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Freely transcribed: People often ask me, “Isn’t Kabbalah dangerous? Can it mess with my head?” The truth is, anything can be dangerous if you’re not careful. So, before we dive into the potential risks, we need to understand what the wisdom of Kabbalah truly is.
Kabbalah is divine wisdom that has been passed down through generations since the time of Adam and Eve. Our sages and prophets possessed this wisdom, which offers a profound way of understanding reality. Through studying Kabbalah, we can open our minds to see the world through a broader, more enlightened perspective and grasp the workings of God.
This understanding is crucial because it allows us to view the world from a more comprehensive lens. It helps us become less materialistic and brings us closer to Hashem, as everything in existence is ultimately an expression of God. Moreover, studying Kabbalah is an essential part of the spiritual rectification—tikkun—that every man is tasked with completing. Women, according to Rabbi Yitzchak Luria (the Arizal), have already completed their tikkun. It is now up to men to fulfill this mission, with God’s help.
Kabbalah empowers us to comprehend the fundamental principles of reality. Ideally, this journey begins with finding a mentor. When I started studying Kabbalah about seven years ago at a yeshiva, I was fortunate to find a mentor who guided me and helped answer many of my questions. Interestingly, I’m Brazilian, and my mentor also happened to be Brazilian, which made our connection even more meaningful as we studied together in the yeshiva in Bnei Brak.
Having a mentor is crucial because studying Kabbalah can raise many questions, and proper guidance helps navigate the learning process. Additionally, as part of this journey, it’s vital to observe halacha—Jewish law—fully and meticulously. Observing halacha isn’t just about following rules; it actively elicits a response in the upper worlds. While Kabbalah teaches us to study and understand these responses, halacha is the practical action that causes them to occur.
And, of course, this entire process brings more blessings into our lives. I often tell people that Kabbalah and halacha are two sides of the same coin—one cannot exist without the other. They are simply different ways of eliciting divine responses. While there may be variations among Ashkenazim, Sephardim, and Hasidim in their practices, ultimately, no one escapes the fundamental principle: our purpose is to fulfill God’s will, to bring Him pleasure and blessing, and as a result, to make life sweeter for ourselves.
A significant part of this journey is the effort to purify oneself and strive for holiness. For men, this includes immersing in the mikvah as often as possible, maintaining purity, and guarding one’s eyes from immodest sights. These practices help us draw closer to God because our consciousness constantly oscillates between physical reality and the spiritual worlds. This awareness is crucial. The Kabbalists were meticulous in guarding their words, controlling their appetites, being cautious with their gaze, and praying with deep intention. They sought to detach from the physical world as much as possible while maintaining the necessary balance. After all, complete detachment would lead to death, but the mind must remain pure to fully receive this wisdom.
This brings us to an essential distinction between Kabbalah and other parts of the Torah. Kabbalah doesn’t depend on intelligence or intellectual prowess. The word “Kabbalah” itself comes from the root mekabel, meaning “to receive.” It is about receiving divine wisdom from above. To do so, one must prepare the proper kli—the vessel, which is the mind. Only a pure and prepared vessel can perceive this higher wisdom.
In contrast, studying halacha (Jewish law) or the Talmud requires intellectual effort but doesn’t demand the same level of spiritual preparation. If someone is intelligent and diligent, they can delve into the discussions of the sages, analyze their debates, and arrive at the correct legal rulings. There’s no need for daily immersion in a mikvah or specific spiritual readiness to achieve this level of understanding.
This difference highlights a fundamental contrast between Kabbalah and the rest of the Torah. Kabbalah aligns with the Sefirah of Chochmah (wisdom), which represents the process of direct perception and vision. On the other hand, the rest of the Torah is more aligned with the Sefirah of Binah (understanding), which involves processing and analyzing ideas logically. Both aspects are interconnected and part of the same divine system, but their methods of engagement are distinct.
Studying Kabbalah requires patience and perseverance. It’s a journey filled with questions and moments where answers seem elusive. Often, you’ll feel the need for clarity but won’t find it immediately. Instead, you have to navigate through layers of understanding before grasping the meaning behind the teachings.
I often use this metaphor to explain the difference between studying Kabbalah and other parts of the Torah. When you study other topics, such as the Talmud, you can often approach each subject on its own. These areas allow you to analyze and understand them in isolation. However, Kabbalah is different—it requires a comprehensive view of the entire system before you can even begin to understand its individual components.
