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

Shemot: Hebrew Divine Names — Achatri'el (also Aktri'el, Aktari'el, Achtri'el or Akatri'el)

The Talmud quotes Rabbi Yishmael ben Elisha saying "Once I went in to burn incense in the innermost chamber [of the Holy of Holies]. There I saw Achatri'el Yah YHVH Tz'vaot, and He was sitting on a high and exalted throne" (Berachot 7a). Then there is the phrase from a Merkavah Ofan by Benjamin ben Zerah, an eleventh century Ba'al Shem who wrote "Michael roars and Gabriel clamours. Uriel shouts and Raphael bellows. Hadarniel extols and Achatri'el acclaims God's majesty. And I, the assembly of Israel, declare: 'there is none like God!'"

The Name Achatri'el (also Aktri'el, Aktari'el, Achtri'el or Akatri'el) meaning "Wreath-binder of God," which Moses Gaster maintains to be a composite of the words "Keter" and "Ari'el" , is both a Name of God and an Angel. It features particularly prominently in the Hechalotic literature, in which Achatri'el is a guardian at the celestial gates. In certain instances this Name refers to an angel, e.g. in one fragment titled "The Mystery of Sandalophon" we read "Elisha ben Abuya said: When I ascended to the Pardes, I saw Achatri'el Yah, God of Israel, Lord of Hosts, sitting at the entrance of Pardes and one hundred and twenty myriads of ministering angels were surrounding him. As it is written: 'Thousands upon thousands served him and myriads upon myriads stood before him' (Daniel 7:10)." On the other hand, in the Sefer Hechalot (3 Enoch Chapter 15b), we read "In that time Achatri'el Yah YHVH Tzva'ot turned to Metatron, the angel of the presence, 'Whatever he asks of Me, see that he not be turned away empty-handed'." Here the Name appears as a reference to the Most High in person. Yet, elsewhere again Achatri'el is a secret Name engraved on the throne of glory, whilst in "Sefer ha-Chochmah" (The Book of Wisdom) by Eleazer of Worms it refers to the divine crown when it is "upon the head of the Creator."

It is said the Name Achatri'el pertains to three biblical verses, specifically Exodus 15:6 which reads:

Transliteration: Y'mincha YHVH Nedari Bechoach Y'mincha YHVH Tir'atz Oyev

Translation: Thy Right Hand, YHVH, Glorious in Power, Thy Right Hand, YHVH, dasheth in pieces the enemy.

Isaiah 56:5 reading:

Transliteration: V'natati lahem b'veiti uv'chomotai yad vashem tov mibanim umibanot shem olam eten lo asher lo yikaret.

Translation: Even unto them will I give in My house and within My walls a monument and a memorial better than sons and daughters; I will give them an everlasting memorial, that shall not be cut off.

and Exodus 15:11 reading:

Transliteration: Mi chamochah ba-elim YHVH mi kamochah nedar bakodesh norah t'hilot oseh fele.

Translation: Who is like unto Thee, YHVH, among the mighty? who is like unto Thee, glorious in holiness, fearful in praises, doing wonders?

The most prominent divine qualities listed in these verses are "Glorious Power" and "Glorious Holiness" expressed in the ability to perform "wonders." Combined with teachings about Achatri'el being within the "Light" that controls the creative act, which is said to pertain to "the secret of the mother and the father" in the work of creation, it is clear that Achatri'el is a most powerful "Primary Power" in manifestation. Of course, "the secret of the mother and the father" pertains to the sexual act, or the union of creative forces. We are told that during conception a soul is granted a Levush Neshamah, a "soul garment," which can accurately be considered the "body" used by the Neshamah, the "Higher Self," during the period of its incarnation in the flesh.

