Boston, Ma. couple forms study group to focus on Jewish mysticism

Enlarge Image Some tools used to study Kabbalah, the teachings of Jewish mysticism, include a volume of the Zohar, a red Kabbalah bracelet, a Hamsa hand ("the hand of God") charm, and knowledge cards. Jonathan Dyer/The Island Packet

When Bluffton resident Bob Wiener hears the word "Kabbalah," he is reminded of the weekly walks he took as a boy with his Kabbalist father, Adolph.

"He might stop and look at a leaf, and he might spend 20 minutes looking at that leaf, and I would play around and amuse myself until he was finished," Wiener says. "He could see colors and beauty in it that the rest of us could not."

The teachings of Jewish mysticism, called Kabbalah, are so ancient that they "predate religion," says Reb Zusha Kalet, a Kabbalist who, with his wife, Rachel, is forming Kabbalah Nation, the first organized Kabbalist study group in Boston,Ma..

The Kalets, who live in Boston,Ma, understand what Adolph Wiener was seeing in that leaf.

"We have an alternate perception," Reb Zusha Kalet,says of Kabbalists. "One of seeing things through God's eyes."

The word "Kabbalah" literally means "received." Kabbalah involves teachings and revelations that have been handed down through the centuries, traditionally shared only on a one-on-one basis with those who are intellectually and spiritually prepared.

Through studying the Kabbalistic text, the Zohar, and meditating, Kabbalistic are able to break down words, thoughts and ideas to see God in all things, says Rachel.

"If you're constantly studying Torah, you've got to start seeing God in those around you," she says. "You're seeing things as God would see them."

And that altered perception leads to two things, Rachel says: thankfulness and loving kindness. After all, seeing God all around makes one stand in awe of everyone and everything in this world, Rachel says.

It also can stir a soul to action.

"Many people come to God thinking 'What can I get from God?' But Kabbalists come to God thinking 'What can I get from God to give to other people?'" says Rachel, who converted to Judaism in 1994 and has been studying Kabbalah with her husband since marrying him five years ago.

Theirs was an arranged marriage in the old tradition of one's parents selecting their children's mates. When Zusha's mother told him that she had found a suitable wife, he agreed to meet her. As they sat at a table eating lunch and getting to know one another, Reb Zusha says he had an overwhelming feeling that Rachel should leave her job -- a feeling he shared with her, a virtual stranger.

The next day, without a second thought and no other job lined up, she gave her employer two weeks' notice. A day or so later, she got an offer at a different company for a job she had really wanted.

It was no coincidence to Reb Zusha, who says he is receptive to hearing such observations and advice from above because of the way Kabbalah opens him up to God.

"We believe in changing our vessel. If you change the vessel, it'll hold more light," he says.

Wiener says his father used to talk about that light as well.

"He just felt that we could allow a light to come into us, through the top of our heads, and into our bodies," he says.

When he still was just a boy, younger than 13, Wiener's father tried to pass along his Kabbalistic wisdom.

"What he told me was ... that the light would go through him to me and it would be my choice whether I would allow the light to continue, or to become a shadow," he says. "At that point I was too young. So I became the shadow. He was offering a gift, and I was too young to accept it."

Wiener's father was a bit ahead of himself, as Kabbalist tradition once held that such mystical secrets shouldn't be revealed to anyone younger than 40 years old. The Zohar (which means "brightness") consists of complex texts from Aramaic.

Reb Zusha likens Kabbalah to "graduate studies in Judaism." To get the most out of the Zohar, one first should study the Torah and the Talmud, he says.

But that is not to say that one must be Jewish to be a Kabbalist.

"Someone said to me, 'I'm interested in Kabbalah, but I'm not Jewish,'" he says. "And I said, 'Good news: God isn't Jewish either.'"

In recent years, celebrities like Madonna, Demi Moore and Britney Spears have embraced Kabbalah - or at least some of its traditions. Kabbalistic red bracelets, worn as a symbolic reminder to not speak evil of people, Reb Zusha says, can be seen on many celebrities' wrists.

But the Kalets are heartened, not dismayed, by the attention the tradition is getting. Taking a religious symbol and making it a fashion choice for some ultimately will not change the hearts of true believers, they say.

"(Supposed Kabbalah followers) have to be serious, or else they'll lose interest," Rachel says.

Advertising in local media has garnered a lot of interest, though the Kalets would not say how many phone calls they'd received.

"The people are hungry," Reb Zusha says. "There's nothing like it in the area."

