Kabbalah Studies for Mormons

By Exequiel Medina © 2011
Exequiel Medina, All Rights Reserved

Part 1

    Mormons may occasionally run across articles or books which discuss Joseph Smith, the first Mormon prophet, and his connections with Magic, Freemasonry or Kabbalah. One might be inclined to ask: if the Prophet Joseph Smith was involved in such things, are they bad?     This particular set of studies will focus on the Kabbalah. It is my intention to show that learning about the Kabbalah and its methods is in fact very good, and can deepen one's overall spiritual life and connection with the Divine.

What is Kabbalah?

     Kabbalah (קַבָּלָה) is a term used to refer to the meditative methods employed in Jewish mysticism, as well as to the various teachings derived from the use of these techniques. [1] A number of other names have been used to describe the Kabbalah and its mystical or esoteric teachings. [2]

    A. In Talmudic times, Kabbalah was referred to as:

     1. Sitre Torah [3] (סתרי תורה, The Mysteries of the Torah)
     2. Razei Torah (רזי תורה, Torah Secrets)
     3. Maaseh Merkabah [4] (מעשה מרכבה‎, The Work of the Chariot)
     4. Maaseh Bereshit [5] (מעשה בראשית‎, The Work of Creation)

    Some quotes from the Talmud:
 
    “R. Amimi said: The mysteries of the Torah may be transmitted only to one who possesses five attributes…” [6] and “… may not be expounded in the presence of three, nor the work of creation in the presence of two, nor [the work of] the chariot in the presence of one, unless he is a sage and understands of his own knowledge.” [7]

    B. In post-Talmudic times, [8] Kabbalah was referred to as:

      1. Chokmah Penimit (חכמה פנימית, The Inner Wisdom)
      2. Chokmat ha-Emet (חכמת האמת, The Wisdom of Truth) [9]
      3. Chokmah Nistarah (חכמה נסתרה [also ח"ן], The Hidden Wisdom)
      4. Ha-Sod (הסד,The Secret).

    Kabbalah is a Hebrew word meaning reception or tradition [10] and is pronounced with an acute accent. According to to the noted scholar Gerschom Scholem Kabbalah ‘is the traditional term... most commonly used for the esoteric teachings of Judaism and Jewish mysticism, especially for the forms it took in the Middle Ages from the Twelfth Century onwards.’ [11] He also informs us [12]:

1. In Talmud, the word Kabbalah is used to refer to those parts of the Bible not included in the written Torah or Pentateuch.
2. In post-Talmudic literature, the word Kabbalah is used to refer to the Oral Law.

    The word Kabbalah comes from the Hebrew root QaBaL (קַבָּלָ) which means to receive. Rabbi Aryeh Kaplan said that ‘The term implies a certain kind of wisdom that is received’ [13]; according to Rabbi Yitzchak Ginsburgh ‘Kabbalah is usually translated as “received tradition”.’ [14] More specifically, it is the Jewish mystical tradition – i.e., “that which the Jewish mystics received from the Divine.”

     "If one is truly receptive, wisdom appears spontaneously, unprecedented, taking you by surprise." [15] "Jewish mystical tradition combines both of these elements" [16], that is to say, tradition and revelation.

     Also, “the word Kabbalah implies a capacity for establishing proper correspondences” [17] or paralles. “Originally, in the Torah, [18] Kabbalah comes from the verb meaning “to correspond”… everything we know about the world we know by corresponding one thing to another. We draw parallels or correspondences between those things that we are familiar with and those we are not[19]”. This correspondences method of learning and teaching is as ancient as the very Bible whose writers used the figure of speech called chiasmus[20], it was widly used by Jesus [21] and his followers and by the Rabbis involved in Midrashic discussion.

     According to a modern Kabbalist, Rabbi Michael Laitman, Kabbalah is[22]:

1. A very practical study.
2. A method:
   1. To investigate and define man’s position in the universe.
   2. Of reaching the spiritual world.
3. A system for scientifically evaluating our feelings.
4. An ancient and proven method.
5. A word that describes the aim of the Kabbalist: to attain everything man is capable of.

    This Rabbi also teaches that “through it (i.e., the Kabbalah), man can receive higher awareness and attain spirituality. This is really his goal in this world.” [23]

     It could be of special interest for Mormons that “simply put, Kabbalah is the study of God. The students of Kabbalah desire to know God in order to emulate Him and thus to be like Him”[24]. Become like God is the most important goal of Kabbalah and the most important teaching of Joseph Smith[25].

