The piece I posted is from the first Lubavitcher Rebbe, R. Schneur Zalman Schneerson. In it you can see the differences between older Jewish Mysticism and the later strains. The earlier mystics spend a lot of effort describing the different chambers of heaven and the different angels. R. Schneerson interprets the whole passage metaphorically. He says that concentrating on Angels is like worrying about the refuse, rather than the food. Very interesting contrast with the work of Hekhalot Rabati

The entire description of Ezekiel is metaphoric, it should not be taken literally. So too all of the descriptions of the angels as Hayot – horns hooves etc. these are only metaphors. Nevertheless, even one who does not know the explanation of the terms being hinted to cannot help but be affected by the light that flows through these descriptions. Reading it will increase one’s love and connection to G-d. A person will realize one thing. That this world that we perceive to be “real” is actually small, lowly, an inconsequential when compared to the supernal realms and worlds of Kedushah. A person can have this awareness even if one does not understand what the supernal worlds actually consist of. Because to be in awe – that affect actually can come only from the infinite one, and there is no mind that can actually grasp Ain Sof. Because to grasp G-d in one’s mind would necessitate a substantiation of the divine and G-d is not any substance. One can not know G-d in his essence, the greatness of G-d can only be revealed through his affects and work. Yet, this is no small matter and should not be belittled. Just because we can know G-d in his essence does not mean that we can have no awareness of him. But rather, through his and his affects one actually reach self nullification. Through understanding the greatness of his affects one can reach a deep abiding love of G-d.
Because one is accustomed to seeing the physical world all the time, one must struggle with the commandment to “Love G-d” one must make it second nature. As the sages say, “ A drop of water that falls on a rock will eventually make a hole”
“Faith” itself is called by the sages “crown” because just as crown surrounds the head and is not pulled in to affect the heart…. To actually affect the heart one must pull the awareness of the divine down into one’s heart in the way of Knowledge – “daat is actualized knowledge” One must also know that all the pleasures of this world are derived from the 288 holy sparks that have fallen to Beit Peor, pleasure of the world stem from “refuse” of supernal pleasure, and the Torah is the innermost channel – as it says …. Ones days are lengthened with the right and from the left wealth and glory. Wealth and glory come from the “refuse” the leftovers of the energy that is drawn down by the torah. As it says, “carved for you PSL, the PSLOt the leftover from the carving – the sapphire of the luchot became the wealth of mose – ( Here we see the metaphor – refuse – being tied to the reality)
Similarly, this is related to the digestion of food. Food is digested in the stomach, a place designed for this purpose, fire and water with all of their intense energy cannot digest food. Also, the food has to have that concealed potential to be digested, a stone even though it consists of similar elements can not be digested.
So too above in the G-dly energy that flows in the upper heaven by way of reflection,,, the supernal angels draw down and absorb this energy and from there is drawn down the Torah and g-dly pleasure in holy things. But there are angels that through their digestion of pure G-dly energy they produce silve , gold and all the pleasures of the world. There is vitality in these things, it just comes from refuse. They derive their energy from the refuse of the tablets, there is no comparison between G-dly pleasure and worldly pleasure – it is like the metaphor of filth and refuse that is a byproduct of digestion

Ezekiel's vision

What are your impressions of Ezekiel's vision? How do you relate to it? How do you think it was received at the time. It is much different than the majority of prophetic writing and it becomes the root for a certain type of Jewish Mysticism. Look into the text and try to understand the description. This will help when we look at mystical explanations of the text.

What is Jewish?

So, the beginning of the course deals with definitions, and considering how we think about things. The first part of Jewish Mysticism is "Jewish". What do you think is "Jewish" how would you define it? Maimonides gives 13 principles of faith. What would your principles be? These ideas don't have to come from books. Think about it from a personal perspective.

My definition of Mystical Experiences

When I speak of Mystical Experiences, what I should have said was Magic as defined within Kabbalah. I believe that Magic can easily lead one astray from the intended purpose of Kabbalah, which is to grow in understanding and closeness with the Ein Sof (or G-d). I say Ein Sof because it is all incluse of everything that God is, and does not put limitations as the names do... Anyway, magic has its appropriate use within Kabbalah, but I believe the emphasis put on it by the Kabbalah Centere and Maddona is misleading and not the intended use of Kabbalah. This is just my understanding, and any comments are welcome!

Mystical Musings: The thoughts of JWST 367

Question #1 - What do you think Jewish Mysticism is? What are its parameters? Boundaries? Is there anything you think it should discuss? Anything you think it shouldn't?

Mystical Musings: The thoughts of JWST 367

Question #1 - What do you think Jewish Mysticism is? What are its parameters? Boundaries? Is there anything you think it should discuss? Anything you think it shouldn't?