The Different Types of Kabbalah

”Kabbalah” is the esoteric study of Torah as was passed down from one generation to another or was given in divine revelation to individuals like Rabbi Shimon bar Yochai, may his merit protect us.

What isn’t Kabbalah? One’s own ideas are not Kabbalah, even if they sound nice or convincing. Likewise for ideas that one made up, even if they are wrapped in a scarf of mysticism. Much popular Kabbalah study today is, to say it mildly, “pseudo-Kabbalah.” Segulot (spiritual protective procedures) and amulets are not Kabbalah, even though throughout all generations, G-d-fearing rabbis who were great Torah scholars did give segulot based on Kabbalah. Those who write amulets are not necessary kabbalists (especially today!) and most kabbalists do not write amulets since one of the leading masters of kabbalah, the Ari Hakodesh, opposed it!

The Word “Kabbalah” Has Several Meanings

1) Kabbalah can mean the Oral Tradition passed down by the Elders and the Prophets (who lived during the period of time described in the Books of Joshua and Judges). Chapter One of the Ethics of our Fathers begins by stating that this tradition was originally handed down by G-d. This Oral Tradition includes the profound secrets encoded in the Bible, Mishna and Gemora (the two parts of the Talmud). An uneducated person who cannot deduce the Jewish law after studying and analyzing a page of gemora, can achieve only a very limited understanding of this Kabbalah.

2) The Kabbalah of the Rishonim (the Torah sages who lived between 1000-1500 C.E.). This includes everything that appears in the writings of the Gaonim (500-800 C.E.) and later Torah sages, including the Raavad, Rabbi Sagei-Nahor, Rabeinu Ezriel, the Ramban, Rabbi Yitzchak of Acco, Rabbi Moshe De Leon, Rabeinu Bechayai, Rabbi Yosef Gikatilia, Rabbi Shlomo Alkabetz, Rabbi Shlomo Molcho, and others, may their memory be a blessing.

Rabbi Moshe Cordovero (the Ramak, d. 1570) concentrated a considerable part of this esoteric knowledge in his various books, particularly in his Sefer Hapardes. Whoever follows the teachings of the Ari, will usually not study the teachings of the kabbalists who lived and were active from the period of the Ramban until the Ari, since their teachings were derived rationally instead of through revelation!

3) The Kabbalah of Rabbi Avraham Abulafia (d. 1291). This is a kind of complex Jewish meditation especially based on combining Hebrew letters. It was fiercely opposed at the time, but today has seen a renewal among the religious Jewish public who engage in it as a side interest and not at the expense of regular Torah study. One who is familiar with his system realizes that this Oriental method is relatively primitive (besides the fact that it can cause harm).

4) The Kabbalah of the G-dly Rabbi Yitzchak Ashkenazi, the ARI (d. 1572). From the time that the light of the ARI shone on Jewish mysticism, it was realized that his Kabbalah had a high level of authenticity. It leans on the pillars of the Zohar, which, until his time, had not been deciphered properly. The ARI himself emphasized that study must bring to action. There is no value to study of Kabbalah without concomitant fulfillment of commandments. According to the Zohar (Torah section of Acharei Mos, page 78) and the ARI, kabbalists must fulfill commandments even more stringently than the average observant Jew. (See the words of the great kabbalist Rabbi Y. Irgas (d. 1730) in his book Shomer Emunim Hakadmon, Introduction to the Second Argument, Third Suggestion.)

The ARI’s Kabbalah has split today into the following groups:

1. Mishnas Chassidim. A concise version of the ARI’s teachings, which diverges from Rabbi Shalom Sharabi (the Rashash)’s understandings.

2. The Kabbalah of Rabbi Moshe Chaim Luzzato (the Ramchal, d. 1746). An interesting method in itself, which sees the words of the Zohar and the ARI as parables to actual matters and the process of redemption. It is not studied by those who follow Sephardic Kabbalah since instead of elucidating, it forges an independent path. The great genius of Kabbalah of the previous century, Rabbi Shlomo Elyashiv, the author of the Leshem Shvo V’achlama, explained the opposition to it in his famous book Derushei Olam Hatohu.

3. The Kabbalah of the Vilna Gaon.  He probes deep to understand the words of the ARI or the Zohar according to the ARI. This method involves an in-depth analysis of ancient esoteric texts by using keys passed down by the Vilna Gaon. This approach can be found in the writings of the Vilna Gaon, Rav Menachem Mendel of Shklov, Rav Yitzchak Eizik Chover, Rav Naftali Herz Halevi, etc. The tzadik and genius Rabbi Yaakov Ades recently published a wonderful book on the Vilna Gaon’s kabbalistic writings (only for those who have achieved a truly profound level).

4. Ashlag Kabbalah. Another new, independent method based on analyzing texts according to the definitions of its founder, Rabbi Y. L. Ashlag. He was a prolific author who wrote the Sulam commentary on the Zohar, the Talmud of Ten Spheres, and Panim Masbirot Ume’irot on the book Etz Chaim, a Kabbalistic primer.  Today, Rabbi Ashlag’s followers have split into separate chassidic groups presided over by his descendants. His method is more widespread among newly observant Jews. Unfortunately, there are a few known charlatans who claim a connection to him and have fooled the ignorant into thinking that they can attain spiritual levels without full-fledged Torah study and observance.

5. Sephardic Kabbalah. The ARI wrote that “kavanot” (meditation on divine names) is the culmination of his method. Previous generations differentiated between kabbalists who studied the ARI’s writings, and those who meditated on divine names, who were considered at a level higher, because they knew how to actualize their kabbalistic knowledge.

