Kabbalah vs Judaism

[Marco19]

Hello friends,

I'm wondering if different denominations accept Kabbalah as a Jewish sect or mysticism, or it's a heresy.
Besides, i'd like to know how main sects evaluate the Zohar, and Kabbalah authors.

Thanks in advance

 

[David_2010]

I'm not sure, but, from what I read, Kabbalah is an accepted part of the mystical heritage of Judaism, but, some Rabbis feel that only certain people should be taught it, because it can lead to danger (for themselves or the community?).

Also, I've been told by other Jews I know on another Yahoo Group I'm on that, there was a movement called the Haskalah movement, which attempted to get rid of all the "irrational" elements of Judaism and make it more "acceptable" to mainstream society, or open up Jews more to the wider world, I think it came about after the emancipation of Jews, when the world decided Jews were truly human beings like themselves, and deserved the same or similar rights, and the Kabbalah and other areas of Jewish Mysticism became unfashionable and "irrational", I think Sabbatai Zevi, and the movement that he founded (or inspired), also brought criticism to the Kabbalah (Zevi was proclaimed to be the Jewish Messiah by his Propher Nathan of Gaza, and was very influenced by Jewish Mysticism, he was later arrested by the Turkish/Ottoman Sultan, and, faced with death, converted to Islam, although, I've read that he never practiced Islam after that, and, continued to be, inwardly, a Jew, he later swam out to sea, and was never seen again (there are some Jews called the Sabbateans who continue to follow him, and, from what I've read, practice an antimonian or Left Hand Path version of Judaism, or, as it's known in the East, Vamachara (it probably has more in common with the Eastern definition, than the one that's popular in the Western Esoteric Tradition)).

I think, it's only relatively recently that study of Jewish Mysticism and Kabbalah has become popular again, again, from what I've read, it was due to increased attention to the Kabbalah (most likely because of Madonna) that authentic Kabbalists wanted to give accurate info, rather than the stuff published by the Kabbalah Centre, and, also, wanting to show Jews they had a rich mystical tradition of their own, and didn't have to go to the East to find it.

Anyway, I'm only basing that on things I've read and also been told by people I trust (some are Jewish practicioners of the Kabbalah and others aren't Jewish, but do study the Jewish Kabbalah (as well as other traditions derived from it)). I'm sure knowledgable Jews can be of more help.

 

[Levite]

Hello friends,

I'm wondering if different denominations accept Kabbalah as a Jewish sect or mysticism, or it's a heresy.
Besides, i'd like to know how main sects evaluate the Zohar, and Kabbalah authors.

Thanks in advance

Yes, just to follow up on David's excellent synthesis, true Kabbalah is not denominational. It precedes denominations and movements, and is a general name for several somewhat overlapping mystical movements in Judaism, which have enjoyed different levels of popularity and exotericism at different times, among different communities.

There have been times in history when certain movements in Kabbalah were deemed heretical by some authorities, but overall, mysticism has always simply been deemed esoteric. Judaism is, on the whole, much more concerned with behavior than with dogmatic thought: as long as people were following the commandments and doing what is right, their particular theology or mystical cosmogony was much less relevant. Kabbalah in general has been more tolerated or accepted than not.

The earlier works of Kabbalah have always been more accepted than not, although there was a great divide in the Middle Ages between Jews who embraced mysticism and those who embraced rationalist neo-Aristotelian philosophy. But the Zohar, even more than the two major preceding works, Sefer Yetzirah ("The Book of Creation") and Sefer ha-Bahir ("The Book of Splendor"), has been generally accepted, if for no other reason than its pseudepigraphic attribution to the second-century Rabbi Shimon bar Yochai.

These days, all the mainstream denominations of Judaism accept the influence of Kabbalistic thought, and value true Kabbalah as legitimate expressions of Jewish mystical exploration.

When I say "true" Kabbalah, I use the specification because of the prominence today of fraudulent groups and individuals who claim the mantle of Kabbalah. Most notably, the Kabbalah Centre (the organization frequented by people like Madonna) claims to be teachers of authentic Zoharic Kabbalah, and they are not: they are hucksters and charlatans, who prey upon the gullible and the vulnerable. Organizations and individuals who are frauds and con artists using the name of Kabbalah are, perhaps needless to say, not accepted as legitimate by the main stream of the Jewish People.

