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Home > Catholic Encyclopedia > K > Kabbala


KABBALA

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The term is now used as a technical name for the system of esoteric theosophy
which for many generations played an important part, chiefly among the Jews,
after the beginning of the tenth century of our era. It primarily signifies
reception, and, secondarily, a doctrine received by oral tradition. Its
application has greatly varied in the course of time, and it is only since the
eleventh or twelfth century that the term Kabbala has become the exclusive
appellation for the system of Jewish religious philosophy which claims to have
been uninterruptedly transmitted by the mouths of the patriarchs, prophets,
elders, etc., ever since the creation of the first man.

The two works which the advocates of this system treat as the authoritative
exposition of its doctrines are the Book of Creation and the Zohar.


THE BOOK OF CREATION

The Book of Creation is a short treatise consisting of six chapters subdivided
into thirty-three very brief sections. It is written in Mishnic Hebrew, and is
made up of oracular sentences. It professes to be a monologue of the patriarch
Abraham, who enumerates the thirty-two ways of wisdom by which God produced the
universe, and who shows, by the analogy which is assumed to exist between the
visible things and the letters which are the signs of thought, the manner in
which all has emanated from God and is inferior to Him.




THE ZOHAR

The Zohar, or second expository work of the Kabbala, has justly been called the
"Bible" of the Kabbalists. It is written in Aramaic, and its main portion is the
form of a commentary on the Pentateuch according to the latter's division into
fifty-two weekly lessons. Its title Zohar (light, splendour) is derived from the
words of Genesis 1:3 ("Let there be light") with the exposition of which it
begins. It is a compilatory work, wherein several fragments of ancient treatises
can still be noticed. The following is a brief account of the chief contents —
doctrinal, hermeneutical, and theurgical — of the Zohar.


DOCTRINAL CONTENT OF THE ZOHAR

The First World

Considered in Himself, the Supreme Being is the En-Soph (Endless, Infinite) and,
in a certain sense, the En (Non-existent) since existence is in human conception
a limitation which as such should not be predicated of Him. We can conceive and
speak of God only in so far as He manifests and, as it were, actualizes Himself
in or through the Sephiroth.

 * His first manifestation was by way of concentration in a point called the
   first Sephira — "the Crown", as it is called — which is hardly
   distinguishable from the En-Soph from Whom it emanates, and which is
   expressed in the Bible by the Ehieyeh (I am). From the first Sephira
   proceeded a masculine or active potency called wisdom, represented in the
   Bible by Yah, and an opposite, i.e. a feminine or passive potency, called
   intelligence, and represented by Yahweh. These two opposite potencies are
   coupled together by the "Crown", and thus yields the first trinity of the
   Sephiroth.
 * From the junction of the foregoing opposite tendencies emanated the masculine
   potency called love, the fourth Sephira, represented by the Biblical El, and
   the feminine one justice, the fifth Sephira, represented by the Divine name
   Elohah. From them again emanated the uniting potency, beauty, the sixth
   Sephira, represented in the Bible by Elohim. And thus is constituted the
   second trinity of the Sephiroth.
 * In its turn, beauty beamed forth the seventh Sephira, the masculine potency,
   firmness, corresponding to Yahweh Sabaoth, and this again produced the
   feminine potency splendour, represented by Elohe Sabaoth. From splendour
   emanated the ninth Sephira, foundation, which answers the Divine name El-Hai
   and closes the third trinity of the Sephiroth.
 * Lastly, splendour sends forth kingdom, the tenth Sephira, which encircles all
   the others and is represented by Adonai.

These ten Sephiroth are emanations from the En-Soph, forming among themselves
and with Him a strict unity, in the same way as the rays which proceed from the
light are simply manifestations of one and the same light. They are infinite and
perfect when the En-Soph imparts His fullness to them, and finite and imperfect
when that fullness is withdrawn from them (Ginsburg). In their totality, they
represent and are called the archetypal man, without whom the production of
permanent worlds was impossible. In fact, they constitute the first world, or
world of emanations, which is perfect and immutable because of its direct
procession from the Deity.

The Second, Third and Fourth Worlds

Emanating immediately from this first world is the world of creation, the ten
Sephiroth of which are of a more limited potency, and the substances of which
are of the purest nature. From the world of creation proceeds the world of
formation, with its less refined ten Sephiroth, although its substances are
still without matter. Finally, from this third world proceeds the world of
action or of matter, the ten Sephiroth of which are made of the grosser elements
of the other works.

