Kabbalah

  Hezbollah Note: Kazi Azizul Huq of CIRB-Hezbollah sent an inquiry to his Jewish contacts to know about "Kabbalah". The original enquiry and 3 responses are being presented hereunder.


INQUIRY

Kazi Azizul Huq 

 

Assalamu Alaykum.

If possible, kindly tell me something about "Kabbalah".

I thought, it is like "Maarifat" in Islam. There is no Jewish population in Bangladesh and our Islamic religious clergies and "Pirs" here have no experience of discussion with Jewish clergies and spiritualists. So are almost ignorant about Jewish practices in the contemporary world. One of our English educated Muslim friend told me that "Kabbalah" originated in Babylon and is something like magic and probably deviations that grew from misuse of the knowledge brought to humankind by the Angels "Harut" and "Marut" as referred in the Holy Quran.

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RESPONSES
  

Gershom Ben Naftali < >Salam, brother

I am very honored that you chose me to answer such a question.  First thing you must realize, is that not all Jews accept the Kabbalah.  The various Hassidic groups that DO accept it claim the following:

It explains the "numeric values" of each Hebrew letter, and unlocks the "deeper meaning" in everything on earth. 

It was summarized in a book called the Zohar, possibly written by a man named Shimon Bar Yochai.

It was used as a blueprint for creation of the world. It was given to Adam, then handed down by the righteous people from generation to generation up to today's rabbis.

It does not necessarily contain any laws, but rather the deeper meanings behind everything.

However, Jews like myself who REJECT the book believe that It is nothing more then Hindu philosophy mixed with Eastern European folklore. Instead of explaining the "deeper meaning" behind things, it actually has very idolatrous elements, and is forbidden for the Jews. The supposed history and authorship of the book is of course completely erroneous by any account.

The reason that it took such a firm hold over European Jews is because of their lack of Torah education and the desperation of their surrounding circumstances.

I hope this helped answer some of your questions. Please do not hesitate to let me know how else I can assist you.

All the very best,
Gershom

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Ben Abrahamson 

Kabbalah is a science like mathematics or physics. The closest modern term is "Cognitive Psychology".

In a very short way, I would say this: Just as everything that we can think in our minds has a "beginning", "middle" and "end", the Kabbalists say there are ten gradiations of an idea: Conception, Relationships, Plan, Expansion, Limitations, Blueprint, Talents, Resources, Action and then Utilization.

The essence of Parables and Analogies is matching the "beginning", "middle" and "end" of one idea with its counterparts in another idea.

By knowning that Scripture is Divinely given, and by making analogies to our everyday life, we can "draw" Scripture into every aspect our lives. In this form of thinking, every action that a person makes should parallel Scripture in some way.

There have been over the years people who try to use this mechanism of analogies and parallels as a kind of "magic", but this is totally incorrect and forbidden. Prayer and good deeds are the only mechanisms we have to petition the Almighty to effect change in the world.

In essense, Kaballah is the science of Parables.

Perhaps it is somewhat like "Maarifat" in Islam, if I understand correctly.

For example by taking all the Scriptural verse that refer to Messiah, and then by looking for parallels and common themes - with great devotion, intention, prayer and fasting - one may attain insight into the inner meaning of these verses, a kind of "higher knowledge".

This is not a new knowledge, or revelation, but a deeper insight into revealed verses.

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David Rosen < >

In response to your request , please find below an article from Wikipedia that I have edited. Because the article was written by different contributors, it is somewhat repetitive, but hopefully still helpful.  

Let me also clarify that Kabbalah is divided into two categories – theoretical, i.e. theosophical; and practical.  The article below deals mainly with the theoretical. The practical consists of both methods/tools to enter into a higher spiritual consciousness and also the uses of amulets and folk superstition generally rejected by rabbinic authorities.

However you will see that your suggestion that it is like "Maarifat" in Islam, is very insightful.

