‘Primer on Kabbalah’

    

The side of Jewish mysticism named Kabbalah is vexing to me and to many others, and is especially confusing in Freemasonry. Writing for Aish, Rabbi Mordechai Becher gives an introduction in this recent article.

The following is copyright © 2024 aish.com.

Day 7, painting by Yoram Raanan. Click here.

What is Kabbalah

and what are its origins?  

What did Sir Isaac Newton, the great 18th century scholar the Vilna Gaon, and the Lubavitcher Rebbe have in common? All of these remarkable figures studied Kabbalah, the ancient Jewish mystical tradition. The Oxford Dictionary1 defines mysticism as “spiritually allegorical; occult, esoteric; of hidden meaning, mysterious and awe-inspiring” — apt descriptions of Kabbalah. Yet to understand Kabbalah fully, it helps to consider how Judaism itself views this profound tradition.

Kabbalah is not red wrist bands, misspelled Hebrew tattoos, sweat lodges or celebrity endorsements. Kabbalah, which means “received,” signifies a wisdom passed down through generations, tracing back to Moses at Mount Sinai.2

It is also known as sod, meaning “secret,” or sitrei Torah, “the secrets of the Torah.” These mysteries delve into realities beyond the physical and linguistic realm, a domain that cannot be entirely articulated. Hence, Kabbalah remains a “secret” or “code,” even as it is shared and studied.

Kabbalah offers a vision of total reality—one that is primarily spiritual—contrasting with science, which seeks to explain the physical, observable world. A core teaching in Kabbalah is that what we perceive with our senses represents only a partial truth. True reality, in Kabbalistic thought, is Divine reality, present here and now but often unnoticed. Kabbalah strives to help practitioners connect to this higher reality, enriching and aligning our lives with a more comprehensive truth. Such knowledge cannot rely solely on sensory experience or logic; it requires revealed wisdom.

Given its complexity and depth, Kabbalah is traditionally studied by mature individuals with strong moral character and foundational Torah knowledge. Its study involves understanding the spiritual fabric of existence, the nature of God’s relationship with the world, and our place within this relationship. Errors in understanding Kabbalistic teachings can have serious spiritual consequences, underscoring the importance of preparedness and ethical maturity in its study.3  

Kabbalah is part of the Jewish Oral Tradition, believed to have been conveyed by God to Moses on Mount Sinai and during the subsequent journey through the Sinai desert. References to its wisdom appear throughout Jewish history under various terms, and over time, different aspects have been progressively revealed.

One of the earliest Kabbalistic texts is Sefer Yetzirah (“The Book of Formation”), traditionally attributed to the patriarch Abraham or great Talmudic sage Rabbi Akiva. Another significant work is Sefer HaBahir (“The Book of Illumination”), attributed to Rabbi Nechunya ben HaKanah of the first century CE.

Sefer Yetzirah Wheel with Tree of Life and Hebrew letters.

The most influential text of Kabbalah is the Zohar (“Book of Splendor”), written by Rabbi Shimon bar Yochai and his students and composed around 200 CE. Written in Aramaic, the Zohar spans thousands of pages, largely formatted as a mystical commentary on the Torah and other biblical books, including sections like the Tikkunei Zohar, which offers 70(!) interpretations of the Torah’s first word, “Bereshit” (“In the beginning”).

Among the great Kabbalistic sages were Rabbi Moses Cordovero, Rabbi Isaac Luria (the “Ari”), and Rabbi Chaim Vital, all of whom lived in Safed in the 16th century. Later figures included Rabbi Moshe Chaim Luzzatto (Italy, 18th century), the Gaon of Vilna (Lithuania, 18th century), and Rabbi Shneur Zalman of Liadi (founder of the Chabad Chassidic movement, Lithuania, 18th century).

Areas of Study

Kabbalah encompasses five primary areas of study, which sometimes overlap:

1. Ma’asei Bereshit4 – “The Deeds of Creation”: This explores how an infinite God created a finite world, and the paradox of God permeating time and space while allowing the material world to exist.

2. Ma’asei Merkava5 – “The Deeds of the Chariot”: Just as a chariot enables its driver to affect a battlefield while remaining separate from it, this area examines God’s providential interaction with the world while remaining unaltered by it.

3. Ta’amei Hamitzvot6 – “Reasons for the Commandments”: Here, Kabbalists explore the spiritual purpose of the commandments, how they link body and soul, and the way they harmonize the physical and spiritual realms, affecting all levels of existence.

4. Remez (Hints) – Kabbalistic interpretations of verses, stories, and symbols in the Torah offer deeper meanings, often through methods beyond literal interpretation.

