Many people ask me "what is Kabbalah? Is it a part of Torah? If it is, why is it that most people don't study it; including most rabbis? Why are some opposed to it? Is it taken into consideration in deciding Jewish Law (halachah)? Is it one book, or many? Are there different kinds of Kabbalah? Is it consistent with the Talmud?"

First, we must understand that the Torah is seen has having "layers" of meaning. Much like an onion, when a level is peeled away, we find another layer, then another. There are infinite layers in the Torah. There is a verse in Psalms that says "The Torah of G-d is TEMIMAH". Temimah is usually translated as "perfect". But another meaning is "untouched". Despite thousands of years of study and analysis, we have barely scratched the surface.

We generally divide these layers into four groups; PSHAT: the simple, literal meaning, DRASH: homiletics (interpreting the spiritual, moral implications of the words) REMEZ: allegory, and SOD: secret, mystical meanings. The acronym of these is "Pardes" which means "an orchard".

An analogy which is sometimes given is that of a pound of coal. One can burn it, and heat a room for an hour. One can unlock the atomic bonds in the coal, and heat a city for a month. There are different approaches to Kabbalah, in different eras, in different groups, with different goals. 
Reading the Bible or Talmud casually, would lead one to conclude that there was no such thing as Kabbalah in those days.

But let's look more carefully. The first chapter of Ezekiel deals with a vision the prophet had of a throne, shapes of animals, mysterious winds, fire wheels...without a word of explanation. In the Talmud, we read: ""One should not study the Works of Creation with three, or the Works of the Chariot even with one, unless he is wise and understands by himself". What?!?! Creation is outlined in the beginning of Genesis. The Chariot? (Ezekiel's vision) is also in Scripture. Who does not know these things?

The Talmud understands these two topics as being a sort of code; the mysteries of creation, and the mysteries of what is above creation; the higher realities. But the Talmud has an ominous story. Four of the greatest rabbis entered the "Orchard". One lost his life, one lost his mind, one lost his faith, and only one (Rabbi Akiva) entered and departed in peace. Not everyone may enter the hidden chambers.

This section of Talmud is actually only a snippet of a vast literature known as the "Heichalot" (Palaces). Many of rabbis of the Talmud, who appear as legalists and ethicists, were actually involved in mystical investigations of the meaning of the world...and that which is beyond. They would meditate, go into a trance state, and see visions of the higher worlds, especially Ezekiel's Chariot, which was seen as a blueprint of the Universe. They would report to their students gathered around them about what they were seeing and hearing.

Some of our standard prayers are actually from the heichalot literature. The song "E-l Adon" sung in virtually every synagogue on Shabbat morning originates in this literature. But it was seen as dangerous. Not even every rabbi of the Talmud dared approach the Throne of G-d. The Heichalot literature was known, but kept from the masses. Numerous other works were kept even more hidden.

Rabbi Judah the Pious (c. 1200) writes of people possessing ancient manuscripts kept in special arks, with olive oil lamps kept burning before them. It would not contribute to the honor of G-d if these mysteries became common fare. This was soon to change, however. Stay tuned.