Though the teachings of Kabbalah were lost on Wiener as a boy, his observations of his father stayed with him, and he grew to appreciate the benefits of meditation and the ideas behind Kabbalah.

"Einstein believed that there was one unifying formula for all things," he says. "And I see Kabbalah as looking for that unifying force, that which is in us that can bring us closer to the whole planet earth, to the cosmos, to each other."

For more information about the local Kabbalah group, call Reb Zusha or Rachel Kalet at 843-696-6508.

The Breslov movement was founded by Rabbi Nachman of Breslov (1772-1810), who was the great-grandson of the Baal Shem Tov, the founder of Hasidism. Breslover Hasidim usually refer to him as "Rebbe Nachman" or "Rabbenu" (rah-BAY-noo, meaning "our teacher." or simply "the Rebbe" (different from the Lubovitcher Rebbe mentioned above.)

Rebbe Nachman is buried in the town of Uman (OO-mahn) in the Ukraine, which is not far from Breslov. Each year there is a major pilgrimage of Breslover Hasidim who travel to Uman to celebrate Rosh Hashanah (ROSH ha-SHAH-nah, Jewish New Year) near the gravesite.
 

The name Breslov itself comes from the town of Breslov, where Rebbe Nachman spent most of the last eight years of his life. Breslov is not Breslau or Bratzlav or Bratislava, although all of these mistakes appear in various books about Rebbe Nachman. So just where is the Breslov of Hasidic fame? Well, folks, I can tell you EXACTLY where it is: Breslov is located in the Ukrainian Republic. It is a small town along on the Bug River, latitude 48.50 N longitude 28.55 E, midway between Tulchin to the south and Nemirov to the north; 9 miles (or 15 kilometers) from each. Program that into your GPS equipment and you won't get lost on your way to Breslov! (On some maps the town is spelled Braclav, presumably a transliteration from Ukranian.)

Some people also see the name Breslov as a play on words in Askenazic Hebrew: Bris lev means "covenant (or circumcision) of the heart." The Breslov approach places greater stress on serving God through the heart, with much joy and living life as intensely as possible. It's a great mitzvah always to be happy, Rebbe Nachman taught.

One distinctively Breslov practice is hisboddidus (hiss-BO-de-duss) (also called hitbadedut in Israeli Hebrew), which literally means " to make oneself be in solitude. " The Breslover form of hisboddidus is a personalized form of free-flowing prayer which is practiced by the individual Hasid, in addition to the regular daily services in the synagogue. Breslover Hasidim try to spend an hour alone with God each day, pouring out their thoughts and concerns in whatever language they speak, as if talking to a close personal friend. (One does not have to be a Breslover Hasid to practice this technique.) Rebbe Nachman said that the best place to do this is alone in a field or a forest, but if this is not possible, one can do it in a private room.

Rebbe Nachman stressed the importance of personal soul-searching. He always maintained that his high spiritual level was due to his own efforts, and not to his famous lineage or any circumstances of his birth. He repeatedly insisted that all Jews could reach the same level as he, and spoke out very strongly against those who thought that the main reason for a Tzaddik's (Jewish saint's) greatness was the superior level of his soul.

Rebbe Nachman said: Everyone can attain the highest level. It depends of nothing but your own free choice... for everything depends on a multitude of deeds. (See the book, Rabbi Nachman's Wisdom, p.29)

Although Rebbe Nachman died almost 200 years ago, he is still considered to be the leader of the movement through the guidance of his books and stories. Breslover Hasidim today do not have a"Rebbe in the flesh," and each individual Hasid is free to go to any Jewish guide or teacher that he (or she) feels comfortable with. There is no single person or council of elders in charge of the Breslov movement, and there is no official membership list. There are, however, a number of groups which maintain mailing lists for those who are interested in receiving news about current Breslov projects and events.

Further information about Breslov beliefs, activities, and publications can be found at The Breslov Research Institute, which is in the process of doing excellent translations of Breslov writings into English. They have a lot of other good books and tapes as well. Then there's the Breslov on the Internet which is a link launcher to other Breslov-related websites in both English and Hebrew.

Rabbi Shimon began: Woe are they whose hearts are stuffed and whose eyes are closed! So many secrets are hidden in the Torah, and they pay no attention to them. They only want to eat the "straw" of the Torah - the simple meaning, or the "garment" of the Torah. They don't taste from the deep intellect which it contains within. 

Those who learn the stories of Torah only on the superficial level, without the Kabbalah, cause good to be transformed into bad, and create many obstacles.

