Kabbalah is a set of esoteric teachings intended to reveal the mystical aspects of Judaism. Followers of Kabbalah consider its teachings to be the true meaning of Judaism, whereas other Jews consider the doctrines of Kabbalah to be heretical. Kabbalists believe Jewish mysticism originated in Eden, although historians have noted that virtually all Kabbalistic works falsely claim, or are ascribed, ancient authorship. Kabbalists believe that over time, Jewish patriarchs, prophets, and sages interwove their knowledge into Jewish writings and culture through oral transmission, resulting in the current teachings and practices.
Kabbalists believe that in ancient Israel in the 10th century BCE, the teachings of Kabbalah were common knowledge and practiced by over one million people. However, there is very little historical evidence to support this.1 They believe that the Jewish spiritual leaders at that time (the Sanhedrin) were forced to hide these teachings, because foreign conquests posed a risk that the information might fall into the wrong hands. The Sanhedrin also feared that Jews who were deported on conquest to other countries would be led to practice in incorrect and forbidden ways without proper supervision and guidance by the masters. As a result, they believe the Kabbalah became secretive and forbidden for two and a half millennia.
The Zohar, a mystical commentary on the Torah written in medieval Aramaic, is widely considered the most important work of Kabbalah. Torah study is considered an inherent duty of observant Jews,2 and the Zohar divides this study into four levels. Peshat is the simple meaning of the text. Remez refers to biblical allusion and allegory. Derash is Rabbinic scriptural exegesis. And finally, Sod is the secret inner meaning of the Torah, i.e. the kabbalah.3 Kabbalah teaches that there are hidden meanings contained in every Hebrew letter, word, number, and even the accent on words in the Hebrew Bible. Kabbalists practice methods such as Gematria to attempt to ascertain these hidden meanings.
Another famous work, and possibly the earliest extant book on Jewish esotericism, is the Sefer Yetzirah, which kabbalists claim dates back to the patriarch Abraham. Also revered is astro-magical text the Sefer Raziel HaMalach which, according to kabbalists, was revealed to Adam by the angel Raziel. Yet, the Sefer Raziel HaMalach draws heavily from the Sefer Yetzirah, and it cannot be shown to predate the 13th century. Skeptical scholars find attempts to date these works to the pre-Israelite Ancient Near East to be implausible. Much of the central doctrine did not begin to develop seriously until the 12th century CE, and it seems far-fetched to believe that this doctrine existed undocumented within Judaism from the time of the Assyrian empire (which, ironically, some scholars believe is the source of Jewish mysticism) until it “resurfaced” approximately 17 to 18 centuries later.4
Kabbalists can be defined as monistic panentheists. They envision two aspects of God, (a) God Himself, whom they consider to be impersonal and unknowable, and (b) the revealed aspect of God that created the universe and interacts with mankind. They believe God’s existence is beyond anything that can be expressed in the material world, yet they believe all things are linked to God in perfect unity. Rather than viewing these two aspects as a paradox, Kabbalists believe that through divine emanations they can come to see how they complement one another. 5
Kabbalah teaches that there are ten attributes with which God created the universe and reveals Himself, called the Ten Sefirot (literally, the Ten Emanations). Kabbalists believe that the differences between these levels are not changes in God but in mankind’s ability to perceive God. The ten levels are: Keter (will), Chochmah (wisdom), Binah (understanding), Chesed (loving kindness), Din (judgment), Tiferet (harmony), Netzach (victory), Hod (glory), Yesod (foundation), and Malchut (sovereignty).6
The Zohar teaches that there are three elements to the human soul: the nefesh, which is the lower “animal” part of the soul linked to instincts and bodily cravings, the ruach, the middle “spirit” soul containing moral virtues, and the neshamah, the higher “intellect” soul, which allows one to have awareness of God and to benefit from the afterlife. The nefesh is said to enter the body at birth, whereas the ruach and neshamah are said to develop over time depending on the actions and beliefs of the individual. Most Kabbalistic works assume a fundamental difference between Jewish and non-Jewish souls. The Zohar posits that Gentile souls have an evil, demonic aspect to them that is not present in Jews. Two additional parts of the soul, the chayyah (awareness of the divine life force) and yehidah (fullest union with God possible), are mentioned in the Raaya Meheimna, a section of teachings spread throughout the Zohar, but these higher levels of cognition are considered to be within the grasp of only a few chosen individuals.
- Aryeh Kaplan “Jewish Meditation: A Practical Guide” [<]
- The Written Law (The Torah) [<]
- Imbued with Holiness [<]
- Parpola S. (1993) “The Assyrian Tree of Life: Tracing the Origins of Jewish Monotheism and Greek Philosophy” Journal of Near Eastern Studies [<]
- JewishEncyclopedia.com – Bible Exegesis [<]
- http://www.newkabbalah.com/sefirot.html [<]
