Qabalah | קבלה

Qabalah is a spiritual and mystical tradition with a long history, known for its profound complexity. This tradition has its roots in the interpretation of the first five books of the Bible, also known as the Torah. The word "Qabalah" comes from the Hebrew term "leqabel," which means "to receive."

The Torah can be understood in four different ways: Pshat (literal), Remez (hinted), Drash (deduced), and Sod (secret). Qabalah focuses on this last level, Sod, which reveals the mystical and hidden meaning behind the words. This level acts as a philosophical key that allows us to access deeper truths about the divine.

Qabalah teaches us that everything in our universe and in our lives is imbued with a divine sense that is an integral part of our reality. A key principle to understand Qabalah is the concept of Ein Sof, the infinity and divinity that goes beyond all human understanding. This divine principle takes on multiple forms in our world and in our individual existence, something represented by the Tree of Life.

This Tree of Life is a diagram that shows how the Infinite, or Ein Sof, manifests in our finite world. The tree consists of ten Sefirot or emanations, which are the pathways through which the Divine interacts with our reality. Each Sefirot has various meanings that encompass aspects of the divine as well as aspects of human experience and psychology, thus establishing a bridge between the infinite and the finite.

Although Qabalah is profoundly complex, its ultimate goal is quite simple: to deepen our connection with the Creator. This is achieved by approaching Him through the law of equivalence of form, which holds that by acquiring the qualities of the Creator, we become one with Him.

Exploring Qabalah is like embarking on a bridge that leads to divine understanding. This journey is demanding and requires systematic and continuous study. However, for those willing to undertake this spiritual exploration, Qabalah acts as a lens into the complexities of existence and a guide to living with greater awareness and ethics.

Ancient scholars viewed the study of Qabalah as a logical progression based on a strong foundation of education in sacred texts. They began by learning the Torah from a young age and accumulated years of serious study before delving into Qabalah. To gain a comprehensive understanding of Qabalah, it is recommended that students first become familiar with the various levels of Torah interpretation. An integrated approach, including the study of the Torah, personal interpretations, and analysis by various experts, enriches understanding.

Although intimately connected to the Torah, Qabalah transcends the purely religious realm. It has Gnostic elements and also applies to our material life. Unlike certain branches of Gnosticism, Qabalah does not dismiss the importance of physical existence. This is reflected in one of its pillars, Knowledge (Daat), which is a type of awareness formed by three components: intuition, reason, and experience. These components are represented on the Tree of Life as Jojmá, Biná, and Maljut. Developing these three aspects as a cohesive unit leads to heightened awareness, embracing both the spiritual and the material.

Qabalah serves as a spiritual tool that helps us discover our soul and the purpose of our existence in this reality. This wisdom connects us with the divine, offers personalized guidance, and assists us in advancing our spiritual development. Various meditation methods contribute to this transformation, facilitating the transition between the material and spiritual realms. This connection demonstrates that the spiritual and the material are not opposites but different manifestations of the same reality.


As an analytical framework, Qabalah offers concepts that help us understand the genesis of the universe. These principles govern both the cosmos and everyday life, impacting our existence, whether we acknowledge it or not. Understanding these principles equips us with knowledge that makes the journey of life more manageable and rewarding.

A practitioner of Qabalah, or mequbal, is someone who establishes a connection with their spiritual essence, which manifests as a creative and conscious energy, originating from Ein Sof. This energy, known as Ohr Ein Sof (the infinite light), is the essence and foundation of all that has existed, exists, and will exist. When delving into Qabalah, one "receives," in harmony with the etymological meaning of the word, this infinite light.

In the Qabalistic worldview, two key concepts are Ohr (light) and Keli (vessel). Light is a giving element, while the vessel is receiving. Followers of this tradition consider themselves vessels that receive this divine light and then disseminate it in the world. It is not about hoarding the light but being a channel for its distribution. This approach reflects the philosophy of "receiving in order to give."

Regarding the Torah's law, its peak revelation was at Mount Sinai, although over time its clarity diminished. In contrast, the understanding of Qabalah has gained definition with each generation. This increase in clarity is thanks to notable individuals who have emerged throughout history to reveal portions of divinity necessary for the balance of the world.

Qabalah has its origins in biblical times, specifically in the teachings of Abraham. Abraham is thought to be the author of the Sefer Yetzirah, a manual on the creation of the universe and a guide for meditation.

The next crucial phase in the evolution of Qabalah took place at Mount Sinai. Here, Moses received not only the written law but also the oral law containing mystical principles, which have been passed down from generation to generation by prominent sages.