Allah maakom,

David

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Within the tradition of Jewish mysticism, Kabbalah (Hebrew: קַבָּלָה‎, Qabbalah lit. "receiving")  is used to refer to a set of esoteric teachings that seek to explain the relationship between the transcendent  eternal Creator and Guide of the Universe and His Creation – the physical, mortal and finite universe and especially with the summit of His creation – humanity which it seeks to define. It also presents methods to aid understanding of these concepts and to thereby attain spiritual realization.

It is hard to clarify with any degree of certainty the exact concepts within Kabbalah. There are several different schools of thought with very different outlooks; however, all are accepted as correct.^[7] Modern Halakhic authorities have tried to narrow the scope and diversity within Kabbalah, by restricting study to certain texts, notably Zohar and the teachings of Isaac Luria as passed down through Chaim (Hayyim) Vital.^[8] However even this qualification does little to limit the scope of understanding and expression, as included in those works are commentaries on Abulafian writings, Sepher Yetzirah, Albotonian writings, and the Berit Menuhah,^[9] which is known to the kabbalistic elect and which, as described more recently by Scholem, combined ecstatic with theosophical myticism. It is therefore important to bear in mind when discussing things such as the Sephirot and their interactions that one is dealing with highly abstract concepts that at best can only be understood intuitively.^[10]

In Kabbalah all Creation unfolds from Divine reality. This view is found also in Rationalist Medieval Jewish philosophy (Hakira-"Investigation"), which offered a preceding, different approach to Jewish theology. However, the descriptions of Divinity in the two schools of thought differ, with Kabbalah elaborating a metaphysical structure of emanations from God, while Hakira investigates the ability to describe God beyond onlynegative descriptions. The Kabbalistic path, therefore, offers manifestations of Divinity that can be perceived in metaphorical anthropomorphic language, giving mystical dveikus (fervour) to the student. The two alternative approaches become united in intellectual articulations of Hasidic thought, from an inner perspective in Jewish mysticism.^[11] The most important Medieval Jewish philosopher, Maimonides, famously summarised the Divine relation to Creation:

“

The foundation of all foundations, and the pillar of all wisdom is to know that there is God who brought into being all existence. All the beings of the heavens, and the earth, and what is between them came into existence only from the truth of God's being.[12]

”

In the Kabbalistic scheme, God is neither matter nor spirit, but is the creator of both. The question of the Divine nature prompted Kabbalists to envision two aspects of God: (a) God Himself, who is ultimately unknowable, and (b) the revealed aspect of God that created the universe, preserves the universe, and interacts with mankind. Kabbalists speak of the first aspect of God as Ein Sof (אין סוף); this is translated as "the infinite", "endless", or "that which has no limits". In this view, nothing can be said about the essence of God. This aspect of God is impersonal. The second aspect of Divine emanations, however, is at least partially accessible to human thought. Kabbalists believe that these two aspects are not contradictory but, through the mechanism of progressive emanation, complement one another (See Divine simplicity). The structure of these emanations has been characterized in various ways:Sefirot (Divine attributes) and Partzufim (Divine "faces"); Four Worlds of Creation in a Seder hishtalshelus (Descending Chain of realms), Azilut, Beriyah, Yitzirah, and Asiyah; the Biblical vision by Ezekiel of the Merkabah (Divine angelic "Chariot"). These alternatives are harmonized in subsequent Kabbalistic systemisation. The central metaphor of Ohr ("Light") is used to describe Divine emanations.

