Tuesday, December 08, 2009


Are We Allowed to Teach Mysticism? - Part 1

by Reb Gutman Locks at Mystical Paths

The Rambam wrote that we should not teach the most mystical subjects to more than one student at a time.[i] He gave the reason that the students may very well pay attention to each other and because of this they would misunderstand the teaching. Even more serious, they then might think that they did understand the teaching, which corrupt their spiritual path, and they might even go on to teach their mistake to others. Indeed, this is a great danger.

Other requirements for learning mysticism are that the students must be at least 40-years old, married, and very knowledgeable in the entire Torah. These requirements had to be fulfilled before a student could even begin these mystical studies.

Today, heads of most non-Chasidic yeshivas frown heavily on teaching almost any form of mysticism to their students. They have seen that those who study such subjects tend to go off on their own ways. Obviously, this is not what these rabbis want. Because of this fear, today, there is an almost complete ban on teaching young students the deep mysteries of kabbalah. This is true for all but the briefest mention, and then only when absolutely necessary. Obviously, the rabbis feel that these restrictions have been established for a very good reason.

So… are we allowed to teach the most mystical subjects freely? Perhaps we are not allowed to teach even simple mystical subjects in a secular language, as this surely opens these teaching to the unlearned.

Over the past 300 years, the most famous rabbis did teach mysticism.[ii] The Vilna Gaon, the Ari, and the Baal Shem Tov all taught mysticism. They taught that, not only are we allowed to teach this subject openly, but we are obligated to do so.

The Baal Shem Tov went even further. He taught that we should not restrict these teachings to those Jews who have already mastered the Talmud. We should seek out even unlearned Jews and let him know that G-d is not only in heavens, He is also right here on earth. We must explain to even the simplest Jew that G-d is everywhere at every moment, and that He is totally involved with even the slightest detail of our lives. He taught that we must teach even the simplest person that G-d is entirely accessible at all times.

He explained that in order for someone to repent of his sins and turn toward a Torah life, he must bring down much more spiritual “light” than a righteous person requires. A righteous person is entirely pure, so he is easily satisfied with his level of spiritually. But, the Jew who turns from evil is not so easily satisfied. He has tasted the strong pull of evil and now he needs something at least as strong to pull him toward the good.

Although all Jews need to understand these mysteries of Hashem, the Jew who turns from evil thirsts for this knowledge. The revealed Torah is likened to the main course of a meal, while the hidden Torah is likened to the wine and oil. Wine is associated with joy, and oil is associated with light. When the mysteries of the Torah are understood, there is joy and light.

When someone is born and raised in a Torah home, he can be satisfied with the nourishing main course of the meal. After all, that is where he received his sustenance. But, the one who has strayed needs to experience the joy and elevation of the wine and oil right from the beginning in order to bring him to the main course.

Even though these famous teachers taught kabbalah, still, the majority of rabbis today heavily restrict these teachings. Is it just the temptation to go your own way that they fear? Is this the only reason that these restrictions were placed upon teaching kabbalah in the first place?

When one studies these mystical subjects in-depth, it is very easy to want to “float off” and spend more and more time in “heaven.” One could very well say, “Oh, it would be so lovely to take a mystical text off to the woods, live in a simple hut, and give my entire life over to this subject.” Mysticism is so rich and so rewarding, that unless one has acquired a family and a certain level of the revealed, written Torah, he might very well forsake the everyday world and go off to live the life of a spiritual hermit. Even today, we see religious Jews who try to cut themselves off from the community. They walk with their eyes almost closed, facing the ground, never looking up nor to the side. They avoid talking to anyone, except when they are learning. Surely, if they did not have wives and a broad knowledge of Torah, they would be off in the woods somewhere, meditating on some delicious piece of kabbalah.

There is also a new, and proven danger in nullifying the requirements of who can learn mysticism. Today, as never before, some Jews have decided that the kabbalah can be entirely divorced from the revealed Torah. As we discussed above,[iii] everything in creation has a soul and a body. Even a stone has life within it. The Torah also has a body and a soul. The revealed, written Torah, with its commandments that we apply everyday, is the Torah’s body, and the hidden, mystical aspects of the Torah are its soul.

Today, there are Jews who believe that the soul of the Torah can be taught without its body! Not only this, but they believe that this soul can be taught to totally non-observant Jews (Jews who do not follow the Torah’s commandments) and even to non-Jews! They say that the mystical aspects of Torah are just a form of metaphysics that can be taught as an entirely secular subject.

Learning and enjoying the knowledge of the soul of the Torah without its body, removes one completely from the Torah’s plan for physical life. For instance, if you see that you can study the kabbalah with a non-Jew, then there is no reason why you cannot marry one. If you can learn the most mystical secrets of creation without the moral restrictions that the Torah commands, you can learn the kabbalah by day and visit the dregs of society by night. Since, according to this philosophy, the kabbalah is entirety spiritual and not at all physical, there would be no contradiction here. You would not feel the moral restrictions that a Torah-observant life imparts.

What results from this strange philosophy? As an example: If someone were to give charity physically, but lacking the good heart and surely the mystical understanding of giving charity, the poor person would still receive the coin, and the donor would receive the reward for what he gave. But, what if someone were to “give” the coin only mystically, fully understanding all of the wondrous mystical greatness that charity brings, but neglecting to physically give the coin? Neither he nor the poor person will have benefited. In fact, the “mystical giver” will have damaged his soul by enjoying the “giving” without having physically given a coin. He will be satisfied with the mystical depths he learned, and this will lead him to do the same thing next time. This principle is true for all of the kabbalah that is learned without its body. A soul without a body can accomplish nothing.

