Small tidbits and Sparks of wisdom

From the wisdom of Rav Chaim of Volozhin (1749–1821) come words written more than two centuries ago that sound as though they could have been addressed directly to 2026. There is little need to elaborate. His words speak for themselves.

This idea is expressed in the verse, “Do I not fill Heaven and earth?” (Yirmiyah 23:24), and most explicitly in, “Realize it today . . . Hashem is the Supreme Being in Heaven above and on the earth beneath—there is nothing else” (Devarim 4:39), and, “You are the ones who have been shown, so that you will know that Hashem is the Supreme Being, and there is none else beside Him” (Devarim 4:35).

This means literally, that there is nothing in existence in all the worlds except Hashem’s absolute Oneness . . .

We mentioned at the outset that the words of the Sages are compared to “glowing coal.” One should take care not to ponder and reflect excessively on subjects that should not be studied in depth, for it may be harmful. The subject [of Kabbalah] is meant only for a wise man who is capable of understanding it and will be inspired by it to pray with a pure heart. But delving deeply [into Kabbalah] is fraught with danger, as Sefer Yetzirah cautions: If your heart runs forward, go back to your place.

I really should have restrained myself from discussing this topic altogether. The early authorities made it a point to conceal it, like the holy Rokeach who only spoke about Kabbalah in allusions and hidden references.

On reflection, I concluded that their approach was the appropriate course to follow for their generation. But at the present time, we have not had a leading authority for a long time, and everyone lets his thoughts wander in whatever directions he pleases. What is worse, some people think that it (Kabbalah) is for everyone, and there are fools who say that pure G-dliness can be found everywhere and in everything. All their thoughts are focused on studying mysticism; even young boys are behaving according to their own understanding.

How extremely careful one must be not to be swayed by such thoughts! One must guard himself against acting on the basis of [mystical] ideas, for this will do away with many fundamental principles of the Torah. One may easily become entangled in the snares of the yetzer hara. For example, it may convince him that it is permitted to meditate on the Torah in dirty alleyways, thinking that Hashem is present in all places.

Yet our Sages spoke out emphatically against this, declaring that such a person does not have a share in the World to Come. The Gemara in Berachos 24b says that [a person who meditates on the Torah in dirty places] “has denigrated Hashem’s word” (Bamidbar 15:32), and the verse ends, “that person shall be utterly cut off [spiritually],” which is interpreted to mean “being cut off both in this world and in the World to Come.” There are many more errors that can result from following this way.

These are the considerations that led me to discuss this topic. I want to caution people to avoid the errors that may result from it, and I want them to understand clearly the things the Sages alluded to.

“For it is a time to act for Hashem.” (Tehillim 119:126)

From the echoes of 1749 to 2026, the warning requires little commentary. The words stand on their own.