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Demystifying the Mystical: Understanding the Language and Concepts of Chasidism and Jewish Mysticism, by Chaim Dalfin
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From the Back Cover
Demystifying the Mystical is a primer designed to ease the layperson into the esoteric world of Chasidism. The concepts found in Jewish mysticism can often be difficult even for the learned person to grasp because its principles are embedded in parables, analogies, and examples. Whether one has had a rich Jewish education or has just been introduced to the world of Jewish thought, the lofty concepts of Kabbalah can be difficult to relate to in a down-to-earth way. Just as one must master his or her profession in order to succeed, one must learn Chasidism so as to internalize its teachings, says author Rabbi Chaim Dalfin. Only then do the esoteric principles of mysticism appear in their practical application to today's world. This applied study of mysticism is actually in accordance with the basic thrust of Chasidism as it originated. Both the Baal Shem Tov, the founder and inspiration of the chasidic movement, and the Alter Rebbe, the founder of Chabad Chasidism, began with highly abstract thoughts but transmitted them into accessible terms. This system is considered unique because Kabbalah is an esoteric tradition that deals with concepts of worlds, processes, and levels of being that are not visible or tangible, while classical Jewish thought, such as the Talmud and the Jewish legal tradition, deals almost entirely with tangible things such as property, marriage, and holidays. For the beginner, the author has provided the basic terms that are used throughout the book at the beginning of each chapter. He has also included a list of questions for each chapter in the appendix.
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Product details
Hardcover: 170 pages
Publisher: Jason Aronson, Inc.; First Edition edition (November 1, 1995)
Language: English
ISBN-10: 1568214537
ISBN-13: 978-1568214535
Product Dimensions:
5.8 x 0.7 x 7.8 inches
Shipping Weight: 14.7 ounces (View shipping rates and policies)
Average Customer Review:
4.0 out of 5 stars
1 customer review
Amazon Best Sellers Rank:
#2,329,865 in Books (See Top 100 in Books)
This small volume is written from a Lubavitcher (Chabad) Chasidic perspective; it has numerous transliterated Hebrew words & phrases (but has a glossary & each chapter begins with translations of key terms for that chapter). The writing is simple & straightforward though some of the concepts are complex & deep. The author includes relevant stories which add to both enjoyment & understanding. Embedded in his Kabbalistic perspective are many similarities (not mentioned by the author) to very different belief systems. These include a psychological, dyadic view of relationships--p. 27: "Anytime one gives of oneself to someone else, it is going to make an impact on both giver & recipient." Also, in agreement with Carl Jung's view that God is not all good--pp. 48-9: "To say God's nature is good is a limitation on God's true infinity...to say God's nature is good is tantamount to saying God is limited & forced to act in a certain way." The author also parallels Hindu oneness of Atman (soul) & Brahman (impersonal "God" - NOT the creator god Brahma) & (to a lesser degree) the Tibetan Buddhist view of humans' Buddha nature & its relationship to the Dzogchen Ground of Being or Mahamudra Mind Itself--p. 74: "The neshomah, the godly soul...not only came from God but is actually part of God...God is inseparable." Congruent with the distinction between Tibetan (Vajrayana) Buddhism & Mahayana or Hinayana in which one transforms negatives into positives for spiritual progress--p. 89: "The Jew's job here is to redirect this longing toward the physical world by transforming the material into the spiritual & p. 135: In Kabbalah the concept "isapcho" is mentioned in regard to transforming darkness to light & bitterness to sweetness." Also, p. 102: [Chesed=loving kindness]-"to everyone without discrimination...the giving of Avrohom was based on self-nullification" whereas Buddhism calls loving kindness Maitri, one of the Four Immeasurables at the heart of Vajrayana practice, & asserts a central doctrine of selflessness (no-self in Zen). Further, in agreement with Aryeh Kaplan (author of "Jewish Meditation," "Meditation & Kabbalah," & "Meditation & the Bible") p. 94: "Within Jewish meditation there are all kinds of practices & forms." The author does (as do virtually all religious groups) distinctly distinguish members (Jews) from non-members (gentiles), but states that the difference is not pejorative--p. 75: a gentile has a different kind of soul than a Jew but "this in no way denotes inferiority but rather a different method of fulfilling his mission in life." Personally, I agree with the mission difference, but not the soul difference. Overall, while seemingly very narrow in viewpoint on the surface, this book surfaces many important counterparts in other belief systems, pointing to the universality of profound truths.
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