Freemasonry in Israel > Articles > Esoterica > Tree of Life of the Kabbalah and Morality

Tree of Life of the Kabbalah and Morality
D Farhey

The esoteric Hebrew theosophy, commonly known as the "Kabbalah" (Kahbahlah, 'Receipt,' 'Acceptance,' or 'Tradition'), is a very ancient legacy of Israel. The Kabbalah reached its peak at about the 12th and 13th centuries CE, influencing medieval thinkers even before the Renaissance (14th to 17th centuries CE). Indeed, in the 11th and 12th centuries CE, the greatest contribution to science and philosophy was made by the "Mekubbalim" (Mehkoobahleem, 'Acceptees' or 'Kabbalists'), known in history books as outstanding inventors, developers, and philosophers.

Kabbalah studies include the "Ets H'ayim" (Ehts H'ahyeem, 'Tree of Life') and its "Sefirot" (Sfeeroht, 'Countings' or 'Divine Emanations'). Ten Sefirot originate from the incomprehensible "EinSof" (AinSohf, 'Endless' or 'Infinite') — the Kabbalistic denomination of the One-and-only, Eternal, and Almighty G-d, creator, source, and very essence of all things. The 10 Sefirot represent:  (1) The finite (limited) human understanding of the energy channels which G-d generated from His own infinite energy, to create and rule our finite and material universe; and, (2) the qualities that humans should strive to develop in order to approach G-d. The 10 Sefirot also reflect Moral Associations. Although there are some versions of these Moral Associations, in principle, they all reflect faith in G-d and morality.

The following table outlines the order of the Sefirot and the corresponding Moral Associations (given in dark red and separated by a short line). Multiple entities represent the different dimensions of the same channel.

"Kavim" (Kahveem, 'Lines' or 'Coordinates') vertically subgroup into left, middle (balance), and right. The interaction between the Sefirot is done through "Tsinorot" (Tseenohroht, 'Pipes'), through which flows G-d's energy. The Tsinorot systematically connect and subgroup the Sefirot (note the basic separation by the vertical coordinates on left). Five "Partsufim" (Pahrtsoofeem, 'Faces' or 'Configurations') configure the Sefirot for interaction. Each Sefirah (Sfeerah, in singular) reaches higher energy levels when combined with other Sefirot. For instance, to be guided by "Justice" is a high value. Yet, combined with "Mercy," "Justice" reaches a higher value. Similarly, "Mercy" alone is a high value, yet, "Justly" distributed help becomes more valuable. Bilateral combinations reach even higher energy levels than unilateral ones.

G-d has an infinite will "to give" His infinite and absolute goodness to all His creation. G-d does not have a need or will "to receive." On the other opposite, all created beings have a will "to receive." Note the Hebrew verb "le-kabbel" (leh-kahbehl, 'to receive') and the noun "kabbalah" (kahbahlah, 'receipt'). If we only receive, we will always remain distant from G-d. Therefore, giving and doing good deeds to others bring us closer to G-d. For instance, educating ourselves is valuable, while education of others is even more so. To approach G-d, one should develop a will (Ratson) united (Yih'ud) with G-d to act according to the Sefirot and integrate them.

The corresponding Moral Associations are basic moral principles (virtues) of everyday conduct, and therefore can be referred to as Moral Powers. As one attains these Moral Powers, one ascends a spiritual "Sulam" (Soolahm, 'Ladder') of self-perfection. These Moral Powers of Perfection became the basis for the degrees and teachings of the Scottish Rite of Freemasonry. The Kabbalah names "Or" (Ohr, 'Light') any energy received from G-d through the 10 channels of the Sefirot and apprehensible by humans. 'Faith in G-d' is the primary Moral Power corresponding to the first of the Sefirot, "Keter" (Kehtehr, 'G-d's Crown'). In the Kabbalah, 'Faith in G-d' is described as "Or EinSof" (Ohr AinSohf, 'G-d's Light') that fills all the senses of a person. Hence, the symbolic meaning of Masonic 'Light' is first of all 'Faith in G-d.' The human search for light begins within our own inner selves, since all have been "given" a seed of light. If we develop our faith in G-d and reveal moral conduct, these sprouts can now acquire more light.

Attaining more Moral Powers in our everyday life helps reach higher values. Multilateral integrations of the Moral Powers grant more dimension, or in other words, additional virtues. For instance, a prayer may reach a certain value, if done with faith in G-d, love of G-d, awe of G-d, sincerity to G-d, honesty to G-d, and/or humility in front of G-d. If the same prayer is made not only for ourselves, but also for others, it reaches a higher value, since it integrates also selflessness, love for others, sincerity to others, and more. In addition, it even reflects our ability to feel joy for the well-being of others and forgiveness for their possible shortcomings.

At the outset, the Kabbalah emphasizes our essential lack of comprehension of the universe, into whose reality we have been born. Properly-guided and gradual study of the Kabbalah is intellectually-challenging, offers the opportunity of uplifting from our material world by moral self-perfection, helps get a better feeling of G-d's Presence, and therefore strengthens our faith in Him. However, before studying the Kabbalah and expecting any kind of real spiritual uplift, one must first practice faith in G-d and morality. Only then, one can begin approaching G-d by practicing the 10 Sefirot and "giving" to other beings. A burning candle does not lose any of its own light by lighting other unlit candles. On the contrary, the more candles it lights, the more multidimensional light reflects back onto it.

For authentic Kabbalah references, please visit "The Inner Dimension" by Gal Einai Institute.