Hi.. I have read about Kabbalah from Kabbalah center but I found out some websites they say that center it’s not good, I have been reading but I dont find information from Jewish sources.. I would like to know if you know websites, I want to know what kabbalah is? and how to learn it? it’s kabbalah a sect in the judaism? does kabbalah believe in another concept of God? how kabbalah sees the Bible or torah? how to be part of a Kabbalah group? do you need to wear a red string in the Kabbalah for protecting from the evil? how is kabbalah meditation? thanks for answering my questions.

6 Responses to “Jewish people please tell me what is the Kabbalah? and how to learn kabbalah?”

  • Tony L:

    google lao tzu

  • Starfire:

    It is a mysticism that most Jews don’t even know or care about…

  • On the Radio Uh Oh:

    Kabbalah is just one of many facets of Judaism… it’s the mystical side. What you’ve probably heard about from “Kabbalah centers” and the lot is most likely the new-aged Hollywood-ified version which is all but completely disconnected from Judaism and Kabbalah’s actual context.

    Kabbalah is supposed to be a more private aspect of Judaism… However, most Jews don’t really know or care about it anymore.

    Anyway, Kabbalistic teachings are based around The Zohar, a series of books (Gnostic and otherwise) written as a mystical interpretation of the rest of the Torah.

    Honestly, check out the Wikipedia page: http://en.wikipedia.org/wiki/Zohar And it links to to Kabbalah, but the Zohar page has a better rundown of the beliefs (though the Kabbalah page has a bit of a rundown of the practices and applications). If it so interests you, pick up a copy of the Zohar and read it – and between that and the internet, it should lead you to everything you need to know about Kabbalah.

  • Jezus roolz!:

    Stay away from that koobaley, koobaley is the devil’s cheese- grater!

  • Heron By The Sea:

    Traditionally, one was not allowed to even study Kabbalah unless they were like 45 years old and had studied Talmud and Torah their whole lives (and were male). As a result, most Jews have not been all too familiar with it. Lately however, some Rabbis have advocated opening the study of Kabbalah up because they feel it is a special need of the age we find ourselves in. Partly, this is an attempt to counter widespread interest among Jews in Eastern Religions. Kabbalah shares a lot with those traditions. Rabbi Aryeh Kaplan has translated many of the classics of Kabbalah, and has written some good books about Kabbalah.
    Here are some that I have by him that I recommend:

    “Meditation and the Bible”
    “Jewish Meditation”
    “Meditation and Kabbalah”

    Non-Jews have become attracted to Kabbalah for its mysticism, but often, they have changed it drastically. Even many Jewish people have become influenced by this non-traditional Kabbalah, because it’s so difficult to find authentic Jewish kabbalah being taught.

    Some important distinctions between what I would call authentic Kabbalah, and these others is that authentic Kabbalah emphasizes keeping the Jewish commandments. I suppose if you are not Jewish, this could be done by keeping the 7 Laws that are applicable to Non-Jews, and a non-Jew would probably also be encouraged to keep some other commandments, such as honoring father and mother and giving charity. But for Jews, it would mean strict observance I think.

    Another distinction is that Judaism prohibits divination and certain other forms of “magic” or clairvoyance, which sometimes become a focus of non-authentic Kabbalah. It is sometimes extremely difficult to determine the difference between acceptable “occult” practice and non-acceptable. For that reason, one ought to have a learned rabbi as a guide, if he or she is interested in not transgressing biblical law.

    Critics of the Kabbalah Center say that it mixes Kabbalah with New Age Occult techniques that have little to do with authentic Kabbalah.

    My personal recommendation for a good authentic Kabbalistic website is Gal Einai (but I’m not an expert AT ALL). Here is that website:


    That’s my opinion. What follows is from the Encyclopedia of Religion’s article on Kabbalah, I just thought it may be interesting to you.

    Since the early 13th century Kabbalah has become the main term for Jewish mystical traditions, which deal with philosophical speculation about God and a symbolic view of reality, and the way to attain a mystical experience of God through the invocation of divine names, breathing techniques, etc.