They meditate on divine names during prayers, while reciting blessings and performing commandments, to be able to connect to heavenly spheres. The G-dly kabbalist Rabbi Salmun Mutzafi told the great kabbalist Rabbi Benzion Aba Shaul that he had studied the book Etz Chaim in great depth for 17 years under the direction of Rabbi Yehuda Pattiah before he began to study the meditation of divine names. Only then did he realize that in-depth study of Kabbalah in comparison to study of meditation of divine names, was like a “monkey compared to a man” (cited in Olamo shel Tzadik). To say this in terms that a contemporary secular reader would understand, the Kabbalah of meditating on divine names according to the Sephardic method is “Harry Potter for adults.” Here they learn how to achieve tremendous power through Kabbalah — whose results are guaranteed!

6. The Kabbalah of the holy Rabbi Shimon bar Yochai, the author of the Zohar (d. c. 163). The entire Jewish world studies his non-esoteric teachings, which appear in thousands of places in the Mishnah and Talmud, as well as his esoteric teachings on the Torah. He warns in his introduction to Idra that a bachelor should not study the Torah’s esoteric teachings. He gravely adds that a rabbi who teaches a bachelor will die! Rabbi Shimon adds other warnings, but let us turn our attention now to his great elucidator, the holy ARI.

In his introduction to Etz Chaim, the ARI writes that there is danger in studying Kabbalah. To quote the ARI’s own illuminating words: “of course the impure shells will be aroused against him…” Among the conditions he requires before one is worthy to study Kabbalah are holiness and purity, being in control of one’s anger, and more. Actually, the ARI says that one who doesn’t fulfill all the conditions will not understand him but will mistakenly think that he understands. This is why he first established a charter of conditions for Kabbalah study.

Orderly, methodological study of Kabbalah began when “Beth El”, the first yeshiva for kabbalists, was founded 250 years ago, by the kabbalist Rabbi Gedalya Chiyun. The following are a list of the yeshiva deans from then until now:

The Evolution of Genuine Kabbalah Study in Recent Generations

Rabbi Gedalya Chiyun

Rabbi Shalom Mizrachi Didia Sharabi (known as “the holy Rashash”)

Rabeinu Yom Tov Algazi

Rabeinu Chizkiyahu Yitzchak Sharabi (“Hachai Bashmash”)

Rabeinu Raphael Avraham Sharabi (the “Divrei Shalom”),

Rabeinu Avraham Chaim Gagin (“Hagan”)

Rabeinu Yedidya Raphael Abulafia (“Hayorei”)

Rabeinu Aaron Ezriel

Rabeinu Shalom Moshe Chai Gagin (“Hasmach”)

Rabeinu Moshe Sasson Becher Parseido (the “Shemen Sasson”)

Rabeinu Masoud Hakohen Elchadad (the “Simchas Kohen”)

Rabeinu Shalom Hadaya (author of Tzedek V’shalom)

Rabeinu Ovadya Hadaya (author of Deah V’haskel).

Kabbalistic Yeshivos Today

During the Independence War in 1948, the Old City of Jerusalem was captured by the Jordanians and they destroyed the building of the Beth El kabbalistic yeshiva. Rabbi Ovadya Hadaya re-established it in the new city and his son Rabbi Shalom Hadaya presides over it today. The old structure was rebuilt and renovated after the Six Day War by the Kotel rabbi, Rabbi Meir Yehuda Getz, a student of Rabeinu Ovadya and a genius in kabbalah himself who had mastered the Rashash and the meditation of divine names. Today, the yeshiva is headed by Rabbi Israel Avichai.

Another well-known kabbalistic yeshiva is Nahar Shalom which was founded by Rabbi Mordechai Sharabi and is headed today by his students, the Shmueli family of kabbalists and rabbis. They published many excellent books about meditation on divine names, and they founded the Meishar yeshiva for newly observant Jews in Bat Yam.

Also worthy of mention is the Rechovot Hanahar yeshiva which was headed by the sage who excels in the meditation of divine names — Rabbi Shaul Dvick Hakohen (the “Sadeh”), and the Shaarei Shomayim Ashkenazic yeshiva (which teaches Sephardic kabbalah), founded by Rabbi Chaim Leib Auerbach and Rabbi Shimon Leeder, which is today headed by Rabbi Reuven Gross.

Jerusalem today boasts dozens of authentic kabbalah yeshivos, hundreds of study circles,and thousands who are studying Kabbalah privately with study partners. Whoever wants to study Kabbalah can achieve his heart’s desire. Among the more famous places in Jerusalem, are

* Hachaim V’hasholom yeshiva founded by Rabbi Mordechai Attiah and now headed by his descendants (who warmly welcome newly observant Jews);

* Nayot B’ramah yeshiva headed by Rabbi Samuel Darzi (who was the first to print a series of prayerbooks containing meditations after earlier editions had run out);

* Rav Chaim Asus’s kollel (he edits the new, amazing Ruach Hakodesh weekly);

* Rabbi Alon Tidhar’s study circle (he was a former student of Rabbi Avichai) who published a series of prayerbooks with illuminating kavanot.

* Rabbi Yosef Barel’s Yeshivat Me’ain Hachochma in Har Nof (he printed wonderful illustrated prayerbooks with kavanot).

* Rabbi Yitzchak ben Zichri’s study circle (a prolific author, he authored an anthology series on Pachad Yitzchak)