The Three Streams of the Kabbalah

    The Kabbalah may be divided into three main categories or streams: the theoretical, the meditative and the practical. [26] Moshe Idel called these three aspects the theosophical-theurgical, the ecstatic and the magical. [27]

The Theoretical Kabbalah

    The Theoretical Kabbalah teaches about [28] or provides:

1. The form of the mysteries
2. The structure of the angelic domains
3. The Sefirot (סְפִירוֹת, the Spheres on the Tree of Life)
4. A framework through which meditative and practical Kabbalah can be understood

The Meditative Kabbalah (התבודדות / התבוננות‎)

   "One of the problems in discussing meditation, either in Hebrew or in English, is the fact that there exists only a very limited vocabulary with which to express the various“technical” terms. For the sake of clarity, a number of such terms, such as“mantra” and “mandala” have been borrowed from the various meditative systems of the East. This is not meant in any way to imply that there is any connection or relationship between these systems and the Kabbalah. Terms such as these are used only because there are no Western equivalents." [29]

    There are three ways in which the methods of meditation can be classified[30]:

1. Visual, verbal or any other sense.
2. Structured or unstructured.
3. Internally or externally directed.

    Examples of meditation methods being classified according the ways mentioned above:

1. Mantra meditation: verbal, structured and externally directed meditation.
2. Say the rosary: verbal, structured and externally directed meditation. [31]

Practical Kabbalah

    Practical Kabbalah uses divine names, incantations, amulets, talismans, chiromancy, physiognomy and astrology. [32] It was of great interest to many non-Jewish esoteric schools [33] which adopted it as a part of its doctrines. Subsequently, the Kabbalah taught by those schools became known as Hermetic Kabbalah.
 
    In these studies we will explore each of these different parts of the Kabbalah.

---

[1] Gershom Scholem, Kabbalah (USA: Meridian, 1978) p. 3; in Spanish: Desarrollo histórico e ideas básicas de la Cábala, Riopiedras ediciones, pág. 15.
[2] Rabbi Yitzchak Ginsburgh, What You Need to Know About Kabbalah (Jerusalem, New York: Gal Einai, 2006) p. 21; Gershom Scholem, Kabbalah (USA: Meridian, 1978) p. 6-7.
[3] Soncino, Talmud: Chagigah, p. 13a. “…R. Amimi said: The mysteries of the Torah may be transmitted only to one who possesses five attributes, [namely], The captain of fifty, and the man of rank, and the counsellor, and the cunning charmer, and the skillful enchanter. R. Ammi further said: The teachings of the Torah are not to be transmitted to an idolater, for it is said: He hath not dealt so with any nation; and as for His ordinances, they have not known them…” It is interesting that an enchanter is worthy of the Mysteries of the Torah. This is a is very close to describing the Practical Kabbalah.
[4] Soncino, Talmud: Chagigah, p. 11b, 13a.
[5] Soncino, Talmud: Chagigah, p. 11b, 13a.
[6] Talmud, Chagigah 13a.
[7] Soncino, Talmud: Chagigah, p. 11b
[8] Rabbi Yitzchak Ginsburgh, What You Need to Know About Kabbalah (Jerusalem, New York: Gal Einai, 2006) p. 21.
[9] Rabbi Moshe Chaim Luzzatto, 138 Openings of Wisdom: Klach Pitchey Chochmah, trans. Rabbi Avraham Greenbaum (Jerusalem: Azamra Institute, 2005) p. 1.
[10] Gershom Scholem, On the Kabbalah and Its Symbolism (New York: Schocken Books, 1969) p. 1; in Spanish: Gershom Scholem, La Cábala y su simbolismo, Siglo veintiuno ediciones, página 1.
[11] Gershom Scholem, Kabbalah (USA: Meridian, 1978) p. 6-7; in Spanish: Gershom Scholem, Desarrollo histórico e ideas básicas de la Cábala, Riopiedras ediciones, página 11.
[12] Gershom Scholem, Kabbalah (USA: Meridian, 1978) p. 6; in Spanish: Gershom Scholem, Desarrollo histórico e ideas básicas de la Cábala, Riopiedras ediciones, página 14.
[13] Rabbi Aryeh Kaplan, Inner Space, Moznaim publishing, página 3.
[14] Rabbi Yitzchak Ginsburgh, What You Need to Know About Kabbalah (Jerusalem, New York: Gal Einai, 2006) p. 21.
[15] Daniel C. Matt, The Essential Kabbalah (New York: Quality Paperback Book Club, 1998) p. 1.
[16] Daniel C. Matt, The Essential Kabbalah (New York: Quality Paperback Book Club, 1998) p. 1.
[17] Rabbi Yitzchak Ginsburgh, Kabbalah: A System of Correspondences http://www.inner.org/stages/stages2.htm and Kabbalah as Correspondence http://www.inner.org/meaning/meaning1.htm
[18] Exodus 26:5, 36:12.
[19] Rabbi Yitzchak Ginsburgh, What You Need to Know About Kabbalah (Jerusalem, New York: Gal Einai, 2006) p. 3.
[20] Wickipedia, Chiasmus http://en.wikipedia.org/wiki/Chiasmus
[21] For example, his parables.
[22] Michael Laitman, A Guide to the Hidden Wisdom of Kabbalah, Laitman Kabbalah Publishers, Second Edition, 2003, Page 17-19.
[23] Michael Laitman, A Guide to the Hidden Wisdom of Kabbalah, Laitman Kabbalah Publishers, Second Edition, 2003, Page 19.
[24] Rabbi Yitzchak Ginsburgh, What You Need to Know About Kabbalah (Jerusalem, New York: Gal Einai, 2006) p. 17.
[25] Altough, Joseph Smith teaching regarding “to be like God” is different in some details from Jewish Kabbalah. He tought that worthy humans will become Gods, unacepted by Kabbalistic Rabbis. In my opinión, the differences are more in the words used than the inner understanging of the teaching.
[26] Rabbi Aryeh Kaplan, Meditation and Kabbalah, Weiser Books, page 1.
[27] Moshe Idel, Kabbalah: New Perspectives (New York, Yale University Press, 1988) p. xi, 204, 205.
[28] Rabbi Aryeh Kaplan, Meditation and Kabbalah, Weiser Books, page 1.
[29] Rabbi Aryeh Kaplan, Meditation and Kabbalah, Weiser Books, page 3. 
[30] Rabbi Aryeh Kaplan, Meditation and Kabbalah, Weiser Books, page 12-14. Rabbi Aryeh Kaplan, Jewish Meditation: A Practical Guide, Schocken Books, page 22.
[31] In Lurianic Kabbalah, this looks very much like a form of mantra meditation, involving movement and sound. Because of the concentration of the mind in the repetition of specific words one can experience mystical or altered states of the mind like many Catholic mystics such as St. Thomas Aquinas. 
[32] Rabbi Aryeh Kaplan, Meditation and Kabbalah, Weiser Books, page 2.
[33] Rabbi Aryeh Kaplan, Meditation and Kabbalah, Weiser Books, page 2.