    According to Isaac Luria, a prominent historical figure who was very influential in kabbalah, the initial movement in the process of creation consisted of the withdrawal of the all-pervading godhead into itself, leaving a point in which the world would come to exist. This withdrawal, or contraction (tsimtsum), made possible the elimination of “evil” elements inherent in the godhead. (The evil elements that left the godhead during tsimtsum formed the “material domain.”) This cathartic event was followed by a series of emanations from the godhead that were intended to constitute the created world. As the emanations proceeded from their divine source, a catastrophic event occurred—the breaking of the vessels that carried them. Sparks of the divine light fell into the material domain where they were imprisoned in shells of matter. The task of the qabbalist was to liberate the sparks in order to reconstitute the divine configuration, the primordial man (adam qadmon), a goal with eschatological (end-time) overtones.

    The dominant brand of Kabbalah in the modern Kabbalistic yeshivot (traditional Jewish academies) is the Lurianic system. It is studied according to the interpretations offered by Mosheh Chayyim Luzzatto, by Eliyyahu ben Shelomoh Zalman, by Habad, the Lubavitch Hasidic movement, and by the Sefardic kabbalists of the Beit El Academy in Jerusalem. Avraham Yitshaq Kook (1865–1935) offered a pantheistic and mystical version of Kabbalah that tried to explain the secularism of many modern Jews as part of a larger scheme of religious evolution; his views had great influence.

    The Talmud and Midrash speak of two crucial attributes, the attribute of mercy (middat ha-rachamim) and the attribute of stern judgment (middat ha-din). These divine qualities are believed to exist in a dynamic balance and to have been instrumental in the creation of the world and in its governance. In other texts, ten creative words are mentioned in this context; in Sefer yetsirah, the ten sefirot have a similar function.

    Most kabbalists viewed the divinity as consisting of two layers: (1) the innermost, supreme godhead, Ein Sof (literally “the endless”) and (2) the sefirotic realm emanating from within the godhead as a pleromatic structure, that was said to be comprised of ten aspects, known most frequently as sefirot (literally “numbers”). These divine powers were conceived of as forming a supernatural man, or tree, that represents the revealed as well as the creative God.

    There were two main ideas of the nature of the sefirot among the kabbalists. The view expressed in the main body of the Zohar and by important kabbalists was that the sefirot constitute the essence of God and therefore are purely divine manifestations. Since the beginning of the 14th century, some Kabbalists viewed the sefirot as vessels created by God to contain the divine efflux; according to a proximate view they are the instruments by which God created and governs the world. Mosheh Cordovero combined these two views, speaking of divine sefirot that are inherent in the external sefirot, with the latter functioning as vessels for the former. This approach became prevalent in later Qabbalah.

    Qabbalists recognized the existence of 4 worlds or realms of existence:
    1. The sefirot, called the world of emanation,
    2. The world of creation, consisting of the divine chariot and higher angels
    3. The world of formation, in which the angels are found
    4. The world of action, the celestial and terrestrial material world.
    Under the impact of Sufism (Islamic Mysticism), some qabbalists mentioned a fivefold division that includes the world of images.

    One of the most important tenets of mainstream Qabbalah is the view that humanity can influence the inner structure of the godhead.
    By performing the commandments with the proper qabbalistic intention, humankind is capable of restoring the lost harmony between the lesser sefirot, Tif ʾeret and Malkhut, making possible the transmission of the divine efflux from the higher sefirot to the human world. Moreover, humans can draw this efflux from Ein Sof, the hidden divinity, downward to the sefirot. According to some early qabbalists, the very existence of the revealed divinity in the sefirot is the result of human observance of the commandments, which, by drawing the efflux downward, counteracts the “natural” movement of the sefirot upward in their desire to return to their primordial status within the godhead. Qabbalistic observance of the commandments has the aim of the restructuring of God.
    Kabbalistic activity was primarily intended to restore the divine harmony, and only secondarily to ensure the abundance of the supernatural efflux in this world.

    This view of the commandments represents a sophisticated presentation of an ancient trend in Jewish thought that found its earliest expression in Talmudic and Midrashic literature, in which God is sometimes presented as requesting Moses’ blessing, desiring the prayer of the righteous, and even increasing or decreasing his power in accordance with the fulfillment or nonfulfillment of the commandments by Israel.

    With the emergence of Lurianic Qabbalah, the emphasis was transferred to the extraction of the divine sparks (nitsotsot) from the material, demonic world as a progressive eschatological activity whose ultimate aim is to restore the primeval anthropomorphic configuration of the divinity.

  • Mark S:

    The Kabbalah Center is hardly the place to go for authoritative answers to Kabbalah. I suggest that you read the books by Daniel Matt, who is Jewish and a leading authority on Kabbalistic sources.

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