[i] Mishneh Torah, Mada 4:11
[ii] For instance the Gra in Even Shlaimah Chapter 12, The Ari, as per Chaim Vital in the foreword to Etz Chaim, and The Baal Shem Tov
[iii] See section, “The Physical Affects the Spiritual.”


  1. On this: "When someone is born and raised in a Torah home, he can be satisfied with the nourishing main course of the meal. After all, that is where he received his sustenance. But, the one who has strayed needs to experience the joy and elevation of the wine and oil right from the beginning in order to bring him to the main course."
    This is so true. With some, even after being nourished by the 'main meal' a little wine goes a long way in nourishing and reinforcing. We all know that wine strengthens the blood and aids the heart (measured, of course)!

  2. I was brought up Greek Orthodox but at 77 years of age I pledge allegiance only to seeking truth. I have been doing independent studies in the fields of mysticism and consciousness for over 40 years. I respect all sincere attempts to understand the so-called mystical. Though the mystical remains esoteric to those fortunate enough to have experienced it, that unique state now has a basis, evidence and logic as to how and why it occurs. The basis is in the analysis of familiar, obvious and known things, and things we take for granted. This arrives from a number of brilliant minds including Alfred North Whitehead who said in his book, Science and the Modern World, that "Familiar things happen and mankind does not bother about them." Hegel gave us this: "Because it's familiar, a thing remains unknown." Psychologist Ichheiser said, "Nothing evades our attention as persistently as that which is taken for granted." With only these as a foundation (as I said there are more), I suggest we have evidence to support the importance of looking at what we have already learned and know. Let us take only one example: Countless numbers saw lightning in the sky, but they never bothered to analyze it. They took it for granted and ignored it. Benjamin Franklin thought about it and at some point gained the insight to see that this natural phenomenon could possibly be harnessed. As a result, electricity was born. In the very same way, if we look back at those little invisible bits of lightning, our thoughts, we will, at some point, experience a realization unlike any other. It will be the mystical experience. Given the fact that the mystical remains a mystery until experience, one must apply faith in the analysis of what we already know. In this case, it is our thoughts, it is when thoughts are there, and it is what they thoughts have in common with one another. Why does the mystical experience occur? When we were children we learned many things and quickly took them for granted. We moved on to learn other things with the certainty that what we learned in the past is known and there is nothing further to learn, hence no reason to go back and analyze the same thing again. As we can understand from the example with lighting, one must return and examine things again and again. After expressing that we do not pay attention to the familiar and the obvious, Whitehead said that it requires a very unusual mind to undertake the analysis of the obvious. Unfortunately, not everyone has an unusual mind that wants to go back and analyze what is already known. As a result, we must have a basis, evidence and logic so we can gain the incentive to go again and again go over what we already know. In the study of consciousness, science and religion must work together. Science asks questions and with the application of faith than answer will result, insights are often triggered. Just as surely as a question and an answer have insight as their nexus, so too science and religion have insight as their nexus.

    Respectfully submitted,
    Emmanuel J. Karavousanos
    Author and Speaker

  3. the final analogy about giving charity physicaly or 'mystically' is excellent. what do you think about r' steinsaltz' publication of his commentary on the tanya in english that anyone can buy at chain bookstores? i think this level may be okay, but want to know your opinion.
    also, what alot of non or less-observant people miss are the amazing, beautiful, compelling commentaries on chumash! in english like meam loez and of course rashi, ramban, hirsch.
    in addition, the beautiful writings of rav kook are widely available. rebbe nachmans' works are also translated, although some are very intricate.

    i just wish that those mislead by "kabbalah" would see what is readily available and quite grounded in chumash, mussar etc.

    what do you think of the english translations of reb nachman, tanya etc.being widely available?

  4. Control, control and more control. Sigh!!!! So sad. But it sure reveals ones neshamah.

  5. These days, teaching PROPERLY with halacha, is pikuach nefesh! we must do whatever we can to bind ourselves to kedusha!

  6. I would think there's a certain level of mysticism that may be taught to gentiles -- especially the general teachings about Emunah, the omnipresence of G-d, hitbodedut, and so on. The things I would think should not be taught to non-Jews would be more complicated and advanced things that were meant only for Jews who are very advanced -- like permutations of letters and holy names and so on, as in the work of the Ari. (I believe even the Alter Rebbe said that certain chapters of the Tanya should be read by everyone -- not just Jews.) This runs parallel to the rules about Torah study -- besides studying the Noahide laws, Noahides can study and even observe other parts of the Torah, as long as it is not things that are meant solely for Jews, such as all of the intricacies of Kashrut and Shabbat. But, at least I've heard others say, that it's OK and even good for Noahides to observe some aspects of Jewish law that are not specifically part of the Noahide laws -- perhaps such as the rules against lashon hara, or being in the same room as a person of the opposite sex with the door closed, etc.

  7. why jews are so stupid to listen to todays rabbis instead of the greats like the gra , ramchal , rashbi , rashash , baal shem tov , yaakov abuchatzeira on learning mystisism has always been a puzzle to me . I guess we dont want to understand Hashem . You mention a hermit in the forest rashbi was a hermit in a cave , the gaon had buckets of ice on his feet to learn 20 hours a day , the ramchal had good angels teach him the secrets of geulah before he was married , the besht was most at home in the woods and in nature . Nothing dispairiging but you sound like no expert on the subject , go to a forest and learn the kabbalah for 5-7 years then tell us your perspective .


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