Kabbalah, is a Jewish revelation of Torah’s mystical aspects and
spiritual meanings of universe.
Having
numerous spelling variants, the word Kabbalah,
or Qabbalah, is based on
the Hebrew root QBL,
a basis of many words in Semitic languages used to
signify concepts of receiving or parallelism. Therefore, Kabbalah
is taught as an intrinsic part of Oral Torah that has been
received by Moses and prophets.
Classic Kabbalah teach doctrines that are
based on
the secrets behind Creation, the narration of Adam and Eve,
most commandments and events described in Torah, Hebrew
letters, words
and their roots. This parallel, received tradition
also reveal secrets
behind prophets’ visions.
The opening of the book of Ezekiel
serves as the base for the Teaching of the Chariot,
which was the
vision Ezekiel received along with its interpretation.
This teaching delves into the elements of man’s nature,
showing him reasons and ways to repent.
In Torah, Jacob’s mystical experience of seeing the
ladder to heaven is another example of a Kabbalistic
doctrine, as is
the Moses experiencing the Burning Bush,
and the Israelites
encountering God on Mount Sinai.
Initially, Kabbalah teachings
were transmitted in classical
Torah Hebrew, with Aramaic replacing it
after Jews have
experienced the Babylonian exile. Kabbalah also teaches
that angels are incapable of understanding the Aramaic
language.
TEXTS
Kabbalah is taught in the following basic texts:
The Book of Angel Raziel;
The Book of Yetzirah, or Creation, as revealed to Abraham;
The Book of Bahir, written down by Rabbi Nehunia Ben Hakkana
around the turn
of the millennium;
The Book of Zohar, written down by Rabbi Shimon Bar Yohai,
a sage as well as a national hero, in the second century;
Commentaries on Zohar by Rabbi Isaac Luria, in 16-th century;
Coomentaries on Zohar by Chaim Vital, who learned
from Rabbi Isaac Luria;
Commnetaries by Rabbi Yosef Caro, the compiler
of the Jewish Code of Law; and
Commentaries by Moses Ben Jacob Cordovero.
Kabbalah
teachings had been known or practiced
only by a few until
Rabbi Isaac Luria and his students
revived its learning and gave credence
to its teachings.
These teachings have been made more understandable
for modern-day readers by later rabbis, such as the Gaon
of Vilna, Rabbi Moshe Chaim Luzzato, and Baal Shem Tov
with his students, who, in
turn, gave impetus to the Chassidism,
which is a group of charismatic
and spiritual movements.
The most popular concepts in Kabbalah explain the mysteries
behind the existence
of good and evil intentions:
CONCEPTS
Sephirot (literally the ten spheres of the Tree of Life),
Klippoth (outer, impure shells, which are to be shed in
the process of self-improvement)
Sitra Achra, the opposite side of holiness, “the other side,”
Ein Sof, the limitless, depersonalized concept of God,
Or Makkif, the enveloping luminance,
Tzimtzum, the Divine simplicity.
Besides textual learning, Kabbalah also contains practical
mysticism, such as
action (waving of hands during the lighting
of Shabbat candles, gazing into wine in a kiddush cup), ceremonies,
incantations, many objects
(leather strips, phylactery parts)
and numerous images (psalms arranged into a shape of a menorah,
mysterious diagrams of Divine names, and
line drawings.)
Kabbalah’s genuine purpose is to teach secret
aspects of human nature and God’s design of the universe, so as
to help man to constantly build character and serve God. The classic
Kabbalah
teachers who are Orthodox Jews do not teach or learn the
modern
phenomena claimed to be rooted in Kabbalah, such as
bracelets, strings,
amulets and other jewelry, since they are
commercial ventures.
Nor do the mainstream Kabbalah authorities teach or recommend Kabbalah
learning that is devoid of practicing orthodox precepts of Judaissm,
many are naturally interested to practice Kabbalah’s mystical
components, which hhave already been known to general public as
commercialized, amateur mysticism.