Key 9, Virgo and Scripture

As I reflect on the various treatments of key 9 in the BOTA lessons I have the keen sense that the One Self high on the mountain top only seems remote to those laboring down below. I suspect that from the perspective of the Self however there is more consciousness, awareness, empathy and compassion for every struggling individual than we could ever imagine. The astrological correspondence for The Hermit is VIRGO. The first and foremost task of the Virgo type is developing empathy.

Virgo is the astrological sign associated with the “bowels.” The Hermit's LAMP with its outpouring LIGHT is the visible manifestation of this charity, which "fills his bowels." Consequently, whenever I see Key 9, I am reminded of the scriptures which describe the "bowels of compassion" which "yearn" for good – which are filled with lovingkindness and mercy (1 Kings 3:26; SoS 5:4). The "bowels" (SH 4578, me'ah, GV 0115) are conceived as the seat of the tenderest of human emotions. The word is occasionally translated "heart." Hence we find this verse, most appropriate for The Hermit:

"Look down from heaven [O God], and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies toward me?" (Isaiah 63:15; see 16)

And:

"Is not Ephraim my dear son, the child in whom I delight? Though I often speak against him, I still remember him. Therefore, my heart (SH 4578, me'ah) yearns for him; I have great compassion for him," declares the Lord" (Jeremiah 31:20 NIV).

In the Christian Greek scriptures, this same idea is articulated in numerous places (Philip. 1:8; Col. 3:12-14). It is closely associated with the concept of charity -- that charity which is the root and seed of UNITY:

"If [there be] therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, Fulfil ye my joy, that ye be likeminded, having the same love, [being] of one accord, of one mind" (Philippians 2:1-2).

It is in fact, the LOVE OF GOD within us:

"But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?" (1 John 3:17).

