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Based on a Shiur by Rav Avraham Y. Cohen, Rosh Kollel Ohel Yitzhak, Lakewood
While Kabbala generally refers to the study and understanding of the various traits of Hashem, it is possible that certain elements of Kabbala can be used to defy the laws of nature. Although this is rarely seen today, the notion of using the Names of Hashem in this manner may have been more common in earlier times, and is mentioned throughout Torah literature. Would the use of “practical Kabbala” be permitted according to Halacha, or might this be included in the prohibition of Kishuf – sorcery? In this article, we will examine the various sources in the Gemara and Halacha that discuss this issue.
The Categories of Kishuf
The Gemara (Sanhedrin 67b) states that there are three categories of Kishuf – sorcery. One form carries the capital punishment, based on the Passuk: “You may not keep a sorcerer alive” (Shemot 22:17). Another is not punishable but forbidden nonetheless (Patur Aval Assur), and yet another form is permitted. The Gemara elaborates on the definition of these three categories:
- Doing a physical act of sorcery is forbidden and punishable by death.
- Creating an illusion of witchcraft (Ahizat Enayim – lit. “grabbing the eyes”, which today might be called sleight of hand[1]) is forbidden but not punishable.
- A permissible act: The Gemara gives the example of R. Hanina and R. Oshaya, who, every Erev Shabbat would delve into the wisdom of creation (Yetzira), and thereby created an Egla Tilta – a calf that was big enough to be one third of its adult size,[2] which they would then eat for their Shabbat meal! Apparently, this type of “sorcery” is permitted.
How did Amoraim Create a Calf?
In this article, we will focus on the parameters of the third category: using the names of Hashem to create objects, which can otherwise be termed as “practical Kabbala.” What exactly did R. Oshaya do in order to create the calf, and does this mean it is permitted to use the wisdom of Kabbala to create objects or other supernatural events?
Rashi’s Understanding
According to Rashi, R. Oshaya and R. Hanina did not create the calf directly. Rather, they were combining together the letters of Hashem’s name with which He created the world, and the calf happened by itself. Rashi explains that the reason this is not considered Kishuf is because it is considered the work of Hashem, and is performed through a process of using His Holy Name. The Levush (Y.D. 179:15), commenting on this phenomenon,[3] explains (seemingly based on Rashi, though he doesn’t cite him directly) that Hashem created a force, inherent within His Names, by which great individuals, such a prophets or pious people, can perform these types of actions. He then says that one who uses the names of Hashem for such purposes is demonstrating the greatness of Hashem. Therefore, as long as it is done in a manner of holiness, and for the purpose of sanctification of Hashem’s name, it is not considered sorcery. However, the Levush notes that nowadays, no one is on a sufficiently high level to engage in this type of activity.
The Meiri’s Opinion
The Meiri appears to interpret the Gemara differently. He states that a natural act is permitted, and adds the following: “Even if people learn how to create beautiful creatures not through mating, as is known from the books of science that such an act is not impossible, they are permitted to do so, as anything that is natural, is not included in Kishuf.” Thus, the Meiri understands that using natural forces of the world to create living beings is permitted.[4] According to the Meiri, it seems that the critical factor is whether the act is a natural one or not. Presumably, he understands the actions of R. Hanina and R. Oshaya as using the Sefer Yetzira and laws of creation to naturally create living beings. This is different than Rashi (and the Levush), who understand the distinction as whether it was done in a manner of holiness.
The Opinion of Maran
This statement of the Gemara is cited in the Shulhan Aruch (Y.D. 179:15), who says that it is permitted to use the Sefer Yetzira to create an illusion and even to perform miraculous actions.
The Shach (Y.D. 179:18) cites the explanation of the Levush quoted above, as well as his conclusion that nowadays we are not on the level to be capable of doing such things, and the Shach agrees as well that this may not be done today, despite the fact that it does not constitute Kishuf. He notes that other authors agree with this, and references the Mishna in Pirke Avot (1:13) that says that “one who uses the crown will vanish”. He then references the Rema (Y.D. 246:21) who suggests (among other interpretations) that this saying may refer to one who uses the Names of Hashem for such purposes.[5] Thus, the Shach is also warning us not to use the Names of Hashem in this manner, even if we would know how to do so.