In the 13th century, Rabbi Nehuniah ben ha-Kanah wrote the Sefer Bahir, one of the earliest Qabalistic texts, which paved the way for the future development of Qabalah.

During the Middle Ages, Qabalah flourished in Jewish communities in both Europe and the Middle East. In the 12th century, Rabbi Abraham ben David of Posquières, or Rabad, was a prominent Qabalist in southern France whose work on the Sefer Yetzirah is highly regarded.

In the 13th century, Joseph Gikatilla, a Spanish Qabalist, wrote "Sha'are Orah," an influential commentary on the Zohar and the Sefer Yetzirah, which contributed to the spread of Qabalah in Europe.

In the 16th century, Moshe Cordovero, known as Ramak, organized Qabalistic teachings in "Pardes Rimonim." Hailing from Safed, Israel, Ramak focused on rationalizing Qabalah, particularly the teachings of the Zohar, which is considered the central text of Qabalah and is believed to have much older origins. Ramak unified Qabalistic teachings into a coherent system, describing how finite reality originated from the infinite divine being through a series of forces called Sefirot. His work paved the way for the Qabalah of his successor, Isaac Luria.

Isaac Luria, also known as the Ari (The Lion), was a mystic and rabbi of the 16th century who had a significant impact on the development of Qabalah. Born in Jerusalem and later moved to Safed, a city in Galilee that was a center of Qabalistic studies, Luria proposed revolutionary theories such as the "Tzimtzum," which describes the divine contraction that made the creation of the universe possible. His most prominent disciple, Chayim Vital, was instrumental in spreading Lurianic thought. Vital compiled and organized Luria's oral teachings into texts that would later be crucial to Lurianic Qabalah. In fact, much of what we know about Luria's teachings comes from Vital's writings. Together, these two figures left an indelible mark on the study and practice of Qabalah, influencing both mystical currents and religious practices in Judaism to this day.

In the 18th century, Moshe Chaim Luzzatto, or Ramchal, wrote significant works on Qabalah, such as "Derej Hashem," which offers a systematic approach to the Qabalistic worldview.

Also in the 18th century, Rabbi Israel, the Baal Shem Tov, founded Hasidism, a movement that revitalized the spiritual life of Eastern European Jews. Although based on classical Qabalah, Hasidism places more emphasis on devotion and kindness than on the academic study of Qabalistic texts.

Finally, in the 20th century, Yehuda Ashlag, or Baal HaSulam, founded the first Qabalah Center in 1922. He is known for his analysis of the Zohar and for "Talmud Eser Sefirot," a text that provides a detailed description of Isaac Luria's Qabalah.

Delving into the meaning of the word "Qabalah," it is associated with the idea of "reception," stemming from the Hebrew root "qabel." This term, which originated in the Middle Ages, was apparently chosen to explain how the esoteric knowledge of the Torah has been orally transmitted over time, with each generation of learners assimilating the tradition of their instructors. The fundamental premise is that to fully assimilate any form of wisdom, there must be an affinity or harmonious relationship between the giver and the receiver. Otherwise, what is transferred are less relevant aspects, not the essence.

The Torah provides us with conceptual patterns to structure our perception of reality. These patterns vary depending on the different levels of affinity one wishes to define. To illustrate, four levels of affinity are associated with the unpronounceable Name of four letters (יהוה), ten levels with the ten divine emanations (Sefirot) in creation, and thirteen levels with the thirteen attributes of divine mercy, among others.

Currently, the study of Qabalah is divided into two main branches: theoretical Qabalah (Maasé Bereshit), which focuses on the mysteries of creation, and practical Qabalah (Maasé Merkavá), which is centered on the soul and methods for its ascension. The cardinal symbol of Qabalah, the Tree of Life, provides us with a framework for self-discovery. This Tree comprises ten dimensions or Sefirot that encapsulate all of reality. By understanding their interrelationships and how to balance them, we can embark on a journey of self-discovery that requires introspection, meditation, and inner work to achieve personal transformation, a sharper perception of the world, and a more enriching existence. Qabalah acts as a beacon that illuminates our life path, promoting our spiritual and personal development, and guiding us toward harmonious coexistence with our surroundings.

According to the Qabalistic worldview, the purpose of Creation is to provide Divinity with a space in the lower realms. This goal is achieved by channeling the divine light into increasingly concrete receptacles of human thought, emotion, and action, and from there into the rest of the material universe.