Also, there is a separate phenomenon that is not accepted among Jews, and that is what is called Western or Hermetic Qabalah, as well as a Christian mysticism sometimes called Cabala. These things are syncretic or synthetic movements among non-Jews which take elements of Kabbalah and fuse them with other ideas, to form new kinds of mysticism. Jews may consider these movements appropriate for non-Jews to participate in, but they are not Jewish Kabbalah, and are not appropriate for use by Jews.

 

[Marco19]

Hello David 2010,

Sabbatai Zevi as far as i know was the founder of Donmeh sect, which was a mix Islam-Judaism, and actually most of the Muslims claim that his followers played the major roll of collapsing Ottoman empire.
but for me it's something new that he was a Kabbalist. well, i can't judge him, but i'd say that he was a very bad Kabbalist representer.

Well, may be you are right about Madonna, because here i've asked many people and what they know about Kabbalah is the red string and Maddona!
but do you have any idea how many Kabbalistic center are world wide? it seems that each group of western Zohar readers made a center and are spreading there own understandings.

wanting to show Jews they had a rich mystical tradition of their own, and didn't have to go to the East to find it.

well, i can answer this question after finishing a book (right now reading it) The Jews in the Lotus by Rodger Kamenetz.

Thank You!

 

[Marco19]

Hello Levite,
Thanks for clarifying.

all the mainstream denominations of Judaism accept the influence of Kabbalistic thought, and value true Kabbalah as legitimate expressions of Jewish mystical exploration

--

fraudulent groups and individuals who claim the mantle of Kabbalah

So, which Kabbalists are the ture one? (if we exclude western centers)
what do you think about Michael Laitman? is he a real disciple?
i'm wondering if in Israel they are some other Kabbalah centers beside his.

Jews may consider these movements appropriate for non-Jews to participate in

Do Jews think that Kabbalah is like Tanakh & Talmud are for Jews only?

Thank you

 

[Levite]

So, which Kabbalists are the true one? (if we exclude western centers) what do you think about Michael Laitman? is he a real disciple?
i'm wondering if in Israel they are some other Kabbalah centers beside his.

Basically, until one has the educational background to determine the validity of different teachers and their teachings, the rough and ready guidemarks to determine who are genuine Kabbalists are:

1. Do they charge for things? Expensive sets of texts, expensive amulets and talismans, knickknacks, jewelry, high-priced advanced classes? If so, they are frauds.

2. Are they Jewish? If not, this is not true Jewish Kabbalah.

3. Do they claim that you don't need to know Hebrew or Aramaic, nor do you need to be thoroughly steeped in Tanakh and Rabbinic Literature, in order to fully understand, benefit from, and master Kabbalah? If so, they are frauds.

4. And, unfortunately: are they Orthodox? With one or two exceptions, there simply are no serious non-Orthodox Kabbalists of a level of mastery high enough to be teachers of Kabbalah.

Since you asked about Laitman specifically, I will say that while I have no definitive proof that he is a fraud or huckster, I am distrustful of his authenticity. He seems to encourage a personality cult around himself, and that makes me suspicious.

Israel has many legitimate places that teach Kabbalah, mostly in Jerusalem and Safed. Some will even permit you to attend lectures and discussions if you are not Orthodox. I don't know of any that will teach non-Jews, nor do I know of any that teach in any other language but Hebrew.

Do Jews think that Kabbalah is like Tanakh & Talmud are for Jews only?

Yes. Kabbalah is Jewish mysticism. It is a series of Jewish mystical theologies, practices, commentaries, philosophies, and spiritual disciplines designed as extensions of Tanakh and Rabbinic literature (Talmud, midrash, halakhic literature, liturgy, philosophical poetry, Torah commentary), written in Hebrew and Aramaic, and deeply dependent upon the nuances, resonances, shades of meaning, and structures of those languages, which use that knowledge and language as the context and material with which to look at the universe and the Creator.

Various disparate elements of Kabbalah have been syncretized by other, non-Jewish mystical movements, but Kabbalistic schools of thought as holisitic movements and systems are uniquely Jewish: they are not suited to use in non-Jewish contexts.

 

[David_2010]

4. And, unfortunately: are they Orthodox? With one or two exceptions, there simply are no serious non-Orthodox Kabbalists of a level of mastery high enough to be teachers of Kabbalah.