Hence, Mormon scriptures describe Jesus as "having ascended into heaven, having ... bowels of mercy," meaning of course that he his "filled with compassion towards the children of men" (Mosiah 15:9):

"And he said unto them: Behold, my bowels are filled with compassion towards you. Have ye any that are sick among you? Bring them hither. Have ye any that are lame, or blind, or halt, or maimed, or leprous, or that are withered, or that are deaf, or that are afflicted in any manner? Bring them hither and I will heal them, for I have compassion upon you; my bowels are filled with mercy" (3 Nephi 17:6-7).

Mormons are encouraged to develop this same attribute, in the following words that are pregnant with meaning for the kabbalist:

"Let thy bowels also be full of charity towards all men, and to the household of faith, and let virtue garnish thy thoughts unceasingly; then shall thy confidence wax strong in the presence of God; and the doctrine of the priesthood shall distil upon thy soul as the dews from heaven. The Holy Ghost shall be thy constant companion, and thy scepter an unchanging scepter of righteousness and truth; and thy dominion shall be an everlasting dominion, and without compulsory means it shall flow unto thee forever and ever" (D&C 121:45-46).

A Foolish Little Chat on Tarot Key 0

I made these brief remarks as an officer in my local BOTA group some few years ago. -- jsw
 
In common with many other spiritual traditions, the ritual work of the Builders of the Adytum includes three main components. In Buddhist Vipassana meditation, these three elements are known as mantra (i.e., the chanting of a sound, word or phrase), mudra (a word meaning form, and referring to certain ritual acts or gestures), and mandala (the visual object upon which one focuses the attention during meditation). Today I would like to briefly discuss Tarot as a form of mandala meditation.

Human beings largely think in images or pictures. Consequently, the ancients believed that paintings or other such images had the power to heal a myriad of human woes, by the simple act of our gazing upon them. Many great masterworks of art were created with this purpose in mind. Art was intended to heal, to correct some fundamental imbalance within us, by revealing the fundamental but perhaps unseen truth about the world. This visual presentation was intended not only to appeal to the intellect as an object of contemplation, but also to stir the emotions – to strike some sympathetic chord, which would resonate within us on a very deep level.

Traditional Tarot Keys follow this pattern. While they have been used for many things over the years, they are intended to serve as a meditative device. Like the great masterworks of the past, they are images to heal the soul, tools to help “set things right inside us” by reminding us of who we really are, as opposed to who we might think we are. They stimulate a process where disparate aspects of our personalities are brought together in a harmonious whole. Self-perception can be a bit like viewing yourself through a fun-house mirror. By contrast, Tarot images give us a clear, undistorted view of the fundamental reality lying deep within us. They gently and patiently remind us of the persistent gap between appearance and reality, and help us to correct our misperception of the nature of the world.

For many people, the Tarot Key that most strongly reflects this gap between appearance and reality is Key 15, The Devil. But today, I’d like to briefly discuss this idea in light of Key 0, The Fool.

I recall myself as a very young boy, terribly afraid of heights. No matter how un-high the actual distance, in my mind I called up images of destruction, failure, broken bones, ambulances, doctors, and like-such. Even during elevator rides, I would often be found on my hands and knees on the floor, and my dreams were often of the elevator box crashing down to the ground. I don’t need to tell you that my fear of heights was irrational, and largely unfounded.

I remember vividly the day I was at a park with my father, on a platform some feet over his head. I recall him standing at the edge below me, and encouraging me to jump down. I was completely gripped with fear. In actuality the distance was not great, but for a young boy, it might as well have been a million miles. I remember my father’s voice clearly, even now. “Trust me! There is nothing to be afraid of. Go ahead and jump! I’ll be right here to catch you.” And so I did. And he was. 

Tarot Key 0 reminds me of that experience. Each one of us is perpetually perched upon the heights, about jump into some new unknown thing. And, sometimes, our minds reflexively call up images of destruction, failure, and pain. But, love engenders trust, and thus casts out irrational fears; and teaches despite all appearances, we are and only have been ever situated in the perfect love of the One. That is why, when we are prepared and finally make the jump, we are often delighted to find that the universe has been conspiring for our good all along. We may be surprised to find that in reality, we cannot fall, and ultimately, we cannot fail. The appearance can be deceptive, but our glimpse of the reality is liberating. The sustaining power catches us, and it upholds us, moment by moment:

All thy sense of conflict
Is but the shadow-play of ignorance.
Wait with patience upon me, thy Lord,
And in my appointed time
Will I make clear to thee what now is dark,
And show before thee, straight and true,
A path of safety
In the very place where now an abyss of terror
Seems to open at thy feet. 
-- “Meditation on Aleph,” Book of Tokens
 
I thank each of you for your attendance today, and for your support of our Pronaos and its healing work.