In this regard Chaim Vital maintains "there is no soul [Neshamah] in the world.....that can exist naked, without a garment [levush] in which it is clothed in this world." In fact, it is understood that throughout our lives, we receive the sacred life-force, or "Divine Abundance," via these Levushei Neshamot, these "bodies of light" of our Higher Selves. It is maintained that the actual quality of this "garment" is dependent on both parents, the best "garment" being acquired when the parents of the soul in question loved each other, acknowledged the sanctity of their sexual union, and coupled in holiness. In this regard Meir Poppers tells us that even in the case where "a great soul" is incarnating in the flesh, that soul "needs the sanctity of his father and mother during lovemaking so as to bring forth a superior garment, lest this garment cause him to sin." In fact, in the case of such a sacred sexual union, the Kavvanah (focussed attention) of the one to be born will be centered on Achatri'el, whilst he or she is being clothed in the "Levush Neshamah."

As a unique "angel" or "spirit intelligence," Achatri'el is said to be the leader of the first angelic host in charge of the "Element of Water," these being: According to the Shorshei ha-Shemot the central "power" in the current instance is "the great Name Vuho'u ," actually the first triplet of the "Shem Vayisa Vayet" (Name of Seventy-Two Names), which incorporates within itself:

1. the potency of (Aza [Mighty One (?)])," who is the ruler over water;

2. the combined strength of the angelic camp overseeing Water, as listed above;

3. the might of Metatron, the Prince of the Face; and

4. the power of the Holy Names engraved on the Throne of Glory, of which the first eighteen triplets of the "Name of Seventy-two Names" are listed with a set vowels, and of which we are told that in this specific instance the following are the correct pronunciations:

VaHeiVo , YeLeYa , SoYaTa , AL'Mo , MoHeSh' , L'LoHa , ECha'A , K'HaTu , HiZaYa , ALaDa , L'AVa , HaHe'E , YaZaLe , MaV'He , HaRaYa , HaKiMa , L'UVa , and KaLiY' .

In order to align oneself with this "Divine Power," we are told to recite Psalm 29 six times:

Transliteration: (Verse 1) Mizmor l'David havu l'YHVH b'nei eilim havu l'YHVH kavod va-oz (Verse 2) havu l'YHVH k'vod sh'mo hish'tachavu l'YHVH b'hadrat kodesh (Verse 3) kol YHVH al ha-mayim el ha-kavod hir'im YHVH al mayim rabim (Verse 4) kol YHVH bako'ach kol YHVH behadar (Verse 5) kol YHVH shover arazim va-y'shaber YHVH et arzei ha-l'vanon (Verse 6) vayarkideim k'mo eigel l'vanon v'siryon k'mo ven r'eimim (Verse 7) kol YHVH chotzeiv lahavot esh (Verse 8) kol YHVH yachil midbar yachil YHVH midbar kadesh (Verse 9) kol YHVH y'choleil ayalot va-yechesof y'arot uv'heichalo kulo omer kavod (Verse 10) YHVH lamabul yashav va-yeishev YHVH melech l'olam (Verse 11) YHVH oz l'amo yiten YHVH y'vareich et amo va-shalom

Translation: (Verse 1) A Psalm of David. Ascribe unto YHVH, O ye sons of might, ascribe unto YHVH glory and strength. (Verse 2) Ascribe unto YHVH the glory due unto His name; worship YHVH in the beauty of holiness. (Verse 3) The voice of YHVH is upon the waters; the God of glory thundereth, even YHVH upon many waters. (Verse 4) The voice of YHVH is powerful; the voice of YHVH is full of majesty. (Verse 5) The voice of YHVH breaketh the cedars; yea, YHVH breaketh in pieces the cedars of Lebanon. (Verse 6) He maketh them also to skip like a calf; Lebanon and Sirion like a young wild-ox. (Verse 7) The voice of YHVH heweth out flames of fire. (Verse 8) The voice of YHVH shaketh the wilderness; YHVH shaketh the wilderness of Kadesh. (Verse 9) The voice of YHVH maketh the hinds to calve, and strippeth the forests bare; and in His temple all say: 'Glory.' (Verse 10) YHVH sat enthroned at the flood; yea, YHVH sitteth as King for ever. (Verse 11) YHVH will give strength unto His people; YHVH will bless his people with peace.

