Hebrew Roots Messianic Christian Zionism Warning Part 2

Hebrew Roots/Messianic Christian Zionism Warning -Part 2
To Embrace Hebrew Roots: Part V
The Kabbalah
Please note: Research into the Hebrew Roots & Messianic movements constitutes research into
Judaism as well as the occult. We fully respect each persons right to believe or utilize what resources
they choose. We however, see a clear distinction in believing the Messiah has come versus utilizing
resources which still await His coming. That is how and why we must evaluate all to Christ and the New
Testament as well as the Tenach. We do not wish to edit or criticize Judaism, but recognize it as distinct
from our Christian beliefs, just as many in Judaism also see a distinction and separateness from our
beliefs, and we jointly have mutual respect for our differences and each other.
Deuteronomy 18:10-12a:
"There shall not be found among you any one that maketh his son or his daughter to pass through the
fire, or that useth divination, or an observer of times, or an enchanter, or a witch, Or a charmer, or a
consulter with familiar spirits, or a wizard, or a necromancer. For all that do these things are an
abomination unto the Lord…"
Biblically we see over and over in the Old Testament where the Hebrew people fell from obeying the Law
and embraced witchcraft and sorcery, Baal worship and all manner of idolatry. Throughout the Old
Testament we encounter the obedience, disobedience, repentance and constant struggle of the Jewish
people to remain faithful to God and the Law. Their tenacity and desire to obey the Law cannot be
disputed. The question will be addressed whether the Jew's disobedient practices were, and are, taught
in the oral traditions which evolved into the Talmud and Kabbalah and which are referenced by various
Hebrew Roots leaders.
Jewish Mysticism
The Kabbalah itself consists of a large body of speculation on the nature of divinity, the creation, the
origin and fate of the soul and also the role of human beings. It generally is subdivided into four sections:
meditative, devotional, mystical and magical. It is for this reason that Kabbalah is regarded as an esoteric
offshoot of Judaism.
Many are teaching that one must also utilize "PaRDes as a tool for Torah study," with the qualifier, "that
this would be within normative rabbinic Judaism (and should be in ours), not necessarily just Kaballah,
that is why the rule for being 40 years of age and extensively schooled in Torah was the original
prerequisite for understanding Sod." and in order to understand the meaning of the Scriptures.
It needs to be understood that Pardes is an acronym for the understanding of Scriptures via kabbalistic
means. It's noteworthy that an article published in the final print edition of the Jerusalem Perspective,
written by David Bivin of the Jerusalem School of Synoptic Research (JSSR) and who is so popular within
the Hebrew Roots movement, is not accepted by many within the Hebrew Roots or Messianic movements
or Christians embracing these teachings, because of their not understanding or denying the source of
kabbalah or Pardes:
“... students of the Kabbalah speak of Pardes ...which is an acronym derived from the initial letter of each
of the four terms (p-r-d-s)....According to the late Professor Gershom Scholem, pioneer researcher in the
field of Kabbalah, Moses ben Shem Tov of Leon was the first known writer to mention the acronym
Pardes. He did so about 1290 in a composition called Sefer Pardes. Moses ben Shem Tov also wrote
The Zohar, which became the most influential work of the Spanish Kabbalists...The Kabbalists were
mystics par excellence, and they pursued vigorously Scripture's concealed meanings. They aspired to an
elevated spiritual awareness by gaining access to concealed knowledge through scrutinizing each letter
of the biblical text and through ecstatic ascents into heaven...Their longing for esoteric knowledge may be
traced back in part to earlier Gnostic speculations. Such speculations left their imprints on the
Kabbalah...The acronym Pardes belongs exclusively to the domain of the Kabbalah.”
Quoted from an article titled:
“Medieval Jargon on First-century Lips”