Steve Jobs on Tarot Key 13

It turned out that getting fired from Apple was the best thing that could have ever happened to me. The heaviness of being successful was replaced by the lightness of being a beginner again, less sure about everything. It freed me to enter one of the most creative periods of my life. . . . Sometimes life hits you in the head with a brick. Don't lose faith. . . . You've got to find what you love. And that is as true for your work as it is for your lovers. Your work is going to fill a large part of your life, and the only way to be truly satisfied is to do what you believe is great work. And the only way to do great work is to love what you do. If you haven't found it yet, keep looking. Don't settle. As with all matters of the heart, you'll know when you find it. And, like any great relationship, it just gets better and better as the years roll on. So keep looking until you find it. Don't settle. . . . I have looked in the mirror every morning and asked myself: "If today were the last day of my life, would I want to do what I am about to do today?" And whenever the answer has been "No" for too many days in a row, I know I need to change something. Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. Because almost everything — all external expectations, all pride, all fear of embarrassment or failure - these things just fall away in the face of death, leaving only what is truly important. Remembering that you are going to die is the best way I know to avoid the trap of thinking you have something to lose. You are already naked. There is no reason not to follow your heart. . . . No one wants to die. Even people who want to go to heaven don't want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because Death is very likely the single best invention of Life. It is Life's change agent. It clears out the old to make way for the new. Right now the new is you, but someday not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it is quite true. Your time is limited, so don't waste it living someone else's life. Don't be trapped by dogma — which is living with the results of other people's thinking. Don't let the noise of others' opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become. Everything else is secondary. (http://news.stanford.edu/news/2005/june15/jobs-061505.html)

Using Gematria as a Meditative Tool

Here's an exercise for those of you who would like to experiment with a meditation/imagination activity. Below is a list of words with a value of 484. Perhaps a word or two seems to stand out to you ... seems linked conceptually to other of the words. Perhaps the juxtaposition of words that are antipodes strikes your imagination. One meditative technique is to look for the association between this list of words -- to join them together into meaningful concepts: "The ordinances are the gates by which we are sanctified...." etc.

Or perhaps, while looking at a word in its related scripture, you find that another word from the list nicely fits the scripture -- i.e., the word, or similar concept makes sense if replaced by another word from the list. For example:

"I have taught you statutes and judgments, even as the LORD my God commanded me" (Deut. 4:5)

COULD read:

"I have sanctified them [by] statutes and judgments, even as the LORD my God commanded me."

The Work of the Magician in Tarot is to properly arrange the items on his table. Let's see what we can come up with. There isn't a right or wrong answer to this; its merely an exercise which, if seriously approached, may result in personal inspiration and insight. Here is the list of gematria. Good, luck, take your time, and let us know how it goes for you!

Gematria with a Value of 484

BeN AshaH ALMaNaH Widow's Son.
From Strong Heb. BeN 1121+ AshaH 0802 + ALMaNaH 0490. "He was a widow [woman]'s son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning" (1 Kings 7:14).

B'NBeLaTh The Carcass.
From Strong Heb.5038. Carcass, corpse. (Lev. 5:2).

B'ThaVeKNV Among Us.
From Strong Heb. 8432. "Hear us, my lord: thou art a mighty prince among us" (Gen. 23:6).

DaLaTaYM Gates.
Strong Heb. 1817 DeLeTh. Gm. 0484 or 1044 (sofit). Door, gate; fig. gates of the heavens, crocodile jaws, easily sexually accessible woman."All these cities were fenced with high walls, gates, and bars "(Deut. 3:5).

Ha-MiShPaTiYM The Ordinances.
From Strong Heb. 4941 MiShPaT. Gm. 0484 or 1044 (sofit). Judgment, ordinance, process, law. "These are the laws" (Ex. 21:1).

V'MiChoLoTh And the Dancing.
From Strong Heb. XXXX. "he saw the calf, and the dancing: and Moses' anger waxed hot" (Ex. 32:19).

V'NoKaChaTh You are Vindicated.
From Strong Heb. 3198 YaKaCh. "To prove, decide, judge, rebuke, reprove, correct, be right." "This is to cover the offense against you before all who are with you; you are completely vindicated" (Gen. 20:16 NIV).

