Category Archives: Mysteries & Origins

Debunking 6 Big Myths About Kabbalah

In this week’s double parasha of Nitzavim and Vayelekh we read that “The hidden things are for Hashem, our God, and the revealed things are for us and our children forever, to fulfil the words of this Law.” (Deuteronomy 29:28) One of the common explanations for the “hidden things”, nistarot, is that it refers to Kabbalah, the Jewish mystical tradition. Unfortunately, the term “Kabbalah” is among the most misunderstood and misused today. Some people think it refers to a religion of its own, or some sort of cult. Others think it is a secret book. Many more associate it with black magic or witchcraft (God forbid). It has given rise to the English word “cabal” (a sinister or conspiratorial group). None of these things are even remotely true.

Kabbalah simply refers to the more complicated, esoteric teachings of the Torah. As is well-known, the Torah can be studied on four levels: peshat, “simple”; remez, “allusions” (reading between the lines); drash, “allegory” and metaphor; and sod, “secret”. Kabbalah is primarily concerned with the latter category. Like other mystical systems, its purpose is to guide the person into a deeper understanding of God, the universe, and one’s soul. It involves a great deal of metaphysics and cosmogony, prayer and meditation, along with a heavy emphasis on penance and tikkun, “spiritual rectification”. A large part of Kabbalah is about understanding God’s mitzvot on a deeper level. Reincarnation and related spiritual migrations play a sizeable role, as does the cosmic struggle between the forces of good and evil. Ultimately, Kabbalah is about elevating ever-higher and drawing as close to God as possible.

What follows is six big myths about Kabbalah, and why they are totally wrong. Continue reading

The Meaning and Power of “Amen”

In this week’s parasha, Ki Tavo, the Israelites are presented with a list of curses that they would bring upon themselves if they did not fulfil God’s commands. In the first set of curses, the Israelites answer each statement with “amen”, a term connoting agreement and acceptance. The now-ubiquitous term is actually quite rare in the Tanakh. In the Torah itself it appears in only one other context with the same meaning (Numbers 5:22). What does “amen” really mean, and why is it recited at the end of blessings? Why does it have the power to include its reciter in another person’s mitzvah? Continue reading

An Eye-Opening History of the Sanhedrin

This week’s parasha begins with the command to appoint shoftim v’shotrim, “judges and officers” who will enforce the law. The Torah warns that judges must not pervert justice, show favouritism, or accept bribes (Deuteronomy 16:19). If there is some kind of civil dispute, the Torah instructs the nation to turn to the “kohanim, Levites, and judges who will be in those days, and you shall inquire, and they will tell you the words of judgement.” (Deuteronomy 17:9) From this the Sages derive that the Sanhedrin, the supreme court of the Jewish people, must contain a mix of all three types of Jews: kohanim, levi’im, and Israel. What exactly is the Sanhedrin? When did it emerge, and why is it referred to by a Greek word? Continue reading