For non-Orthodox Kabbalists, would Rabbi Zalman Schachter-Shalomi be a good source?.

Since you asked about Laitman specifically, I will say that while I have no definitive proof that he is a fraud or huckster, I am distrustful of his authenticity. He seems to encourage a personality cult around himself, and that makes me suspicious.

Apparently, I've been told that Laitman sees his tradition as the "only true" form of Kabbalah, and, all other traditions, both non-Jewish and Jewish, as "frauds" or a waste of time.

 

[Levite]

For non-Orthodox Kabbalists, would Rabbi Zalman Schachter-Shalomi be a good source?.

This is a tough one to answer, as I happen to have great respect for Reb Zalman personally, and have known him off and on through the years, and he is a wonderful man, with deep knowledge.

But his ideas have changed over the years, and he has become deeply syncretistic, and with all respect to him, I think he steps off the path a lot.

As to his books, his two or three serious works about Hasidism and Hasidic thought are very good, and worth having. But his other stuff...it's very chancy.

If you were learning with him personally, and had made it clear that you were interested in learning only Kabbalah qua Kabbalah, without syncretistic interpolation, with out non-traditional revisioning...I think he would have enough knowledge to teach you.

But if you're only going to read his books, or listen to recordings of his public lectures...then as much as it grieves me to say it, no, I would say that he is not a teacher to rely upon.

Apparently, I've been told that Laitman sees his tradition as the "only true" form of Kabbalah, and, all other traditions, both non-Jewish and Jewish, as "frauds" or a waste of time.

Yeah, pretty much any time that someone says "I hold the only truth, everyone else is a fraud," that means that they themselves are frauds.

 

[TheKnight]

Do Jews think that Kabbalah is like Tanakh & Talmud are for Jews only?

I don't know of any that will teach non-Jews.

From what I understand (as a non-Jewish Noahide), Kabbalah is open to study by non-Jews insomuch as the Torah itself is open to study by non-Jews. The two are, from the Orthodox position, inextricably linked and for that reason, insomuch as non-Jews have their place in Torah, they may study the Kabbalah in that way.

The general consensus is that all information posted online in Hebrew and English are good for non-Jews to study. Additionally, there are teachers who are willing to take non-jewish students so long as they observe the laws that pertain to them.

 

[Levite]

From what I understand (as a non-Jewish Noahide), Kabbalah is open to study by non-Jews insomuch as the Torah itself is open to study by non-Jews. The two are, from the Orthodox position, inextricably linked and for that reason, insomuch as non-Jews have their place in Torah, they may study the Kabbalah in that way.

The general consensus is that all information posted online in Hebrew and English are good for non-Jews to study. Additionally, there are teachers who are willing to take non-jewish students so long as they observe the laws that pertain to them.

I'm not suggesting that anyone will try to stop non-Jews from learning any Kabbalah. And certainly academic scholars of Kabbalah will absolutely teach anyone.

But my sense of the one or two legitimate Kabbalists at whose table I was privileged to sit a few times when I lived in Jerusalem was that while they would not necessarily see anything wrong in a non-Jew, say, opening up Aryeh Kaplan's books, or reading the text of Sefer Yetzirah or something of the sort posted online, they themselves would not be particularly encouraging of a non-Jew who came to them and asked them for serious training and instruction. Frankly, it was hard enough finding any who would teach me, given that I am not Orthodox anymore, and have no intention of being Orthodox again.

You're right in that halakhically, there is nothing prohibiting the teaching of Kabbalah, or any kind of Torah, to non-Jews. But this is more a matter of custom and social attitudes. And I am not necessarily saying that the customs in question are always correct or productive, either. But I do think that they are there, informally, but present.

 

[TheKnight]

I'm not suggesting that anyone will try to stop non-Jews from learning any Kabbalah. And certainly academic scholars of Kabbalah will absolutely teach anyone.

But my sense of the one or two legitimate Kabbalists at whose table I was privileged to sit a few times when I lived in Jerusalem was that while they would not necessarily see anything wrong in a non-Jew, say, opening up Aryeh Kaplan's books, or reading the text of Sefer Yetzirah or something of the sort posted online, they themselves would not be particularly encouraging of a non-Jew who came to them and asked them for serious training and instruction. Frankly, it was hard enough finding any who would teach me, given that I am not Orthodox anymore, and have no intention of being Orthodox again.