It’s like describing a car versus seeing a car. When you see a car, you immediately recognize it—you can even paint or describe it as it appears before you. But if someone describes a car to you in words, it’s impossible to capture the same clarity and precision as seeing it with your own eyes. Seeing is a higher level of perception than merely hearing. However, to fully understand what you’re seeing, you must first learn about it through words and concepts. This is the process of Kabbalah: a delicate balance of seeing and hearing, perceiving and learning.
Now, to organize our discussion, I’ve divided the potential pitfalls of studying Kabbalah into three categories. This is an arbitrary division, but it helps make things clearer. These categories are:
When a person begins studying Kabbalah, they start to see the world in a new way, filled with concepts like the Sfirot, the spiritual worlds, angels, and more. This can be an overwhelming light—a flood of new ideas and perspectives.
The danger here is that a person might begin to think they are “chosen” or special. They might develop arrogance, believing they know more than others and behaving condescendingly. But if we think deeply about it, wisdom should be a humbling experience. Knowledge is a paradox because the more a person learns, the more they realize how vast their ignorance truly is.
This paradox—that the more we learn, the more we realize how little we truly know—should naturally lead a person to greater humility. Studying Kabbalah should inspire awe: awe for reality, awe for the divine, and awe for other people. This perspective, a foundational teaching of Kabbalah, shows us that there is no reason to feel jealousy toward others. Why? Because God created an entire spiritual system—spanning all the worlds and the Sfirot—uniquely for each individual. Every person has their own complete system, perfectly tailored to their soul.
This realization is astounding and humbling. It should fill us with gratitude and reverence for the infinite care and detail with which God created each of us. When we internalize this truth, we can let go of jealousy and instead appreciate the immense value of every individual.
Now, let’s move to another common ideological pitfall: neglecting other areas of the Torah. Some people, after discovering Kabbalah, mistakenly believe they no longer need to study other parts of the Torah, such as the Talmud or Halacha. They might think, “I’ve found the highest wisdom—why bother with the rest?” But this is a serious mistake.
The wisdom of Kabbalah teaches that the Torah is a unified system, and its parts correspond to the four spiritual worlds:
Each level is interconnected, originating from the highest world of Atzilut. To fulfill our purpose and complete our Tikkun (spiritual rectification), we need to engage with all these levels—the entire Pardes (the fourfold system of Torah study). Ignoring any one part creates an imbalance in our spiritual development.
Unfortunately, I’ve seen people say things like, “I only study Hasidut” or “I only study Kabbalah now; I don’t need anything else.” This mindset is dangerous because it leads to detachment from the grounding foundations of Torah. Without a strong connection to Halacha and the practical, actionable aspects of Torah, a person can easily stray into mistaken ideas and behaviors.
We all need humility, myself included. No matter how much we study or how high we ascend spiritually, we must remember that God’s wisdom is infinite. Even if we were to reach the greatest heights, there would still be infinite levels left to climb. This awareness keeps us grounded and open to learning.
Another common misconception arises in the teachings of Rebbe Nachman of Breslov. He often speaks about the importance of being a tam—commonly translated as a “simple person.” However, this translation can lead to misunderstandings. Some interpret it to mean that ignorance or passivity is acceptable, as though it’s fine to not know or strive. But this is a distortion of Rebbe Nachman’s intent.
Nobody truly knows anything. Rebbe Nachman himself acknowledges this, teaching us the importance of humility by emphasizing that our knowledge is infinitesimally small compared to God’s infinite wisdom. Yet, Rebbe Nachman also stresses the value of being a lamdan—a person who is diligent in their studies, someone who strives to understand deeply, learning and internalizing the wisdom found in sacred texts. In other words, while we must remain humble, we are still obligated to study extensively and seek understanding.
This duality—knowing that no matter how much you learn, infinite levels remain beyond your grasp, while still finding joy and satisfaction in what you’ve acquired—is a delicate balance. It reminds us to appreciate our progress without becoming complacent or arrogant, and to remain grounded while reaching higher.
God created the world with a structure of wisdom that allows us to perceive Him and make sense of reality. Through dedicated study, we can gradually align ourselves with this divine wisdom. However, we must be cautious not to deviate from the framework of Torah and Halacha with misguided innovations. Unfortunately, some people attempt to reconcile Kabbalistic insights with personal interpretations that stray far from tradition. For instance, I once heard someone argue that since Mashiach is said to be born on Tisha B’Av, we shouldn’t be sad on that day. But this notion contradicts Halacha, which clearly requires us to observe Tisha B’Av as a day of mourning for the destruction of the Temple.