5. Beyond these categories, Kabbalah also includes practical guidance for meditation,7 prayer,8 and contemplation of the many Names of God found in Jewish texts. Kabbalists provide mystical insights for observing the commandments, enabling practitioners to engage with their spiritual dimensions fully.9 

The Ten Sephirot

One of the foundational concepts in Kabbalah is the notion of the Sephirot. The Ten Sephirot represent God’s revealed creative energies through which all existence is sustained and through which the universe operates. These ten attributes are not God Himself but rather expressions of His creative power within a finite reality. As divine energy manifests in the world, it does so in these ten distinct modalities, or Sephirot.10

A vivid example of this can be seen in the relationship between two specific Sephirot: Chesed (loving-kindness) and Gevurah (judgment). Chesed is characterized by expansiveness and generosity, while Gevurah embodies restraint, discernment, and limitation. These qualities are akin to green and red traffic lights—if all lights were green, there would be chaos; if all were red, movement would cease.11

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The Ten Sephirot: The harmonious blend of these two forces gives rise to the Sephira of Tiferet, which represents balance, beauty, and splendor. While God may sometimes act with pure kindness or strict judgment, He generally directs the world with a balanced measure of the two, known as Tiferet or Rachamim (compassion).

Kabbalists also delve into the layered nature of the human soul,12 the stages of creation,13 and the various names of God in the Torah, referring to Him primarily as Ein Sof, or “the Infinite.”

The Zohar, a central Kabbalistic text, connects the Sephirot to prominent figures in the Torah: Abraham embodies Chesed, Isaac represents Gevurah, and Jacob stands for Tiferet. Since humanity is intended to serve as a bridge to the Divine, even the human body reflects this Sephirotic structure. Jewish practice often favors the right hand in fulfilling commandments, symbolizing the Sephira of Chesed and emphasizing kindness as an attribute to prioritize over Gevurah, represented by the left.

Rabbi Isaac Luria, the Ari

One of the most influential figures in Kabbalistic history was Rabbi Isaac Luria, known as the Ari, an acronym that also means “Lion.” Growing up in Cairo, he later moved to Safed in northern Israel in the 16th century, where, despite his short life—he died at only 38—he transformed the study of Kabbalah. His revolutionary teachings introduced concepts and structures that would shape Jewish mysticism profoundly. His student, Rabbi Chaim Vital, recorded many of the Ari’s teachings in a multi-volume work, helping to preserve and disseminate them. Other figures who furthered his ideas include Rabbi Yisrael Sarug, Rabbi Moshe Chaim Luzzatto (Italy), Rabbi Shalom Sharabi (Yemen and Jerusalem), and the Gaon of Vilna (Lithuania).

Authentic Kabbalah offers a lens through which each moment, object, and action is infused with meaning and purpose. It brings sanctity to the ordinary and guides us toward the ultimate goal of unity: unity in thought, speech, and deed; unity between individuals; and unity between all of creation and God.

Featured Image above: Painting by Yoram Raanan, Day 7. Click here to visit the artist’s website.

1. The Concise Oxford Dictionary, Fifth Edition, 1972

2. Nachmanides, Commentary on Genesis 1:1

3. Introduction to Pachad Yitzchak, Rabbi Yitzchak Hutner

4. Mishnah Chagiga 2:1

5. Ibid.

6. The Ra’aya Meheimnah section of the Zohar. Taamei Hamitzvot, Rav Menachem Recanati

7. See, for example, Jewish Meditation: A Practical Guide by Aryeh Kaplan

8. E.g. Inner Worlds of Jewish Prayer by DovBer Pinson

9. E.g. Sefiros—Spiritual Refinement Through Counting the Omer by Yaacov Haber and David Sedley

10. Rabbi Moshe Cordovero, Pardes Rimonim

11. Analogy heard from my dear friend, Rabbi David Solomon.

12. Nefesh, Ruach, Neshama, Chaya, Yechida

13. Atzilut, Briah, Yetzirah, Asiyah - ABIY”A

     

‘My thanks to Eureka Chapter’

    

On the night before Eureka Chapter’s convocation, we went to Winter Garden Lodge 165 for its Fellow Craft Degree. A great night!

My thanks to Eureka Chapter 7 of Royal Arch Masons in Orlando, Florida for hosting me for a talk. I got bumped from the original March 7 convocation in favor of Juan Sepulveda—and, really, who could blame them?—but they got me there, wined and dined me, and hopefully enjoyed my presentation on what Jewish mystical writings known collectively as the Zohar say about certain Royal Arch symbols.

The meeting at Eureka was fun for me. I actually was drafted into an officer’s chair only to find the Opening and Closing rituals used are from the General Grand Chapter, so they are short and sweet compared to what I know from my chapter. A nice turn-out with about twenty Royal Arch Masons in attendance, including, I’m told, several who hadn’t been seen in some time.