I believe this is used as a magical incantation to calm the raging seas. However, we are informed that if you should find yourself in the waters of an angry sea, or on a boat, and you should want to calm the raging waves, write the listed triplets of the "Name of Seventy-Two Names" with the vowels on a pure deerskin parchment, a piece of clean cloth, or on clean white paper, and cast it in the stormy waters.

Now, I am particularly interested in sharing the use made of Divine Names, not only for personal physical well-being, but also for spiritual growth and alignment with higher "Powers." In this regard I have been taught that the contemplation of the Name Achatri'el in combination with other "Names of Power," specifically will facilitate an especially close union with very lofty "Spiritual Powers." However we are also informed that since these good and powerful Names invoke particularly powerful "Spirit Forces," they should be revealed only "to those who are called by the Divine One."

It is said the Names in question were derived from the following three phrases, each comprising exactly 28 letters.

The first is Genesis 1:1

Transliterated: Bereishit bara Elohim et ha-shamayim v'et ha-aretz

Translated: In the beginning God created the heaven and the earth.

The second is Exodus 20:1

Transliterated: Vaidaber Elohim et kol ha-d'varim ha-eileh leimor

Translated: And God spoke all these words, saying.

The third is from the Kadish (Mourners Prayer)

Transliterated: Y'hei shmei raba m'varach l'olam ul'almei almaya

Translated: May His great Name be blessed forever and ever.

I was told that one could align with, and integrate, the special "Spirit Forces" inherent in "Achatri'el YH YHVH Tzva'ot Hadiriron" in the following manner:

1. Commence by mentally visualising and uttering

2. Recite the three phrases from which these Divine Names were derived.

3. Conclude by again mentally visualising and uttering

Besides attempting to align oneself with these mentioned unique "Spiritual Powers," it is worth noting that the Name Achatri'el is also employed in special Hebrew amulets. A good example of its talismanic use can be found in a Hebrew amulet (TS K1.94) which is part of a set of magical texts and amulets discovered in the Cairo Genizah. The Name Achatri'el, vocalised Echeitri'eil in this instance, is positioned with other letter combinations inside a hexagram, and encircled with a letter from one of the magical "Angelic Alphabets," e.g. "Writing of the Archangel Michael," "Celestial Alphabet," etc. placed inside each of the six corners, as shown below: The top inscription is an acronym of (YHVH God of Israel), and the combination below Achatri'el Divine Name is said to refer either to (Or Yashar—Straight Light) or (Or Yorad—Descending Light).

Kabbalistic Curiosities: Wheel of Lights

The title of this post refers to a well-known image from Sefer Emek ha-Melech (The Book of the Valley of the King) by Naftali Bacharach (published in Amsterdam in 1648). The illustration depicts a “Wheel of Lights” comprised of the ten Sefirot. Before we analyse this remarkable illustration, we should look at the life of its equally remarkable originator, whose work comprises particularly detailed descriptions of Lurianic Kabbalah gleaned from the writings of Chaim Vital and Israel Sarug, perhaps the two greatest disciples of Isaac Luria.

Now, beyond the fact that our author was born in Frankfurt, we don’t have any details about his date of birth or of his death for that matter. We are informed that he studied Kabbalah in Poland for several years, after which — on his return to his home town — he wrote his Emek ha-Melech. This text, based as said on the writings of Chaim Vital and especially on Israel Sarug's Limmudei Atzilut, had an enormous impact on Kabbalists, but it also elicited outrage and widespread condemnation. Chayim ha-Kohen of Aleppo, a pupil of Chaim Vital, objected in the strongest terms to the claim that Bacharach’s work represents the true realisation of the teachings of Isaac Luria. Others complained that Bacharach plagiarised the writings of other authors, including virtually the entire mentioned text of Sarug in his own work, without any acknowledgment of the original authors. One complainant, Moses Chagiz, renamed Emek ha-Melech calling it Emek ha-Bacha (Valley of Tears).

