Qabalah

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Qabalah (alt. kabbalah) is an aspect of Jewish mysticism. It consists of a large body of speculation on the nature of divinity, the creation, the origin and fate of the soul, and the role of human beings. It consists also of meditative, devotional, mystical and magical practices which were taught only to a select few and for this reason Kabbalah is regarded as an esoteric offshoot of Judaism. In general usage, the spelling qabalah is used to distinguish the variation of kabbalah used by western or hermetic magicians from Jewish mystical kabbalah.

The Historical Jewish Kabbalah

The word "Kabbalah" is derived from the Hebrew root "to receive, to accept", and in many cases is used synonymously with "tradition". According to Jewish tradition, the Torah (Torah - "Law" - the first five books of the Old Testament) was created prior to the world and she advised God on such weighty matters as the creation of human kind. When Moses received the written law from God, tradition has it that he also received the oral law, which was not written down, but passed from generation to generation. At times the oral law has been referred to as "Kabbalah" - the oral tradition.

The earliest documents which are generally acknowledged as being Kabbalistic come from the 1st. Century C.E., but there is a suspicion that the Biblical phenomenon of prophecy may have been grounded in a much older oral tradition which was a precursor to the earliest recognisable forms of Kabbalah. Some believe the tradition goes back as far as Melchizedek. There are moderately plausible arguments that Pythagoras received his learning from Hebrew sources. There is a substantial literature of Jewish mysticism dating from the period 100AD - 1000AD which is not strictly Kabbalistic in the modern sense, but which was available as source material to medieval Kabbalists.

On the basis of a detailed examination of texts, and a study of the development of a specialist vocabulary and a distinct body of ideas, Scholem has concluded that the origins of Kabbalah can be traced to 12th. century Provence. The origin of the word "Kabbalah" as a label for a tradition which is definitely recognisable as Kabbalah is attributed to Isaac the Blind (c. 1160-1236 C.E.), who is also credited with being the originator of the idea of sephirothic emanation.

By the early middle ages further, more theosophical developments had taken place, chiefly a description of "processes" within God, and a highly esoteric view of creation as a process in which God manifests in a series of emanations. This doctrine of the "sephiroth" can be found in a rudimentary form in the "Yetzirah", but by the time of the publication of the book "Bahir" (12th. century) it had reached a form not too different from the form it takes today. One of most interesting characters from this period was Abraham Abulafia, who believed that God cannot be described or conceptualised using everyday symbols, and used the Hebrew alphabet in intense meditations lasting many hours to reach ecstatic states. Because his abstract letter combinations were used as keys or entry points to altered states of consciousness, failure to carry through the manipulations correctly could have a drastic effect on the Kabbalist. In "Major Trends in Jewish Mysticism" Scholem includes a long extract of one such experiment made by one of Abulafia's students - it has a deep ring of truth about it.

Probably the most influential Kabbalistic document, the "Sepher ha Zohar", was published by Moses de Leon, a Spanish Jew, in the latter half of the thirteenth century. The "Zohar" is a series of separate documents covering a wide range of subjects, from a verse-by-verse esoteric commentary on the Pentateuch, to highly theosophical descriptions of processes within God. The "Zohar" has been widely read and was highly influential within mainstream Judaism as well as Hermetic Qabalah.

Retrieved from "http://thelemapedia.org/index.php/Qabalah"

 <b>Qabalah</b> (alt. <i>kabbalah</i>) is an aspect of Jewish mysticism. It consists of a large body of speculation on the nature of divinity, the creation, the origin and fate of the soul, and the role of human beings. It consists also of meditative, devotional, mystical and magical practices which were taught only to a select few and for this reason Kabbalah is regarded as an esoteric offshoot of Judaism. In general usage, the spelling <i>qabalah</i> is used to distinguish the variation of kabbalah used by western or hermetic magicians from Jewish mystical kabbalah.
-==Jewish Kabbalah==
+==The Historical Jewish Kabbalah==
 The word "Kabbalah" is derived from the Hebrew root "to receive, to accept", and in many cases is used synonymously with "tradition". According to Jewish tradition, the Torah (Torah - "Law" - the first five books of the Old Testament) was created prior to the world and she advised God on such weighty matters as the creation of human kind. When Moses received the written law from God, tradition has it that he also received the oral law, which was not written down, but passed from generation to generation. At times the oral law has been referred to as "Kabbalah" - the oral tradition.
 On the basis of a detailed examination of texts, and a study of the development of a specialist vocabulary and a distinct body of ideas, Scholem has concluded that the origins of Kabbalah can be traced to 12th. century Provence. The origin of the word "Kabbalah" as a label for a tradition which is definitely recognisable as Kabbalah is attributed to Isaac the Blind (c. 1160-1236 C.E.), who is also credited with being the originator of the idea of sephirothic emanation.
+By the early middle ages further, more theosophical developments had
+taken place, chiefly a description of "processes" within God, and a
+highly esoteric view of creation as a process in which God manifests in a series of emanations.  This doctrine of the "sephiroth" can be found in a rudimentary form in the "Yetzirah", but by the time of the
+publication of the book "Bahir" (12th.  century) it had reached a form
+not too different from the form it takes today.  One of most interesting characters from this period was Abraham Abulafia, who believed that God cannot be described or conceptualised using everyday symbols, and used the Hebrew alphabet in intense meditations lasting many hours to reach ecstatic states.  Because his abstract letter combinations were used as keys or entry points to altered states of consciousness, failure to carry through the manipulations correctly could have a drastic effect on the Kabbalist.  In "Major Trends in Jewish Mysticism" Scholem includes a long extract of one such experiment made by one of Abulafia's students - it has a deep ring of truth about it.
+Probably the most influential Kabbalistic document, the "Sepher ha
+Zohar", was published by Moses de Leon, a Spanish Jew, in the latter
+half of the thirteenth century.  The "Zohar" is a series of separate
+documents covering a wide range of subjects, from a verse-by-verse
+esoteric commentary on the Pentateuch, to highly theosophical descriptions of processes within God.  The "Zohar" has been widely read and was highly influential within mainstream Judaism as well as Hermetic Qabalah.