THE MYSTICAL DIMENSION Volume One The Mystical Tradition Insights into the Nature of The Mystical Tradition in Judaism by Jacob Immanuel Schochet Second Edition KEHOT PUBLICATION SOCIETY 770 Eastern Parkway, New York 11213 5755 1995 Copyright O 1990 by J. Immanuel Schochet Second Edition 1995 Kehot Publication Society 770 Eastern Parkway / Brooklyn, New York 11213 (718) 774-4000 /FAX (718) 774-2718 Orders: 291 Kingston Avenue / Brooklyn, New York 11213 (718) 778-0226 1 FAX (718) 778-4148 All rights reserved, including the right to reproduce this book or portions thereof, in any form, without prior permission, in writing, from the publisher. Library of Congress Cataloging-in-Publication Data Schochet, Jacob Immanuel The Mystical dimension 1b y Jacob Immanuel Schochet 550 p. 15x221/2 cm. Includes bibliographical references and index. -- Contents: v. 1. The mystical tradition v. 2. Deep calling -- unto deep v. 3. Chassidic dimensions ISBN 0-8266-0528-1 (v. 1) ISBN 0-8266-0529-X (v. 2) ISBN 0-8266-0530-3 (v. 3) 1. Mysticism--Judaism. 2. Prayer--Judaism. 3. Repentance-- Judaism. 4. Hasidism. 5. Judaism. I. Title. BM723S338 1990 90-4090 296.7'12-cd20 CIP Printed in the United States of America The Mystical Tradition Table of Contents Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 9 Foreword . . . . . . . . . . . . . . . . . . . . . . . . . . . 15 "To Be One With The One": On the Meaning and Relevance of Jewish Mysticism . . . . . . . . . . 17 Jewish Mysticism: Authentic Tradition vs. Subjective Intuitions . . . . . . . . . . . . . . . 87 "Let Your Wellsprings Be Dispersed Abroad": On the . Study and Propagation of Pnimiyut haTorah 111 Bibliography . . . . . . . . . . . . . . . . . . . . . . . . . 151 Indexes . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 154 PREFACE Over the course of the past few decades I was invited to deliver numerous lectures about the history and teachings of Jewish mysticism, and particularly of Chassidism. At the same time I also published a number of books, essays and studies in those fields. By virtue of the great and increasing interest in Jewish mysticism, many people have urged me for years to gather and publish these lectures and essays in one depository for ready access. For most of the lectures, however, I have at best very brief notes of key-words and some references, except for those that were recorded by listeners. Also, most of the articles and essays, written over the course of close to three decades, are in need of updating or revisions. The great amount of time and effort required for producing trans- cripts, and for editing and revising all materials, prevented me from undertaking this task. On the other hand, there are ." troubling strictures relating to "He who withholds 'corn'. (Proverbs 11:26), as interpreted by our sages. Thus I started gradually with a seIection of materials for which there has been a greater demand, to produce this initial series of three volumes on the mystical dimension in Judaism. The essays and studies in these volumes deal essentially with explanations of the mystical tradition and perspective in general. The emphasis is on themes and topics that are both central and practical in Chassidic thought. Most of the material was revised, and updated with references to pres- ently readily accessible editions of sources. Occasional over- lapping of some themes and ideas is to be expected. More often than not, however, these "repetitions" complement or supplement one another. In view of the fact that this is a collection of essays and studies composed at separate and varying times, there is disparity and inconsistency in the transliteration of non-English words and the rendition of names (e.g., in some parts Kambam, and in others Maimo- nides; Joseph and Yosef; and so forth). The copious footnotes should not scare off the average reader by giving the appearance of a technical text. These volumes do not represent original insights of the author. They are no more than an attempt to present ideas and teachings of old. Most of the notes thus simply present my sources. Other notes explain or qualify the text, or offer further elaborations. The numerous quotations from, or references to, Tal- mud, Midrashim, Zohar, and early classical sources, are not intended as a display of erudition. They simply demonstrate 1. Sanhedrin 91 b. See Zohar III:46b; Sefer Chassidim, section 530, and the commentaries ad loc. Cf. Rosh Hashanah 23a; Si~kah 