It would seem Bacharach was constantly embroiled in controversy. His claims that he acquired his sources of Lurianic Kabbalah during the period in which he resided in Israel turned out to be false, since it is clear that he never went to Israel at all. He ended up in a rather heated dispute with Joseph Solomon Delmedigo, claiming that when the latter was his pupil (another questionable claim) Delmedigo had appropriated manuscripts belonging to Bacharach, and had then published them in his Ta’alumot Chochmah and Novelot Chochmah. Interestingly enough, the real facts of the matter would proof the opposite, and like in the case of the earlier mentioned authors, it was discovered that it was actually Bacharach who appropriated Delmedigo’s work.

Naphtali Bacharach focussed specifically on demonology and the concept of the “sitra achara” (the “other side” or realm of evil) in his writings, and whilst his exposition of the Lurianic doctrine of tzimtzum (primordial contraction) differs totally from the same expounded by Chaim Vital, his “Book of the Valley of the King” had a vast impact on post-Lurianic Kabbalah, influencing the Gaon Elijah ben Solomon Zalman of Vilna, the Kabbalistic teachings of Chabad Chasidism, and even Shabbatean literature. The famous Moses Chaim Luzzatto was himself influenced by Bacharach’s Emek ha-Melech, and one wonders what went through his mind when Isaiah Bassan complained that the translation into Latin and inclusion of large sections of Bacharach’s text in the Kabbalah Denudata of Knorr von Rosenroth “were among the important causes of prolonging the exile.” Finally Chaim Joseph David Azulai, the great 18th century Kabbalist, informs us “I have heard that no genuine writings got into his (Bacharach’s) hands..... therefore the initiated refrain from reading either it or the Novelot Chochmah.”

Gershom Scholem called Naftali Bacharach “a fanatical Kabbalist” whose enthusiastic interests pertained more to “Practical Kabbalah,” rather than the speculative and philosophical aspects of our great Tradition. Bacharach did not only draw from Lurianic sources, but also from the writings of the early Kabbalists, an important factor which we should keep in mind when it comes to scrutinising his “wheel of lights” illustration, to which we now turn our attention. A translation by Jerome Rothenberg and Harris Lenowitz of the Hebrew inscriptions appeared some decades ago in “A Big Jewish Book.” As this translation is not in the least satisfactory and following the idiosyncratic style of the “artistic” 1970's, this translation can be misleading. I have thus decided to offer a somewhat different version here, simultaneously acknowledging the fact that any translation of the Hebrew text is difficult. Amongst the terms Naftali Bacharach used to describe the different aspects of Light are “Zohar,” “Bahir” and “Nogah.” All could be translated “brilliance” or “brightness,” yet we know very well that each term describes quite a different quality of light, and the term Nogah also refers to the “morning star,” “morning light” and the planet “Venus.”

English simply does not provide the vocabulary to allow for an exact translation of the different grades of light expressed in Hebrew. Hence we end up with the Sefer ha-Zohar and the Sefer ha-Bahir being respectively translated “Book of Splendour” and “Book of Brilliance,” knowing that the term “splendour” is more accurately rendered Hod in Hebrew. Attempting to deal with this problem in the best possible manner, I have selected to follow the model of Aryeh Kaplan who, in his "Meditation and Kabbalah" and taking his cue from the fourth part of Sha'arei Kedusha, translated the different grades of light as follows: Now, let us read, translate and investigate the “Wheel of Lights” illustration: Starting upper left on the outer circle and reading anticlockwise around the circle, it reads:

“And going around (circling) the ten Sefirot of the sphere, and circle the eternity (‘forever,’ also ‘universe’ or ‘world’) of primordial space.”

Commencing in turn with Keter (Crown) positioned upper left at the very end of the first word of the outer circle, the inner spokes, read:

1. Crown (Keter) “Light of (from) Light — Marvelous Light (could also be ‘wondrous,’ ‘miraculous’ and ‘incomprehensible’)