Author: David Bivin
Jerusalem Perspective
Page 33
July-September 1999 #56
A book published in 1984 by David Bivin (Director of the JSSR) and Roy Blizzard has formed the basis of
much Hebrew Roots' doctrine. The following excerpts from Understanding The Difficult Words Of Jesus
represent the JSSR viewpoint on the lack of originality of the Greek New Testament:
"...Our reasons for writing this book are not only to show that the original gospel was communicated in the
Hebrew language; but to show that the entire New Testament can only be understood from a Hebrew
perspective. 2.
"It cannot be overemphasised, that the key to an understanding of the New Testament is a fluent
knowledge of Hebrew and an intimate acquaintance with Jewish history, culture, and Rabbinic Literature."
Jesus Christ is identified by the JSSR as being "like other Jewish sages of that time". Please see Jacob
Prasch & The Jerusalem School of Synoptic Research for more on the JSSR
The gnosis of the Kabbalah has been well recognized by Jewish scholars. From an article cited in the
Jewish Enclyclopœdia, we see the intimate relationship between Gnosticism and the Cabala:
"... The Jewish Encyclopœdia quotes the opinion that "the central doctrine of Gnosticism -a movement
closely connected with Jewish mysticism-was nothing else than the attempt to liberate the soul and
unite it with God;" but as this was apparently to be effected 'through the employment of mysteries,
incantations, names of angels,' etc… it will be seen how widely even this phase of Gnosticism differs from
Christianity and identifies itself with the magical Cabala of the Jews. Indeed, the man generally
recognised as the founder of Gnosticism, a Jew commonly known as Simon Magus, was not only a
Cabalist mystic, but avowedly a magician… instituted a priesthood of the Mysteries and practiced occult
arts and exorcisms…" 1
M. Matter states in Histoire du Gnosticisme, that Jewish scholars fully understand that the secret oral
traditions of the Cabala were previous to any Christian gnosticism.
"The Cabala is anterior to the Gnosis, an opinion which Christian writers little understand, but which the
erudites of Judaism profess with a legitimate assurance." 2.
D.F. Ranking in " Some Notes on Various Gnostic Sects and their Possible Influence in Freemasonry"
remarks that the secret oral tradition of the Cabalists confirms them as being Gnostics.
"This claim to the possession of a secret oral tradition, whether known under the name of [similar to
yvwois only in Greek]…or of Cabala, confirms the conception of the Gnostics as Cabalists and shows
how far they had departed from Christian teaching. For if only in this idea of " one doctrine for the
ignorant and another for the initiated," that Gnostics had restored the very system which Christianity
had come to destroy."3.
Author Nesta Webster concurs with M. Matter and other historians that Gnosticism involved an attempt to
cabalize Christianity.
"... M. Matter is therefore right in saying that Gnosticism was not a defection from Christianity, but a
combination of systems into which a few Christian elements were introduced. The result of Gnosticism
was thus not to Christianize the Cabala, but to cabalize Christianity by mingling its pure and simple
teaching with theosophy and even magic." 4.
Jacob Prasch of Moriel, however, does not seem to recognize Jewish mysticism as Gnosticism:
"People began reinterpreting the Bible, not using the Jewish method of midrash, but using Greek
methods. Typology and allegory Midrash uses typology and allegory-symbols-in order to illustrate and
illumine doctrine…"
" The symbolism illustrates the doctrine, which is itself stated plainly elsewhere in Scripture…In the
Gnostic world of Greek thinking, the opposite happens. Gnostics claim to have received a subjective,
mystical insight-called a gnosis-into the symbols. They then reinterpret the plain meaning of the text in
light of the gnosis. For Gnostics, symbolism is the basis for their doctrine, contrary to the ancient
Jewish methods…" 5.
In The Sacred Books of the Jews, Harry Gersh certifies the early origins of Jewish mysticism,
"Jewish mysticism began in Biblical days, long before the term Kabbalah was invented. By the first
century it had become a proper subject for scholarly study. Philo Judaeus speculated on the Platonic idea
of emanations as intermediaries between God and the physical world. The Roman philosopher Plotinus
(205-270) traveled in the East and returned to combine Indian, Persian, Greek, and Jewish mystic
theories into a systematic structure of these emanations." 6.
"…H. Loewe, in an article on the Kabbala in Hastings' Encyclopœdia of Religion and Ethics, says: "This
secret mysticism was no late growth. …we can be fairly certain that its roots stretch back very far and that
the mediæval and Geonic Kabbala was the culmination and not the inception of Jewish esoteric
mysticism. …" 7.
It cannot be assumed that the Kabbalah came from only Jewish sources and ideas.
"As the Kabbalah evolved, it came to share certain ideas with other ancient mystical systems, including
those of the Gnostics and Pythagoreans. The Kabbalah did not restrict itself solely to instruction on the
apprehension of God but included teachings on cosmology, angelology, and magic." 8
Despite God's many warnings to the contrary, the Jews incorporated paganism into their traditions which
contradicted the Word of God.
"… In spite of the imprecations against sorcery contained in the law of Moses, the Jews, disregarding
these warnings, caught the contagion and mingled the sacred tradition they had inherited with magical
ideas partly borrowed from other races and partly of their own devising. At the same time the speculative
side of the Jewish Cabala borrowed from the philosophy of the Persian Magi, of the Neo-Platonists, and
of the Neo-Pythagorean. There is, then, some justification for the anti-cabalists contention that what we
know today as the Cabala is not of purely Jewish origin." 9.
Harry Gersh shows the migration of the mid-eastern Kabbalists throughout Europe:
"From Babylonia and Palestine, Jewish mysticism moved into the Jewish communities of Europe and
blossomed there. Every community produced its own mystic literature, mystic belief, and mystic practices.
There were distinctive Spanish, French, Italian, and German Kabbalahs. Some were mainly 'practical',
dealing in magic; others were mainly 'speculative', emphasizing philosophical explanations; many
combined practical and speculative Kabbalah in equal parts." 10.
History
Colin Low in his Kabbalah FAQ, indicates the origins of Kabbalah date from remote antiquity.
"…Kabbalah is a mystical and magical tradition which originated nearly two thousand years ago and has
been practiced continuously during that time. It has been practiced by Jew and non- Jew alike for about
five hundred years. On the Jewish side it has been an integral and influential part of Judaism. On the
Hermetic side it has created a rich mystical and magical tradition with its own validity, a tradition which
has survived despite the prejudice generated through existing within a strongly Christian culture." 11.
Michael Sidlofsky of Toronto, writing on "Kabbalah and Jewish Renewal" states that "Kabbalah,
"…is the most commonly-used term for the Jewish mystical tradition, especially the kind which originated
in twelfth-century France and spread through Europe, the Middle East and eventually world-wide, to this
day. The two main varieties of pre-kabbalistic Jewish mysticism are called Maaseh Merkavah and
Maaseh Bereshit (more on these below), and the particular variety emerging in eighteenth-century
Eastern Europe and continuing among Ashkenazic Jews until today is called Hasidism." 12.
Most scholars concur that these secret oral traditions were first committed to writing around the thirteenth
century. Dr. Christian Ginsburg in "The Kabbalah" states:
"…The first date at which the Zohar is definitely known to have appeared is the end of the thirteenth
century when it was committed to writing by a Spanish Jew, Moses de Leon…." 13.
Pico della Mirandola, a major Renaissance Gnostic, Hermeticist and Cabalist, was described by Vicomte
Léon de Poncins’ in Judaism and the Vatican:
"Pico de Mirandola, who died in Florence, Italy in 1494, was a hebraiser who devoted himself to studying
the Cabbala under the direction of Jewish masters such as Jehuda Abravanel:
It was in the princely house of Pico de Mirandola that the Jewish scholars used to meet….The discovery
of the Jewish Cabbala, which he imparted to various enlightened Christians contributed far more than the
return to Greek sources to the extraordinary spiritual blossoming which is known as the Renaissance.
About half a century later, the rehabilitation of the Talmud was to lead to the Reformation….Pico de
Mirandola had understood that the indispensable purification of Christian dogma could only be effected
after a profound study of the authentic Jewish Cabbala." 14.
James Webb, author of the Occult Underground, wrote of Renaissance scholar Pico della Mirandola, a
student of Marsillo Ficino, founder of the neo-Platonic Academy of Florence, Italy. Pico de Mirandola
"...conceived of Hermes and Plato as aids to persuading those to religion who would not accept Scripture
alone."
"This reasoning appears eventually to have been endorsed by the Church in the case of Pico, who joined
to his Hermetism a 'Christian Cabala,' and concocted a universal system in which Cabalistic ideas played
a considerable part. Although condemned by a tribunal, Pico's synthesis was rehabilitated in 1493 by
Alexander VI, whose recognition of the Cabalist as a loyal son of the Church seemed to give some
authority to Pico's position. It should be remembered in this context that Sixtus IV (Pope, 1471-84) had
himself translated seventy Cabalistic books into Latin, and that the concept of the 'Christian Cabala' was
not peculiar to Italian thought. Reuchlin, the foremost Orientalist of the time, and the author of the first
Hebrew grammar, came nearest to success in the attempt to transform the Cabala into Christian
philosophy - although his pupil Widmanstadt considered the Jewish tradition as 'a Trojan horse introduced
into the Church. But the Hermeticists and Cabalists of the Renaissance were always maintaining their
orthodoxy." 15.
Drach's "De l'Harmonie entre l'Eglise et la Synagogue, II," confirms that Pico della Mirandola received
instruction in the Kabbala. Mirandola imagined that it held the doctrines of Christianity and therefore
caused Pope Sixtus IV to order the Latin translations for the use of divinity students. 16.
Quoting from the Jewish Encyclopœdia's articles on Cabala and Reuchlin, we see the history of the influx
of Cabalism into Catholicism and Christianity.
"At the same time the Cabala was introduced into Germany by Reuchlin, who had learnt Hebrew from the
Rabbi Jacob b. Jechiel Loans, court physician to Frederick III, and in 1494 published a Cabalistic treatise
De Verbo Mirifico, showing that all wisdom and true philosophy are derived from the Hebrews.
Considerable alarm appears, however, to have been created by the spread of Rabbinical literature, and in
1509 a Jew converted to Christianity, named Pfefferkorn, persuaded the Emperor Maximilian I to burn all
Jewish books except the Old Testament. Reuchlin, consulted on this matter, advised only the destruction
of the Toledot Yeshu and of the Sepher Nizzachon by the Rabbi Lipmann, because these works " were
full of blasphemies against Christ and against the Christian religion," but urged the preservation of the
rest. In this defence of Jewish literature he was supported by the Duke of Bavaria, who appointed him
professor at Ingoldstadt, but was strongly condemned by the Dominicans of Cologne. In reply to their
attacks Reuchlin launched his defence De Arte Cabalistica, glorifying the Cabala, of which the " central
doctrine for him was the Messianology around which all its other doctrines grouped
themselves.1." 17.
"His whole philosophical system, as he himself admitted, was in fact entirely Cabalistic, and his views
were shared by his contemporary Cornelius Agrippa of Nettesheim. As a result of these teachings a craze
for Cabalism spread amongst Christian prelates, statesmen, and warriors, and a number of Christian
thinkers took up the doctrines of the Cabala and " essayed to work them over in their own way. "
Athanasius Kircher and Knorr, Baron von Rosenroth, author of the Kabbala Denudata, in the course
of the seventeenth century " endeavoured to spread the Cabala among the Christians by translating
Cabalistic works which they regarded as most ancient wisdom." "Most of them," the Jewish
Encyclopœdia goes on to observe derisively, " held the absurd idea that the Cabala contained proofs of
the truth of Christianity…. Much that appears Christian [ in the Cabala ] is, in fact, nothing but the logical
development of certain ancient esoteric doctrines.2" 18.
S.L. McGregor Mathers', Introduction to the Kabbalah Unveiled is actually Mathers' English translation of
Baron von Rosenroth's Kabbala Denudata, mentioned above. It was used to propagate the 'absurd idea'
as stated by the Jewish Encyclopœdia, of a Christian Cabala, and as one peruses the contents, these
ideas are affirmed.
"…At the present time a powerful wave of occult thought is spreading through society; thinking men are
beginning to awake to the fact that "there are more things in heaven and earth than are dreamed of in
their philosophy;" and, last but not least, it is now felt that the Bible, which has been probably more
misconstrued than any other book ever written, contains numberless obscure and mysterious passages
which are utterly unintelligible without some key wherewith to unlock their meaning. THAT KEY IS GIVEN
IN THE QABALAH. Therefore this work should be of interest to every biblical and theological student."
"Let every Christian ask himself this question: "How can I think to understand the Old Testament if I
be ignorant of the construction put upon it by that nation whose sacred book it formed; and if I
know not the meaning of the Old Testament, how can I expect to understand the New?"
"Were the real and sublime philosophy of the Bible better known, there would be fewer fanatics and
sectarians. And who can calculate the vastness of the harm done to impressionable and excitable
persons by the bigoted enthusiasts who ever and anon come forward as teachers of the people? How
many suicides are the result of religious mania and depression! What farragos of sacrilegious nonsense
have not been promulgated as the true meanings of the hooks of the Prophets and the Apocalypse!
Given a translation of the sacred Hebrew Book, in many instances incorrect, as the foundation, an
inflamed and an ill-balanced mind as the worker thereon, what sort of edifice can be expected as the
result?"
"I say fearlessly to the fanatics and bigots of the present day: You have cast down the Sublime and
Infinite One from His throne, and in His stead have placed the demon of unbalanced force; you have
substituted a deity of disorder and of jealousy for a God of order and of love; you have perverted the
teachings of the crucified One. Therefore at this present time an English translation of the Qabalah is
almost a necessity, for the Zohar has never before been translated into the language of this country, nor,
as far as I am aware, into any modern European vernacular." 19.
Perusing the contents further we see the presentation of a Trinity, alongside other "Christian" statements
but it is clearly not Christian in content. The way to heaven is described through the use of Gematria.
"Thus the Qabalah is called ChKMh NSThRH, Chokhmah Nesthorah, "the secret wisdom;" and if we take
the initials of these two words Ch and N, we form by the second kind of Notariqon the word ChN, Chen,
"grace." Similarly, from the initials and finals of the words MI IOLH LNV HShMIMH, Mi Iaulah Leno Ha-
Shamayimah, "Who shall go up for us to heaven?" (Deut. xxx. 12), are formed MILH, Milah
"circumcision," and IHVH, the Tetragrammaton, implying that God hath ordained circumcision as the way
to heaven." 20.
Gematria is based on the relative numerical values of words. Words of similar numerical values are
considered to be explanatory of each other. In other words, it is lettered numerology which explains that
circumcision is the way to heaven.
Galatians 5:2-6:
" Behold, I Paul say unto you, that if ye be circumcised, Christ shall profit you nothing. For I testify again
to every man that is circumcised, that he is a debtor to do the whole law. Christ is become of no effect
unto you, whosoever of you are justified by the law; ye are fallen from grace. For we through the Spirit
wait for the hope of righteousness by faith. For in Jesus Christ neither circumcision availeth any thing, nor
uncircumcision; but faith which worketh by love."
