Información sobre el Curso Los Grandes Cabalistas: Introducción a la Historia de la Cabalá

Información sobre el curso “Los grandes cabalistas: Introducción a la historia de la Cábala”, por el profesor Yoel Benhabib.

Queridos amigos,

Para todos aquellos interesados en inscribirse en este nuevo curso sin igual en lengua Castellana sobre los grandes cabalistas y la historia de la Cábala, toda la información se encuentra disponible en el sitio web de la escuela ( Allí podrán encontrar el programa de clases, el precio del curso, horario de clases, etc. Las clases serán en vivo por video conferencia, tendrán la posibilidad de hacerle preguntas al profesor Yoel Benhabib, y también quedarán grabadas y podrán acceder a ellas de por vida cuántas veces deseen. Todo el mundo es bienvenido!!
Aquí les dejo el link que los llevará directamente al curso para inscribirse

Muchas bendiciones y nos veremos en el curso.


Yoel Benhabib

Profesor de Historia y Cabalá



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This life or the afterlife? The advice of Imam Al-Ghazali. By Yoel Benhabib

“For true learning is that which leads to the knowledge that sin is a deadly poison and that the afterlife is better than this life.”  Imam Al-Ghazali


In today’s world, there are many trends regarding the correct path to follow. There are many religions and each one proposes and unique way for the individual to achieve happiness and transcendence. It is clear then that “knowledge” must be pursued in order to differentiate and know where lies the truth from falsehood.

There are some people who only pursue worldly pleasures and material fulfillment. Others, reject everything from this life and only contemplate the idea of a better existence in the “World to Come” or the “Afterlife.” I think that the solution to this puzzle is the middle way. We must live our lives in a decent way and strive to improve our world the best we can, fight injustice, poverty, diseases, and all kinds of evil; while ate the same time think about a future better world. The world of the future must be better than the present one. This is what the great Imam Al-Ghazali meant when he said, “the afterlife is better than this one.” But there’s are obstacles to achieving that ultimate and pleasant life. Sin or the failure to do what is right is one of those deadly obstacles. Sin, can clearly be understood as doing those things that God says are wrong but, also not striving for doing this world a better place can be considered as sinful. One cannot sit still and do nothing to improve our situation on a personal level or on a global scale. Although we must have always hopes for “the afterlife”, the “world to come” or a “better future”, we must never give up to combat injustices and evil. The work must be done now, in the present, that is the key to attaining the afterlife or a better future for all humanity. What we do in the present is what counts towards the future. We must start by changing ourselves for good, removing all sin (in all sense) from our lives; this is what Al-Ghazali means by “true learning.” We must change ourselves first before going out there and try to change the world. What is the point of changing others if we ourselves haven’t changed? If my life is chaos I cannot go and change the world because I’m one of those bringing chaos into the world. Let’s fix our lives first, cleansing ourselves from the “poison” brought by “sinful” or erroneous actions, as Al-Ghazali states. In order to be successful, we must elevate our levels of consciousness and understand that all human beings are connected one way or another and what we do can bring good or evil into the world.


Author: Yoel Benhabib (History and Religious Studies Major).

False prophets in XVI century Spain, Lucrecia de Leon. By Yoel Benhabib

Book review: “Lucrecia’s dreams” by Richard Kagan.

By: Yoel Benhabib


In the book, Lucrecia’s Dreams, Richard Kagan examines the accounts surrounding the Inquisitorial trial of Lucrecia de Leon, a young Christian girl from Madrid, and her prophetic career as a recipient of mystical dreams. Since a young age, she started having such dreams that at the beginning were kept only within the family realm and strongly opposed by Lucrecia’s father, Alonso Franco. With time relatives and friends started getting attracted by the apocalyptic content of the dreams such as the destruction of the Spanish Armada, the fall of Phillip II’s kingdom, the conquest of Spain by the Muslims and her liberation by Lucrecia and the prophet Miguel leading to the establishment of God’s kingdom on earth with the reconquest of Jerusalem by the Christians. Two very important ecclesiastical people heard about these dreams, Alonso de Mendoza and Fray Lucas de Allende, and started to transcribe them and circulate its content among the royal court and the city of Madrid.

The dreams included harsh criticism to the monarchy, specially the king, Philip II, but also against churchmen, royal officials, and the political and social situation at the time in Spain. Such kind of message resulted in Lucrecia being arrested and tried by the Inquisition ending with her prophetic career later on. Though not stated, the book’s argument is how the political, economic, and social turmoil of 16th century Spain aroused the phenomenon of street prophets, male and female, denouncing the ills of the kingdom and how women took advantage of this as a way to achieve political power, influence, and prestige at a time when they usually couldn’t do so. The author uses Lucrecia’s example to exemplify for us such phenomenon. Although the argument is persuasive it fails to clarify if these were real dreams or were suggested to Lucrecia by Mendoza, Allende, and others or simply the invention of Mendoza as the main editor and how could this have impacted the credibility of the whole story.

For example, Mendoza admitted that though the language of Lucrecia’s dreams was different from her ordinary speech, “in this regard he was provably correct when he attributed some of Lucrecia’s diction and expressions to those she had heard at mass, in sermons, and at other church services.” (Kagan, page 60). Although Mendoza knew this, the book tells us that he believed firmly these dreams came from God and trusted Lucrecia as a true prophet. At the same time, it seems that he was manipulating the situation because “in masterminding Lucrecia’s prophetic career, he contributed to her knowledge of the arts of dream interpretation and divination and other aspects of the occult.” (Kagan, page 28). This implies that he was responsible for attributing meaning to dreams that though strange, could have passed unnoticed had not he poisoned Lucrecia’s mind making her conscious of this opportunity to reveal herself as God’s instrument and channel of divine revelation.

We also know that she took images from prophetic books such as 2 Esdras, the Book of Revelation, Daniel, and from conversations with people. “At the trial Guillen de Casaos described a conversation he had with Lucrecia comparing the eagles in Esdras and the eagles on the Habsburg armorial shield. After that talk, he said, “she began to dream about (eagles) without stopping.” (Kagan, page 61). It is very suspicious that after this conversation she dreamed about this specific topic as if it was so convenient and in fact dreaming about what her followers or little community of believers wanted to hear. Many of her dreams had to do with the flaws of the monarchy and the political and social situation in Spain something appealing to the people at the time who wanted a voice but were afraid to denounce such illnesses. Immediately she became a prophet of the poor and rich equally.

In conclusion, all of these implies that it is not clear if all the more than four hundred recorded dreams were real, suggested to Lucrecia, or simply edited by Mendoza adding many fantastic scenes and meaning to its content. Perhaps some of the dreams were real but most of them worked more on Mendoza’s agenda, as a way to boast his career and popularity, than to Lucrecia’s ultimate benefit. At the end she was the one that got arrested and tried by the Inquisition, accused of treason to the king, rejected by her family, and after being banished from Madrid, ultimately disappeared from history. It is clear that she was just manipulated, an instrument in the hands of Allende and Mendoza.





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