2. Wisdom (Chochmah) “Radiance of Radiance — Concealed Light (also ‘hidden’ and ‘mysterious’)”

3. Understanding (Binah) “Sparkle of Sparkle (also ‘glistening’) — Sparkling Light”

4. Greatness (Gedulah) “Radiance of Radiance — Clear Light”

5. Strength (Gevurah) (also “Might”) “Light of Radiance — of Glistening Light (also ‘flashing’)”

6. Beauty (Tiferet) “Sparkle of Light — Shining Light”

7. Victory (Netzach) “Light of Sparkle — Refined Light”

8. Glory (Hod) (also “Splendour” and “Majesty”) Radiance of Sparkle — Brilliant Light (also “Lucid”)

9. Foundation (Yesod) “Sparkle of Radiance — Clear Light and Glistening”

10. Kingdom (Malchut) “Precious of Precious Glowing Light this is”

In this illustration the primordial tehiru is the centre, whilst the circumference is all manifestation — the expression into existence of the ten Sefirot, the latter itself radiated, as it were, out of the Eternal Nothingness of the primordial centre. The editors of “A Big Jewish Book” comments

“the ‘wheel of light’ is not a fixed or static image (from which the ‘limitless’ could as well be excluded) but an image in motion and tied finally to the mystery of creation as worked through by the 16th-century kabbalist and poet Isaac Luria. Here the limitless that fills all space contracts itself to leave a point or vacuum behind in which the universe originates. The act of withdrawal is called tzimtzum (‘contraction’) and the point is called tehiru, the primordial space. A ray of light moving across this circular space fills it with the ten sefirot, which surround it like a wheel of light. Only a residue of Ein-Sof stays within it - like little drops of oil.”

One should of course remember that these very ideas did not really originate with Isaac Luria at all, but are plainly expressed in the Sefer ha-Zohar where we read

“At the outset the decision of the King made a tracing in the supernal effulgence, a lamp of scintillation, and there issued within the impenetrable recesses of the mysterious limitless a shapeless nucleus enclosed in a ring, neither white nor black nor red nor green nor any colour at all.....The most mysterious Power enshrouded in the limitless then split, without splitting its void, remaining wholly unknowable until from the force of the strokes there shone forth a supernal and mysterious point. Beyond that point there is no knowable, and therefore it is called Reshit (beginning), the creative utterance which is the starting-point of all.” [Zohar: Genesis 15a].

As mentioned earlier, Naftali Bacharach’s exposition of the Kabbalistic mysteries comprises many sources ranging from the early Kabbalah to the writings of Chaim Vital, those of the latter itself including material drawn from earlier sources. For example, the unpublished fourth section of Vital’s Sha’arei Kedusha (Gates of Holiness) incorporates a text titled Shaar ha-Kavvanah Le-Mekubalim ha-Rishonim (The Gate of Kavvanah of the First Kabbalists). Aryeh Kaplan tells us that it was probably written by Azriel ben Menachem of Gerona (13th century). This text provides a wonderful meditation technique in which the different grades of light are identified and visualised in a very specific manner. A related and equally important 13th century work called Shekel ha-Kodesh (The Holy Coin) was penned by Moses de Leon of Zohar fame, who appears to have been acquainted with the “Gate of Kavvanah.”

Knowing Naftali Bacharach's predilection for the works of early Kabbalists, and since he may very well had access to the Gate of Kavvanah in Chaim Vital's Sha'arei Kedusha, I personally found the study of Bacharach's "wheel of light" in conjunction with the two mentioned early kabbalistic texts to be most informative. Aryeh Kaplan included translations of the "Gate of Kavvanah" and a large portion of "The Holy Coin" in "Meditation and Kabbalah."

Practical Kabbalah vs "Black Magic"

As indicated in the header of this blog, I intend discussing some of those techniques of "Practical Kabbalah" which I addressed in my "The Book of Self Creation," and which I have greatly expanded upon, with lots of additional practical Kabbalistic material translated from primary Hebrew sources, in my forthcoming "The Book of Sacred Names," to be published by The Sangreal Sodality Press as the second volume in "The Shadow Tree Series."