Influence of Kabbalah
Mysticism is met with varied reactions within the Jewish community.
"…Like most subjects of Jewish belief, the area of mysticism is wide open to personal interpretation.
Some traditional Jews take mysticism very seriously. Mysticism is an integral part of Chasidic Judaism,
for example, and passages from kabbalistic sources are routinely included in traditional prayerbooks." 21.
"Other traditional Jews take mysticism with a grain of salt. One prominent Orthodox Jew, when
introducing a speaker on the subject of Jewish mysticism, said basically " it's nonsense, but it's Jewish
nonsense, and the study of anything Jewish, even nonsense, is worthwhile." 22.
Jewish historian Graetz claimed that the Cabala is at variance with Orthodox Judaism. Other anti-
cabalists like Theodore Reinach declare that the Cabala is:
"…a subtle poison which enters into the veins of Judaism and wholly infests it.; Salomon Reinach calls it
"one of the worst aberrations of the human mind." 23.
Michael Sidlofsky in "Kabbalah-A Brief History" shows that the Kabbalah has fluctuated in open
popularity.
"The history of Jewish mysticism has taken some dramatic turns, from elite, secretive club to mass
movement to object of scorn and back and forth. Right now the Kabbalah seems to be enjoying
unprecedented popularity. Will it become, either in its Orthodox or Jewish Renewal forms, the Judaism of
the future? It is premature to say so, but one thing seems clear: given the trend towards easier and faster
mass communication and the increasing hunger for genuine spirituality, Jewish mysticism as a
widespread phenomenon is here to stay this time." 24.
Kabbalah is also making a huge influx into North America. Michael Sidlofsky goes on to show the trend
for mysticism has risen dramatically.
"…A more traditional American Orthodox rabbi, Aryeh Kaplan, spent the seventies and early eighties
reconstructing the forgotten Jewish meditative tradition by researching long-neglected kabbalistic texts,
many only extant in manuscript. He boldly disregarded the centuries-old rabbinic ban on the
dissemination of kabbalistic practices among those under forty and unschooled in Bible and Talmud--a
result of the Shabbetai Tzvi tragedy--by teaching Jewish meditation classes and publishing practical
manuals and source readers on the subject. Thanks largely to Kaplan's efforts, many Orthodox rabbis
and lay people have taught and written about Kabbalah, recognizing its appeal to non-practicing Jews
searching for spiritual guidance." 25.
Israeli journalist, Hannah Newman, wrote Masters of the Blinding Light to warn fellow Jews of the
infiltration of New Age mysticism, aka Kabbalah, into Judaism. The door-to-door sale of the Zohar
throughout Israel will no doubt lead to replacement of the Torah with Kabbalah. As Jesus said to the
Pharisees: "Your traditions have made the Word of God of none effect:":
"In a similar development on the mystical side of Judaism, NA spokesmen applaud orthodox Jewish
teachers for recently releasing Kabbalah from the restricted access imposed on it by past generations of
Jewish sages, making its teachings available to all, and even encouraging free exploration without
rabbinic supervision. In Israel the Zohar (a major Kabbalistic work) is even being sold door-to-door. [This
is strictly forbidden under the 'old order' of Judaism, but NAers are not concerned with proper
understanding of the teaching, since Kabbalah is simply one path to their goal of getting as many people
as possible, as quickly as possible, into 'contact with the spirit realm']. These teachers are being hailed as
'co-conspirators' who are furthering the NA Plan. [not stated whether deliberately or unknowingly, but the
results will be the same.] From the NA standpoint, however, the value of Jewish Kabbalah lies only in its
teachings which overlap "the other ancient occult doctrines", specifically: reincarnation; traffic with angels,
demons and departed human spirits; 'monism' (light and darkness, good and evil, are all sides of G-d);
attributing 'secret messages' or 'hidden meanings' to words or statements which mean something else at
face value; self-induced trances, resulting in visions or 'astral' (out-of-body) travels; and harnessing of
superhuman powers by pronouncing sacred names. [It is noteworthy that none of these can be supported
by a clear (pashat or darash) Torah passage, while some are expressly forbidden; yet they are arguably
the best-known elements of Kabbalah today. The fact that they are accepted by so many Torah Jews in
spite of their dubious relevance to Torah, only supports the claims of the NA missionaries.] The NA goal
is to promote a Kabbalah in the Jewish community which goes through successive 'transformations' until
it is finally severed from all links with the Torah, thus 'recovering' its 'purity'." 26.
Jewish writer H. Loewe, in an article on the Kabbalah in Hastings' Encyclopœdia of Religion and Ethics
has declared this:
"[Kabbalism] has contributed to the formation of modern Judaism, for, without the influence of the
Kabbala, Judaism today might have been one-sided, lacking in warmth and imagination. Indeed, so
deeply has it penetrated into the body of the faith that many ideas and prayers are now immovably rooted
in the general body of orthodox doctrine and practice. This element has not only become incorporated,
but it has fixed its hold on the affections of the Jews and cannot be eradicated." 27.
What is Kabbalah?
Deuteronomy 29:29:
"The secret things belong unto the Lord our God: but those things which are revealed belong unto us and
to our children for ever, that we may do all the words of this law."
According to "The Kabbalah Unveiled" website, the Kabbalah is Jewish esoteric doctrine.
"The Qabalah may be defined as being the esoteric Jewish doctrine. It is called in Hebrew QBLH,
Qabalah, which is derived from the root QBL, Qibel, meaning 'to receive'. This appellation refers to the
custom of handing down the esoteric tradition by oral transmission, and is nearly allied to 'tradition'." 28.
Another website, "Kabbalah: The Misunderstood Doctrine," discloses that the Talmud alludes to a secret
wisdom for an elect group of students.
"The Talmud contains vague hints of a mystical school of thought that was taught only to the most
advanced students and was not committed to writing…" 29.
It was Pico della Mirandola's thesis that the secret oral tradition of the Rabbinic sages were no less
divinely inspired than the Law given to Moses. There appears to be a slight contradiction on the
hereditary oral transmission of these secrets. Mirandola states that because they were not written they
were passed through a 'regular succession of revelations.'
"In exactly the same way, when the true interpretation of the Law according to the command of God,
divinely handed down to Moses, was revealed, it was called the Kabbalah, a word which is the same
among the Hebrews as `reception' among ourselves; for this reason, of course, that one man from
another, by a sort of hereditary right, received that doctrine not through written records but through a
regular succession of revelations....In these books principally resides,… the spring of understanding, that
is, the ineffable theology of the supersubstantial deity; the fountain of wisdom, that is, the exact
metaphysic of the intellectual and angelic forms; and the stream of knowledge, that is, the most steadfast
philosophy of natural things." 30.
Gerry Rose, author of, "The Venetian Takeover of England and Its Creation of Freemasonry" presents the
idea that this Ancient Wisdom was passed down from Moses to the elite disciples and that only the
initiated could understand Kabbalah.
"According to tradition "...the Kabbalah was the fount of ancient wisdom that Moses passed down to elite
disciples, an esoteric doctrine that only an elect can interpret." 31.
"The Authenticity of Kabbalah" ascribes to the Kabbalah the secrets of life which are supposedly hidden
in the Torah.
The Kabbalah " uncovers many of the infinite layers of the secrets of life, of Creation, of the soul, of the
heavenly spheres. It penetrates beyond the garments and the body of the Torah. It is the very core and
soul of Torah, the ultimate revelation of Divinity - exposing the inner meaning, effects and purpose of
Torah and mitzvot. The illumination emanating from the Kabbalah ignites the soul of man, setting it on fire
in the awareness of a deeper and higher reality. Its study and insights are themselves mystical
experiences. The Kabbalah is all this - but always and exclusively within the context of Torah." 32.
Moses warned Israel in Deuteronomy 4:2:
"Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may
keep the commandments of the Lord your God which I command you."
Oral Traditions
The term Qabalah," in Hebrew signifies "reception", or "a doctrine orally received" and in which the
"speculative, philosophical and theosophical doctrines of Israel are to be found. " These were originally
contained in two books, the Sepher Yetzirah and the Zohar". 33.
The first Book, the Sepher Yetzirah is believed to be contemplations of Abraham. This is in contradiction
then, of the belief that the oral traditions were taught by God to angels and then transmitted to Adam.
"…The Sepher Yetzirah, or Book of Creation, is [believed to be]…" a monologue on the part of Abraham
in which, by the contemplation of all that is around him, he ultimately arrives at the conclusion of the unity
of God"…" 34.
The second and main work of the Kabbalah is called the "Zohar." From Adolphe Franck and other
sources, incuding Zohar treatises, we see slightly different renditions and contradictions of how the Zohar
was conceived.
"… The immense compilation known as the Sepher-Ha-Zohar, or Book of Light, is… of greater
importance to the study of Cabalistic philosophy. According to the Zohar itself, the " Mysteries of Wisdom"
where imparted to Adam by God whilst he was still in the Garden of Eden, in the book delivered by the
angel Razael. From Adam the book passed to Seth ...Enoch ...Noah... Abraham, and later to Moses, one
of its principal exponents.4. Other Jewish writers declare… that Moses received it…first time on
Mount Sinai…to the Seventy Elders… to David and Solomon… Ezra… Nehemiah and finally to the
Rabbis of the early Christian era.5" 35.
The Jewish mysticism authority, Adolphe Franck, and author Drach, relate from Talmud treatises how the
secret oral teachings of the Zohar were developed and then written down.
"…the Zohar had remained a purely oral tradition… written down by the disciples of Simon ben Jochai.
The Talmud relates that for twelve years the Rabbi Simon and his son Eliezer concealed themselves in a
cavern, where sitting in the sand up to their necks, they meditated on the sacred law and were frequently
visited by the prophet Elias.6. In this way, Jewish legend adds, the great book of the Zohar was
composed and committed to writing by the Rabbi's son Eliezer and his secretary the Rabbi Abba.7" 36.
According to the Introduction to The Kabbalah Unveiled by McGregor Mathers, who was the co-founder of
the Hermetic Order of the Golden Dawn in 1888, this secret oral tradition of the sages was believed to
have been taught by God to angels, who then taught it to fallen humans. Abraham is viewed as a mystic
who taught the Egyptians some of their occult doctrine.
"The Qabalah was first taught by God himself to a select company of angels, who formed a theosophic
school in Paradise. After the Fall the angels most graciously communicated this heavenly doctrine to the
disobedient children of earth, to furnish the protoplasts with the means of returning to their pristine nobility
and felicity."
"From Adam it passed over to Noah, and then to Abraham, the friend of God, who emigrated with it to
Egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. It was in this way that
the Egyptians obtained some knowledge of it, and the other Eastern nations could introduce it into their
philosophical systems. Moses, who was learned in all the wisdom of Egypt, was first initiated into the
Qabalah in the land of his birth, but became most proficient in it during his wanderings in the wilderness,
when he not only devoted to it the leisure hours of the whole forty years, but received lessons in it from
one of the angels. By the aid of this mysterious science the law-giver was enabled to solve the difficulties
which arose during his management of the Israelites, in spite of the pilgrimages, wars, and frequent
miseries of the nation. He covertly laid down the principles of this secret doctrine in the first four books of
the Pentateuch, but withheld them from Deuteronomy. Moses also initiated the seventy elders into the
secrets of this doctrine, and they again transmitted them from hand to hand." 37.
Speculative & Practical Kabbalah
Gershom Scholem was a renowned professor of Jewish mysticism at the Hebrew University in Jerusalem
until his death in 1982. He was considered the pioneer of the modern study of Jewish mysticism and his
many writings explain these concepts in the Talmud, Zohar and the Kabbalah.
In "Zohar, the Book of Splendor: Basic Readings from the Kabbalah", Scholem describes the importance
and authority of the Zohar to Judaism.
"The book of Zohar, the most important literary work of the Kabbalah, lies before us in some measure
inaccessible and silent, as befits a work of secret wisdom…To have determined the formation and
development over a long period of time of the religious convictions of the widest circles in Judaism, and
particularly of those most sensitive to religion, and, what is more, to have succeeded in establishing
itself for three centuries, from about 1500 to 1800, as a source of doctrine and revelation equal in
authority to the Bible and Talmud, and of the same canonical rank---this is a prerogative that can be
claimed by no other work of Jewish literature." 38.
Gershom Scholem explains the contents of the Zohar, and the various components, including "the
Midrash ha-Neelam (The Secret Midrash) and Sitre Torah (Secrets of the Torah), which is a large number
of Pentateuch portions…"39.
According to Scholem, the latter is a deeply mystical treatment of the Torah:
"The Secret Midrash…avoids genuinely mystical and theosophical trains of thought…The Secrets of the
Torah, on the other hand, which in the main was composed without the use of Midrash form or the
addition of names, represents the transition from philosophical-eschatological allegory to genuinely
mystical exegesis. The Idra Rabba (The Great Assembly) describes, … the mystical 'figure' of the Deity in
the symbol of the Primal Man…" 40.
Scholem expounds the belief that the Zohar, composed of contradictions and folk-tales, is the anonymous
work of centuries, "like the Bible"
".. the Zohar has been regarded…as a work without unity…in which the most varied and often
contradictory forces of the kabbalistic movement found expression…Moses de Leon was…regarded as
the redactor of ancient writings and fragments…The theory that "primitive" sources and documents have
been preserved in the Zohar...in revised form is today widespread. Thus the Zohar…would really be,
even in its external beginnings, a deposit of the creative folk-spirit and, like the Bible and Talmud, the
anonymous work of centuries…" 41.
The Bible, unlike the secret oral traditions and teachings, is neither an anonymous work nor is it
comprised of contradictions, myths, or fairytales.
2 Timothy 3:16:
"All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for
instruction in righteousness; That the man of God may be throughly furnished unto all good works."
Psalm 119:160:
"Thy word is true from the beginning: and every one of thy righteous judgments endureth forever."
Proverbs 30:5-6:
"Every word of God is pure: He is a shield unto them that put their trust in Him. Add thou not unto His
words, lest He reprove thee, and thou be found a liar."
Gershom Scholem states that the "Secret Midrash" writings of the Zohar were in all probability the earliest
part of the work. His profile of the Jewish mystic who authored the Kabbalah begins with his education in
the Talmud:
"Behind the whole stands the living personality of a mystic who, starting with philosophical and talmudic
education of his time, lets himself be ever more deeply drawn to the mystical and gnostic ideas of the
Kabbalah, and finally gives up his philosophical interests altogether, developing instead a truly
astonishing genius for mystical homiletics…such is the author of these most important parts of the Zohar--
no redactor or collector but a homiletic genius. It was Kabbalah, as it had developed before his time, and
having become his spiritual home, which he, with unexpected and impressive power, constructed from
out of the text of Scripture and the ancient haggadic motifs of the Midrash…" 42
Out of the Abundance of the Heart

