1997. ISBN 1-56821-920-2
- Mirecki, Paul & ISBN 90-04-10406-2
- Sherwin, Byron L. The Golem Legend: Origins and Implications. University Press of America, 1985. ISBN 0-8191-4402-9
- Swart, Jacobus G. The Book of Sacred Names. Sangreal Sodality Press, Johannesburg, 2011. ISBN 978-0-620-50702-8
- Swart, Jacobus G. The Book of Seals & Amulets. Sangreal Sodality Press, Johannesburg, 2014. ISBN 978-0-620-59698-5
- Trachtenberg, Joshua. "The Folk Element in Judaism" in The Journal of Religion, Vol. 22, No. 2 (Apr., 1942), pp. 173–186. ISSN 0022-4189