This is a key point: we must live in this world, fulfilling our obligations here to the best of our ability. We cannot abandon the practical for the mystical or the theoretical. Our avodah (spiritual work) is rooted in reality, and we are responsible for following Halacha as handed down by the great Torah authorities—authorities who were themselves steeped in Kabbalistic wisdom. From Rav Yosef Karo to the Chazon Ish and the Chofetz Chaim, these luminaries were profound Kabbalists, yet they upheld and codified Halacha without compromise. They balanced both the revealed and hidden aspects of the Torah, considering every dimension of the spiritual system without error or contradiction.
This brings us to another pitfall that is not exclusive to Kabbalah but can occur in any area of study: overexerting the mind. When we encounter transformative ideas—whether in Torah, Kabbalah, or any intellectual pursuit—it’s natural to feel excitement and a desire to learn more and more. But this enthusiasm can lead to burnout or imbalance if unchecked. It’s easy to forget the need for rest and a balanced approach to life.
My mentor in yeshiva once gave me sage advice: “Don’t think you’re the Chazon Ish.” In other words, don’t assume you can study 16 hours a day without repercussions. Even the greatest Torah scholars had their own balance, recognizing the limits of the human mind and body. Trying to force endless hours of study without breaks can lead to frustration, physical strain, or even spiritual disillusionment.
This principle ties back to one of Kabbalah’s core teachings: balance. The Tree of Life is structured with both right and left columns—kindness and discipline—and it’s the central column that harmonizes these extremes. In our studies and spiritual growth, we must apply this same principle of balance, ensuring we give time to rest, reflection, and action, alongside intellectual and spiritual pursuits.
Take it slowly. Don’t overdo it. That’s the essence of the first group of pitfalls—ideological and mental challenges. Now, let’s discuss the second group: physical pitfalls, which carry a medium risk but are equally important to address.
One major concern is the tendency toward extreme asceticism. While a certain degree of separation from the physical world is necessary for spiritual growth, as discussed earlier, this must be approached with caution and balance. For example, men are encouraged to guard their thoughts, say blessings with mindfulness, and maintain a certain level of discipline regarding food, sleep, and physical pleasures. There is even a concept of sleeping less to dedicate more time to spiritual pursuits. However, these practices should stem from a genuine, balanced inner motivation, not an unhealthy obsession or self-punishment.
The human mind is constantly oscillating between spiritual and physical realities, and it’s crucial to stay grounded. Abandoning the physical world entirely in pursuit of spirituality can lead to neglect of practical responsibilities and even harm to one’s physical or mental well-being. Always keep in mind that our avodah (spiritual service) happens in this world; we cannot ignore it.
Another common pitfall is becoming overly fixated on minor details. Kabbalah introduces various customs and practices, many of which are deeply symbolic. While these customs carry profound meaning, they should never overshadow more essential principles like shalom bayit (peace in the home).
For instance, I once had a friend who asked his wife to buy wine for Shabbat. She unknowingly purchased white wine instead of red, and he became upset because, according to Kabbalistic teachings, red wine symbolizes Gevurah (strength) or Binah (understanding), while the white Challah symbolizes Chochmah (wisdom). This harmony between red and white represents a spiritual balance.
While the symbolism is meaningful, his reaction disrupted the peace in their home, which was far more important. The truth is, while red wine might be ideal for Kiddush according to Kabbalah, shalom bayit should always take precedence. Kiddush can be made with white wine, vodka, or even bread if necessary. Prioritizing peace and relationships over customs is a lesson that cannot be overstated.
Another challenge when delving into Kabbalah is the potential for distorted ideas, which can lead to impure or misguided thoughts. Kabbalah delves into deep concepts like Partzufim (spiritual configurations) and Zivugim (spiritual couplings). These ideas are sacred and describe the process by which divine light flows into the world, bringing spiritual rectification and balance.
However, when misunderstood, such concepts can lead to inappropriate or overly physical associations. For example, the idea of Zivug represents a holy union between spiritual forces, symbolizing the harmony between male and female aspects of creation. It is a profound metaphor for divine unity. But if one approaches these ideas with a materialistic or immature mindset, they risk distorting their understanding and falling into impure thoughts.
This is why proper guidance is essential when studying Kabbalah. A knowledgeable teacher can help clarify these concepts, ensuring that students approach them with the necessary reverence and depth. Without such guidance, it’s easy to misunderstand or misapply Kabbalistic teachings.