"Ancient haggadic motifs of the Midrash" constructed out of the text of Scripture also comprise an esoteric
volume titled, "Hebrew Myths: The Book of Genesis" by Robert Graves and Raphael Patai. Robert
Graves wrote The White Goddess and I, Claudius. The White Goddess is frequently studied by people
involved in the occult and witchcraft. Raphael Patai also wrote many books and was Director of Research
of the Theodor Herzl Institute in New York and also Director of the Palestine Institute of Folklore and
Ethnology. The book says he was a Biblical scholar.
In a private correspondence this writer received the following description of the book's thesis that Genesis
was a collection of haggadic myths:
"…The premise of the book seems to be that the Bible is a book of myths, very much like the Greek
myths. And the authors attempt to show how Hebrew myths and Greek myths are related. In the course
of writing about the book of Genesis they quote extensively from writings such as the Talmud, The
Gospel of Saint Thomas, Midrash, apocryphal books, pagan myths, the Kabbala and various kabbalistic
works, The Book of the Dead, Cave of Treasures, Sepher, Enuma Elish, Sephir Hadar Zeqenim
(midrashic explanations to the Bible), Imre Noam, the Koran, Mishna, Massekhet Soferim, Megilla,
Mekhilta,, Midrash Alphabetot attributed to Rabbi Akiba (second century A.D.) but actually compiled
much later, lots of sephers including "Sepher Raziel, a kabbalistic work on the secrets of Heaven,
creation, angels, amulets, etc", Sode Raza "a Kabbalistic work by Eleazar ben Judah of Worms,, Targum
this and that, the Zohar which the authors say is the "Bible of the Kabbalists, written by the Spanish
Kabbalist Moses de Leon, in Aramaic, during the thirteenth century. It is a commentary on the Bible,
pseudepigraphically attributed to Rabbi Simeon ben Yohai, the famous Mishna-teacher. First printed at
Mantua, 1558-60, in three volumes.", and other Zohars…." 43.
The authors suggest that there are missing sacred documents which contain a more accurate record of
creation than Genesis:
"The book's authors write that "All pre-Biblical sacred documents in Hebrew have been either lost or
purposely suppressed...Post-Biblical sacred documents are abundant. In the thousand years after the
Bible was first canonised, the Jews of Europe, Asia and Africa wrote prolifically. Theirs were either
attempts to clarify the Mosaic Law; or historical, moralistic, anecdotal and homiletic comments on Biblical
passages....although the canonical books were regarded as written by divine inspiration and the least
taint of polytheism had therefore to be exorcised from them, the apocryphal books were treated more
leniently. Many suppressed myths were also allowed to re-emerge in the unquestionably orthodox
context of the post-Biblical midrashim....Lilith, Eve's predecessor, has been wholly exorcised from
Scripture, though she is remembered by Isaiah as inhabiting desolate ruins. {but not in the King James
Version, only in some modern versions]. She seems, from midrashic accounts of her sexual promiscuity,
to have been a fertility goddess..."
The correspondent of this information remarked, "So, it seems that these two authors have used these
Kabbalistic writings to make their case that the Bible is a book of myths and in quoting from these writings
they reveal to the reader just how low-down and wicked the writers of the Kabbala and the Midrashim,
etc. were. And so I wonder how anyone who has read this awful stuff would want to urge others to read it
and give it respectability." 44.
Luke 6:45
"A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of
the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth
speaketh."
In "An Explanation of Midrash", Jacob Prasch refers to "A classical work of Midrash in Judaism is the
Midrash Rabba on Genesis (Berashith). Another is Lamentations Rabba". He also upholds the Talmud as
an authority for knowing what the Bible contains. "The Talmud tells us there are multiple interpretations"
and "It takes the wisdom of the ancients to really understand these things…not the wisdom of the 16th
century, but the wisdom of the first century." 45.
In another article, Mr. Prasch states that Midrash of the Jewish sages at the time of the second temple
period is wisdom we can turn to with full confidence as these sages never deny the authenticity of the
Biblical accounts.
"We have, along this line, advocated that Christians familiarize themselves with the works of those who
have understood this from Alfred Edersheim to Arnold Fruchtenbaum. We have also tried to re-acquaint
the church with the lost art of Jewish hermeneutics in terms of New Testament uses of Midrash, and the
illustrative Hebraic models of typology and allegory …What is perhaps most absurd is the fact that
contrary to both New Testament Christianity and Orthodox Judaism… In the Judaic midrashim we
similarly never see a denial of the historical authenticity of biblical accounts.
"…any early examples of Judaic Midrash... It is these early examples of rabbinic midrashic writings
that are closest in time frame to the authorship date of the New Testament. Having looked at New
Testament narrative from a Midrashic perspective for years and read every major Christian scholar
who addressed the subject …" 46.
Are we to understand that Mr. Prasch is referring to the same Genesis Midrash and Talmud referenced by
Graves and Patai's "Hebrew Myths: The Book of Genesis"? Our correspondent continues to be amazed
that the teachers of the Hebrew Roots of Christianity would promotes such works:
"What I find interesting is that the excerpts from these sources are so wicked. The "fleshing out of the
Bible" that is done by these writings not only have many variations but have the persons written about in
the Bible doing very evil things that we have never read about in the Bible. And God is written about as
saying and doing all sorts of things that are out of character and never written about in the Bible. Very evil
motives and actions are attributed to God in these writings. I am not surprised that the authors of this
book who obviously do not believe the Bible is truthful would make their case using such writings, but I
am perplexed that many of the Hebrew Roots people who claim to be Christians would also be using
these wicked writings. 47.
Peter Michas informs us further that Jesus quoted the Midrash and the Talmud, apparently with approval:
"… The New Testament is in the pattern of the Jewish traditional work of Torah, Mishnah, Haggadah,
Halakah, Talmud and Midrash, but inspired by God Himself for the common people. These Hebraic
works as well as the Inspired Scriptures were quoted from by Jesus and all the writers of the New
Testament. But even now, to have full comprehension, we must read the scriptures in the proper Hebraic
context…Most all of the Judaic writings have been preserved for us and now translated into proper
English directly from the Hebrew…" 48.
Avi ben Moredechai also references the Oral law, separate and distinct from the written Bible, as having
been taught by Paul and Jesus:
"Rabbi (Haham) Sha’ul was a scholarly teacher of Torah, both of the Oral and Written codes. Not only did
he order his life by it, but he also taught it to others, born Jews and born Gentiles alike. Since Sha’ul
followed Messiah Y’shua, who also taught the Oral and Written Torah, I submit (at this time in my life) that
we should be following in the footsteps of Judaism’s great teachers of G-d’s Law… I also recognize that
our Rabbi Y’shua also had His Gemara (discussion and teaching) on the rabbinic Mishnah and the written
code of Sinai. Thus, we are His talmidim or students of His Oral Traditions which is the proper definition of
the term "Gospel." We are to follow His Mishnah and Gemara, i.e., His Talmud…ancient scholars and
sages were far more knowledgeable on the Oral Traditions than we could ever hope to be." 49.
From 'Hebrew Myths: The Book of Genesis', Genesis Rabba and folios from the Talmud and Midrash are
cited excerpts regarding Adams bestiality and the myth of Lilith and other unscriptural teachings. (cf. Part
IV)
"Chapter 10
page 65 (b) Some say that God created man a woman in His own image on the Sixth Day, giving them
charge over the world, [as in the Bible] but that Eve did not yet exist. Now, God had set Adam to name
every beast, bird and other living thing. When they passed before him in pairs, male and female, Adam--
being already like a twenty-year-old man-- felt jealous of their loves, and though he tried coupling with
each female in turn, found no satisfaction in the act. He therefore cried: 'Every creature but I has a proper
mate', and prayed God would remedy this injustice. from Gen. Rab. 17-4; B. Yebamot 63a"
(c) God then formed Lilith, the first woman, just as He had formed Adam, except that He used filth and
sediment instead of pure dust. From Adam's union with this demoness, and with another like her named
Naamah, Tubal Cain's sister, sprang Asmodeus and innumerable demons that still plague mankind. Many
generations late, Lilith and Naamah came to Solomon's judgment seat, disguised as harlots of Jerusalem.
from Yalqut Reubeni ad. Gen. II 21: IV. 8
Then Lilith deserts Adam because she didn't want to lie beneath him during sex because she was his
equal. Adam complained to God who sent angels after her. They found her beside the Red Sea where
she had been bearing demons (more than 100 a day) The angels told her to return to Adam or they would
drown her. She argues with them and tells them that God has ordered her to strangle babies . She also
seduces dreaming men. Then God makes Adam another mate but Adam is disgusted by the sight of her
creation. God knew that he had failed once more, and took First Eve away. (God failed?) God tried a third
time, and made her out of Adam's rib, braided her hair and adorned her with 24 pieces of jewellery before
waking Adam up. Adam approved. Gen Rab 161"
"Some say God created Eve from a tail ending in a sting which had been part of Adam's body . God cut
this off, and the stump-- now a useless coccyx-- is still carried by men. Gen Rab 134 B. Erubin 18a "
"Others say that God;s original thought had been to create two human beings, male and female; but
instead He designed a single one with a male face looking forward, and a female face looking back. B.
Erubin 18a"
"Still others hold that Adam was originally created as an androgyne of male and female bodies joined
back to back. This made walking difficult and conversation awkward, so God divided the androgyne, and
gave each half a new rear. These separate beings He placed in Eden, forbidding them to couple. Gen
Rab 55 Lev Rab 14.1 and other sources" 50.
Can the esteemed teachers of the Hebrew Roots of Christianity be saying these writings do not
contradict the Word of God?
Matthew 12:33
"Either make the tree good, and his fruit good; or else make the tree corrupt, and his fruit corrupt: for the
tree is known by his fruit."
There are many questions in my mind as one who was invited to partake of these teachings, and look to
the Hebrew Roots, Messianic leadership as described above. If the leadership upholds and promotes the
teachings of the Jewish sages and mystics, with the support of "flocks of sheep" who willingly follow their
teachings--does that mean that these teachings may not be publicly scrutinized and critiqued for the
edification and warning of the Body of Christ?
Matthew 7:15-20:
"Beware of false prophets, which come to you in sheep's clothing, but inwardly they are ravening wolves.
Ye shall know them by their fruits. Do men gather grapes of thorns, or figs of thistles? Even so every
good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth
evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is
hewn down, and cast into the fire. Wherefore by their fruits ye shall know them."
Next Section:
To Embrace Hebrew Roots Part VI: Kabbalah Initiation
All Scripture Quotes From the King James Bible
Footnotes:
1. Jewish Encyclopœdia, article on Cabala; as Cited in Nesta H. Webster, op.cit., p.29.
2. Matter, Histoire du Gnosticisme,I.44, (1844)a s Cited: Webster, Ibid. p.28.
3. D. F. Ranking; Some Notes on Various Gnostic Sects and their Possible Influence in
Freemasonry,republished from Ars Quatuor Coronatorum (Vol. XXIV, p. 202, 1911) in pamphlet
form, p.7.; as Cited Webster, Ibid. Pg. 32
4. Nesta H. Webster; op. cit. p. 29.
5. Jacob Prasch, Explaining the Midrash; www.cw.co.za/moriel/midrash.html
6. Harry Gersh "The Sacred Books of the Jews,"

http://marlowe.wimsey.com/rshand/streams/thera/canaan.html
7. Webster, op.cit., p.10
8. Ancient Wisdom and Secret Sects ;

9. Webster; op.cit., p.11
10. Harry Gersh, The Sacred Books of the Jews
11. Kabbalah Faq, Colin Low, 1996; www.digital-brilliance.com/kab/faq.htm

12. Michael Sidlofsky, Kabbalah-A Brief History; www.shamash.org/kavannah/kabbalah.html
13. Dr. Christian Ginsburg, The Kabbalah,pp.172,173; as Cited in Webster, Ibid., p. 9.
14. Joshua Jehuda, L’antisemitisme, Miroir du Monde ["Anti-Semitism, Mirror of the World"-p. 164]
15. James Webb, The Occult Underground, Open Court Press, 1976, p. 221.
16. Drach (De l'Harmonie entre l'Eglise et la Synagogue,II.p.30) says that Picco della Mirando paid a
Jew 7000 ducats for the Cabalistic MSS. from which he drew his thesis.; Webster,op.cit.,p.85]
17. (1)-Jewish Encyclopœdia, articles on Cabala and Reuchlin;Webster,op.cit.p.86
18. (2)-Jewish Encyclopœdia.,article on Cabala; Webster,op.cit.p.86
19. Introduction To Kabbalah Unveiled By S.L. McGregor Mathers;

www.webvs.com/hogd/kabalah_unveiled.html ]
20. Introduction To Kabbalah Unveiled By S.L. McGregor Mathers;

www.webvs.com/hogd/kabalah_unveiled.html ]
21. Kabbalah: The Misunderstood Doctrine; http://baptist1.com/judaism/kabbalah.htm
22. Ibid.
23. Vulliaud,p. 20, quoting Theodore Reinach, Historie des Israelites,p.221 and Salomon Reinach,
Orpheus, p. 299. As Cited in Webster, p.9]
26. Hannah Newman; Masters of the Blinding Light
27. Hastings' Encyclopœdia of Religion and Ethics; article on the Kabbala by H. Loewe;
Webster,op.cit.,p.374
28. The Kabbalah Unveiled; www.webvs.com/hogd/kabalah_unveiled.html
30. Pico della Mirandola ; http://marlowe.wimsey.com/rshand/streams/thera/canaan.html
31. Gerry Rose ,"The Venetian Takeover of England and Its Creation of Freemasonry"
32. "The Authenticity of Kabbalah"; http://marlowe.wimsey.com/rshand/streams/thera/canaan.html
33. Nesta H. Webster; p.7, "Secret Societies and Subversive Movements" Omni Publications, Eighth
edition, 1964.
34. Ibid, p.7.