You're right in that halakhically, there is nothing prohibiting the teaching of Kabbalah, or any kind of Torah, to non-Jews. But this is more a matter of custom and social attitudes. And I am not necessarily saying that the customs in question are always correct or productive, either. But I do think that they are there, informally, but present.

That's understandable. It makes sense too, it's the sort of thing one has to be careful about. Either way, if it's going to happen it'll be B'Siyata Dishmaya.

 

[Marco19]

Dear friends,

I've already started a free online course with Bnei Baruch learning center.
I do appreciate what Levite & others adviced me, and sure i'll always remember the guidelines.
actually my purpose, by participating, is to get to know more about the basic concepts on kabbalah.
The Course mainly is divided into two sort of materials, one relies on the Zohar, and the other on Rabbi Laitman, well, i'm going to focus more on the Zohar and study it in more details (which is the purpose of my participants).

my question to you all, and to Levite if you have time
Do you have any idea if other Kabbalah schools, and specially which are located in Israel, believe in reincarnation?

Thank You!

 

[Levite]

Dear friends,

I've already started a free online course with Bnei Baruch learning center.
I do appreciate what Levite & others adviced me, and sure i'll always remember the guidelines.
actually my purpose, by participating, is to get to know more about the basic concepts on kabbalah.
The Course mainly is divided into two sort of materials, one relies on the Zohar, and the other on Rabbi Laitman, well, i'm going to focus more on the Zohar and study it in more details (which is the purpose of my participants).

my question to you all, and to Levite if you have time
Do you have any idea if other Kabbalah schools, and specially which are located in Israel, believe in reincarnation?

Thank You!

I don't know which specifically do or do not, and there are several different Kabbalistic takes on what exactly gilgulei nefashot (reincarnation) is, or is for.

But the idea is hardly uncommon in Kabbalah, so I would guess some number of schools believe in it, in one sense or another.

 

[Zardoz]

I don't know which specifically do or do not, and there are several different Kabbalistic takes on what exactly gilgulei nefashot (reincarnation) is, or is for...

If I may comment, my Rebbi was adamant that a Gilgul Neshama was actually a lenient punishment for very specific form of sins, the ones which punishment is to be 'cut off' from the Jewish People. Now, some interpret this as cut off in this world and in the next... so it's not a light matter at all. The return of the neshama is meant to be an opening for return, in the form of conversion to Judaism. He said it was why converts must always be accepted, as there is a possibility that they are Jewish souls which are returning to us.

(actually, his further opinions on this was even more radical and I will not post them publicly, but will answer PMs on it)

Indeed, my Rebbi would only discuss Kabbalah on certain occasions in his weekly Parsha study, and only if the group was, well, let's say more advanced in years.

 

[Levite]

If I may comment, my Rebbi was adamant that a Gilgul Neshama was actually a lenient punishment for very specific form of sins, the ones which punishment is to be 'cut off' from the Jewish People. Now, some interpret this as cut off in this world and in the next... so it's not a light matter at all. The return of the neshama is meant to be an opening for return, in the form of conversion to Judaism. He said it was why converts must always be accepted, as there is a possibility that they are Jewish souls which are returning to us.

(actually, his further opinions on this was even more radical and I will not post them publicly, but will answer PMs on it)

Indeed, my Rebbi would only discuss Kabbalah on certain occasions in his weekly Parsha study, and only if the group was, well, let's say more advanced in years.

Yeah, I'm familiar with that particular view. It's certainly one of several ideas, especially from rabbeyim that follow a more mussar-influenced Kabbalah.

It's a perfectly viable viewpoint. I can't say I share it. But it's a perfectly traditional view.

There's a ton and a half of conflicting ideas and views on the subject of gilgulei neshamot, and personally, the only way I found to make it work was to study several of them, and kind of compose my own synthesis, with one or two mildly syncretic additions (although nothing, of course, incompatible with Rabbinic Judaism). It's a hard idea to make work well, but I think that it's well worth it.

 

[Zardoz]

...It's a perfectly viable viewpoint. I can't say I share it. But it's a perfectly traditional view...

May I ask why, and what viewpoint you favor most? I only ask as this topic was the only one where I differed from my Rebbi , strongly in fact, not so much about what it said about the returning as about the Ger in general.