Medieval Kabbalists believed that all things are linked to God through these emanations, making all levels in Creation part of one great, gradually descending chain of being. Through this any lower creation reflects its particular characteristics in Supernal Divinity. These descriptions reached their synthesis in 16th century CE Cordoveran Kabbalah. This metaphysical explanation gave cosmic significance to the deeds of man, as the downward flow of the Divine "Light" that creates our reality, is opened or restricted according to the merits of each individual. Divine substenance in Creation is dependent on the traditionalmitzvah observances of Judaism. Subsequent Kabbalah of Isaac Luria describes a radical origin to this depiction, where Creation unfolds from transcendent imbalance in Godliness, and the purpose of life is the Messianic rectification of Divinity by man. Once each person has completed their part of the rectification, the Messianic Era begins. In this, the mitzvot redeem the supernal Divine Sparks in existence. Later interpretations in Hasidism, such as bySchneur Zalman of Liadi, extend this radicalism by holding that God is all that really exists, all else being completely undifferentiated from God's perspective. This view can be defined as monistic panentheism. According to this philosophy, God's existence is higher than anything that this world can express, yet He includes all things of this world within His Divine reality in perfect unity, so that the Creation effected no change in Him at all. This paradox is dealt with at length in Habad texts.^[14]

The Sefirot (סְפִירוֹת — singular Sefirah סְפִירָה) are the ten emanations and attributes of God with which He continually sustains the universe in existence. The word "sefirah" literally means "counting", but early Kabbalists presented a number of other etymological possibilities including: sefer (book), sippur (story), sappir(sapphire, brilliance, luminary), separ (boundary), and safra (scribe). The term sefirah thus has complex connotations within Kabbalah.^[15] The central metaphor of Man's soul is used to describe the Sephirot. This incorporates masculine and feminine aspects, after Genesis 1:27 ("God created man in His own image, in the image of God He created him, male and female He created them"). Corresponding to the last Sephirah in Creation is the indwelling Shechina (Feminine Divine Presence). In the Sephirot, performance of Mitzvot (traditional Jewish observances) unites the masculine and feminine aspects of supernal Divinity, and brings harmony to Creation. The description of Divine manifestation through the 10 Sephirot is a defining feature of Medieval Kabbalah, alongside their male and female aspects, and the concept of downward flow of Divine Light through the chain of Creation. The Sephirot correspond to the Four Worlds of this spiritual descent,Atziluth, Beri'ah, Yetzirah and Assiah.

According to Lurianic cosmology, the Sephirot correspond to various levels of creation (ten sephirot in each of the Four Worlds, and four worlds within each of the larger four worlds, each containing ten sephirot, which themselves contain ten sephirot, to an infinite number of possibilities,^[16]) and are emanated from the Creator for the purpose of creating the universe. The Sephirot are considered revelations of the Creator's will (ratzon),^[17] and they should not be understood as ten different "gods" but as ten different ways the one God reveals his will through the Emanations. It is not God who changes but the ability to perceive God that changes.

Altogether 11 sephirot are named. However Keter and Daat are unconscious and conscious dimensions of one principle, conserving 10 forces. The names of the Sephirot in descending order are:

§                     Keter (supernal crown, representing above-conscious will)

§                     Chochmah (The highest potential of thought)

§                     Binah (the understanding of the potential)

§                     Daat (intellect of knowledge)

§                     Chesed (sometimes referred to as Gedolah-greatness) (loving-kindness)

§                     Gevurah (sometimes referred to as Din-justice or Pachad-fear) (severity/strength)

§                     Rachamim also known as Tiphereth (Mercy)

§                     Netzach (victory/eternity)

§                     Hod (glory/splendour)

§                     Yesod (foundation)

§                     Malkuth (kingdom)

[edit]Ten Sephirot as process of ethics

Divine creation by means of the Ten Sefirot is an ethical process. They Represent the different aspects of Morality. Loving-Kindness is a possible moral justification found in Chessed, and Gevurah is the Moral Justification of Justice and both are mediated by Mercy which is Rachamim. However, these pillars of morality become immoral once they become extremes. When Loving-Kindness become extreme it can lead to sexual depravity and lack of Justice to the wicked. When Justice becomes extreme, it can lead to torture and the Murder of innocents and unfair punishment.