35. (4). Zohar, section Bereschith, folio 55 and section Lekh-Lekha, folio 76 (de Pauly's trans., Vol. I
pp.431, 446; 5. Adolphe Franck, La Kabbale, p. 39; J.P. Stehelin, The Traditions of the Jews, I.
145 (1748); as Cited in Webster, Ibid., p. 8.
36. (6). Adolphe Franck, op.cit.,p.68, quoting Talmud treatise Sabbath folio 34; Dr. Christian
Ginsburg, The Kabbalah,p. 85; Drach, De l' Harmonie entre l'Eglise et la Synagogue, I. 457; 7.
Adolphe Franck, op.cit., p. 69; as Cited in Webster, Ibid., Pg. 8
37. McGregor Mathers, Introduction to The Kabbalah Unveiled

www.webvs.com/hogd/kabalah_unveiled.html
38. Gershom Scholem, "Zohar, the Book of Splendor: Basic Readings from the Kabbalah", p. vii
39. Ibid., p. xi
40. Ibid., p. xii
41. Ibid., p. xiii
42. Ibid., p. xv-xvi
43. HEBREW MYTHS: The book of Genesis by Robert Graves and Raphael Patai. 1964 Doubleday
and Co., Inc. It is copyrighted1963. ;private email correspondence,Feb2, 199 re:Hebrew Myths
44. Ibid.
45. Jacob Prasch, Explaining the Midrash; www.cw.co.za/moriel/midrash.html
46. Jacob Prasch; Satans Seduction of the Hebrew Root Movement
47. Private email correspondence, Feb 2, 199 re: Hebrew Myths
48. Peter Michas, http://www.ez/com/~peterm/HB.GK.RF.HTML
49. Avi ben Mordechai, Halacha, www.millenium7000.com/halacha.htm
50. HEBREW MYTHS: The book of Genesis by Robert Graves and Raphael Patai.; Ch10,p. 65;
Doubleday and Co., Inc. 1964 It is copyrighted 1963.
http://www.seekgod.ca/embracnokab.htm
To Embrace Hebrew Roots: Part VI
Kabbalah Initiation
Deuteronomy 7:26:
"Neither shalt thou bring an abomination into thine house, lest thou be a cursed thing like it: but thou shalt
utterly detest it, and thou shalt utterly abhor it; for it is a cursed thing."
The fact that a prominent Sephardic Jew like Avi ben Mordechai teaches the mysticism of the Kabbalah
along with preaching the Gospel should impress us that Kabbalism and the kabbalizing of Christianity is
not past history --but a present day reality. Were it not for the propagation of this esoteric doctrine through
the various media - although it is still regarded as "secret" - this writer would not have accessed so much
information so easily. Make no mistake, the information that is promulgated is not all that Kabbalah
contains, nor are lay people receiving all the information or plans that reside within the inner circle of
adepts. The Kabbalah is being disseminated for a purpose. For More on Avi ben Mordechai see: Avi ben
Mordechai & Millennium 7000
Benjamin Creme wrote in The Reappearance of the Christ & The Masters of Wisdom:
"Through the Masonic initiation and certain esoteric groups will come the process of initiation. In this
coming age millions of people will take the first and second initiation through these transformed and
purified institutions." 1.
Initiation: Human and Solar, by Alice Bailey, reveals the plan for universal initiation within the established
churches:
"Before many centuries pass, the old mysteries will be restored, and an inner body will exist in the church
- the church period of which the nucleus is already forming - wherein the first initiation will become
exoteric, in this sense only, that the taking of the first initiation will, before very long, be the most sacred
ceremony of the Church performed exoterically as one of the mysteries given at stated periods, attended
by those concerned." 2.
Age of Initiation
We find that many references and teachings in the Talmud are also in the Kaballah. Some might suggest
that one really has nothing to do with the other or that there is no problem with either. Further, it is
suggested that although this was considered a "secret oral wisdom" -- and still is -- there was a certain
age that initiates must attain before studying it.
At one time there was great controversy on the study of the Kabbalah, although it was taught regularly
with certain restrictions. There had been,
"…the centuries-old rabbinic ban on the dissemination of kabbalistic practices among those under forty
and unschooled in Bible and Talmud-…" 3.
Other Jewish writers confirm these statements.
"… Kabbalah and Jewish mysticism, were traditionally not even taught to people until the age of 40, when
they had completed their education in Torah and Talmud." 4.
Colin Low states that many of the adepts started at an early age:
"…Kabbalist R. Isaac Luria (1534-1572), began the study of Kabbalah at the age of seventeen and died
at the age of thirty-eight! His equally famous contemporary R. Moses Cordovero (1522-1570) began at
the age of twenty…" 5.
Mr. Low explains that the age restriction was not widespread, but put forward by the Ashkenazic Jews.
Sephardic Jews did not hold to this thinking.
"….This prohibition has come from Ashkenazic (East European) Jews and has never applied to
Sepharidic (Middle Eastern) Jews. The historical basis for the 'rule' comes from opponents of Kabbalah
within Judaism who (successfully) attempted to restrict its study. At the root of this was the heresy of false
messiah Shabbatai Tzevi (17th. C) which resulted in large numbers of Jews leaving the orthodox fold…"
6.
In a 1996 article, Colin Low cited the Rabbi Ariel Bar-Zadok, an Orthodox Sephardic Jew (like Avi ben
Mordechai) who declared his support of the lower age:
" …I am not sympathetic to anything that is not pure, authoritative Kabbalah. Remember, Kabbalah
means "to receive". I am an Orthodox Sephardic Rabbi, ordained in Jerusalem. I teach only from the true
texts,… By the way, according to the Chief Rabbi of Israel, Rabi Ovadiah Yosef (Yehaveh Da'at 4,47)
quoting Rabbi Moshe Cordovero, one only has to be 20 years old to study Kabbala, and not 40. THIS IS
THE HALAKHA!!" 7.
The term halakha, previously mentioned in Part 2, refers to the "Way or Path".
"Halacha means 'Way' or 'Path.' Halacha is the application of the Law (Torah) to everyday living. The
traditional viewpoint is that Halacha should be decided by those who are most knowledgeable in all
aspects of Jewish law. Since the Halacha of each generation is decided by its greatest Torah scholars,
and the Torah doesn't change, there is usually little change in the Halacha from one generation to the
next. " 8.
The Apostle Paul warned in Acts 20: 29-30:
"For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock.
Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."
Transition from Talmud to Kabbalah
The connection between the Talmudic teachings and the Kabbalah is confirmed in the "Hypertext
Halacha" of Project Genesis, which is disseminated by Orthodox Jews, and also linked to such Hebrew
Roots sites as Larry Rowland's Messengers of Truth. 9. For example, in the meticulous instructions
regarding women's hair we read this from the Mishnah:
"Siman75. One should be careful about [a woman's] uncovered hair and a woman's [singing] voice when
reading the Shema, and also not to read it in the presence of nakedness." 10.
Many paragraphs later in this same Siman in the Mishnah of the Talmud we read a reference from the
Zohar giving more detailed instructions.
MB 14: Pokes out etc. - He means to say that apart from a hat on her head she has a hairband which is a
piece of material that binds the hair together tightly so that it does not come out; and it this small amount
of hair that is impossible to contain and pokes out of the hairband on which the Rashboh is lenient
(Chasam Sofer Siman 36 see there).
The Zohar [a mystical commentary on the Torah of Mishnaic origin, compiled by Rabbi Shimon
Bar Yochai] on Sidra Noso is extremely strict that not one hair of a woman should be visible as "it brings
poverty on her household, renders her children of no account in their generation and causes an evil spirit
to abide on her house. And all the more so [does this apply] if she goes like this in public. Therefore we
require that a woman should not permit even the beams of her house to see one hair of her head. And if
she conducts herself thus, then it is written [in Psalms] "your children [shall be] like olive plants" - just as
the olive [does not shed its leaves either in winter or summer but always retains its superiority over other
trees, so] her children will excel over all other children; her husband will, moreover, receive blessings from
above and from below, will be blessed with riches, with children and children's children". This is a brief
version of the words of the Zohar. And the Magen Avrohom writes that one should conduct oneself
according to the Zohar. And in Tractate Yoma they mention a particular woman who merited by her
extreme modesty, in that the beams of her house did not see [any of her hair], that [seven] High Priests
descended from her. " 11.
In Jewish Mystical Traditions, Zos Imos explains the student's transition from Talmudic "haggadah" to
very potent mystical experiences which spread like the revival "fire" throughout the Diaspora, leading to
the full Kabbalah:
"…The study of these mysterious visions and symbols, according to the Talmudic *haggadah* or
commentary on the 'tellings' or narratives of the Tanak (sacred scriptures), tells of the descent of this
same 'fire' on the expositor of the prophetic scrolls when in a holy state of contemplation. In contrast,
such meditation could lead to an 'ascent' (in imitation of Elijah) which could lead astray the
unprepared, but could, as in the case of R. Akiva, lead to ascent and descent in 'perfect peace'
(Scholem, 1991)."
"This journey of the sage through the higher realms (often seven levels) was guided by prayer,
fasting and the recitation of sacred psalms. It also required the knowledge of the various 'names of
the angels' so that a 'seal' or incantation could be said to facilitate the journey (Wald, 1988). The apex
of this ascent is a vision of the Throne of Glory and thereby *kedushah* or 'sanctification' by the Divine
Presence. Yet, this Presence remains something apart, a reality so Holy that the vision of its presence
was the highest sanctification, so that man and G-D remain distinct, and the vision of the *sar ha-
panim* 'prince of the divine face' was supreme blessing. This was symbolized as the *kavod* or Glory
of G-D. This early development was then carried throughout the Diaspora to Jewish communities far and
wide. By the 10th century, the *Sefer Yezirah (1987)* had been composed, that mystic guide to all Jewish
contemplatives for over the last thousand years. In this book we find mention of the Ten Sefirot, the 'Book
of Creation' where the paths of wisdom and the '22 elemental letters' give the sage access to divine
knowledge. This work, along with the Merkabah tradition set the stage for the emergence of a full-blown
meditative tradition known as Kabbalah (Bischoff, 1985; Verman, 1992)…" 12.
1 John 4:12a: "No man hath seen God at any time…"
John 5:37: "And the Father himself, which hath sent me, hath borne witness of me. Ye have neither heard
his voice at any time, nor seen his shape."
John 6:46: "Not that any man hath seen the Father, save he which is of God, he hath seen the Father."
1 Timothy 6:16: "Who only hath immortality, dwelling in the light which no man can approach unto; whom
no man hath seen, nor can see: to whom be honour and power everlasting. Amen."
The term the "Talmudic *haggadah* " stated above is noteworthy. According to Hyam Maccoby :
"The Haggada (found mainly in the Midrash) is the poetical side of Pharisaism, and comprises folktales,
parables, quaint fancies and metaphysical speculations." 13.
Peter Michas acclaims the New Testament to be similar to the traditional Halakah and Haggada writings
mentioned above:
"…The New Testament is in the pattern of the Jewish traditional work of Torah, Mishnah, Haggadah,
Halakah, Talmud and Midrash, but inspired by God Himself for the common people." 14.
The "Merkabah" mentioned above, is in reference to the Mystics who were the precursors of the medieval
Qabalists, and who worked with planetary powers or astrology. 15.
On The Kabbalah And Its Symbolism, by Gershom Scholem, explains a portion of the ritual of the
Kabbalists and the Merkabah mystics thus:
"… In line with the general principles here set forth, the Kaballists strove from the very first to anchor the
ritual of Rabbinical Judaism in myth by means of a mystical practice. The first attempts applied
primarily to the liturgy and everything connected with it. The ecstatic rites, by which the early Jewish
merkabah mystics of Talmudic times effected the ascent of the soul to God, were replaced, through
the medium of kavvanah, by the ritual of prayer, which soon revealed dangers and abysses unsuspected
by the naive worshiper." 16.
Scripture tell us that none have seen God, or ascended to Heaven, except Jesus Christ, who said:
John 3:13:
"And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man
which is in heaven."
1 Timothy 6:16 refers the seeker of God to Jesus Christ:
"Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath
seen, nor can see: to whom be honour and power everlasting. Amen."
In spite of this spiritual danger, people are urged by men like Jacob Prasch, Peter Michas and others to
study the Midrash, the Haggadah and these various books. We must ask ourselves "Why?", when these
studies are simply stepping stones into mysticism and practical occultism.
th
Kabbalist Colin Low asserts that by the 12 century, the doctrine of the "sephiroth", or the esoteric view
of the way which God manifests, was established and that this secret doctrine is almost identical to that
which is taught today.
"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." 17.
This obviously goes entirely against God's commandment.
Deuteronomy 18:10-12a
abomination unto the Lord…"
Feminine and Masculine God
Kabbalists teach that God is masculine and feminine, and that when speaking of 'man' they are always
referring to two faces. Adam Kadmon is androgynous, according to the Kabbalah interpretation of
Genesis "male and female created he them" as cited in Blavatsky's Theosophical Glossary or in The
Secret Doctrine:
"Adam, as the supposed great 'Progenitor of the human race' is, as Adam-Kadmon, made in the image of
God - a priapic image, therefore. The Hebrew words Zakhar and Neqebah are, literally translated, linga
(phallus) and yoni, notwithstanding their transliteration in the Bible as 'male and female.' As said there:
'God creates 'Man in his own image'...in the image of God created he him, male and female created he
them,' *the androgyne Adam-Kadmon. Now this Kabbalistic name is not that of a living man, nor even of a
human or divine Being, but of the two sexes or organs of procreation, called in Hebrew Zakhar and
neqebah; these two being, therefore, the image under which the 'Lord God appeared usually to his
chosen people. That this is so, is now undeniably proven by almost all the symbologists and Hebrew
scholars as well as by the Kabala. Therefore Adam is in one sense Jehovah." 25.
In his book, The Rod of an Almond Tree in God's Master Plan, Peter Michas states that Adam was
created as a whole being, which meant that he contained a balance of male and female.
"Adam was created as a whole being, complete in form containing a balance of male-female and a
balance of logic-emotion."26
He then mentions two Adams,
"Then God separated from Adam another Adam as a helpmate (Genesis 2:2-22; Genesis 5:2)." 27.
This is reminiscent of the dualistic concept of the Hasidic Adam in the physical realm whose spiritual
counterpart Adam-Kadmon inhabited the celestial realm. (As above, so below.) It may be that Peter
learned this occult correspondence through the Hasidic Chabbad Lubavich, where he studied the Hebrew
Roots of Christianity, as stated in the Preface of his book:
"I ended up going into a place call Chabbad House which was run by the Lubavich, the ultra-orthodox
rabbis. This was the beginning of my education in the Hebraic roots of the Bible. as my knowledge of the
Hebraic context of Scripture grew, my God was being revealed to me in ways that cannot even be
explained. I realize that if God had not preserved the Jewish people and their books (including the Bible),
most spiritual truth and surely all of the culture of Scripture would have been lost to traditions of men." 28.
Returning to Peter's account of creation, the reason for the Fall is explained as a lack of male/female
unity:
"Adam named her Eve and they were designed to work together as one complete being...Because Adam
and Eve failed to act as a unit, they became vulnerable and succumbed to darkness and disobedience to
God." 29
Every student of Scripture knows that, in the Genesis account, God did not fault Adam and Eve for failing
to "act as a unit" but precisely for their unity in rebellion against Him. However, Jacob Boehme, whose
contribution to theosophy is universally recognized, repopularized the theory that the androgynous primal
Adam experienced an internal rebellion, the feminine against the masculine...
"The Judeo-Christian myth and theology of the androgyny of the primal man were successfully
reinterpreted and revalorized by Jakob Boehme (1575-1624).
For this great mystic and theosophist, Adam's sleep represents the first fall: Adam separated himself from
the divine world and 'imagined himself' immersed in nature, by which act he lowered himself and became
earthly. The appearance of the sexes is a direct consequence of this first fall...Another fundamental idea
of Boehme, Gichtel, and other theosophists was that Sophia, the divine virgin, was originally part of the
primal man. When he attempted to dominate her, the virgin separated herself from him." 30
All of history is viewed by the esoteric schools as the return of mankind to the condition of androgyny--the
perfect state. As the archetype of Adam Kadmon, so is the concept of male and female being one soul. It
is also taught that each soul and spirit start as a united male/female, which splits, and when a couple
unites in marriage, it is the reuniting of that male/female soul.
From "The Hebrew Zohar", we learn the Kabbalah concept of androgyny:
"Each soul and spirit prior to its entering into this world, consists of a male and female united into one
being. When it descends on this earth the two parts separate and animate two different bodies. At the
time of marriage, the Holy One, blessed be He, who knows all souls and spirits, unites them again as they
were before, and they again constitute one body and one soul, forming as it were the right and left of one
individual." 31.
"The Kabbalah Unveiled" explains "androgyny" teachings by referring to the unification of the masculine
and feminine side of God.
"And when They are conjoined together, They appear to be only one body.
"Hence we learn that the Masculine, taken alone appeareth to be only half the body, so that all the
mercies are half; and thus also is it with the Feminine. 'But when They are joined together, the (two
together) appear to form only one whole body. And it is so.' So also here. When the Male is joined with
the Female, They both constitute one complete body, and all the Universe is in a state of happiness,
because all things receive blessing from Their perfect body. And this is an Arcanum." 32.
McGregor Mathers in "Introduction to Kabbalah Unveiled", states:
"41. Now, we find that before the Deity conformed Himself thus, i.e., as male and female that the worlds
of the universe could not subsist…" 33.
Mathers explains that the Sephiroth contain the development and attributes of God, with some being male
while other are female. The Holy Spirit is referred to as Ruach or the Spirit meaning "feminine" or Mother.
Kabbalists believe that it is the union of the Father (masculine) and Mother (feminine) union of God that
"begat the Son".
"40. Among these Sephiroth, jointly and severally, we find the development of the persons and
attributes of God. Of these some are male and some are female. Now, for some reason or other best
known to themselves, the translators of the Bible have carefully crowded out of existence and smothered
up every reference to the fact that the Deity is both masculine and feminine. They have translated a
feminine plural by a masculine singular in the case of the word Elohim. They have, however, left an
inadvertent admission of their knowledge that it was plural in Gen. iv. 26; "And Elohim said: Let Us make
man." Again (v. 27), how could Adam be made in the image of the Elohim, male and female, unless the
Elohim were male and female also? The word Elohim is a plural formed from the feminine singular ALH,
Eloh, by adding IM to the word. But inasmuch as IM is usually the termination of the masculine plural, and
is here added to a feminine noun, it gives the word Elohim the sense of a female potency united to a
masculine idea, and thereby capable of producing an offspring. Now, we hear much of the Father and
Son, but we hear nothing of the Mother in the ordinary religions of the day. But in the Qabalah we find
that the Ancient of Days conforms Himself simultaneously into the Father and the Mother, and
thus begets the Son. Now, this Mother is Elohim. Again, we are usually told that the Holy Spirit is
masculine. But the word RVCh, Ruach, Spirit, is feminine, as appears from the following passage of the
Sepher Yetzirah: "AChTh RVCh ALHIM ChIIM, Achath (feminine, not Achad, masculine) Ruach Elohim
Chiim: One is She the Spirit of the Elohim of Life." 34.
Ten Sefirot
We turn again to McGregor Mathers for an introduction to the very important sefirot of the kabbalah and
the "Tree of Life".
"39. I must now explain the real meaning of the terms Sephira and Sephiroth. The first is singular, the
second is plural. The best rendering of the word is "numerical emanation." There are ten sephiroth, which
are the most abstract forms of the ten numbers of the decimal scale, i.e., the abstract forms of the ten
numbers 1, 2, 3,4, 5, 6, 7, 8, 9, 10. Therefore, as in the higher mathematics we reason of numbers in their
abstract senses, so in the Qabalah we reason of the Deity by the abstract forms of the numbers; in other
words, by the SPIRVTh, Sephiroth. It was from this ancient Oriental theory that Pythagoras derived his
numerical symbolic ideas." 35.
A brief review of the Sefirots and Tiferot is found on the web site "The Ten Sefirot of the Kabbalah. 36.
The ten sefirot or emanations are interrelated, generally one sefirot linking to the next. There is of course,
much more to the Talmudic and Kaballastic teachings of the Ten Sefirot. Part of the concept of the
sefiroth and the ascent through the gates or ladders of wisdom refers to the Kabbalistic Tree of Life that
matches the Sufi mystic teachings. Due to space the following list does not encompass all the sefirot and
relationships, but presents comparisons between certain of the Kabbalistic sefirot and the Kundalini
chakras on the Tree of Life.
The parallels with Kundalini come from A Kabbalistic View of the Chakras by Rebekah Kenton who
explains the chakras in terms of Jacob's ladder:
"…The chakras are connections between the physical and psychological bodies… their reflections can
also be perceived as whirling discs in front of the body…The reference for the parallels comes from
'Kundalini Tantra by Swami Satyananda Saraswati' and all quotations are from this book…" 37.
"…from the Kabbalistic point of view it is more interesting to concentrate on the psychological aspect and
evolving consciousness, and as such the chakras should be seen on the Jacob's Ladder on the
psychological or Yeziratic Tree of Life." 38.
Very briefly, and without showing all the Sefirot, nor all the deep, secret meanings of these emanations of
the Kabbalists' G-d, we may arrive at some understanding of Avi ben Mordechai's use of these terms.
"Tiferet represents the ideal balance of Justice and Mercy needed for proper running of the universe. This
Sefirah unites all the upper nine powers…."
"Tif'eret is the offspring of Hokhmah and Binah.;