VaThaChMoL And She Had Compassion.
From Strong Heb. 2550 ChaMaL. To have mercy; to take pity on; to spare; "Behold, the babe wept. And she had compassion on him" (Ex. 2:6).

YaDOaTha Known.
From Strong Heb. 3045 YaDOa. Know, perceive."Give me my wives and my children, for whom I have served thee, and let me go: for thou knowest my service which I have done thee" (Gen. 30:26).

L'MaDThiY I Have Taught.
From Strong Heb. 3925 LaMaD. "I have taught you statutes and judgments, even as the LORD my God commanded me "(Deut. 4:5).

M'QaDoShaM Sanctify Them.
Strong Heb. 6942. Gm. 0484 or 1044 (fin. m). "I the LORD do sanctify them" (Lev. 22:9).

SBiYBoThaY Round About Me.
Strong Heb. 5439 From every side; in a circuit. "[Thou] shalt say, I will set a king over me, like as all the nations that are [round] about me" (Deut. 17:14).

PDuTh Division.
Strong Heb. 6304 PeDuTh. Var. twdp PeDVTh. Redemption, ransom; division. Always divine action.`I will put a division between my people and thy people" (Ex. 8:23 [19]).

ThiLaChamV You Will Fight.
From Strong Heb. 3898 LaChaM. "And you will fight not, because I will not be with you [if you do]" (Deut. 1:42).

ThaLMiYD Zelator.
Strong Heb. 8527. Student, apprentice, pupil; scholar [of the Torah]. "Young and old alike, teacher as well as student, cast lots for their duties" (1 Chron. 25:9).

olethros Ruin.
Strong Gk. 3639. Ruin; destruction; death; defeat."For when they shall say, Peace and safety; then sudden destruction cometh upon them (1 Thess 5:3).

theou Of God.
From Strong Gk. 2316.

The Mystical Tradition in the Book of Mormon

 

Kabbalah traditionally makes use of a fourfold interpretive method for reading the scriptures. The method is often compared to a walled orchard (Heb. פָּרְדֵּס PaRDeS) or garden, and one who uses this hermeneutic approach is said to have “entered the orchard.” This is because the Hebrew word PaRDeS is understood to be an acronym for these four ways of examining sacred text. Christian Cabalists sometimes call this exegetical method “entering paradise,” because the word paradise is of shared derivation (originally meaning a “walled enclosure”) and also makes use of the same four letters. The four interpretive levels suggested by this acronym are:

P’shat (פְּשָׁט) = “Plain” —The Literal: simple, direct, contextual meaning (philological)
Remez (רֶמֶז) = “Hints” — The Allusive: hidden, symbolic meaning (allegorical)
D’rash (דְּרַשׁ) = “Seek” — The Homiletic: comparative, moral meaning (midrashic)
Sod (סוֹד) = “Secret” — The Mystical: secret, anagogic, spiritual meaning (revelatory)

The wall of the garden is also called the 'malbush' (Heb. מַלְּבּוּש) or the outer garment of the text, as opposed to the inner garment or interior meaning. Because the word PaRDeS (or paradise if you prefer) is comprised of all four letters, the implication is that one cannot enter in – i.e., cannot be initiated into the heirophantic teaching – without understanding the other three interpretive “levels.”

This may seem a bit odd at first glance, but the idea of a story with an outer meaning intended to cover an interior truth is familiar to many people. Parables function in this way, and parables are characteristic of Jesus’ method of instruction. Similarly, the Sod or inner meaning of a passage is often described as the way it would read “if God whispered the meaning in your ear.” This “whispering” is the inspiration one may gain from using a variety of seemingly non-rational approaches to the text, such as: gematria, or the comparison of words with a shared numerical value in Hebrew; notariqon, or the exploration of acronyms; and temurah, or the exchange of one letter for another (using established ciphers such as atbash or aiq beker).

The tantalizing thought for the Christian is this: what if the stories included in the New Testament were designed in this same way? What if they were meant to be considered for more than their strict literal meaning? I do not believe that an allegorical reading of the story of the Man Born Blind in John chapter 9 need take away from its literal meaning. Rather, viewing him as representative of every person born into the world deepens the personal significance of the story.

Latter-day Saints have even more reason to ask if such a fourfold approach to the Book of Mormon makes sense, as the opening verses of that record inform us that it was created “in the language of my father, which consists of the learning of the Jews” (1 Ne 1:2). In other words, the hermeneutic implicit in Judaism – the “learning of the Jews” – might be profitably applied to the Book of Mormon. As a test, I selected four specific passages from the text, to see if this method yielded any additional insight into them. This is not by any means rigorous, complete or exhaustive, but may provide encouragement to others who wish to approach the Book of Mormon in a different way.