"Righteous" humans (Tzadikim) ascend these ethical qualities of the Ten Sefirot by doing righteous actions. If there were no "Righteous" humans, the blessings of God would become completely hidden, and creation would cease to exist. While real human actions are the "Foundation" (Yesod) of this universe (Malchut), these actions must accompany the conscious intention of compassion. Compassionate actions are often impossible without "Faith" (Emunah), meaning to trust that God always supports compassionate actions even when God seems hidden. Ultimately, it is necessary to show compassion toward oneself too in order to share compassion toward others. This "selfish" enjoyment of God's blessings but only in order to empower oneself to assist others, is an important aspect of "Restriction", and is considered a kind of golden mean in Kabbalah, corresponding to the Sefirah of "Adornment" (Tiferet) being part of the "Middle Column".

The Kabbalah posits that the human soul has three elements, the nefesh, ru'ach, and neshamah. The nefesh is found in all humans, and enters the physical body at birth. It is the source of one's physical and psychological nature. The next two parts of the soul are not implanted at birth, but can be developed over time; their development depends on the actions and beliefs of the individual. They are said to only fully exist in people awakened spiritually. A common way of explaining the three parts of the soul is as follows:

§                     Nefesh (נפש): the lower part, or "animal part", of the soul. It is linked to instincts and bodily cravings.

§                     Ruach (רוח): the middle soul, the "spirit". It contains the moral virtues and the ability to distinguish between good and evil.

§                     Neshamah (נשמה): the higher soul, or "super-soul". This separates man from all other life-forms. It is related to the intellect, and allows man to enjoy and benefit from the afterlife. This part of the soul is provided at birth and allows one to have some awareness of the existence and presence of God.

The Raaya Meheimna, a section of related teachings spread throughout the Zohar, discusses fourth and fifth parts of the human soul, thechayyah and yehidah (first mentioned in the Midrash Rabbah). Gershom Scholem writes that these "were considered to represent the sublimest levels of intuitive cognition, and to be within the grasp of only a few chosen individuals". The Chayyah and the Yechidah do not enter into the body like the other three—thus they received less attention in other sections of the Zohar.

§                     Chayyah (חיה): The part of the soul that allows one to have an awareness of the divine life force itself.

§                     Yehidah (יחידה): the highest plane of the soul, in which one can achieve as full a union with God as is possible.

Both rabbinic and kabbalistic works posit that there are a few additional, non-permanent states of the soul that people can develop on certain occasions. These extra souls, or extra states of the soul, play no part in any afterlife scheme, but are mentioned for completeness:

[edit]Mystical forms of Scriptural and Rabbinic exegesis

Kabbalah teaches that every Hebrew letter, word, number, even the accent on words of the Hebrew Bible contains a hidden sense; and it teaches the methods of interpretation for ascertaining these meanings. One such method is as follows:

As early as the 1st Century BCE Jews believed that the Torah (first five books of the Hebrew Bible) and wider canonical texts contained encoded messages and hidden meanings. Gematria is one method for discovering its hidden meanings. Each letter in Hebrew also represents a number; Hebrew, unlike many other languages, never developed a separate numerical alphabet. By converting letters to numbers, Kabbalists were able to find a hidden meaning in each word. This method of interpretation was used extensively by various schools.

Like the rest of the Rabbinic literature, the texts of Kabbalah were once part of an ongoing oral tradition, though, over the centuries, much of the oral tradition has been written down.

Jewish forms of esotericism existed over 2,000 years ago. Ben Sira(born c. 170 BCE) warns against it, saying: "You shall have no business with secret things".^[20] Nonetheless, mystical studies were undertaken and resulted in mystical literature, the first being the Apocalyptic literature of the second and first pre-Christian centuries and which contained elements that carried over to later Kabbalah.