"It is often symbolized as a bridegroom or prince who strives to be united with the Shekhinah. Their
union produces the human soul." 39.
The analogy to the stated Tiferet refers to the unification of Hokmah and Binah which means, "… their
union produces the human soul" according to A Kabbalistic View of the Chakras by Rebekah Kenton. 40
"Manipura Chakra (Navel or Solar Plexus); Tiferet. In the same way that the sun continually radiates
energy to the Planets…Manipura or Tiferet is the Self, the midpoint of the psyche…"
"'When the consciousness evolves to Manipura, one acquires a spiritual perspective.' This refers to
the position of Tiferet as the Kingdom of Heaven. In Mooladhara and Swadhisthana the
consciousness is still preoccupied with personal matters and resolving old karmas, but in Manipura one
starts to realize the possibilities in becoming truly human…" 41.
From the Ten Sefirot the initiate attains to God's wisdom:
"Hokhmah: Wisdom
"Hokhmah represents the contemplative, synthetic aspects of God's thought.
"It is the primordial point of creation from which all knowable reality originates."
"There are 32 ways of Wisdom." 42.
The Binah of the sefirot is said to unite with Hokhmah and give birth to the seven lower Sefirot, mentioned
also by Avi ben Mordechai.
"Binah: "Understanding, Discernment "
"Binah refers to the analytic, distinguishing aspects of God's thought."
"It is the uppermost feminine element in the Godhead, and is symbolized as the mother of the Shekhinah.
Many of the symbols associated with Binah are therefore identical to those of the Shekhinah."
"Having received the seed from Hokhmah, Binah conceived and gave birth to the seven lower Sefirot. ";
"There are fifty "Gates of Understanding."
"…Supernal Mother, Supernal Shekhinah…Palace…Womb…Repentance ("Return," Teshuvah)…A river

branching out into seven streams…Supernal Jubilee…The Hebrew Alphabet…" 43.
According to Rebekah Kenton Binah-Hokhmah refers to the opening of the third eye.
"Ajna Chakra (The Third Eye); Binah-Hokhmah Ajna is the chakra of higher intellect. 'Ajna is the
witnessing centre where one becomes the detached observer of all events, including those within the
body and mind. Here the level of awareness is developed whereby one begins to 'see' the hidden
essence underlying all visible appearances. When Ajna is awakened, the meaning and significance of
symbols flashes into one's conscious perception and intuitive knowledge arises effortlessly."
"Up until Ajna chakra awakens, we are under delusions. It is only after awakening of Ajna chakra that the
laws of cause and effect can be known. Thereafter your whole philosophical attitude and approach to life
changes... As said, it is very important to develop the qualities of Binah and Hokhmah already at the very
beginning of one's spiritual journey. "Only those who have reason and understanding are able to cope."
44.
"Paradoxically, the awakening of the chakras should start as high as Ajna or the Third Eye. One needs a
degree of Wisdom and Understanding, a certain philosophical outlook and detachment, to be able to cope
with the psychic phenomena that follow the awakening of the lower chakras.
"It would seem that the awakening of the Ajna chakra follows the sequence of the Lightning Flash,
activating first the Binah and then the Hokhmah aspect of this level. It is said that from Ajna there is only a
short way to Sahasrara or enlightenment; from Hokhmah we would see how to get there." 45.
Dr. Cathy Burns explains how the proper alignment and awakening of the chakras leads to spiritual
enlightenment - the opening of the third eye - or advanced psychical powers:
"In the Hindu/yoga world of 'reality', they believe, as do much of the occult and New Age meditators, that
the body contains seven basic energy centers, known as chakras. When these centers are properly
aligned by practicing yoga and meditation, there will then occur a 'merging' of the spinal chakra (the
serpent of Kundalini) together with Shiva, located in the frontal chakra (psychic third eye) and this
'spiritual union' is believed to increase extrasensory and psychic powers.75." 46.
The Lightening Flash has occult meaning referring to Lucifer, and is also found in Scripture:
Luke 10:18
"And [Jesus] said unto them, I beheld Satan as lightening fall from heaven."
The Yesod sefirot is the equivalent of the male phallus:
"Yesod is the channel through which Tiferet strives to unite with the Shekhinah and pass on the creative
and benevolent divine forces."
"This Sefirah is symbolized as the male phallus, sanctified through the covenant of circumcision. " 47.
The explanation of the Kundalini parallels what has been presented above for the sefirot Yesod.
"Mooladhara Chakra (Base); Yesod "…Mooladhara is at the root of the chakra system and its influences
are at the root of our whole existence. In tantra, Mooladhara is the seat of kundalini, the basis from which
the possibility of higher realization arises…"
"All the passions are stored in Mooladhara, all the guilt, every complex and every agony has its root in
Mooladhara chakra. It is so important for everybody to awaken this chakra and get out of it. Our lower
karmas are embedded there, as in lower incarnations, one's whole being is founded on the sexual
personality…" 48.
The Shekhinah, also in the Talmud, is often referred to as the feminine side to God and speaks of the
longing of the male and female elements of the Godhead to be united.
"The Shekhinah is a Talmudic concept representing God's dwelling and immanence in the created world.
It was equated with the "Keneset Yisrael," the personified spirit of the People of Israel."
"According to a Rabbinic tradition, the Shekhinah shares in the exiles of the Jewish people.
Therefore, the redemption of the people of Israel is inextricably linked to the remedying of an alienation
within God him/herself, introducing a bold new element into traditional Jewish Messianic eschatology."
"It is through the Shekhinah that humans can experience the Divine."
"The passivity of the Shekhinah is often emphasized (equated with its femininity), as the recipient of
forces from the higher Sefirot."
"The Shekhinah is often portrayed as a bride or princess whose male lover is the composite of the nine
upper sefirot, represented by the prince/bridegroom Tiferet.
The erotic and romantic phrases of the Song of Songs and Prophetic imagery is evoked to represent the
longing of the male and female elements of the Godhead." 49.
Isaac Meyer, states in The Qabbalah, regarding the male and female elements of the sefirot, that
Solomon's idolatry involved worship of such deities:
"Early Hebrew prophecy and Bacchism are similar in some aspects. The Qabbalists called the Holy Spirit,
the mother, and the Church of Israel, the daughter. Solomon engraved on the walls of his Temple,
likenesses of the male and female principles, to adumbrate this mystery; such it is said, were the
figures of the cherubim. This was, however, not in obedience to the words of the Torah. They were
symbolical of the Upper, the spiritual, the former or maker, positive or male, and the Lower, the passive,
the negative or female, formed or made by the first." 50.
Further on the Tree of Life is, "The Anahata Chakra (Heart); Gevurah-Hesed" which involves the "ability
to determine one's own destiny, and escape a preordained fate",51. and each upward move on this
ladder evokes a Lightning Flash on the Tree of Life.
Psalm 37:23 states otherwise:
"The steps of a good man are ordered by the Lord: and he delighteth in his way."
The Vishuddhi is paralleled to the knowledge aspect in Kabbalah.
"The more abstract aspect of Vishuddhi is the faculty of higher discrimination… any communication
received telepathically can be tested here for its correctness and accuracy…allows us to differentiate
between realization coming into our consciousness from the higher levels of knowledge, and the mere
babblings of our unconscious mind and wishful thinking…When Vishuddhi is awakened the divine fluid is
retained and utilized, becoming the nectar of immortality. The secret of youth and regeneration of
the body lies in the awakening of Vishuddhi chakra. At this state of awareness the poisonous aspects
and experiences of life are absorbed and transformed into a state of bliss." 52.
Probably of most importance on the Kabbalistic Tree of Life, the sefirot and the movement up the ladders
into these concepts, is this statement by Rebekah Kenton:
"…In Kabbalah, an individual whose all chakras have fully and permanently awakened would be
called the Messiah." 53.
Daniel 8: 23-25:
"And in the latter time of their kingdom, when the transgressors are come to the full, a king of fierce
countenance, and understanding dark sentences, shall stand up. And his power shall be mighty, but not
by his own power: and he shall destroy wonderfully, and shall prosper, and practice, and shall destroy the
mighty and the holy people. And through his policy also he shall cause craft to prosper in his hand; and
he shall magnify himself in his heart, and by peace shall destroy many: he shall also stand up against the
Prince of princes; but he shall be broken without hand."
All Scripture From the Authorized King James Version
Next Section:
To Embrace Hebrew Roots VII: Kabbalah Connections
Footnotes
1. Benjamin Crème; The Reappearance of the Christ & The Masters of Wisdom, Tara Center, 1980,
p. 84.
2. Alice Bailey, Initiation: Human & Solar, Lucis Pub., 1922, p. 9.
3. Kabbalah, A Brief History, Michael Sidlofsky; www.shamash.org/kavannah/kabbalah.html
5. Colin Low; Kabbalah Faq; February 1996; www.digital-brilliance.com/Kab/index.htm
6. Ibid.
7. Ibid.
8. Torah and Halachic Authority (3/12) - What is "Halacha?" How is it determined?;

http://www.cis.ohio-state.edu/text/faq/usenet-faqs/html/judaism/FAQ/03-Torah-Halacha/faq-doc-
45.html
9. Hypertext Halacha; http://www.torah.org/learning/halacha/
10. Ibid., Siman 75, http://www.torah.org/learning/halacha/s75.htm
11. Ibid.
12. Zos Imos, Jewish Mystical Traditions;1995; http://140.190.128.190/merton/zos/jewish.html
13. Hyam Maccoby, op. cit,.p.281
14. Peter Michas, http://www.ez/com/~peterm/HB.GK.RF.HTML
15. Dance of the Seven Veils-Jewish Astrology; http://ggms.com/asherah/veils.htm
16. Gershom Scholem, "On The Kabbalah And Its Symbolism," p.133, Schocken Books, 1965/
17. Colin Low, "cabalah.cln"; Kabbalah,

18. Avi ben Mordechai, email to Mr. Ed Tarkowski, dated May 8, 1998:
19. Gershom Scholem,On The Kabbalah And Its Symbolism; op.cit., p.123-124.
20. McGregor Mathers, "Introduction to Kabbalah Unveiled",
21. ENCYCLOPEDIA OF HASIDISM, editor, Rabinowicz, Tzbvi M., p. 8.
22. Gershom Scholem, "On The Kabbalah And Its Symbolism," p.104, Schocken Books, 1965/1996
23. Ibid., p.112
24. Ibid., p.114
25. Blavatsky, The Secret Doctrine, Vol. II, p. 467
26. Peter Michas, p. 48, Rod of an Almond Tree in God's Master Plan, WinePress Pub., 1997
27. Ibid. p. 48
28. Ibid. p.19
29. Ibid. p. 48
30. Mircea Eliade, ENCYCLOPEDIA OF RELIGION, Vol. I, NY: Simon & Schuster MacMillan, 1995,
p.279
31. The Hebrew Zohar; http://marlowe.wimsey.com/rshand/streams/thera/canaan.html
32. The Kabbalah Unveiled; www.webvs.com/hogd/kabalah_unveiled.html
33. S. L. McGregor Mathers;, "Introduction to Kabbalah Unveiled",

34. Ibid.
35. Ibid.
36. The Ten Sefirot; www.acs.ucalgary.ca/~elsegal/Sefirot/Sefirot.html
37. A Kabbalistic View of the Chakras by Rebekah Kenton;

