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."

Personal Squares and Incantations

A while back I received a query from an individual who asked about the practical Kabbalistic techniques involving the construction of magic squares and incantations on complete Hebrew phrases, and whether such can be employed for personal reasons, e.g. for the proverbial health, wealth and happiness. There are actually many such magic squares in the primary literature of Practical Kabbalah, like for example this one which was created for protection: In order to decipher the Hebrew words used here, one has to read the first letters in each box (starting with the right letter in the top right box, then reading from right to left the rightmost letter in each box), followed by all the second letters, then read the third letters, and lastly repeat the procedure with all the fourth letters. The hidden phrase will then be revealed as being:

EHYeH YHVH ADoNaY Yislach Ezrecha Mikodesh (Psalm 20:3 [4]) Yishmar'cha mikol ra Y"Sh (Psalm 121:7) Yishmor Tzet'cha Uvo'echa (Psalm 121:8)

This translates "Ehyeh YHVH Adonai, May He send thine aid from holiness, may He protect thee from all evil, blessed be His Name, may He protect thy going forth and coming in."

This magic square is now an amulet which might not only be written on paper, but also inscribed on a silver square, both of which can be worn on ones person, e.g. affixed to a chain around the upper arm; as a pendant on a chain; etc., or rolled up inside a special kamea holder which is carried on ones person in a similar way.

However, our querant asked about this magic square being used as an incantation, which is also addressed in the extensive magical literature of Practical Kabbalah. For example, each of the letters in the above example are pronounced in a special manner. Moses Zacutto addressed these in his Shorshei ha-Shemot, indicating the pronunciation of the "words" in this specific kamea to be: Each group of four letters in each box is a "magical word," and the entire phrase comprises twelve such four letter words, which I believe should be uttered rhythmically, without pause, for maximum impact on ones own body, mind and soul. It is after all in ones own being where the real "sacred contact" is made, which will work the desired effect. The suggested incantation would sound something like this:

EH-YEE-YEE-YEE—HUH-SHUH-SHUH-SHUH—YEH-LAH-MAH-MAH—HUH-CHUH-RUH-RUH— YOH-EH-CHAH-TZAY—HAY-ZUH-MEE-AY—VAH-RUH-CHAH-TUH—HAY-CHAH-LUH-CHAH— AH-MEE-RAH-OO—DOH-KOH-AH-VOH—NAH-DEH-YEE-EH—YUH-SHUH-SHUH-CHAH (repeat)

Combining this with a circular stomping dance could make for a formidable magical activity, something similar to the way the Native Americans stomp and chant. Of course, this action is not mentioned in the magical texts, but ritual dancing is not absent in Judaism — think of Simchat Torah, or the Biblical reference to King David dancing naked in front of the Ark of the Covenant! You might also look at the interesting circumambulation practices discussed by Gershon Winkler in his "Magic of the Ordinary."

Now, my querant mentioned that he thought of doing this entire procedure with his own name and a couple of "words of power," and enquired whether I could come up with a few suggestions. I thought this a fair idea, since there is certainly no absence of personal names and quite straightforward "power phrases" in the great number of Hebrew/Aramaic amulets and talismans which have been preserved in special collections around the globe. In fact, it should be relatively easy to construct a personal kamea in exactly the format we have been discussing, and work out an appropriate incantation on the same lines as well. Following this specific query, I have included an analysis of a number of Hebrew amulets in "The Book of Sacred Names," the second volume in "The Shadow Tree Series."

Kabbalah, Tarot Magic & an Evangelist

A while back I received an email from an individual who queried whether Kabbalists believe “in the magic of tarot cards and such,” which the querant ranked amongst the “evil stuff God mentions in the bible to not engage in.” The individual lectured me “to not engage in the things of the world, but to come with prayer and faith to Him and He shall deliver you.” Plainly, I was simply faced with another of those unpleasant, invasive evangelical types, who like to barge in on ones private space, like a bull in a china shop, employing as intense condemnatory rhetoric as possible, and jumping to unfound conclusions without any comprehension of the basic facts of the matter.