Through the course of history, there have been nine major famines; immediately before the Messianic Age, there will be a tenth. But the hunger pangs will be of a different sort, as the prophet said,3 "Behold, days are coming, said G-d, the Lord, when I will send hunger to the world; not a hunger for bread, and not a thirst for water - but to hear the words of

G-d."

Elijah the Prophet said to  Rebbe  Shimon bar Yochai: Many people down below will derive nourishment from this book of yours [the Zohar], when it will be revealed [finally] in the last generation, before the End of Days.

But it has been already been revealed for hundreds of years!? Close to the Messianic Age, however, even the deepest passages will be explained.

Since in the future, the Jewish people will taste from the Tree of Life, i.e. the Zohar, they will be redeemed from exile with mercy.

On the Surface 

Even a cursory reading of the Five Books of Moses is likely to leave a person full of questions. The central figures often behave in questionable ways, and sometimes seem to be questionable role models. In addition, G-d's motives are frequently enigmatic. He seems to want one thing, and then structure events so that everything becomes unnecessarily complicated. We are often unable to understand what His goals are and why He chooses such convoluted paths to reach them. 

The Oral Tradition passed down from Mount Sinai and recorded in the words of our Sages helps elucidate the text. The classic biblical commentaries engage in unraveling these stories, and one can find numerous explanations to many of these puzzles. However, their answers are sometimes difficult to reconcile with the text; they sometimes fit the text but stretch the imagination; they sometimes contradict each other; they sometimes solve one enigma - only to raise others which might be even more numerous and more difficult to solve; and most importantly, these explanations sometimes help only to resolve the difficulty of one particular episode. We are often left wondering how the details fit into the broader picture; and even regarding the story itself - couldn't things have been done in some easier, more straightforward way?

Finite humans are obviously unable to fathom the Ways of the Infinite. On the other hand, the Torah is given to us to study and understand. From it we are supposed to draw inspiration and guidance, even down to the details of our daily lives. How can we do so when the message is so obscured by questions?

The obstacle becomes more acute when we consider the difference between this generation and previous ones. Years ago, virtually everyone in the Western world was somewhat familiar with the content of the Bible, and accepted its veracity. Today, many are unaware of even the most basic ideas, and are skeptical of its authority. Their questions are worse than just unsolved intellectual puzzles. They often represent the first - and seemingly insurmountable - barrier to seriously considering anything having to do with faith or "religion."

Inner Dimensions

But the thirst and curiosity is there. This thirst is evident throughout the world in the explosive interest in Kabbalah, Bible codes and the like.

This dimension of the Torah has a very special relationship with other levels of Torah interpretation. [Note: The Ginzei Yosef, in fact says that the 10th "hunger" for the "words of G-d", mentioned above, is the desire for Kabbalah. He also explains how this is alluded to in the story of Abraham and Sarah going to Egypt.]

The Torah conveys its messages simultaneously on different levels of meaning. In general there are four levels, referred to by the Hebrew acronym "PaRDeS": the simple level (Peshat), the allusion ( Remez), homiletic (Drush), and the secret (Sod). There is, furthermore, another dimension which transcends all these four levels. The final two are normally referred to as the mystical dimension, that of Kabbalah and Chassidut. 

The "inner dimension," or the "soul" of Torah, explicated in Kabbalah and Chassidut, takes the perspective of the underlying spiritual reality from which everything in the universe is derived. Understanding these forces and their effects helps us perceive the essential unity within Creation, and to use this knowledge to guide us in all aspects of our lives.

The essential truths are conveyed to us in the Torah. Understanding its inner dimension helps unravel its mysteries. Then, the traditional explanations take on greater depth and become an integral part of the path leading us to the deeper truth. The revelation of this inner dimension of Torah indicates that the universe is ready to reach its culmination with the Messianic era (see beginning of  Keter Shem Tov). It is also the vehicle through which the world is transformed into a world of harmony, fulfillment, and perfection.

The Zohar itself is written in the form of a commentary on the Bible. The stories of the Bible are not just stories, for within them are buried the secrets of the Universe. Through understanding their inner dimension, we tap into that Infinite Wisdom which G-d has been waiting for us to discover. And we must thank the Creator for making these stories so unfathomable as to spur us on to keep digging until we find the "light" within.