The Angels

Of these worlds, the second, that of creation, is inhabited by the angel
Metatron, who governs the visible world, and is the captain of the hosts of good
angels who in ten ranks people the third world, that of formation. The demons or
bad angels inhabit the fourth world, that of action, the lowest regions of which
constitute the seven infernal halls wherein the demons torture the poor mortals
whom they betrayed into sin in this life. The prince of the demons is Samael
(the "angel of poison or of death"); he has a wife called the Harlot; but both
are treated as one person, and are called "the Beast".

Man

Man was directly created not by En-Soph, but by the Sephiroth, and is the
counterpart of the archetypal man. His body is merely a garment of his soul.
Like God, he has a unity and a trinity, the latter being made up of the spirit
representing the intellectual world, the soul representing the sensuous world,
and the life representing the material world. Souls are pre-existent destined to
dwell in human bodies, and subjected to transmigration till at last they return
to God.



Destiny of the World

The world also including Samael himself, will return ultimately--viz. at the
advent of the Messias born at the end of days--to the bosom of the Infinite
Source. Then Hell shall disappear and endless bliss begin.


HERMENEUTICAL CONTENT OF THE ZOHAR

All these esoteric doctrines of the Kabbala are supposed to be contained in the
Hebrew Scriptures, in which, however they can be perceived only by those
initiated into certain hermeneutical methods. The following are the three
principal methods of discovering the heavenly mysteries hidden under the letters
and words of the Sacred Text:

 * The Temurah (change) by means of which each letter of the Hebrew alphabet is
   interchanged with another, according to some definite process, as when Aleph,
   the first letter, becomes Lamed by interchange with the twelfth, the second,
   Beth, becomes, Mem, the thirteenth, etc.; or as, when the last letter takes
   place of the first, the last but one takes the place of the second, etc.;
 * the Gematriah (Gr. gemetria), which consists in the use of the numerical
   values of the letters of a word for purposes comparison with other words,
   which give the same or similar combinations of numbers: thus in Genesis
   49:10, "Shiloh come" is equivalent to 358, which is also the numerical value
   of Mashiah, whence it is inferred that Shiloh is identical with Messias;
 * the Notarikon (Latin notarius), or process of reconstructing a word by using
   the initials of many, or a sentence by using all the letters of a single word
   as so many initials of other words; for instance, the word Agla is formed
   from the initials of the Hebrew sentence: "Thou (art) (a) Mighty (God)
   forever."


THEURGICAL CONTENT OF THE ZOHAR

The theurgical, or last chief element of the Zohar, needs no long description
here. It forms part of what has been called the "practical" Kabbala, and
supplies formulas by means of which the adept can enter into direct
communication with invisible powers and thereby exercise authority over demons,
nature, diseases, etc. To a large extent it is the natural outcome of the
extraordinary hidden meaning ascribed by the Kabbala to the words of the Sacred
Text, and in particular to the Divine names.


CONCLUSION

Of course, the Book of Creation does not go back to Abraham, as has been claimed
by many Kabbalists. Its ascription by others to Rabbi Akiba (d. A.D. 120) is
also a matter of controversy. With regard to the Zohar, its compilation is
justly referred to a Spanish Jew, Moses of Leon (d. 1305), while some of its
elements seem to be of a much greater antiquity. Several of its doctrines recall
to mind those of Pythagoras, Plato, Aristotle, the neo-Platonists of Alexandria,
the Oriental or Egyptian Pantheists, and the Gnostics of the earliest Christian
ages. Its speculations concerning God's nature and relation to the universe
differ materially from the teachings of Revelation.

Finally, it has decidedly no right to be considered as an excellent means to
induce the Jews to receive Christianity, although this has been maintained by
such Christian scholars as R. Lully, Pico della Mirandola, Reuchlin, Knorr von
Rosenroth, etc., and although such prominent Jewish Kabbalists as Riccio,
Conrad, Otto, Rittangel, Jacob Franck, etc., have embraced the Christian Faith,
and proclaimed in their works the great affinity of some doctrines of the
Kabbala with those of Christianity.




ABOUT THIS PAGE

APA citation. Gigot, F. (1910). Kabbala. In The Catholic Encyclopedia. New York:
Robert Appleton Company. http://www.newadvent.org/cathen/08590a.htm

MLA citation. Gigot, Francis. "Kabbala." The Catholic Encyclopedia. Vol. 8. New
York: Robert Appleton Company, 1910.
<http://www.newadvent.org/cathen/08590a.htm>.

Transcription. This article was transcribed for New Advent by Joseph P. Thomas.

Ecclesiastical approbation. Nihil Obstat. October 1, 1910. Remy Lafort, S.T.D.,
Censor. Imprimatur. +John Cardinal Farley, Archbishop of New York.

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