.http://www.kabbalahsociety.org/chakras.htm
38. Ibid.
39. www.acs.ucalgary.ca/~elsegal/Sefirot/Tiferet.html
40. Rebekah Kenton; op.cit.
41. Ibid.
42. www.acs.ucalgary.ca/~elsegal/Sefirot/Hokhmah.html
43. www.acs.ucalgary.ca/~elsegal/Sefirot/Binah.html
44. Rebekah Kenton; op.cit
45. Ibid.
46. Dr. Cathy Burns, Masonic and Occult Symbols Illustrated, Sharing, 1998, p. 128.
47. www.acs.ucalgary.ca/~elsegal/Sefirot/Yesod.html
48. Rebekah Kenton; op.cit; http://www.kabbalahsociety.org/chakras.htm
49. www.acs.ucalgary.ca/~elsegal/Sefirot/Shekhinah.html
50. Isaac Myer, The Qabbalah ; http://marlowe.wimsey.com/rshand/streams/thera/canaan.html
51. Rebekah Kenton; op.cit; http://www.kabbalahsociety.org/chakras.htm
52. Ibid.
53. Ibid.
http://www.seekgod.ca/embracinition.htm
To Embrace Hebrew Roots: Part VIII
Literal Kabbalah: Gematria & Numerology
Psalm 50:16-17
"But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take
my covenant in thy mouth? Seeing thou hatest instruction, and castest my words behind thee."
Gematria & Numerology
The basis of the Hebrew Roots Movement is the belief that Christians need to understand the Word of
God through Jewish thought and teachings and that without the wisdom of the ancient sages they cannot
truly grasp Scriptural truth. The question must be asked, what methods were used to obtain the oral
traditions of the ancients and are they Biblically sound?
Gershom Scholem states that in all religions," mystics are men who by their own inner experience and
their speculation concerning this experience discover new layers of meaning in their traditional religion." If
their new revelations do not cause them to break away from the old traditions, they generally determine a
way to cause the needed change for their interpretations to become dispensed within the tradition. 1.
Jacob Prasch's Midrash

As with all gnostics, Kabbalists had to overcome many obstacles in order for their teachings to be
regarded as sacred texts. Gershom Scholem relates that the vehicle of choice for mystics to bring
their gnostic view into harmony with their own traditions was allegory or midrash.
"It is generally known that allegorical interpretations arise spontaneously whenever a conflict between
new ideas and those expressed in a sacred book necessitates some form of compromise. What is true of
allegorical interpretation is still more applicable to the specifically mystical interpretation of such
texts…Vast numbers of books have been written by Jewish mystics attempting to find their own ideas in,
or read them into, the Biblical texts. A large part of the enormous Kabbalistic literature consists of
commentaries of Books of the Bible, especially the Pentateuch, the Five Scrolls, the Psalms, the Song of
Songs, the Book of Ruth, and Ecclesiastes. Many productive minds among the Kabbalists found this a
congenial way of expressing their own ideas, while seeming to make them flow from the Bible. It is not
always easy, in a given case, to determine whether the exegesis was a deliberate device, calculated to
bridge the gap between the old and the new vision by reading completely new ideas into the text…"2.
The Kabbalah in English verifies that the Kabbalists reinterpreted large portions of the Old Testament
midrashically in order to inject Judaism with gnosticism:
"The Midrash, stemming from the same period as the Talmud, but more concerned with supplying context
and elaboration of the Biblical text. Much legendary material is archived here. Midrashim exist on the
Torah, the books of Ruth, Lamentations, Ecclesiastes, Esther, Song of Songs (together referred to as
the five Megillot), and Psalms. Usually all but the last are grouped together as Midrash Rabbah, and a
multivolume translation from the Soncino Press is available. 3
Mr. Jacob Prasch of Moriel recommends the classical Jewish works mentioned above, Midrash Rabba
and Lamentations Rabba, as the preferred resources for the study of Scripture:
"Midrash interprets prophecy as a cyclical pattern of historical recapitulation (prophecies having multiple
fulfillment), with an ultimate fulfillment associated with the eschaton, which is the final focal point of the
redemptive process. A classical work of Midrash in Judaism is the Midrash Rabba on Genesis
(Berashith). Another is Lamentations Rabba.
" The clearest set of guidelines in Midrash are the Seven Midroth attributed to Rabbi Hillel, the founder of
the Pharisaic School of Hillel, where Rabbi Shaul (St. Paul) was educated as a rabbi by Rabbi Gamaliel,
the grandson of Hillel.
Midrash makes heavy use of allegory and typology to illustrate and illuminate doctrine, but never
as a basis for doctrine. It sees multiple meanings in Bible texts found in strata, but this is very different
in certain fundamental respects from the gnostic and Alexandrian uses of figurative interpretation
associated with Philo and Origen, reflecting more of Hebraic, rather than Helenistic philosophical world-
view and view of theology. 4.
Hillel was one of the sages referred to in Part 7 of this series, whose teachings contributed deeply to the
Talmud, Mishnah and other works. It is common knowledge that the Talmud holds over 300 differences of
opinion between Hillel and Shammai, another famous Talmudic sage. In every dispute over their
interpretations and teachings, Hillel invariably prevailed.
The apostle Paul was a Pharisee, who before his conversion, persecuted Christians according to the
instructions of the Pharisees. After his conversion, he was inspired by God to write extensively about the
change in his beliefs and their incompatibility with the Pharisee's teachings that had caused their rejection
of Jesus Christ. Peter also addressed the issue of fables or allegory in his epistles.
2 Peter 1:16
"For we have not followed cunningly devised fables, when we made known unto you the power and
coming of our Lord Jesus Christ, but were eyewitnesses of his majesty."
For an indepth treatment of a Scriptural view of allegory or Fables, see the article "Have Nothing to Do
With Fables and Old Wives Tales," www.SeekGod.ca/fables.htm
"The Kabbalah and Jewish Mysticism" identifies the doctrine of creation and the throne of God, as the two
primary subjects of ancient mystical thought which were consistently interpreted midrashically by the
sages.
"The Talmud contains vague hints of a mystical school of thought that was taught only to the most
advanced students and was not committed to writing. There are several references in ancient sources to
ma'aseh bereshit (the work of creation) and ma'aseh merkavah (the work of the chariot (of Ezikiel's
vision), the two primary subjects of mystical thought at the time." 5.
Gershom Scholem explains Kabbalistic interpretation of the written Torah as theosophy. The use of
allegory to interpret Scripture on a consistant basis, was considered dangerous.
What Kabbalistic exegesis discovers behind the literal meaning of the Bible or of the Talmudic
interpretations of the Bible was something very different. What the Kabbalists looked for in the Bible was
not primarily philosophical ideas, but a symbolic description of the hidden process of divine life, as it
unfolds in the manifestations and emanations of the sefiroth. Their primary interest in the Bible may be
termed theosophical. As for allegory proper, we find very different attitudes among the Kabbalists. So
outstanding an authority as Nahmanides deliberately avoided the allegorical interpretations of the
philosophers in his commentary on the Torah. He was well aware of the danger that might accrue to
the observance of Jewish ritual from a pure spiritualization of the Torah such as a consistent
application of allegorical method would apply. He expressly warned against this danger in a passage
in his commentary on Deuteronomy 29:29…" 6.
Jacob Prasch states that Midrash follows various forms of Hebraic interpretation of the Scriptures and can
therefore only be understood by a student of Judaism or theology:
" Midrash follows certain formats. One is the Mashal/Nimshal format seen in Proverbs or the parables,
where physical things are representative of things spiritual. Figurative midrashic exposition in the New
Testament is viewed, for instance, in Jude's epistle or Galatians 4:24-34. It is Midrash which accounts for
the manner in which the New Testament handles the Old Testament…Another format is the parashiyot;
sections opening with a petihah in which a base verse is followed by commentary.
"In addition to exegetical midrash, there are homiletic midrashim, arranged in topically argued pisaqaot.
These frequently follow a yelammedenu rabbenu format used by Jesus in the gospels. Both of these
kinds of midrashim are haggadic. There are also wide bodies of midrashic literature which are halakik, but
these are of less importance to New Testament scholarship.
Unless someone has been educated in Judaism, Hebrew, or theology, it is easier to demonstrate
midrash than to explain it. " 7.
According to Gershom Scholem, the use of allegory or Midrash by the sages was a mystical interpretation
leading to higher levels of esoteric thought such as theosophy.
"…But not all the Kabbalists were so reserved toward allegory. Many regarded it as a legitimate
instrument. The author of the Zohar, though interested primarily in a mystical and symbolic description of
the Godhead, did not refrain from interpreting certain Bible passages allegorically. Thus the Book of
Jonah and also the story of the Patriarchs in Genesis become allegorical accounts of the human soul--
though this does not prevent the author from giving a purely mystical (and more far-reaching)
interpretation of these same stories of the Patriarchs. Once the esoteric interpretation of Scripture had
assumed two different aspects --the one allegorical, the other mystical---the way lead open to the
doctrine of the four levels of meaning. While for example, Joseph ibn Aqnin, contemporary of
Maimonides, speaks, throughout his commentary on the Song of Songs, of three such levels of
interpretation--literal, Aggadic, and philosophico-allegorical--the Kabbalists added a fourth, that of
theosophical mystery in the sense defined above. This level the Zohar terms raza de-mehemanutha--
understanding according to the 'mystery of faith.' " 8.
Jacob Prasch states we need a demonstration of Midrash unless we have been trained in Judaism,
Hebrew or theology. In other words, lay people cannot understand Midrash or Biblical truth, without the
help of teachers such as himself. 9.
We have seen that Jacob Prasch recommends the Midrash Rabbah which the Kabbalah in English
states, includes the Midrash on the Book of Ruth. Midrash on the Book of Ruth is used repeatedly
throughout Kabbalistic thought and it contains the earliest representations of the four mystical levels of
interpretation of the Bible. Referring to the Zohar Hadash, Scholem demonstrates this Midrash:
"The earliest reference to the four levels is to be found in the Midrash ha-Ne'elam to the Book of Ruth,
one of the earliest works of the author of the Zohar. In it he writes:' The words of the Torah are likened to
a nut. How is this to be understood? Just as a nut has an outer shell and a kernel, each word of the Torah
contains outward fact (ma'aseh), midrash, haggadah, and mystery (sod), each of which is deeper in
meaning than the preceding.' This passage is remarkable in several ways…Haggadah seems to refer to
some allegorical or tropic form of interpretation, while by midrash is meant the hermeneutic method by
which the halakhists, or legalists, of the Talmud derived their definitions from Biblical text. The
comparison of the Torah with a nut is not new in Jewish literature. It was already employed by the
German and French Hasidism of the early thirteenth century, especially in connection with the
merkabah…" 10.
Certainly, as demonstrated by Jewish scholars and sages, Midrash or allegory would damage beliefs and
understanding of the written Bible. The allegory of the sages was intended to change the traditional
thinking. Mr. Prasch acknowledges that changing the meaning of Scripture is wrong.
Whenever you have a change in world-view, you're going to have a change in theology… Redefining the
gospel instead of re-explaining what the Bible means, redefinition changes what the Bible means. That is
wrong…. " 11.
Mr. Prasch defines theosophy, which clearly applies to the sages he upholds, but then applies his
definition to Greek and not Jewish thinking.
"People began reinterpreting the Bible, not using the Jewish method of midrash, but using Greek
methods."
"Typology and allegory. Midrash uses typology and allegory-symbols- in order to illustrate and
illumine doctrine. "
"These methods first started to creep into the Church through people who were influenced by Philo. His
teachings progressively entered into Roman Catholicism, … Instead of recontextualising, they were
redefining Scripture. They were reading a Jewish book as if it were a Greek book. That was a mistake….
" 12.
However, Gershom Scholem and many other Hebrew scholars are clear that the Midrash and other oral
teachings are derived through theosophical interpretations. Mr. Prasch disregards information that is
common knowledge of the mysticism of the sages and their influence and understanding of Jewish
Midrash. Gershom Scholem states that the mystic interpretations of the Jewish sages were paralleled in
the works of Philo and were only developed through esoteric practices.
"…many Jewish philosophers identified the inner meaning of the Torah with philosophical allegory. And
indeed many of their explanations smack strongly of Philo… But allegory in this sense was by no means
the cornerstone of the Kabbalistic exegesis, which was strictly symbolic." 13.
The Midrash or allegory and typology of the sages was the gnosticism Mr. Prasch wishes to only apply to
the Church, Greek thinking and Catholicism. He points out that Midrash uses typology and allegory--
"symbols", which he has stated is not a part of Jewish thought, but rather a method of Gnostics.
"In the Gnostic world of Greek thinking, the opposite happens. Gnostics claim to have received a
subjective, mystical insight -called a gnosis-into the symbols. They then reinterpret the plain meaning of
the text in light of the gnosis. For Gnostics, symbolism is the basis for their doctrine, contrary to the
ancient Jewish methods." 14.
Jacob Prasch of Moriel also states that Christians today are bound by the thinking of the Reformers, and
that we must shed any hindrances to exegesis we have assimilated from their teachings, and embrace
the much more accurate Jewish thought, found not only in the Midrash, but in the Talmud.
"The problem with the Reformers is that they only went so far. They made rules governing the application
of their grammatical-historical system in order to refute medieval Roman Catholicism, and many of those
rules are still taught in theological seminaries today. One such rule is this: There are many applications of
a Scripture but only one interpretation. That is total rubbish! The Talmud tells us there are multiple
interpretations. Who did Jesus agree with? The Reformers? Or the other rabbis? …" 15.
Although Jacob would have us believe that Jesus agreed with the rabbis, it is a matter of Scriptural fact
that Jesus spoke often against the Rabbis who were referred to at that time as the Pharisees.
In his scathing rebuke to the Rabbis and Pharisees, Jesus warned his disciples not to follow their
pernicious and hypocritical ways Matthew 23:6-8
" And love the uppermost rooms at feasts, and the chief seats in the synagogues, And greetings in the
markets, and to be called of men, Rabbi, Rabbi. But be not ye called Rabbi: for one is your Master, even
Christ; and all ye are brethren."
Jacob's reference to the allegorical interpretation of Jonah, conveniently omits the introductory verses
which are Matthew 12:38-39:
"Then certain of the scribes and Pharisees answered, saying, Master, we would see a sign from thee.
But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there
shall no sign be given to it, but the sign of the prophet Jonas:"
After responding to the Pharisees and the scribes of Jerusalem, Jesus again rebuked them for their
teachings in, Matthew 15:7-9:
"Ye hypocrites, well did E-sai-as prophesy of you, saying, This people draw nigh unto me with their
mouth, and honoureth me with their lips; but their heart is far from me. But in vain they do worship me,
teaching for doctrines the commandments of men."
The comparison to the Old Testament teaching that Jesus referred to on this issue, is found in, Isaiah
29:13-14:
"Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do
honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of
men. Therefore, behold, I will proceed to do a marvelous work among this people, even a marvelous work
and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men
shall be hid."
We can see that the ancient sages either (1) understood the danger of Midrash and avoided it; (2) totally
embraced its use for disseminating their esoteric beliefs; (3) rejected the New Testament and Jesus
Christ; or (4) used Kabbalist definitions and applications as well as the Babylonian Talmud to reinterpret
the Word of God. To which of these groups of sages are we to turn? And since there are no Jewish
Midrash teachings of the New Testament in any of the oral or written works of the sages of old, whose
ancient wisdom is Mr. Prasch promoting for interpreting the New Testament?
Proverbs 3:5
"Trust in the Lord with all thine heart, and lean not unto thine own understanding."
Do we need the teaching or methods of men who reject Jesus Christ?
Does Scripture state that we need men to tell us what a passage means, or that its meaning is really
something entirely different than what is in the written words of the New and Old Testament?
1 John 2:26-27
"These things have I written unto you concerning them that seduce you. But the anointing which ye have
received of him abideth in you, and ye need not that any man teach you: but as the same anointing
teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him."
Jewish Gnosticism
Do scholarly authorities agree with Jacob Prasch's teaching that although the Gnostics read their
subjective, mystical insight into symbols, this is not true of ancient Jewish methods of interpretation?
M. Matter in Histoire du Gnosticisme, erroneously presents Gnosticism as an extension of Christianity.
"... In its purer forms Gnosticism aimed at supplementing faith by knowledge of eternal verities and at
giving a wider meaning to Christianity by linking it up with earlier faiths."
"The belief that the divinity had been manifested in the religious institutions of all nations"¹ thus led to the
conception of a sort of universal religion containing the divine elements of all." 16.
Such misinformation is in contrast with the Jewish Encyclopœdia, which states that Gnosticism, as Jewish
mysticism, predated Christianity:
"... Gnosticism, however, as the Jewish Encyclopœdia points out, "was Jewish in character long before it
became Christian." ² M. Matter indicates Syria and Palestine as its cradle by which it was influenced at
the time of its alliance with Christianity. This influence again was predominantly Jewish. Philo and
Aristobulus, the leading Jewish philosophers of Alexandria, "wholly attached to the ancient religion of their
fathers, both resolved to adorn it with the spoils of other systems and to open to Judaism the way to
immense conquests." ³ 17.
In "Gnosis: The Nature & History of Gnosticism," Kurt Rudolph exposes the true character of Gnosticism
as a heresy that infiltrates and destroys Christianity from within:
" ... The process, which is plain from the New Testament itself, is twofold, the Christianising of Gnosis and
the gnosticising of Christianity. The result of both processes is the canonizing of Christianity as an
orthodox Church on the one hand, and the elimination of Gnosis as a heresy on the other. Gnosis as we
meet it in the New Testament is understood less as an alien pagan religion; " rather, it is only dealt with
so far as it is a phenomenon within Christianity." The gnostics feel themselves as Christians and present
themselves as such in the young Christian communities. Thus it is a danger of more from inside than from
outside about which Paul is already said to have given warning. (Acts: 20:29)" 18.
Gnosticism, according to Rudolph, aims at "the acute secularisation of Christianity," meaning its
Hellenization. The Jewish contribution to Gnosticism is duly noted by one historian:
" ... the work of Adolf von Harnack (1851-1930)… set the treatment of Gnosticism under the
programmatic heading: "The intent of the gnostics was to create an apostolic doctrine of faith and a
Christian theology, or: the acute secularisation of Christianity." In this way he lead the basis for an
assessment of Gnosis from the point of view of church history...but which now first clearly emerged and
became normative for almost half a century thereafter. Gnosis is the Hellenisation of Christianity (that is
what Harnack understood by "secularisation"); it was kept at a distance from the church by orthodoxy.
Harnack later showed himself open to newer insights. For example, he made room for the Jewish
contribution to the origin of Gnosis, and indeed recognised an extra-Christian Gnosis, but he regarded
this as "a Syrian vulgar-Gnosis" and assigned to it no significance for the history of Christianity. This
shows he wanted to treat Gnosis only within this church-historical framework…" 19.
Two separate authors, M. Matter and S. Baring-Gould agree that the Gnostics sought to replace the
Christian Scriptures with their own.
"... By way of systematically perverting the doctrines of the Christian faith the Gnostics claimed to
possess the true versions of the Gospels, and professed belief in these to the exclusion of all the other..."
20.
Kabbalist James Trimm, of the Society for the Advancement of Nazarene Judaism, who is allied with Avi
ben Moredechai, the Qumran Bet webring, and Yair Davidy's Lost Tribes (which publicly rejects Jesus
Christ) is in the process of writing his own version of the New Testament called, "Semitic New
Testament". Many others are involved in similar projects.
M. Matter identifies the esoteric methods through which the Gnostics purveyed their secret doctrine:
"... From all this M. Matter concludes that: 1.The Gnostics professed to hold by means of tradition a secret
doctrine superior to that contained in the public writings of the apostles. 2. That they did not communicate
this doctrine to everyone… 3. That they communicated it by means of emblems and symbols … 4.That in
these communications they imitated the rites and trials of the mysteries…" 21.
Literal Kabbalah Interpretations
The Kabbalists, who believed themselves to be Orthodox Jews, believed that the Torah holds
interpretations that are deciphered and accessible to the sages or prophets alone. The oral Torah of the
sages is their esoteric interpretation of the written Torah. That interpretation relies on the Literal Kabbalah
teachings, which involves the idea that every letter and space of the written Torah holds magical
meanings and that there are layers of meaning within the written Torah.
"Most if not all Kabbalistic speculation and doctrine is concerned with the realm of the divine emanations
or sefiroth, in which God's creative power unfolds…two most important kinds of symbolism used by the
Kabbalists to communicate their ideas. They speak of the attributes and of spheres of light ; but in the
same context they speak also of divine names and the letters of which they are composed." 22.
Kabbalists believe that unless one goes beyond the literal, or first layer of the written Torah, one has not
really understood much of value.
"The word zohar means literally radiance. According to him [Hayim Vital], the radiance of the Torah's
divine light is reflected in the mysteries of this book. But when these mysteries are shrouded in the literal
meaning, their light is darkened. The literal meaning is darkness, but the Kabbalistic meaning, the
mystery, is the zohar that shines in every line of Scripture. This devaluation of the simple literal meaning
is no invention of the later Kabbalists. It is clearly stressed in certain passages of the zohar itself." 23.
Citing from passages of the Zohar, Nesta Webster states that once the Cabala initiates solved the
magical significance of the Hebrew alphabet their students learned truths that they would never have
known through the study of the written Word of God. One of these new revelations was that Noah was
lamed for life.
"According to the Cabala, every letter in the scriptures contains a mystery only to be solved by the
initiated.4. By means of this system of interpretation passages of the Old Testament are shown to bear
meanings totally unapparent to the ordinary reader. Thus the Zohar explains that Noah was lamed for life
by the bite of a lion whilst he was in the ark…5" 24.
Co-founder of the Hermetic Order of the Golden Dawn and Kabbalist, S.L. McGregor Mathers explained
in, Introduction to the Kabbalah, the significance of the Hebrew alphabet to the Kabbalist:
"…To Jewish mystics, every letter in the Hebrew alphabet was a channel to the life force of God and
possessed of sacred meaning. Hebrew numbers were also represented by letters so that names and
words had numerical values. Finding associations of words with the same value revealed a complex
series of hidden meanings beneath the text of the Torah, the book of law attributed to Moses. In fact, the
entire Torah can be considered to be a single long word spelling out one of the names of God. The
significance of the name of God goes back to ancient Egypt where knowing the name of a god allowed
one to gain power over that god." 25.
Gematria and Numerology
McGregor Mathers in the "Introduction to the Kabbalah Unveiled" categorized the various parts of
Kabbalah:
"The Qabalah is usually classed under four heads:
a. The practical Qabalah.[Talismanic and ceremonial magic]

