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.