Anyway, to summarize my talk, titled “Mystical Interpretations of Royal Arch Symbols,” as quickly as possible:

➤ In the absence of the Temple in Jerusalem, there is no High Priest, and consequently we each must be our own High Priest and govern ourselves accordingly.

➤ The Ark of the Covenant is described in the Book of Exodus as being covered in gold inside and out, which should remind us, as Royal Arch Masons, to be the same people inside and out. To be “good as gold” by letting our spiritual work give shape to our thoughts, words, and deeds so we are not projecting false images of ourselves and concealing weaknesses and failings.

➤ Of the Cherubims atop the Ark, they play a role as a conveyance of communications. The lesson I relayed to the companions was a reminder that when prayers fail to reach the Heavens on their own, these golden angels represent angels who carry prayers to the Upper World. In our labors, we must have the right intentions to produce the right actions that are worthy of the correct angels to connect us to the Upper World.

➤ And the Tabernacle itself? As the Holy of Holies, where the Ark was placed, was separate from the rest of the Tabernacle, we should understand the need to distinguish what is special in life from what is ordinary. Observe the sabbath of your faith as best you can. Observe your holidays likewise. Even the new moon each month is a reason for renewal. Don’t waste these opportunities to jumpstart your spiritual life.

There was more, like the High Priest’s garments and breastplate, among other things. And the Q&A was lively and even fun, thanks to a few companions who already knew where I was going with this material. Somehow we all forgot to take the obligatory group photo because of the engrossing discussion.

I am grateful to Franklin and Ivan for the invitation and for all the first class care I received during this, my first visit to Florida. Even the weather cooperated. As part of his babysitting duties, Franklin took me to a few local spots that got my attention.

The Morse Museum is home to a vast collection of Louis Comfort Tiffany’s glorious crafts. I shot dozens of photos, but I’ll share just a few:

The Tree of Life is a massive leaded glass window made from 1928 to 1931 for his country home, Laurelton Hall, near Oyster Bay. After Tiffany’s death in 1933, avid collectors Hugh and Jeannette McKean purchased as many pieces as possible, which now comprise the Morse Museum collection.

Detail of the Science panel of The Tree of Life.

Detail of the Creation panel of The Tree of Life.

Madonna and Child window.

We also visited Prometheus Esoterica, which is kind of like a smaller version of Morbid Anatomy in Brooklyn. It’s a retail business, but one that has oddities and faux occultism stuff. Lots of Baphomets! There also is a surprising number of Masonic pieces as décor and for sale:

Prometheus Esoterica displays a noticeable number of Masonic pieces, especially Shrine and Templar stuff.

Hanging in the washroom(!) is this A&ASR-SJ 32° certificate. Ill Aaron Shoemaker translates: ‘We, the Inspector Generals, testify through these Letters Patent that our well-deserving Brother, Joseph Landon Fincher born forty-nine years ago and residing in Pensacola, Florida, whose name is subscribed in the margin by his own hand, holds the rank of THIRTY-SECOND DEGREE SECRET MASTER (Master of the Royal Secret) of the same Rite. Therefore, we exhort and beseech all Freemasons residing anywhere beyond the borders of our jurisdiction to recognize our Brother in his dignity and to extend the same observance toward their fellow brethren within our jurisdiction.’

Another fez, but at right is one of the big copies of Manly P. Hall’s Secret Teachings.

Also, the night before the chapter convocation, we went to Winter Garden Lodge 165 for a Fellow Craft Degree. And expertly conferred it was. The Past Master who sat in the East was the father of one of the Apprentices being passed. At the end, the new Fellows were asked for their thoughts on what had just transpired. They handled the question with humor and impressive insight, considering they were put on the spot after a hefty ritual and pretty late at night. Also, it was the 94th birthday of the Brother Tyler!

     

‘2024 Magpie speaking tour’

    

Royal Arch apron on display at the GWMNM.

The Magpie Mason’s calendar of speaking engagements is filling up fast with two dates packed into the 366-day leap year that is 2024!

The Royal Arch companions at Eureka Chapter 7 in beautiful Orlando, Florida want to fly me down for their next convocation for some reason. Actually, their next meeting will be tonight, but after that the next meeting will be Thursday, March 14.

Eureka meets in Eola Lodge 207’s building, located at 3200 East Grant Street. (Happy 100th anniversary!) There I will reprise my talk on Kabbalah and Royal Arch Masonry. I changed the title so it don’t look like the same lecture I’ve been delivering for ten years, so now it is “Mystical Interpretations of Royal Arch Symbols.”

Leave it to me to visit Florida after winter. Wear something red, and I’ll see you there. 7:30 p.m.