INTO THE MOUNT

And I, Nephi, did go into the mount oft, and I did pray oft unto the Lord: wherefore the Lord showed unto me great things. -- 1 Ne. 17:3.

Here, Nephi did not merely ascend the mount. Rather, the language is that he went into the mount, and did so "oft." This signifies the heavenly ascent, whereby one enters into the Presence of the Lord. This same language is found in Exodus 24:12-13, 15-18:

And the LORD said unto Moses, Come up to me into the mount, and be there: and I will give thee tables of stone, and a law, and commandments which I have written; that thou mayest teach them. And Moses rose up, and his minister Joshua: and Moses went up into the mount of God.... And Moses went up into the mount, and a cloud covered the mount. And the glory of the LORD abode upon mount Sinai, and the cloud covered it six days: and the seventh day he called unto Moses out of the midst of the cloud. And the sight of the glory of the LORD [was] like devouring fire on the top of the mount in the eyes of the children of Israel. And Moses went into the midst of the cloud, and gat him up into the mount: and Moses was in the mount forty days and forty nights.

So, Moses goes up into the mount, and there receives instruction (“commandments”) while in the Presence of the Lord. This also alludes to the Holy Temple: notice that a cloud (Heb. anan SH 6051) of God's glory (Heb. chabod SH 3519) covers the mount, just as the cloud of God's glory covers the tabernacle: "Then a cloud covered the tent of the congregation, and the glory of the LORD filled the tabernacle" (Ex. 40:34).

As with Moses, so Nephi also ascends up “into the mount” (that is, enters into the Presence of the Lord) often, and like Moses before him, he is there shown great things.

THE LIAHONA

And it came to pass that as my father arose in the morning, and went forth to the tent door, to his great astonishment he beheld upon the ground a round ball of curious workmanship; and it was of fine brass. And within the ball were two spindles; and the one pointed the way whither we should go into the wilderness. -- 1 Ne. 16:10.

Here, we find a very interesting passage, which brings together some significant ideas.

1) Tubalcain was the first recorded artificer in brass (Gen. 4:22). However, the most famous worker in brass is described in 1 Kings 7:14, as "a widow’s son of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass: and he was filled with wisdom, and understanding, and cunning to work all works in brass. And he came to king Solomon, and wrought all his work."

2) The Book of Mormon identifies those who are able to skillfully work with metals as curious workmen in Helaman 6:11. This suggests that the word curious might refer to the level of artistic or technical skill possessed by the worker. Note that the specific metals mentioned in this verse are gold, silver, and "precious ore," and refining the same is also mentioned.

3) Similarly, the phrase curious workmanship is used in Exodus to describe Bezaleel’s ability "to devise curious works, to work in gold, and in silver, and in brass" (Exodus 35:32). Here, the Hebrew word for curious works is MaChaShaBoTh (from SH 4284), and may suggest cunning or ingenious design. A similar word is CHeSheB (SH 2805), which is used to describe the ingenious workmanship of the woven Ephod of the priest. In the KJV of the Bible, this is called the “curious girdle” (Exodus 28:8). The words Ma'OSheH CHeSheB is also used to describe the cherubim "of cunning work" (Ex. 26:1), which the text may suggest as woven into the Veil of the Temple. This last point should capture your attention if you are familiar with the Kabbalah.

Of interest to those reading Nephi's account is the fact that the Hebrew word for the phrase curious workmanship (MaChaShaBaH, SH 4284) has a value of 758, equivalent to the word Ha-KiPhuRiYM, or The Atonement. The Atonement, then, is the ingenious design of God in relation to man, and the Liahona represents the great wisdom of God in relation to the human family. Here, I think the veil is taken back slightly, that you might see the meaning behind the symbol.