 

[Levite]

May I ask why, and what viewpoint you favor most? I only ask as this topic was the only one where I differed from my Rebbi , strongly in fact, not so much about what it said about the returning as about the Ger in general.

I don't care for that opinion because I find it somewhat supremacist, and condescending to non-Jews in some of its further ramifications. I also tend to think it devalues the experience of the JBC (Jew by choice), making it less transformative, and less brave. Because it is both a brave choice and a great transformation. And I also think that reducing gilgulei neshamot to nothing but a one-time punishment is not making good use of an incredibly powerful theological tool.

The view I have eventually come to is that each and every one of us experiences gilgulei neshamot-- Jew and non-Jew alike, all humanity. We each live a number of lifetimes, perhaps very many lifetimes, before going on to Olam ha-Ba. The reasons for this are several.

First of all, this understanding of gilgulei neshamot resolves, IMO, the contradiction between free will and a Divine Plan. We are all created for specific purposes-- so our tradition teaches us. And yet, I was never able to reconcile this idea with human free will until I realized that our goals need not be time-bound to one specific lifetime. Our souls can be created with these purposes, and they are accomplished, in one lifetime or another, whenever we come to choose to do those actions of our own free will.

Second of all, this system of gilgulei neshamot obviates, IMO, the need for a Gehinnom, or any other form of purgatorial afterlife. One of my biggest problems with Gehinnom is that suffering without context accomplishes nothing. We don't take a literal reading of "an eye for an eye" in part because a literal reading would accomplish nothing. The pshat (literal meaning) of that is pure spiteful vindictiveness, not justice. And we know this, which is why we follow the drashah (interpreted meaning) of the Rabbanim. By the same token, to say that a soul must suffer torment in Gehinnom due to sin is nothing but spiteful vindictiveness, accomplishing nothing. Yet, when the Rabbis drash "an eye for an eye" to mean remunerative compensation and (ideally) teshuvah (repentance), how can a person who does not regret their sins prior to death either make compensation for them or do teshuvah for them? The answer, it seems clear to me, is that we are sent back, to live lives wherein we have the opportunity to do mitzvot and other positive actions in order to balance the cosmic scales, as it were, for the negative actions we have done in prior lifetimes, but also to learn the lessons we failed to learn in those prior lifetimes. Perhaps we are put into situations where we experience another side of the kind of events that went wrong in our previous existence. (Although I hasten to add that I do not believe that anyone who suffers is merely expiating the sins of a prior lifetime. I would never say that. I think occasionally that might happen, but the vast majority of instances of people suffering at the hands of other people results from nothing but the brutality of other people-- nothing metaphysical to it). Ultimately, I believe that the decontextualized suffering of a Gehinnom (or a hell, if we believed in that) is just needlessly brutal, and I cannot believe God is needlessly brutal. What I can believe is that God desires us to learn wisdom and compassion and mercy and justice-- qualities that we attribute to Him. And I think most of us don't really learn those lessons to the fullest in the space of one lifetime. But we don't have to be limited to just one lifetime. Part of the reason that I think everyone gets to go to Olam ha-Ba after they're done with their mandatory time in the gilgulim is that by the time we're done, we're done. We've put in our time, we've expiated the sins that might keep us out of Olam ha-Ba, and we've learned how to fulfill the potential with which we were created. We are ready to move up a notch in our plane of existence.

This also presents for us Jews the opportunity to fulfill all 613 mitzvot: not everyone can fulfill the mitzvot for kohanim-- so sometimes you might come back as a kohen. There are some mitzvot only men can fulfill, and others only women can fulfill. So you would have to have lived at least one lifetime in both genders. And it also gives the opportunity to experience different mitzvot at different degrees of intensity: most people gravitate to certain mitzvot that they relate well to-- they may perform the others, but with less intensity, or even perfunctorily. So we live different lifetimes to experience different mitzvot with that kind of passion. And I think that we all get chances to experience our Jewish identity in different ways: in one life, one might be FFB (frum from birth), in another, a liberal Jew, in a third, a baal teshuvah, in yet another, a JBC, and so forth....

And yet, I think we Jews also live some lives as non-Jews. In this way, we will fully understand our Jewish experience in the end, as we will see it from both within and without, and we will understand the context of those who were Other to the Jewish People, because we ourselves will at some point have been Other.