For more than forty years I have devoted myself to both a serious investigation as well as the practical implementation of Kabbalistic teachings in my everyday life. For me "Kabbalah" was like a pair of old slippers, i.e. absolutely comfortable and easily slipped into, and it has remained so for the entire period that I have been associated with it. There are certainly times when I battle with the obscurities of the doctrines found in some of the primary texts, but, in the main, Kabbalah has served me well on many levels, whether these be physical, mental, emotional or spiritual. In terms of my everyday existence, I have found the teachings of "Practical Kabbalah" especially meaningful, despite the endless warnings about these being "bad," and that I might incur "the wrath of the Almighty."

Of course, it is worth noting that "Kabbalah" and Orthodox Judaism have always been uneasy bedfellows. Sometimes they would be more or less comfortable in their relationship and need of each other, but at other times they would burst into open conflict. The strong messianic tendencies of certain Kabbalists, like for example Shabbetai Tzvi, Jacob Frank, or, much further back, that of Abraham Abulafia, contributed to the notion amongst the orthodoxy that the tradition is a blasphemous quagmire out to snare the gullible. Yet, should the same Messianic tendency shine forth in what appears to be a most godly and sanctified individual, such as Rabbi Isaac Luria, then we can relax and bask in the glory of his "unique light," without any trepidation of being led up the garden path, so to speak.

We know that mysticism goes hand in hand with Judaism, as it does with other faiths, provided it stayed on the thin and narrow and managed to dress its visions, miracles, and what can only be termed "magical activities," in the garb of the formal and accepted religious views of the day. Step out of line, and that individual, who was deemed into manifestation in order to be redeemed in eternity, will be doomed by his peers unto the aeons. To put it simply, certain concepts of Kabbalah entered into mainstream Judaism, and comfortably remained there to this very day. These concepts mainly pertained to the speculative side of the Tradition. In fact, many Rabbis were both Kabbalists and orthodox religious leaders of their communities, as they are still today, with no particular problem one way or the other.

Having said that, I should also mention that some of them did keep their more "controversial" experiences and activities quite hidden for fear of rejection, as for example the case of Rabbi Joseph Caro and his Maggid clearly indicates. However, the more individualistic aspects of the tradition, such as "Practical Kabbalah," which patently involves magical practices, often led to a fracas everywhere, and yet there were again many orthodox Rabbis who beneficially utilized this forbidden zone of the tradition. In fact, many still do with their Kameot (Hebrew amulets), Segulot, Terufot, and magical use of holy writ. To this day the grave of Rabbi ben Duan in Wazzan outside Fez in Morocco, is used as a place where miraculous healings take place. Prior to his demise, the good Rabbi issued an instruction that a certain Kamea (amulet) should be engraved on his tombstone, which would then cause the grave itself to become a place of healing when the sick are placed on it. I can relate a first hand example of its effectiveness, but it will make this introduction much too lengthy. It would appear that the many people undertaking a healing pilgrimage to the good Rabbi’s tomb, is not bothering the orthodoxy unduly.

Naturally we need to recognise that the rise of pseudo-messiahs, such as the earlier mentioned Shabbetai Tzvi and Jacob Frank, contributed enormously towards the fall of Kabbalah from grace in the eyes of mainstream Judaism. Even more so after Shabbetai Tzvi’s conversion to Islam, following the Jewish authorities denouncement of him as a blasphemer to the Muslim authorities. He caused a lot of havoc with his enormous influence over thousands of Jews across the then "civilized" world, and naturally this was more than worrying to the rabbinical authorities who wanted to protect their flocks, and who could see Tzvi’s appeal as spelling disaster for Jewry as a whole. This was certainly a very dark period for both Kabbalah and Judaism alike. However, today Shabbatai Tzvi and his approach to both Kabbalah and Judaism, are understood in a much more open manner, and he appears less of a threat. The same cannot be said for "Practical Kabbalah," which is still drawing vehement condemnation from mainstream religious authorities.

I recently responded to a post online in which it was claimed that Joseph Karo, the great 16th century legalist and Kabbalist, referred to "Kabbalah Ma'asit" (Practical Kabbalah) in his Shulchan Aruch as "black magic." Seeking clarification I wrote:

"In the numerous pre-Lurianic Kabbalistic texts, as well as several subsequent works of the same genre penned by East European Baalei Shem, the term 'Kabbalah Ma'asit' referred to 'Practical Kabbalah' exclusively. There is no specific indication in these writings that the appellation 'Kabbalah Ma'asit' referred to 'Black Magic' per se. When exactly did it acquire the adverse connotation you are referring to?"

