Adoniram and Kabbalistic Dream Questioning

In researching the procedures of "letter reductions" for "The Book of Hebrew Amulets," I spotted the curious use of the name Adoniram in She'elat Chalom, Kabbalistic "Dream Questioning," in which the name in question is written in the following manner:

Transliteration:

Considered a "Name of Power," this word/letter combination is written on the palm of the left hand prior to retiring to sleep in order to elicit a clear answer to any unanswered query one might have. It seems the basic reasoning behind this specific use of the word combination in question, is that it serves as a screen through which the sought after answer could be had in the most direct manner.

Now, I am particularly curious as to why the word Adoniram, the personal name of a biblical personality who was responsible for forced labour in ancient Israel, and who was stoned to death when he acted as a collector of compulsory tax, should have this special power? As it is, the name in question means "My Lord is Lofty," and I am well aware that it is associated in Chabad teaching with the Kabbalistic doctrines pertaining to the "sparks" of Divine Light trapped in this world of "Fallen Shards." In this regard, it is maintained that the name Adoniram, meaning "My Master is Exalted," alludes "to the elevation of sparks which reconnects the Godliness trapped in this world, where God is the ‘Master,’ to the sublime ‘exalted’." This peculiar reasoning is backed with further ruminations on the "compulsory tax" referred to in the biblical phrase "Adoniram was in charge of the levy," which is purported to indicate that, from the "perspective" of the earlier mentioned "Divine Sparks," "elevation must occur," and that "it follows that the only obstacle to this elevation is to be found within the person himself." [comments by Chaim Miller in "The Gutnick Edition" of "The Chumash: The Book of Exodus" on related references in the Lubavitcher Rebbe’s "Sefer ha-Ma’amarim Melukat," Vol. 6, p. 39]

This reasoning notwithstanding, I am still curious as to why the name Adoniram, employed in this singular manner in Kabbalistic "Dream Questioning" procedures, should be considered a particularly powerful way in which direct responses can be facilitated from "Spiritual Sources"?

Any further elucidations and indications of primary sources would be greatly appreciated.

On Practical Kabbalah being termed "Black Magic" revisited

I simply could not resist visiting the following "incident" on the net to which I was alerted by an observant friend. Since it pertains to a message I posted here, and since I am somehow personally involved, though not directly so by "name," I thought I would share the mentioned "incident."

In February 2010 I posted a short essay titled "Practical Kabbalah vs Black Magic." I am delighted to discover, if somewhat belatedly, that my little essay was crossposted on an "official" Chabad forum, where opinions were being sought on its contents. I did notice that the crosspost was edited in order to eliminate the link to my blog which was defined a "non-Jewish religious site." Since I am a Jew, I find this definition of my blog quite hillarious! Furthermore, whilst dealing with spiritual matters of "Jewish concern," my blog is not actually a "religious site" per se. Otherwise, though not cited by name, I am listed as "an academic whose impact outside of the university has been nil," yet I cannot be sure whether the commentator was referring to me personally, or to J.H. Chajes, the "real academic" mentioned in my missive, considering the fact that I have discarded my "academic mantle" some decades ago, and no longer make any pretensions in this regard.

Be that as it may, I was amazed at witnessing the incoherence and inability of those who, other than hiding behind their utmost rigid fundamentalist religious stance, have failed to deal with my essay in any meaningful manner. The strongest allegation is that I posited Abraham Abulafia, Shabbatai Tzvi and Jacob Frank against Josef Karo, which is plainly not the case, and which the commentator might have realised had he actually READ and UNDERSTOOD my original missive.

What I found most surprising of all is unfamiliarity with the contents of Moses Cordovero's "Pardes Rimmonim," by the one who was seeking indications of "Practical Kabbalah" in the writings of the great rabbi, and who very obliquely hinted at familiarity with this text. All right, lets give him the benefit of the doubt! In the mentioned text Moses Cordovero dealt with "early Kabbalah" from the broadest, most inclusive perspective possible, and his extensive essays on Divine Names and their practical applications in this book may not have been directly termed "Practical Kabbalah" (Kabbalah Ma'asit), but these were certainly recognised to be just that by other equally "orthodox," equally "frum," and equally respected Rabbis.....and of course those scholars whom the commentator considers to have no influence outside their acadamic institutions. Come to think of it, I made reference in my essay to some of these seemingly "mainstream" rabbis who openly indulged their minds, souls and bodies in the dreaded "non-Kosher" domain of "Practical Kabbalah," including the great Josef Caro himself, who do not appear to have been unduly bothered by his personal nightly "channellings" of a "spirit intelligence," although he did so in absolute secrecy, and details of which were discovered only after his demise.

It is quite telling that my detractors who carefully avoided commenting on these "anomalies," would rather, in accordance with the norm when it comes to dealing with "uncomfortable" issues, divert attention and focus on a personal assault on the poor chap who posted my "offensive" essay on the said forum. Come to think of it, perhaps they thought HE wrote it! I actually feel a little sorry for this guy who held out very bravely against the onslaught, but what chance would he have had discoursing with anyone whose consciousness does not extend beyond the length of his nose? I would say "ZERO"!

Yet, I believe it would have been interesting to have queried the said forum regarding the "occult" activities of the Besht, the very founder of modern Chasidism, who was in fact proud of being a "Baal Shem," a "wonder worker" in the traditional "practitioner of magic" or "wonderworker" sense, as recently highlighted by those who no longer follow the general inclination of suppressing evidence [See "The Besht: Magician, Mystic and Leader" by Immanuel Etkes].

All of this notwithstanding, I am absolutely delighted to have witnessed my essay "making it" on the Chabad forum, and those who would like to "revisit" it on this site, AND read the entire diatribe themselves, may access the "thread" on the forum at:

http://www.chabadtalk.com/forum/showthread.php3?t=11758