Twisted or Untwisted

One central theme which runs through a number of incidents is that lying, or at least trickery, seem to be involved. Abraham and Isaac say that their wives are their sisters; Jacob tricks Esau out of his privileges as the first-born;  Rebecca and Jacob trick Isaac into giving him the blessings; Joseph's brothers kidnap and sell him and then led Jacob to believe that he's been killed; Leah tricks Jacob into marrying her; Tamar tricks Judah into fathering her children. Why does everything seem so crooked? 

The theme of trickery stems from the first, and perhaps most famous case - that of the serpent tricking Adam and Eve. Had they not sinned, Adam and Eve would have brought the world to perfection and the Messianic Age would have begun right away. Kabbalah explains that when they ate from the Tree of Knowledge, there was a catastrophic change by which sparks of good and sparks of evil become mixed in virtually every aspect of the universe. In order to rectify this act, its effects must be undone. The retrieval and elevation of these sparks is the unifying task which has occupied the world ever since.

Part of the mystery of this rectification is that the manner in which it is carried out must also match the way in which these sparks were spread out in the first place. A corresponding action is performed, but this time, on the side of holiness. This could perhaps be compared to the cover of a jar: just as it became tightened through being twisted on, the way to remove it is through twisting in the opposite direction. The Talmud similarly explains why the prophet Obadiah was chosen to pronounce the downfall of the Edomite kingdom - because he himself was an Edomite convert, and "the handle for the axe to cut the tree comes from the forest itself."

We find a similar idea when Moses showed Pharaoh that G-d sent him by turning a stick into a snake.11 The head sorcerers of Egypt replied, "Are you bringing straw to Ephraim?" (a city known for its grain), i.e. "Are you bringing witchcraft to a place which is full of witchcraft?!" Moses answered that indeed, "You take your vegetables to sell in the place where everyone brings their vegetables." At first glance, it is difficult to see what exactly is Moses answering; he just seems to repeat their question as his answer! But his answer is that although he and the Egyptian sorcerers superficially seem to be doing the same thing, there is a huge difference between them. Only a discerning mind is able to distinguish them, just as only in a place where everyone sells vegetables can you tell "which is the good vegetable and which is the bad."Ephraim" refers to the primordial snake, (since "the earth [in Hebrew, "afar"] is his bread" "afar" from the same root as "Ephraim"), and its abundant produce alludes to the Tree of Knowledge.Only in that place and in an almost identical fashion can its darkness be transformed to light.

Defining Deception

The serpent succeeded through being "deceptive",or as the Zohar puts it, "all its words were false"where his true intentions were concealed. He was only able to succeed because he also had a certain G-dly energy and influence - and was therefore, "wiser than all other creatures."

The serpent - had it been ignored or defeated - could have become a powerful force of holiness in the world. Since Adam and Eve failed the test, it is up to the subsequent generations to achieve this rectification.

There is a level of "deception" which is called "concealed chochmah". It is called "deception," because the world cannot determine its true nature, but it is ultimately the tool which we use to undo the damage caused by the serpent.

Since the epic struggle to combat darkness draws from this "concealed chochmah", it often comes in a manner which seems foreign to us. A superficial glance will only see that the cover of the jar is being twisted; it takes Kabbalah to reveal to us how it's being twisted in precisely the opposite direction.

This has implications for our daily lives, in that our entire existence in this world is really a form of "deception". The soul comes from the spiritual realms of existence where theĀ  Infinite Light shines strongly.

It descends into a physical body to live its life in a physical world where the presence of G-d and the purpose of existence are concealed. Because of this concealment, the physical universe is called in mystical literature, "the world of falsehood" ("alma d'shikra"). In order to fulfill the purpose of our creation, we must in turn, "deceive" the world by using its physicality for spiritual purposes. The Torah demands that we be honest, but by being "honestly" materialistic, we would fall into the deceptive trap of concealment and spiritual darkness. To this extent the Torah directs us towards one particular sort of "deception" - the kind that enables us to be spiritual within the physical world.

Our forefathers had the job of preparing the world and the Jewish people for this historic struggle. Their lives foreshadowed what would happen in the future. Even more so, their actions actually forged the path which pulled their descendants to follow them.They were considered a "Chariot", i.e. a pure vehicle for the most sublime heavenly revelations.Everything they did reflected the deeper truths guiding things from Above.

Sometimes this is difficult for us to see, but in the bright light of Kabbalah and Chassidut we can discern at least a glimpse into their motives. And in this light, not only do their acts not seem so puzzling; we can often not understand how they could have considered acting any other way.

Republished from www.kabbalaonline.org