Another relevant source that limits the usage of the Names is the Rashba in his Teshuvot (1:220). The Rashba says that if one knows and understands the inner workings of Hashem’s Names, then he who uses them is “Ahuv l’ma’ala, v’nehmad l’matta” – “beloved in the Heavens, and delightful on this earth.”[6] However, this is only if one understands these Names thoroughly. One who simply knows how to pronounce the letters, but does not understand them, is in essence “playing around” with them, and, as the Rashba declares: “Shomer nafsho yirhak mizeh” – “one who guards his soul must distance himself from such behavior”.
Precedent
Let’s return to the explanation of Rashi. It seems from Rashi, as mentioned above, that these Sages did indeed use Hashem’s Names to create the calf. The Hattam Sofer (O.H. 198) elaborates that this was certainly something that was done, and he brings a few other examples of such actions. For instance, the Gemara (Sanhedrin 65b) states that Amora’im even created people. He refers to the Hacham Tzvi (93) who also discusses such phenomena,[7] and also references a comment of the Behag (one of the Ge’onim) that one of the great Sages of the Gemara, Shemuel, was born through the use of Hashem’s Name.[8] Clearly, the sources imply that great people used practical Kabbala and that, in earlier times, such actions were entirely permitted.
Direct Vs. Indirect
The Likute He’arot on the Hattam Sofer quotes the Imre Yosef (Vol.1 Mo’adim, Shavu’ot, pg. 34) who does not understand how this can be permitted, even for the early Sages. After all, as the Shach and the Rema stated, one should not engage in these types of activities, as “one who uses the crown will vanish”. In order to explain Rashi’s stance, the Imre Yosef notes that Rashi’s expression is that it happened automatically. However, he claims, it certainly should not be done actively, by any one and in any era.
This explanation of Rashi is a bit difficult though, as the Gemara pointed out that this event happened every week. Furthermore, the Gemara indicates that they did it in order to eat, which means it was most likely intentional.
Resolving Rashi and the Hattam Sofer
The Likutei He’arot suggests that perhaps the Hattam Sofer understood Rashi as follows: since these Sages were delving into Hilchot Yetzira, they knew that the calf would be created, and it was intentional. However, they didn’t create the calf directly, but did so by studying Hilchot Yetzira. That is why the Gemara states “and a calf was created”, in the passive form.
As for the Shach, Levush, and the Rema mentioned above, the Likute He’arot notes that they did not say it is forbidden; rather, the Levush stated that one doing so must be on a sufficiently high level, which even in his time was not attainable. However, those who were on such a level, were permitted to do so. As the Levush notes, even the prophet Yesha’aya erred in this regard, but it was not forbidden for him to try. Therefore, the Amorai’m should also have been allowed. The Likute He’arot also cites the prime disciple of the Arizal, Ribbi Hayim Vital and other works of Kabbala that confirm the understanding that, in earlier generations, using practical Kabbala was allowed, whereas, in later times, it is no longer permitted.
Footnotes:
[1] This statement is the basis for an interesting Halachic discussion of whether it is permitted to be a magician or do magic tricks. Many Poskim actually forbid this, while others are somewhat more lenient. See Hochmat Adam, Igrot Moshe and others.
[2] This is one explanation given by Rashi (Sanhedrin 65b). However, there are other interpretations of this phrase as well.
[3] His comments are on the Halacha in the Shulhan Aruch about this, cited below.
[4] This statement of the Meiri is actually a critical source in discussing the potential Halachic issues with cloning – a subject discussed by recent medical Halachic literature. It seems that according to the Meiri, cloning would be permitted if done in a scientific manner.
[5] This interpretation is based on a statement in Avot D’Ribbi Nattan.
[6] This is based on a statement in the Gemara (Kiddushin 71a).
[7] The Hacham Tzvi discusses whether a person created through the Sefer Yetzira can count for a Minyan. From his discussion, it is clear that he felt that such an occurrence was conceivable and apparently permitted, at least for some people.
[8] See Tosafot (Kiddushin 73a s.v. mai) and Rosh (Kiddushin 4:7) who briefly explain that Shmuel’s father had traveled overseas, but then used the Name of Hashem to miraculously travel home to conceive Shmuel.