But I also think that, as we progress, as we learn, as we come closer to clearing any remaining sins we might have that carry over, we are given leniency to sometimes choose where or how to come back. In this way, we may come to more fully experience and appreciate the diversity and the beauty of God's universe, and life in it. And I think that "in between" lives, we recall all the details of every lifetime, and we know whose souls we have touched, and whose souls we regularly return with, and who has been our "extended" family, throughout our lifetimes. And we may sometimes commune with those souls, in that space, as we may do permanently in Olam ha-Ba.

 

[Zardoz]

Thank you for your excellent response. I always value your detailed explanations, a real example of the best a forum like this can be. I especially like the part of being able to experience every unique aspect of Torah observance. Frubal you if I could,

...I also tend to think it devalues the experience of the JBC (Jew by choice), making it less transformative, and less brave. Because it is both a brave choice and a great transformation...

Indeed, and in some cases even a mark of shame. If Jews look at the ger as a punished ex-Jewish 'sinner' slinking back, how can that help us fulfill the mitzva of loving the ger? Sadly I have seen such mindset, and I'm appalled by it. It's shameful, and my own Sephardic communities are the worst offenders. So long as we trod on the mitzva to love the Ger... Moshiach will not come.

(Although I hasten to add that I do not believe that anyone who suffers is merely expiating the sins of a prior lifetime. I would never say that. I think occasionally that might happen, but the vast majority of instances of people suffering at the hands of other people results from nothing but the brutality of other people-- nothing metaphysical to it).

I'm glad you touched on this, so I quote it for emphasis. Here is the dark side of Reincarnation, the concept that those who suffer (illness, poverty, etc.) are just getting the 'just rewards' of sins from a previous life. That way again brings the same shame as thinking the Ger was a sinner, and I oppose this view just as I oppose the concept of 'Original Sin'.

 

[Levite]

Thank you for your excellent response. I always value your detailed explanations, a real example of the best a forum like this can be. I especially like the part of being able to experience every unique aspect of Torah observance. Frubal you if I could

Right back at you, my friend!

Indeed, and in some cases even a mark of shame. If Jews look at the ger as a punished ex-Jewish 'sinner' slinking back, how can that help us fulfill the mitzva of loving the ger? Sadly I have seen such mindset, and I'm appalled by it. It's shameful, and my own Sephardic communities are the worst offenders. So long as we trod on the mitzva to love the Ger... Moshiach will not come.

Yes! Thank you. I have seen this all too often, especially in the frum communities, and it is more than dismaying. This attitude is just another form of sinat chinam (baseless hatred), and trying to gussy it up in pretty metaphysical clothes doesn't hide it. All too unfortunately, it's this kind of free-for-all attitude of sinat chinam that is consuming the Haredi world today. It rears its head in the Chiloni/liberal communities too, but I find it to be most severe amongst the Haredi communities. It goes hand in hand with the way machloket l'shem shamayim (dispute for Heaven's sake) is so seldom respected anymore, and the way nobody seems to know how to properly give tochecha (confrontation/reproof) in a respectful way, and sometimes, unfortunately, folks are even willing to overlook lo ta'amod al dam reyechah (do not stand idly by your fellow's spilled blood). Moshiach will definitely not come with all of this around, since not only have we not achieved tikkun olam, but it's been 2000 years, and we haven't even learned the lessons from losing the Second Temple!

Seems like there's a lot of folks who would disregard Hillel when he said al tidon et chavercha ad she'tagia li'm'komo (Do not judge your fellow until you have are in his circumstances), or Rabbi Yehoshua, when he said ayin ra'ah ve-yetzer ha-ra ve-sinat habriyot motzi'in et ha-adam min ha-olam (Evil aspect, the urge to evil, and hatred of other creatures will be the death of a person).

I'm glad you touched on this, so I quote it for emphasis. Here is the dark side of Reincarnation, the concept that those who suffer (illness, poverty, etc.) are just getting the 'just rewards' of sins from a previous life. That way again brings the same shame as thinking the Ger was a sinner, and I oppose this view just as I oppose the concept of 'Original Sin'.

Oy, don't even get me started on "Original Sin." What a theological morass.

 

[Firemorphic]

Kabbalah is a practice and a path, not a sect. It (for many) functions as the mystical domain within orthodox Judaism and therefore, the esoteric dimension of the Torah.