The greatness of the wisdom of the Kabbalah, of the Wisdom of Truth, the true source wisdom of Israel, is that, in the abundance of its divine inspiration, it elevates and uplifts all aspects of the physical to the spiritual, and all their physical forms, both experienced and imagined, to the heights of existence [Atzilut] and supernal enlightenment.
And this is the charm [segula] of the Torah of Truth [Kabbalah], that all its terms [of expression], all its teachings, all its ways of explaining – even when they descend so very low to the point of being grasped by [i.e. applicable to] the most base aspects of the lowest of people – are always woven with his Divine Image and the existential light of his soul, which always rests within him in its role as the point of one’s inner life-force.
And these things [physical concepts with their respective metaphors, terms utilized in the study of Kabbalah] proceed and become elevated, always becoming strengthened in the stamp of their true [holy essence], with no departure whatsoever from the line of Truth and from the path of Divine illumination, which goes forth - light everlasting.
[Translated from Orot HaKodesh, Vol.1:100, pg. 112 by Baruch Emanuel Erdstein.]
The word Thank you really much for this article but I have one distress which is the title "magic". We know that Dvarim chapter 18 verse 9-12 forbids sorcery and I didn't investigate the word "magic" intensively but it has an analogy to the word sorcery? So is it proper to use the word magic for the Kabalah?.
The Word How do you define “magic”? The Hebrew "kishuf" signifies a specific negative path in the realm of the
supernatural, but there are positive paths in the realm of the supernatural, too, insomuch that you read the Torah on a deeper level.
Here’s an example: Avraham represents kindness, Yitzhak, judgment, and Yaakov, truth. These do not clash with the p'shat, rather, they are a different levels of reading the text.
Let me know if this answered your question.