In May, on a date to be determined, I’ll join the brethren at Audubon-Parkside Lodge 218 (another A-P Lodge!) in New Jersey. We had a date picked, but it seems the lodge is relocating, and therefore its schedule is changing, but we’ll work it out.

This talk will cover two broad topics: choosing best practices for lodge life (I’m avoiding “The O Word” because it makes some people crazy), and finding the right subscription memberships for further Light in Masonry.

I’m exhausted just talking about these.

     

‘A Royal Arch and Kabbalah lecture’

     
It’s been more than four years since I have presented any kind of educational talk on the subject of Royal Arch Masonry, but I’ll try it again next month in my Chapter.

I delivered this lecture last in Pennsylvania, and I think it went well. I still have not written it, but this essentially is a discussion of how key elements of Royal Arch ceremony and symbolism are defined by Masonic ritual, by the Hebrew Bible, and by that giant body of Kabbalist literature named The Zohar.

Dinner will be served at 7:15 (only seven bucks!), and reservations are required by e-mailing the Secretary at scottchapter4nj(at)gmail.com no later than Wednesday, May 6.

Attendance, naturally, is only for Royal Arch Masons. Hope to see you there.
     

'Thank you Abington Chapter'

    
I think it went well Tuesday night. Makia told me attendance was higher than usual. Even Yasser was there! I got a taste of Pennsylvania Royal Arch ritual, which is a bit different from what I'm used to. Then we went out for drinks and a bite to eat. What more could you want?

For a topic, I went with Kabbalah's interpretations of several of the Royal Arch Degree's borrowings from the Book of Exodus, namely the Breastplate of the High Priest, the Ark of the Covenant, the Ark's Cherubim, the Burning Bush, and "the great, mysterious, and sacred name of Deity."

I don't like public speaking. I dread it, and I'm not that good at it despite all the practice I get. And it is especially daunting to break in a brand new lecture. I'll have to smooth this one out, but to give you an idea of the material, here are a few excerpts.

Of the Ark of the Covenant, the Book of Exodus explains the dimensions and other specs for its construction, including: "Overlay it with pure gold, both inside and out, and make a gold molding around it." This, says the literature of the Zohar, can serve to remind us that we, ourselves, must be of that same essence, both inside and out. That is, our inner selves must be of the same substance we display on our exteriors. More than not behaving one way while secretly feeling differently, the point is to purify our hearts and refine our minds so that our outwardly behavior is determined by that spark of divinity that resides in us all. To be truly "good as gold."

In Exodus Chapter 3, we learn of the identity God chose to reveal to Moses: "I am that I am" (sometimes presented as "I am who I am"). In Judaism, there are seventy-two names of God, and different situations in life require us to know these different names for God, so that in prayer or other labors, we have the correct context for connecting to Him. Perhaps like dialing the correct phone number, but in a spiritual method. For example, in light of what happened to the Israelites after exiting Egypt, the names for Judgment (Gvurah) and Mercy (Chesed) come to mind. Judgment bears the connotation of negativity, but the Zohar informs us that there can be no negativity emanating from the GAOTU, that there only can be the most specific wisdom and understanding of how to treat each person precisely as that person needs at that time. One could say "tough love" is a modern representation of this concept in that to the receiver, it may appear to be the worst of all options, but it actually can be exactly what the person needs.

Exodus 3:13 - Moses said to God, "When I come to the Israelites and say to them 'The God of your fathers has sent me to you,' and they ask me, 'What is His name?' what shall I say to them?" And God said to Moses, "Ehyeh-Asher-Ehyeh." (Variously translated as I Am That I Am, or I Am Who I Am, or I Will Be What I Will Be.) In "I am that I am," we have the very awkward use of the first person as though it is the third person. So, what is God's name? I Am.

I'll spare you the "Who's on First?" jokes, and relate the Zohar commentary, which essentially wants us again to fan that divine spark within each of us, and achieve a communion with deity. In my own crude understanding, if we say the name of God is "I Am" -- that first person usage -- then we want to gain and display supernal qualities autonomously. And, returning to that juxtaposition of Judgment and Mercy, saying "I am" when wondering why God allows bad things to happen directs our attention to our own choices in life, our own management of our capacity for good and our propensity for bad.

Hopefully this renders a clear idea of where my lecture headed Tuesday evening. I make no claim of expertise in these matters. In fact, during the Q&A, I was asked if this kind of material is known to Freemasons generally, or if it is something I connected to Royal Arch ritual myself. I assured the Excellent Scribe that I achieved nothing unprecedented here, but that material such as this, especially Kabbalah, has a particular claim upon the curiosity of Freemasons who seek further Light. I hope the Companions were sufficiently impressed as to start their own searches, in their own good time.