Resisting my initial reaction to dispatch individuals such as these to the very conflagration they maintain to be the consequence of “Divine Wrath,” I thought I would attempt a rejoinder in a more civil manner. As can be expected, the “civil response” turned out to be a waste of time, however, I thought others who scrutinize this blog might find something beneficial in the said reply.

“I have yet to find any reference to ‘magic of tarot cards’ in the Bible or anything of the kind in primary Kabbalistic literature. Furthermore, there is no indication anywhere in our Tradition that Kabbalists ‘believe’ in ‘tarot cards and such.’ I do however know that there are many, including my late mentor (William G. Gray), who have applied the tarot in terms of the Kabbalistic Tree of Life in order to get a better understanding of the workings of creation, our role within it, and the meaning of being. It is perfectly clear that some of these applications have indeed turned out to be most fruitful and meaningful.

However, I do not believe the Tarot to be the fundamental issue here. It is clear that you are keen to express the ultimate authority of a brand of religion promulgating no engagement ‘in the things of the world but to come with prayer and faith to Him and He shall deliver you.’ This approach presupposes that all manifestation, the entirety of physical existence is naturally evil, that all humans are automatically sinners for being born into this world, and therefore not warranting a decent place in the hereafter. It further assumes that an enormous gulf exists between a holy God out there somewhere and an exeedingly unholy humanity down here, and that ‘He’ is the ‘master’ whilst we are the ‘slaves.’ Let me make it clear that this is not Kabbalistic teaching. To Kabbalists everything is part of God, and all existence the manifestation of God, hence God can be found even in a stone of most insignificant appearance.....

.....why should you pray as a slave to a master? Why should we grovel in front of a jealous, dictatorial deity; an insecure one requiring our eternal praises; a spiteful deity who, it is said, will cast us into a fire because we did not flatter him enough? That is not my idea of a ‘god’! I do not praise God for God's sake, I praise God for MY sake! I am the one who stands in awe at the wonders of creation around me, and who feels the need to say ‘Baruch ha-Shem! This is a most wonderful example of your handiwork! Now could You show me how I could emulate something like that in my own life?’

The idea of prayer should be a relationship with God, a mutual relationship, through which God and we evolve together. I believe that God manifest is also evolving, because He would not be almighty if He could not. I was taught in Kabbalism that He originates out of Nothing, that He IS but His origination IS NOT. If He thus evolves towards the Infinite Nil of His origination, He will do so eternally, because He will never find His beginning or His end. It is simply a question of the better you make yourself, the better you make God, and thus, because of my belief in the evolution of God, I also know that our evolution has no end. We also evolve eternally. I cannot fathom a condition in which I will be in eternal bliss and ecstasy, one in which I would not be able to grow ever higher, but would be condemned to sameness for ever and ever. I would deplore such a state, because it would be static and boring. I am reminded of a rather profound phrase in a song from the musical ‘Paint Your Wagon,’ which goes something like ‘When I get to Heaven, tie me to a tree, for I’ll begin to roam and soon you know where I will be?’

Besides, what is prayer and how can a ‘God’ hear us? Only THROUGH OURSELVES, and to the extent that we are in contact with ‘God.’ On this earth WE are the ears, eyes and agents whereby It knows man. By making a ‘God’ in the very best and finest form we can imagine It, we are helping that Being become its own Intention. To pray is to entreat, to postulate and to make supplication, and it seems to me the greatest supplication to the Eternal Living Spirit is surely for It to be what It wills within oneself. Our relationship with God should always be based on a continuous flow of energy, generated and projected by Divinity to us, which we have to focus and return for renewal and reprojection to us, to be refocused again and returned to God, and so on. I believe that God and ourselves stand in a reciprocal relationship, each benefitting the other. It is really no wonder that this special relationship is called a ‘Mystical Marriage’ when it is fully realised.”

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!!