Throughout the centuries since, many texts have been produced, among them the ancient descriptions of Sefer Yetzirah, the Heichalot mystical ascent literature, the Bahir, Sefer Raziel HaMalakh and the Zohar, the main text of Kabbalistic exegesis. Classic mystical Bible commentaries are included in fuller versions of theMikraot Gedolot (Main Commentators). Cordoveran systemisation is presented in Pardes Rimonim, philosophical articulation in the works of the Maharal, and Lurianic rectification in Etz Chayim. Subsequent interpretation of Lurianic Kabbalah was made in the writings of Shalom Sharabi, in Nefesh HaChaim and the 20th century Sulam. Hasidism interpreted Kabbalistic structures to their correspondence in inward perception.^[21] The Hasidic development of Kabbalah incorporates a successive stage of Jewish mysticism from historical Kabbalistic metaphysics.^[22]

[edit]Scholarship

Because it is by definition esoteric, no popular account (including an encyclopedia) can provide a complete, precise, and accurate explanation of the Kabbalah. However, a number of scholars from the Hebrew University of Jerusalem, including Gershom Scholem, Joseph Dan, Yehuda Liebes, Rachel Elior, and Moshe Idel,^[23] as well as some from other locations, such as Arthur Green and Daniel Matt,^[24] have made Kabbalist texts objects of modern scholarly scrutiny. Some scholars, notably Gershom Scholem and Martin Buber, have argued that modern Hassidic Judaism represents a popularization of the Kabbalah.^[25] According to its adherents, intimate understanding and mastery of the Kabbalah brings one spiritually closer to God and enriches one's experience of Jewish sacred texts and law.

[edit]Criticism

[edit]Dualism

Although Kabbalah propounds the Unity of God, one of the most serious and sustained criticisms is that it may lead away frommonotheism, and instead promote dualism, the belief that there is a supernatural counterpart to God. The dualistic system holds that there is a good power versus an evil power. There are two primary models of Gnostic-dualistic cosmology: the first, which goes back toZoroastrianism, believes creation is ontologically divided between good and evil forces; the second, found largely in Greco-Roman ideologies like Neo-Platonism, believes the universe knew a primordial harmony, but that a cosmic disruption yielded a second, evil, dimension to reality. This second model influenced the cosmology of the Kabbalah.

According to Kabbalistic cosmology, the Ten Sefirot correspond to ten levels of creation. These levels of creation must not be understood as ten different "gods" but as ten different ways of revealing God, one per level. It is not God who changes but the ability to perceive God that changes.

While God may seem to exhibit dual natures (masculine-feminine, compassionate-judgmental, creator-creation), all adherents of Kabbalah have consistently stressed the ultimate unity of God. For example, in all discussions of Male and Female, the hidden nature of God exists above it all without limit, being called the Infinite or the "No End" (Ein Sof)—neither one nor the other, transcending any definition. The ability of God to become hidden from perception is called "Restriction" (Tzimtzum). Hiddenness makes creation possible because God can become "revealed" in a diversity of limited ways, which then form the building blocks of creation.

Kabbalistic texts, including the Zohar, appear to affirm dualism, as they ascribe all evil to the separation from holiness known as the Sitra Achra^[26] ("the other side") which is opposed to Sitra D’Kedushah, or the Side of Holiness.^[27] The "left side" of divine emanation is a negative mirror image of the "side of holiness" with which it was locked in combat. [Encyclopaedia Judaica, Volume 6, "Dualism", p. 244]. While this evil aspect exists within the divine structure of the Sefirot, the Zohar indicates that the Sitra Ahra has no power over Ein Sof, and only exists as a necessary aspect of the creation of God to give man free choice, and that evil is the consequence of this choice. It is not a supernatural force opposed to God, but a reflection of the inner moral combat within mankind between the dictates of morality and the surrender to one's basic instincts.

Rabbi Dr. David Gottlieb notes that many Kabbalists hold that the concepts of, e.g., a Heavenly Court or the Sitra Ahra are only given to humanity by God as a working model to understand His ways within our own epistemological limits. They reject the notion that a satan or Angels actually exist. Others hold that non-divine spiritual entities were indeed created by God as a means for exacting his will.

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