To this I received the following response:

"Shulchan Aruch Yoreh De'ah.....laws of Avoda Zerah. The Shulchan Aruch makes very clear that Kabbalah Ma'asit is what the Torah was referring to when it spoke about magic. There are a few rare exceptions, but by and large that is the status."

Since I could not find any reference to Kabbalah Ma'asit being "black magic" in the reference provided, I continued quizzing lest it appeared somewhere else in that authoritative legalistic tome, asking:

"Does the Shulchan Aruch use the specific appellative 'Black Magic' in reference to 'Kabbalah Ma'asit,' and does this turn astute and highly revered Kabbalists like Rabbi Eleazar of Worms, Rabbi Moshe Cordovero, Rabbi Moshe Zacutto, Rabbi Avraham Chamaui, et al, who openly shared techniques belonging to the 'Kabbalah Ma'asit' arena, into heretics who pandered what is forbidden? By the same token are 'Practical Kabbalistic' writings like the Sefer Raziel, Brit Menucha, Shorshei ha-Shemot, amongst others, considered 'black magic' texts?"

In response I was told:

"Actually the Sh"A refers to black magic and all other forms of forbidden sorcery as Kabbalah Ma'asit. As well as enumerates the practices that are forbidden. Considering that R' Cordovero was actually a teacher of R' Karo, I would assume that R' Karo learned what was forbidden from him. Receipt and knowledge of Kabbalah ma'asit is not forbidden, its usage is. Read the introduction by R' Zecuto (who is post-Lurianic by the way) he specifically warns against the usage of what he has written. There are exceptions to this within the bounds of halacha, but one first must be a competent Rav versed in the applicable halachot to know what they are and when they can be properly applied."

Realising the "deflective" nature of this response, the lack of direct textual references, the absurdity of the claim that it is in order to read and learn about Practical Kabbalah, but that you are not allowed to put such knowledge to practical use, and that I am not likely to get a clear answer to my query, I did not press for further details. It quickly became abundantly clear that pursuing the matter any further would just result in me listing more and more of those astute rabbis who did not only wrote about, but actually employed that which the individual in question termed "Black Magic," and likewise he will come back with a list of equally as many astute rabbis who decried "Practical Kabbalah." So why bother?

I thought the statement that Moses Cordovero was the teacher of Joseph Karo, and that the respondent assumed that accordingly "R' Karo learned what was forbidden from him," to be indeed most curious, since Cordovero himself freely shared techniques of the Kabbalah Ma'asit (Practical Kabbalah) genre in his Pardes Rimmonim (Garden of the Pomegranates). Joseph Karo was certainly not unfamiliar with the more "extreme aspects" of Kabbalah. After all, he diligently kept a diary, albeit a secret one, of his clairvoyant channelling of a Maggid, a heavenly spirit mentor, and he apparently left his mark in the local lore of Nicopolis, the town in which he grew up, where visitors are still shown Karo's Kan Gishmi (Fountain of Blood), a spot where it is said he "performed miracles." One wonders if the latter were of the "Practical Kabbalah" variety?

Regarding Moses Zacutto's warning "against the usage of what he has written," we know that he personally employed many of the magical techniques he listed so openly and enthusiastically in his Shorshei ha-Shemot (Roots of Names) and Sefer ha-Sodot she-Kibbalti mi Rabbotai (The Book of Secrets I Received from My Masters). In fact, in many instances he affirmed the efficacy of these procedures with the phrase "tested by me," and hence J.H. Chajes appears to be correct in his observation that Zacutto "assembled this magical material for practical and not merely theoretical purposes." It is also curious, as also noted by Chajes, that both Chaim Vital, of Lurianic fame, and his son Samuel did not hesitate to consult with Muslim magicians when they felt it necessary to do so!!