4) The Hebrew word most commonly used in the Bible for copper, brass or bronze is NeChoSheTh. However, the related Aramaic word NaChaSh (SH 5174) is also used, specifically in the Book of Daniel. In light of our discussion of the Liahona, which was made of fine brass, it seems significant that one synonym for NaChaSh means to divine, as in to read a sign or an omen (SH 5172). As the Liahona was a device for obtaining the will of the Lord by "reading" or divining it’s internal spindles upon which certain writing would appear, the word NaChaSh seems relevant to its operation:

And now, my son, I have somewhat to say concerning the thing which our fathers call a ball, or director--or our fathers called it Liahona, which is, being interpreted, a compass; and the Lord prepared it. And behold, there cannot any man work after the manner of so curious a workmanship. And behold, it was prepared to show unto our fathers the course which they should travel in the wilderness. And it did work for them according to their faith in God; therefore, if they had faith to believe that God could cause that those spindles should point the way they should go, behold, it was done; therefore they had this miracle, and also many other miracles wrought by the power of God, day by day. -- Alma 37:38-40

5) Another close cognate of this word in Hebrew is NaChaSh, meaning serpent. This reminds us of the brass serpent (Heb. NaChaSh NeChoSheTh), which Moses lifted up in the wilderness. As most Kabbalists know, a most important fact about this is that the word NaChaSh has a value of 358, equivalent to the word MoShiYaCh (SH 4899), which is the Hebrew word for messiah, but may also mean one anointed or consecrated (as prophet, priest, or king; the name Mosiah is a close cognate, as is Moses). This uncovers the mystical connection between the brass ball of curious workmanship, the brass serpent which Moses raised in the desert, and the Messiah, to whom we must all look if we would live:

"And now I say, is there not a type in this thing? For just as surely as this director did bring our fathers, by following its course, to the promised land [as also with Moses], shall the words of Christ, if we follow their course, carry us beyond this vale of sorrow to a far better land of promise. O my son, do not let us be slothful because of the easiness of the way; for so was it with our fathers; for so was it prepared for them, that if they would look  [upon the Brazen Serpent, or upon the Brazen Compass] they might live; even so it is with us. The way is prepared, and if we will look [to the Messiah, or his Anointed Ones] we may live forever" (Alma 37:45-46; see from v. 38).

TRAVELLING THE TREE OF LIFE

Finally, to one trained in the mystical tradition, the confidential instruction of Alma to his son Helaman is not without deep significance:

[The Liahona] did show unto them marvelous works. They were slothful, and forgot to exercise their faith and diligence and then those marvelous works ceased, and they did not progress in their journey; therefore, they tarried in the wilderness, or did not travel a direct course, and were afflicted with hunger and thirst, because of their transgressions. -- Al. 37:40-42

Here, the Hebrew expression for marvelous [work] is Ha-PaLaH (see Is. 29:14; value of 116), which kabbalistically alludes to LVX OCCULTA (value of 116), or the Hidden Light (Heb. or ganuz). The suggestion is that God taught Father Lehi the Secret Doctrine: as with Moses, and as with Nephi, Lehi ascended to the Heavenly Throne, beheld the Mystical Rose, and received a Book (see 1 Ne. 1:8, 11). The expression also alludes to Chesed, the Mercy of God and the 4th Sephirah on the kabbalistic Tree of Life. It is the equivalent of the word OLiYAH (value of 116), which means to ascend or go up, as in one's ascent to the Temple – that is, one’s ascent of the holy mountain. As you may know, the word aliyah is the Arabic equivalent of the Hebrew OLiYAH, and refers to the pilgrim's journey to Makkah; the pilgrimage to Makkah is also a symbolic ascent.

Here, I would like to suggest another possibility. The word OLiYAH in this context may mean the ascent of the Kabbalistic Tree of Life. Alma rightly teaches that there is more than one way to progress on this journey; one may tarry and travel the various paths of the Tree, experiencing the trials of the extremes of the pillars of Severity and Mercy (symbolized by hunger on the one hand and thirst on the other). However, one of single-minded faith may also "travel a direct course," which refers to the ascent of the middle pillar of the kabbalistic Tree to makon olyah l’elohim (MaKVN [value of 116] OYLAH [value of 116], the Most High Place, L'ALoHiYM [value of 116]) and enter into the Presence of God (see Gen. 17:7).

BRASS PLATES

I suspect that the words brass plates might also allude to salvation in much the the same way as the bass ball or Liahona:

And moreover, he also gave him charge concerning the records which were engraven on the plates of brass ... [and the ball or director, which led our fathers through the wilderness] which was prepared by the hand of the Lord that thereby they might be led, every one according to the heed and diligence which they gave unto him. – Msh 1:16.

I believe that the grammatical construction may make it hard to see, (i.e., the use of the word was instead of were), but this states that the plates of brass (and the sword of Laban) were also "prepared by the hand of the Lord," together with the Liahona, "that thereby they [and WE] might be led."

Deos anyone want to explore the Hebrew phrase for the sword of Laban, and see what they can find?

Kindest,
Joe Swick
Heretic