49b; Vayikra Rabba 22:l; et passim. how the cited teachings of Chassidism, especially its alleged innovations, are firmly rooted in the historical tradition of normative Judaism. The modern trend is to put footnotes at the end of chapters, or of the whole book, to avoid the appearance of an overly technical text. Personally I find this awkward. Tak- ing advantage of an author's prerogative, I applied my preference for footnotes in the margins of the relevant pas- sages to more readily serve their purposes. In view of the intended aims of these volumes, the citations of Chassidic thoughts and teachings generally con- centrate on the original sources of the early masters, more particularly - the teachings of R. Israel Baal Shem Tov and his successor, R. Dov Ber, the Maggid of Mezhirech. Biblio- graphical details for texts cited appear in the index. The mystical tradition is the most delicate part of our Torah. Thus it is the author's fervent prayer to be spared of errors in this undertaking. By the same token he hopes also that these volumes will contribute somewhat to the goal of illuminating the world with the light of pnimiyut Hatorah. This will of itself speed the Messianic promise of "The earth shall be filled with the knowledge of G-d as the waters cover the sea" (Isaiah 11:9), "and they shall teach no more every man his neighbour and every Inan his brother saying, 'Know G-d,' for they shall all know Me, from the least of them unto the greatest of them" (Jeremiah 31:33).2 2. Zohar 1II:23a; Rambam, Hilchot Teshuvah 9:2, and Hilchot Melachim 12:S. FOREWORD The existence of a mystical dimension and tradition in Judaism is a well-established fact. In the popular mind, however, this gives rise to all kinds of perceptions. The very mention of "mysticism," or "Kabbalah," oftentimes evokes images of magic, amulets, incantations, spirits, or other non-natural phenomena. These images, in turn, generate different reactions. On one extreme are those so fascinated that they would like to delve into the secret world of the mystics to enable them to manipulate the natural order of things. On the other extreme there are those who, under the guise of would-be rationalism, dismiss the very concept as no more than primitive fantasies and superstitions rooted in ignorance or naivete. To be sure, there is such a thing as Kabbalah ma'asit, "practical Kabbalah," with a system and techniques trans- cending the natural order. Its authenticity, however, is tested by its dependence on Kabbalah iyunit, the philosophical theory and perspective of Jewish mysticism, which in turn is restricted to thc h~und~ir~ofe s tile totalit\, o k ]~\.ti1411 tradition. Kabbalah [ltJr.r iJ contcl-5 on the p~~ncipolfe thc omni- present reality of -1 he authentic rn!.sric weks to "tot~ch" the Divine and to become absorbed therein. 1-ie does not look for powcr. I'i~rs~toitf self-cnhancen~cnro r the ability to nianipi~latc is alicn to him. His goal I\ self- effacement, a transcendence of the transient vali~cso f marc- rial and temporal reality. Ktrlihal'zl~ i7ztz'~z~oltn its OM n is thc ver) opposite thereof, and in the vie~vo f the true Inystlc must therefore be shunned as dangcrous and counter-productive." Kubbaluh lyianit presents a complere - albeit complex - system of oritology, cosmogony and cosmology. Many of its central doctrines, such as tzrnzttltln, Sefirot, 0/at?zol, Orot, Keilim, Partztifint, and so forth, are dealt wirh in rns Mystical Concepts Irl Chasstdrsm. 111 thi3 volume we shall deal with the general nature and perspective of Jewish ,Mys- ticism, its place within norlrtarive Judaism, the unique aspects that disti~Iguishi t from its non-Jewish counterparr, and the significance of its propagation and populari-ration. The other volumes in this series will deal with.lllorc specific aspects of its teachings which affect the practical level of life. J. Immanuel Schochet Toronto, Ont., 10th of Shevat, 5750 I. See the strlct warlllngs of K. Isaac L urla (the Art) In R. Charm V~tal, Sha'ar Ham~tzvot, Shemot; zdem., L2rkutel Torah, Shemot (Ta'amer Harnrtzuot); and Sha'ar Ru'ach Hakodesh, p. 41, s.u. Tikun 111. See also Sefer Chassrdrm, par. 204-20.5, and the sources cited there In C:tlassdei Olam and Mekor Chessed; R. Mosheh Cordovero, Pardes Rrmonrm, Sha',ir XXVII:end of ch. 27; and cf. R. Chdlrn Yosef David Azulay (Chida),P etach Emavim on Auot 1 :1 1. "To Be One With The One" On The Meaning And Relevance Of Jewish Mysticism