The word Kabbalah means to receive and is used to denote the collection of thought, teachings and writings of Hebrew mysticism. The earliest known texts of Kabbalah can be traced back to the second temple period, but the more formal aspects of Kabbalah emerged in the early middle ages. The first version (there are many versions) of Sefer Yetzirah: The Book of Formation was compiled in the tenth century, however quotes from it were cited in texts appearing as early as the sixth century of the common era.
While initially, there were two divergent branches of Kabbalah: the Account of the Chariot and the Account of Creation, the latter branch of writing was to survive and be found in the collective books known as Kabbalah today. These writings are comprised of Sefer Yetzirah: The Book of Formation, The Bahir: Illumination (or light), and The Zohar: Splendor (Radiance.) Although written after Sefer Yetzirah and the Bahir, the books and writings of the Zohar are considered by many to be the central text of Kabbalah, commenting and explaining the Torah in terms of the Sephirot of the Tree of Life.
If you asked those not deeply familiar with teachings and the books of Kabbalah to explain its concept, invariably, someone will say, it’s the Tree of Life. Unfortunately that is a very simplistic view of Kabbalah, which is, in its entirety, a treatise to enable one to attain a higher understanding of and the means to become closer to God. This was done, in its various forms, through an exploration of teachings and writings that were handed down from the beginning. On one level, it seeks to explain the deeper meanings of the passages of the Torah to understand the hidden messages given by God. On another level it seeks to explain the act of creation and the emanation and the structure of the universe from God. Both of these are used by students to gain an understanding and to walk the path that will enables a seeker to get closer to God.
That being said, the Tree of Life is a critical concept within Kabbalah and, therefore, the first concept, beyond knowledge of the Torah and the Tanach that the seeker must grasp.
The Tree of Life
Sefer Yetzirah begins with the following paragraph:
[1:1] With thirty-two mystical paths of Wisdom, Yah, Lord of Hosts, God of Israel, Living God, Ruler of the Universe, El Shaddai, Almighty God, High and Extolled, Dwelling in Eternity, Whose name is Holy, engraved and created the Universe in three Sepharim: in writing, number and word. Ten Sephirot out of nothing, twenty-two foundation letters, three mothers, seven doubles and twelve simples.
The thirty-two mystical paths of Wisdom refer to the ten sephirot of the Tree of Life and the 22 letters of the AlefBeit, which serve to connect them.
[1:7] Ten Sephirot made of Nothing. Their end is embedded in their beginning; their beginning in their end, like a flame in a burning coal. For the Master is singular, without peer. And before one, what do you count?
The Sephirot emerged from Ein Sof through Keter. Ein Sof is the primal cause of all that exists. Ein Sof, Cause of Causes, causes Keter (also called Ayin – Nothingness and the Root of Roots) is the crown of the Tree of Life and represents the Will.
Concerning Ein Sof, there is no aspect anywhere to search or probe; nothing can be known of it, for it is hidden and concealed in the mystery of absolute nothingness. [1]
Ein Sof is the absolute perfection in which there are no distinctions and no differentiations, and according to some even no volition. It does not reveal itself in a way that makes knowledge of its nature possible and it is not accessible even to the innermost thought ... of the contemplative. [2]
The concept is the first step in the manifestation of Ein-Sof is Ayin (nothingness). It affirms that there is a realm which no created being can intellectually comprehend, and which, therefore, can only be defined as "nothingness.” [3] The true essence of God cannot be grasped by anyone but God. [4]
From Keter, a second point emanated in a second revelation; the first revelation being the point of light emanation from Ein Sof. This second point, Chokhmah (wisdom), is also called Yesh (being). It is also called yesh me-ayin, which means being from nothingness.
Chokhmah is regarded as the first creative act of the infinite, Ein Sof, and, as such, is frequently referred to as BeReishit (beginning). It is said: "You have made them all with Chokhmah." The first words of the Torah, "In the beginning (God created the heavens and the earth)," is understood to mean "With Chokhmah."
When the Chokhmah emanated from the second revelation, it required a third point to reveal what exists. Chokhmah is the beginning of being and not being. It requires Binah (understanding) to interpret it. Binah is associated in particular with the power to grasp and comprehend the insights of Chokhmah.
Thus it is written:
The Lord founded the earth by wisdom; By understanding God established the heavens. [5]
These three Sephirot, also known as the upper Sephirot, represent the act of creation. From Nothing, and with Wisdom and Understanding, the Universe was created.
In the beginning (BeReishit) God created the heaven and the earth. Now the earth was unformed and void, and darkness was upon the face of the deep; and the Spirit of God (The Shekhinah) hovered over the face of the waters.[6]
In the beginning, there was a void (Ayin – nothingness), and the Divine Presence hovered over the deep. And God said, “Let there be light (Wisdom and Understanding.)” The light was the Wisdom and Understanding by which all else was formed. This is known because God created Heaven on the second day and the sun, moon and stars on the fourth day.
It is through these three sephirot that the remaining sephirot emanated and by which the universe was formed.