One of the most critical principles in Kabbalah is understanding that spiritual concepts, while they may have parallels in the physical world, are not physical in themselves. Take, for instance, the idea of coupling (zivug). While the term may evoke familiar associations, in the context of Kabbalah, it is entirely spiritual. It represents the union of divine forces, a metaphor for the interaction of spiritual energies that bring harmony and rectification to creation.
This is why every serious Kabbalistic text begins with an introduction emphasizing that these teachings should not be understood in a literal, physical sense. The upper worlds are devoid of physicality, especially when it comes to the essence of God. Misunderstanding this can lead to profound errors.
For example, some might erroneously begin to think that they are becoming the “personification” of God or blur the distinction between the Creator and creation. While it is true that Ein Sof (the Infinite Light) permeates all of existence, there remains an essential separation between God and the created world. This separation defines the framework within which we operate—what you might call the “gameboard” of our spiritual work.
Blurring this distinction leads to dangerous thinking. A person might start dismissing halacha (Jewish law) under the justification that “everything is God, so it doesn’t matter.” This could lead someone to disregard dietary laws, Shabbat observance, or any other mitzvah, rationalizing that all actions are equally divine. Such thinking not only undermines the structure of Torah and mitzvot but also distorts the very purpose of creation.
Now, let’s delve into the spiritual pitfalls, which carry the highest risk. This is the area where things get truly intense.
The first and perhaps most dangerous risk is when a person begins studying Kabbalah and engaging in meditation without taking proper care to maintain spiritual purity. By purity, we mean both moral and ritual purity—guarding one’s thoughts, speech, and actions, and observing the mitzvot that create a protective spiritual boundary. Without this care, one opens themselves to negative influences from the spiritual worlds.
Kabbalah teaches techniques that involve deep spiritual experiences, including practices that some might recognize as astral travel or body of light. These are real and documented within the tradition. However, when a person leaves their body during these practices, they enter the spiritual dimension of the world of Asiyah—the lowest of the four spiritual worlds (Atzilut, Beriah, Yetzirah, and Asiyah).
According to Rav Chaim Vital, as explained in Etz Chaim and Shaarei Kedusha, the world of Asiyah is dominated by negativity. While “evil” here does not necessarily refer to outright malevolence, it includes deception, ignorance, and spiritual distortion. The beings or forces one might encounter in this realm are not necessarily there to kill or harm but to mislead. These forces can confuse, deceive, or even feed on one’s spiritual vulnerabilities, leading them astray.
For example, a person might encounter entities or energies that appear benevolent but subtly guide them away from the path of Torah and mitzvot. They might fill the individual with pride, false confidence, or distorted teachings, all of which can derail genuine spiritual progress.
When venturing into spiritual realms—whether through meditation, other techniques, or even psychedelic experiences—it’s crucial to remain discerning. The entities one may encounter in the spiritual world can be misleading. For example, they might provide trivial advice, like “take a jacket before you leave because it’s cold,” or make grandiose claims that sound profound but lack substance.
Rav Chaim Vital provides a critical guideline: always evaluate spiritual revelations based on their alignment with the Torah. If what a being conveys is rooted in Torah, it is a positive sign. However, even then, this does not guarantee that the being is supremely wise or spiritually elevated. It simply indicates that the message is not inherently false.
This is why remaining grounded in halacha (Jewish law) is essential. Halacha serves as the foundation and safeguard against straying into speculative or dangerous spiritual territory. Without this grounding, people can become susceptible to delusions or misguided practices, often leading to spiritual and personal chaos.
Another significant area of spiritual risk involves the creation of kameot (amulets), which are often inscribed with holy names of God. While these are powerful tools, they are fraught with danger and responsibility.
The Arizal explicitly teaches that the act of writing a kamea inherently carries spiritual consequences, even for a righteous person. Without the proper intentions (lishma, for the sake of heaven), fasting, and a high level of spiritual purity, writing a kamea can result in the writer committing a sin, requiring a tikkun (spiritual rectification).
This is not a practice to be undertaken lightly. It demands profound wisdom, saintliness, and clarity of purpose. Unfortunately, many books and guides are available today that trivialize the creation of kameot, presenting them as tools to gain wealth, wisdom, healing, or even manipulate relationships (e.g., making someone fall in love). While the use of divine names for such purposes may produce results, it comes with profound spiritual risks.
Using God’s names frivolously is a severe transgression, as these names embody sacred, incomprehensible forces. Without the proper sanctity and preparation, one risks not only spir
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