b. The literal Qabalah. [Gematria]
c. The unwritten Qabalah.[Secret oral teachings kept hidden]
d. The dogmatic Qabalah. [The doctrinal portion]
"…The literal Qabalah is referred to in several places, and therefore a knowledge of its leading principles
is necessary. It is divided into three parts: GMTRIA. Gematria; NVTRIQVN, Notariqon, and ThMVRH,
Temura." 26.
Gershom Scholem's "On the Kabbalah and its Symbolism" explains the changing terms referring to
Gematria in (around) the years 1280. Gematria was added to the four methods of interpreting the hidden
and esoteric meanings of Scripture, that is: outward fact (ma'aseh), midrash or allegory, Haggadah (which
is also allegory), and sod (mystery) or theosophy.
"…The old term haggadah is replaced by the new term remez, which in medieval Hebrew had come
(under Arabic influence) to designate allegory…in addition to the above mentioned four levels of meaning
[of the Torah], a fifth is mentioned, namely gematria, or interpretation through the numerical value of the
Hebrew letters, which elsewhere is not regarded as an independent level of meaning." 27.
Jacob Prash compares Midrash, which we know was derived through esoteric means, to an equation that
must be solved by the wisdom of the ancients.
"Midrash is like a quadratic equation or a very complex second order differential equation, a thirteen or
fourteen step equation. Some people take the first step of grammatical-historical exegesis and think the
equation is solved. There is nothing wrong with what they do, but there is plenty wrong with what they
don't do. The equation is not solved. There is nothing wrong with grammatical-historical exegesis. It is a
necessary first step, it is a necessary preliminary, and it is okay for reading the Epistles. But that is all.
It takes the wisdom of the ancients to really understand these things-Let him that hath understanding
count the number of the beast... (Revelation 13:18)-not the wisdom of the 16th century, but the wisdom of
the first century." 28
In her Theosophical Glossary, H.P. Blavatsky defined Gematria as she received it by special request from
her colleague, William Wynn Westcott, who was Secretary General of the Rosicrucian Society and
Praemonstrator of the Kabalah to the Hermetic Order of the Golden Dawn:
"Gematria (Heb.). A division of the practical Kabbalah. It shows the numerical value of Hebrew words by
summing up the values of the letters composing them; and further, it shows by this means, analogies
between words and phrases. [w.w.w.] One of the methods (arithmetical) for extracting the hidden
meaning from letters, words and sentences." (Theosophical Pub. Co., 1982, p. 127)
S. L. McGregor Mathers, who in 1888 co-founded with William Wynn Westcott the Hermetic Order of the
Golden Dawn, provides an understanding of the very complex application of Gematria and its various
equations, modes and forms.
"Gematria is a metathesis of the Greek work grammateia. It is based on the relative numerical values
of words…Words of similar numerical values are considered to be explanatory of each other, and this
theory is also extended to phrases. Thus the letter shin, Sh, is 300, and is equivalent to the number
obtained by adding up the numerical values of the letters of the words RVCh ALHIM, Ruach Elohim, the
spirit of the Elohim; and it is therefore a symbol of the spirit of the Elohim…."
"… Notariqon is derived from the Latin word notarius, a short-hand writer. Of Notariqon there are two
forms. In the first every letter of a word is taken for the initial or abbreviation of another word, so
that from the letters of a word a sentence may be formed. Thus every letter of the word BRAShITh,
Berashith, the first word in Genesis, is made the initial of a word, and we obtain from it BRAShITh RAH
ALHIM ShIQBLV IShRAL ThVRH, Berashith Rahi Elohim Sheyequebelo Israel Torah: "In the beginning
the Elohim saw that Israel would accept the law."
Note: The term Berashith in the second paragraph, refers to the Genesis Rabbah promoted by Jacob
Prasch as a classical work of Judaism. "A classical work of Midrash in Judaism is the Midrash Rabba
on Genesis (Berashith)."
"The second form of Notariqon is that exact reverse of the first. By this the initials or finals, or both or
the medials, of a sentence, are taken to form a word or words. Thus the Qabalah is called ChKMh
NSThRH, Chokhmah Nesthorah, "the secret wisdom;" and if we take the initials of these two words Ch
and N, we form by the second kind of Notariqon the word ChN, Chen, "grace." Similarly, from the initials
and finals of the words MI IOLH LNV HShMIMH, Mi Iaulah Leno Ha-Shamayimah, "Who shall go up for
us to heaven?" (Deut. xxx. 12), are formed MILH, Milah "circumcision," and IHVH, the Tetragrammaton,
implying that God hath ordained circumcision as the way to heaven. " 29.
By applying the various forms of Kabbalistic gematria and numerology to the Bible, entirely heretical
meanings can be promoted as also is demonstrated with the process of Temura or permutation of the
Scriptures:
"Temura is permutation. According to certain rules, one letter is substituted for another letter preceding or
following it in the alphabet, and thus from one word another word of totally different orthography may be
formed. Thus the alphabet is bent exactly in half, in the middle, and one half is put over the other; and
then by changing alternately the first letter or the first two letters at the beginning of the second line,
twenty two commutations are produced. These are called the "Table of the Combinations of TzIRVP,"
Tziruph".
"…There are 22 methods of combinations, plus the modes ABGD and ALBM… Then comes the "Rational
Table of Tziruph," another set of twenty-two combinations… There are also three "Tables of the
Commutations," known respectively as the Right, the Averse, and the Irregular…."
Besides all these, there is the method called ThShRQ, Thashraq, which is simply writing a word
backwards. There is one more very important form, called the "Qabalah of the Nine Chambers,"…"
Besides all these rules, there are certain meanings hidden in the shape of the letters of the Hebrew
alphabet; in the form of a particular letter at the end of a word being different from that which it generally
bears when it is a final letter, or in a letter being written in the middle of a word in a character generally
used only at the end; in any letter or letters being written in a size smaller or larger than the rest of the
manuscript, or in a letter being written upside down; in the variations found in the spelling of certain
words, which have a letter more in some places than they have in others; in peculiarities observed in the
position of any of the points or accents, and in certain expressions supposed to be elliptic or redundant."
30.
The introduction of Bible Codes is nothing less than the mainstreaming of gematria in the Christian
churches. For further explanations and examples of gematria, see The Kabbalah Unveiled, at:
http://www.webvs.com/hogd/kabalah_unveiled.html
Gematria Applications
Deuteronomy 12:32:
"What thing soever I command you, observe to do it: thou shalt not add thereto, nor diminish from it."
The Hebrew alphabet is the very basis of Kabbalistic and Hassidic teachings.
"According to Qabalistic and Hassidic tradition, the material aspect of the world (=universe) rests on the
structure of the Hebrew aleph-beth (cf., e. g., the 'Sepher Yetsirah', where, having stated that"... the world
was created through 32 paths or ways, the 10 primordial numbers and 22 fundamental letters...", the text
goes on to expound in detail the relationship between the letters and the body, the letters and the
directions arisen from the primordial point-instant, etc…" 31.
Using the Kabbalistic practice of gematria, Mr. Peter Michas has expanded upon the literal meaning of
Scripture in his book "The Rod of an Almond Tree in God's Master Plan.
"Rabbinical understanding also reveals the light of Genesis 1:4 to be associated with Messianic
fulfillment. By study of the numerical equivalence of the Hebrew words (gematria) the light of
creation is shown to be related to the light of Torah, God's instructions according to the 613
commandments given in the first five books of the Bible.7" 32.
By applying Gematria, Peter Michas expounds on the remedy for Adam's Fall:
"The human race would now need the full manifestation of the Light that God placed into the earth realm
for redemption." 33.
In this chapter, Peter has previously explained that the Light of Genesis 1:3,4 refers to "Primeval Light,"
which is illumination or enlightenment:
"The Hebrew word, 'or', is translated 'light' in the above verses. The literal meaning of this word is
'illumination' or 'luminary.' Its root means 'to be, cause, or make luminous' and 'enlighten,' and may be
used literally and/or metaphorically..." 34.
"Metaphorically" seems to be the Hebraic Roots euphemism for gnostically or mystically. In fact, there is
no indication that these verses refer to anything but physical light. Peter continues to exegete these
verses using the occult method of gematria, which leads to the interpretation that Yeshua is identical with
the Torah:
"By study of the numerical equivalence of Hebrew words (gematria), the light of creation is shown to
be related to the light of Torah. God's instruction according to the 613 commandments given in the first
five books of the Bible. In John 1:1, Yeshua is referred to as the Word, the meaning of which is
identical to Torah. Again this is a direct reference to Yeshua as the Light and the Word (Torah) of
God..." 35.
Rabbinical understanding rejects Jesus Christ. Gematria is a Kabbalist esoteric teaching. Peter Michas
references John 1, saying 'The Word" is the same as "Torah" and that Torah is the same as Light.
However, "The Word" in John 1 means "Logos" (#3056), not Torah, as indicated in Strong's Exhaustive
Concordance of the Bible.
Since the Torah (first five books of the Old Testament) is not the whole revelation of Scripture, students of
HRM are bereft of full revelation of Jesus Christ. Peter's conclusion to the matter is that this Messiah was
and will be the Primeval Light or knowledge, wisdom, illumination or enlightenment (gnosis) that is
restored to the world:
"Delving deeper into the Hebrew of Genesis 1:3, we find that there are two Hebrew words translated 'let
there be light.' The word meaning 'light' has already been discussed. [ed. enlightenment] The other
Hebrew word literally means 'let be.' The word 'there' does not appear in the original Hebrew but has
been added for clarification. In fact, the Hebrew word that means 'let be' is a masculine form and
therefore refers to 'him', rather than 'it.' Therefore, the Hebrew can validly be translated as 'Let Him be
Light.' In this way, Messiah is revealed in the original Hebrew words! An expanded translation of Gen.
1:3-5, including its metaphorical meanings, is:.." 36.
To appreciate the total changing or permutation of the Scriptures that is taking place through Peter's
application of Gematria, please note his spiritualization of Genesis 1:3,4 of the KJV:
Genesis 1:3: "And God said, Let there be light: and there was light."
Peters gematria rendition: "v. 3 And Elohim said, 'Let Him be Light [life, natural and spiritual; prosperity;
honor; joy and all manner of happiness in this world and the next, encouragement; comfort; hope in
adversity; the saving knowledge of Elohim and of the Messiah]' and He was Light." 37.
Genesis 1:4: "And God saw the light, that it was good: and God divided the light from the darkness."
Peters gematria rendition: "v. 4 "And Elohim saw [the revelation of] the Light that [the knowledge and
wisdom of it] was good. And Elohim separated the Light from the darkness [spiritual darkness, spiritual
ignorance, spiritual discernment]." 38.
Genesis 1:5: "And God called the light Day, and the darkness he called Night. And the evening and the
morning were the first day."
Peters gematria rendition: "v. 5 "And Elohim spoke, 'You will be the light' [Messiah; Word of God], until
darkness [Lucifer; spiritual darkness] is defeated..." 39.
"God expressed Himself through this Primeval Light when He commanded the Light to be revealed. By
his Word, God's knowledge, wisdom, and purpose for this world burst across the chaotic waters in a
blinding revelation of God's glory...[And the Spirit of God moved upon the face of the waters v.2]God gave
this light as the knowledge of Himself...God's first words to the world contained the knowledge of Himself,
the very essence of Himself, the Word of God. This was the light that shone so brilliantly on Day One. It
was the gift of the Light of God, the Primeval Light that was revealed to a world which had been
consumed in chaos and darkness." 40.
If we evaluate Peter's teaching about creations' light and darkness, the implication is that Christ was
created. The teaching also places Christ or God, as an equal and opposite to Lucifer. This concept is not
new but is the classic occult doctrine of dualism. In her expose of Jay Gary, The Millennium Doctor, Dr.
Cathy Burns quotes David Spangler's Reflection on the Christ: "Lucifer and Christ are twin sides of the
demiurgic power of the manifest universe..." (Scotland Findhorn Publication, 1997). This is the gnostic
concept of dualism which contradicts Scriptural truth.
There is none equal to God. Nor is there any Scriptural reference that Lucifer was created on Day 1.
When Peter states that God expressed himself through this Primeval Light, he is actually referring to the
Kabbalistic concept of the Torah as a living organism which is an extension of God or the wisdom of God.
"Primordial Torah", also referred to as "primordial wisdom," is actually the second sefiroth, Hokhmah or
wisdom, and the Torah is viewed by the Kabbalist as emanations of God and His wisdom. Gershom
Scholem explains this concept.
"In other words, the secret life of God is projected into the Torah; its order is the order of the Creation.
This most secret aspect of the Torah, or one might say, the Torah in its occult form, is sometimes referred
to in the Kabbalistic literature of the thirteenth century as torah kedumah, the primordial Torah, and is
sometimes identified with God's hokhmah (sophia), His 'wisdom', the second emanation and
manifestation of the divine power, which sprang from the hidden 'nothingness'.3. We shall see in the
course of our discussion how certain Kabbalists conceived the state of the Torah when it was still
contained in the mystical unity of God's wisdom. ..."
From the Footnotes of that passage we read: "3: Sophia as the primordial Torah ...:The primordial Torah
is the name of God". " 41.
Gershom Scholem decribes in, On the Kabbalah and it Symbolism, a teaching that parallels that of Peter
Michas. The following is from an expansion of a Talmudic theme.
"…Abraham bar Hiyya writes: "Every letter and every word in every section of the Torah have a deep root
in wisdom and contain a mystery from among the mysteries of [divine] understanding, the depths of which
we cannot penetrate… 'The meaning of the holy text cannot be exhausted in any finite number of lights
and interpretations, and the number seventy stands here of course to for the inexhaustible totality of the
divine word. Moreover, the light and the mystery of Torah are one, for the Hebrew word 'or, light, and the
word raz, mystery, have the same numerical value, 207. When God said, Let there be light,' he meant, as
the author of the Midrash ha-Ne'elam puts it, the mystery that shines in Torah. And it was this hidden
primordial light of Creation, which was so noble that it could not be abased to the use of creatures, that
God enclosed the Torah." 42.
We shall at this point turn to H.P. Blavatsky's Secret Doctrine for another look at the Kabbalist
interpretation of the Genesis account of creation. The term "Primeval Light" is a frequent usage of
Blavatsky and the Kabbalists from whom she derived her "secret doctrine" (as a search on the Internet
will reveal). Note the exposition of Genesis 1:3 from her foundational theosophical work, which identifies
the light as "Spiritual light" created by a "second god" who is the eternal Law (Torah):
"Let anyone read the first verses of chapter i of Genesis and reflect upon them. There 'God' commands
another 'god' who does his bidding -- even in the cautious English Protestant translation of James the
First's authorised edition...
"'And God said, Let there be a firmament. . .'(i,6), and 'God,' the second, obeyed, and 'made the
firmament' (i,7). 'And God said let there be light,' and 'there was light.' Now the latter does not mean light
at all, but in the Kabala, the androgyne 'Adam-Kadmon,' or Sephirah (Spiritual light), for they are one: or,
according to the Chaldean book of numbers, the secondary angels, the first being the Elohim who are the
aggregate of that 'fashioning' god. For to whom are those words of command addressed? And who is it
who commands? That which commands is the eternal Law, and he who obeys, the Elohim..." 43.
According to Mme. Blavatsky and Peter Michas, the light of Genesis 1:3 was Spiritual light created by a
secondary god, who is himself the eternal Law (Torah). Elsewhere Peter states "In Jewish thought, the
Word (Torah) of God is the same as God." 44. This is a Kabbalistic teaching which a perusal of works like
Gershom Scholem's reveals.
"From here it was only one more step to saying that God Himself is the Torah…He explains this by saying
that the letters are the mystical body of God, while God, in a manner of speaking, is the soul of the
letters...The principle that the Torah is a living organism falls in with several lines of Kabbalistic thought.
The reference to body and soul …suggests such a conception, and the notion that the Torah is woven of
holy names is merely a metaphoric way of saying that it is a living fabric...This conception of the Torah as
an organism is also fundamental to the Zohar…the position of the Zohar: 'Scripture is like a man and has
flesh [according to the literal meaning], soul [according to the allegorical interpretation] and spirit [in
accordance with the mystery].' " 45.
"The author of the Tikkune Zohar, who wrote only a few years after the completion of the main body of the
Zohar, also declares: 'The Torah has a head, a body, a heart, a mouth and other organs, in the same way
as Israel.'1.
Here we have the parallel between the two mystical organisms: the Torah and Israel…The mystical
organism of the Torah, which embodies the name of God, is thus correlated with the mystical body of the
Community of Israel, which the Kabbalists regarded not only as the historical organism of the Jewish
people, but also as an esoteric symbol for the Shekhinah, its members being, as it were, the 'members of
the Shekhinah.'2 …" 46
Changing the Word of God
In a similar teaching of Avi ben Mordechai: "Understanding the New Testament in Light of the Torah" Mr.
Mordechai also teaches that Jesus=Torah=Light. In fact, Mr. Moredechai acknowledges that he is
changing Scripture and that it is "fun" to do so.
"Proverbs 6:23 …29:18… In Deuteronomy 32:46 …
In these three passages, the English word translated law is the Hebrew word Torah (Tow-Rah) which
literally means teaching. In other words, the Torah is G-d's teaching. In the Hebrew of Deuteronomy
32:46, the phrase, "words of this law" is "Divra HaTorah." This is really wonderful and inspiring because
now we have a true biblical definition for the term Torah. It is simply, "The Words" or in its more
conversationally Hebrew form, "The Word." "Torah Is light…" 47
Strongs Exhaustive Concordance of the Bible reveals Torah, "towrah" or "to-rah" to mean not a person,
but a law or teaching: 8451: from 3384; a precept or statute; espec. The Decalogue or Pentateuch - law."
3384: yarah, (yawrah); or (2 Chr 26:15) yara, yaw-raw ; a prim. root; prop. to flow as water (i.e. rain);
trans. to lay or throw (espec. an arrow, i.e. to shoot); fig. to point out (as if by aiming the finger), to teach:
(+)archer, cast, direct, inform, instruct, lay, shew, shoot, teach (-(-er, -ing), through.
Mr. Mordeachai continues with his lesson on how to change the Word of God.
"..Also, in Proverbs 6:23, …"For the commandment is a lamp, and the teaching is light." In the Hebrew,
the word translated teaching is Torah and therefore Torah is defined as light. With these definitions, let us
look at Psalm 119:105, … "Thy word is a lamp to my feet, and a light to my path." To King David, who
wrote Psalm 119:105, the Torah was considered a lamp and a light." 48.
To the Hebrew people the Torah is the first five books of the Bible. Mr. Mordechai is teaching that those
first five books alone are the "light".
" Now, we are going to have some fun! Let us go to the Brit Chadashah (New Testament) and to the
words of the Messiah, who was a Jew and understood the significance of His usage of the word "light." In
Yochanan (John) 12:46 we read, "I have come as light into the world, that everyone who believes in Me
may not remain in darkness. "In Yochanan 12:35-36, we read, "...For a little while longer the light is
among you. Walk while you have the light, that darkness may not overtake you; he who walks in the
darkness does not know where he goes. While you have the light, believe in the light, in order that you
may become sons of light." In Yochanan 9:5, "While I am in the world, I am the light of the world."
Now go back over each of these verses and where you see the term light read it as Torah. And remember
what Torah is? It is the The Word!
So, with this biblical definition, we are not just going to have some fun. We are going to have BIG FUN!
Let us go back to Deuteronomy, which is called in Hebrew, Dvarim or Words and turn to Chapter 18,
verse 18… Now go forward to the Brit Chadashah (now you know why G-d gave you fingers!) And to the
words of Yshua who said in Yochanan 14:24…" In Yochanan 1:14 it was written concerning the Messiah,
"and the Word became flesh, and dwelt among us; and we beheld His glory, glory as of the only begotten
from the Father, full of grace and truth." In this passage we learn that Yshua, the light and the Torah of
the Mosaic Covenant, is also G-d's grace and truth. This is where we progress beyond BIG FUN! We are
going into the realm of excitement beyond words! We are going to biblically define grace and truth."
"Torah is truth."
"In Psalm 119:42 we read, "Thy righteousness is an everlasting righteousness, and Thy law is truth." In
this passage the term "law" is the Hebrew word Torah. So, King David is simply saying, Thy Torah (or
Word) is Truth. Does this sound familiar? In the garden of prayer of Yshua, yochanan 17:17, He says,
"Sanctify them in the truth; Thy word is truth." Oy Vey! Did you hear that?!!! Yshua is praying to the
Father, saying on behalf His talmidin (disciples) and 2,000 years later, that The Torah sanctifies us, sets
us apart and makes us holy! And then in Psalms 119:64 King David says of G-d His Torah, "The earth is
full of His lovingkindness, O Lord; teach us Thy statutes." In the Hebrew, this is astounding! The word
translated lovingkindness or in some translations mercy is the Hebrew "Chesed" which means "grace" in
English. And notice, King David links G-d's grace with His statutes which is from the Hebrew root word
Choq, one of five specific descriptions of the commandments of Torah! And you thought grace and law
were two different concepts? Not on your life - grace and law are the same!"
"Now, let us return back to chanan 1:14, "And the Word became flesh, and dwelt among us and we
beheld His glory, glory as the only begotten from the Father, full of grace and truth." If I was doing the
translating it would say something like this, "And the Torah of Moses, the Sinatic Law of G-d became
flesh and tabernacled among us and we beheld His glory, glory as of the unique one from the Father, full
of grace (chesed) and the teaching of G-d's Torah."
"I know for many this news is shocking. Right about now you ought to be having a spiritual seizure trying
to reconcile the words of Paul to the Galatians, Romans, Ephesians, Colossians, etc. … " 49.
What Mr. Mordechai had fun doing is simply the application of gematria and kabbalistic thinking to
Scripture. However, please realize that Avi ben Mordechai literally changed the Word of God. Instead of
sticking with the true definition of "words of this law" referring to the Torah - "words" - Avi made the
change to "Word" with a capital letter. He took "The Word" "in its more conversational Hebrew form". All
of the WORDS of Scripture are called the WORD. The Word in John 1 means Logos, not Torah. The
Word or Logos was already defined.
By taking "The Word" "in its more conversational Hebrew form" he then took the leap that since Jesus is
The Word, and The Torah is The Word, then Jesus is The Torah. Then he made his substitutions.
Mr. Mordechai has, through the use of gematria corrupted the text in the New Testament. This departure
from the Word of God which redefines Jesus as the Torah is supposed to "restore" Christians to their so-
called Hebraic or Jewish Roots, although Mr. Mordechai denies association with the Hebrew Roots.
Furthering his "FUN", Mr. Mordechai proclaims that since Jesus came as Torah and grace, then "GRACE
AND LAW ARE ONE AND THE SAME!" That completely contradicts Romans 3:21 and many other
Scriptures which state that Law and Grace are mutually exclusive.
"But now the righteousness of God without the law is manifested".
Those who accept Avi ben Mordechai's teachings over the written Word of God, are brought back under
the law and have rejected the message of grace in Jesus Christ.
In order to test Mr. Mordechai's formulas, we shall apply them to the book of Galatians, as did Ed
Tarkowski in May of 1998 before retracting his defense of the Gospel.
Galatians 5:4: Christ is become of no effect unto you, whosoever of you are justified by THE LAW; ye are
fallen from GRACE.
Mr. Mordechais teaching of substitution: Galatians 5:4 Christ is become of no effect unto you, whosoever
of you are justified by GRACE; ye are fallen from THE LAW. Galatians 5:4: Torah is become of no effect
unto you, whosoever of you are justified by CHRIST; ye are fallen from Grace.
Romans 6:14: For sin shall not have dominion over you: for ye are not under THE LAW, but under
GRACE.
Mr. Mordechais' teaching of substitution: Romans 6:14 For sin shall not have dominion over you: for ye
are not under GRACE, but under THE LAW.
Those that believe the New Testament know that righteousness without the law was by the grace given to
us in God in His sending Jesus Christ. They are clearly NOT the same--if one believes the New
Testament.
Remembering that Avi ben Mordechai has presented the "fun" of changing Scripture we can take his
teachings to fruition. If his doctrine were valid, then Jesus=Torah= the Law= Grace are all
interchangeable in all Scriptures. This technique can totally destroy who Christ is and salvation in the
New Testament.
Romans 3:21 But now the righteousness of God without THE LAW is manifested, being witnessed by
THE LAW and the prophets.
Mr Mordechais technique: Romans 3:21 But now the righteousness of God without JESUS is manifested,
being witnessed by Torah and the prophets.
Galatians 3:1-2: "O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before
whose eyes Jesus Christ hath been evidently set forth, crucified among you? This only would I learn of
you, Received ye the Spirit by the works of THE LAW, or by the hearing of faith?"
Mr. Mordechais technique: Galatian 3:1 "O foolish Galatians, who hath bewitched you, that ye should not
obey the truth, before whose eyes THE LAW hath been evidently set forth, crucified among you? This
only would I learn of you, Received ye the Spirit by the works of JESUS Christ, or by the hearing of
faith?"
Galatians 3:10: " For as many as are of the WORKS OF THE LAW are under the curse: for it is written,
Cursed is every one that continueth not in all things which are written in the BOOK OF THE LAW to do
them.
Mr Mordechais technique 3:10: "For as many as are of the works of JESUS are under the curse: for it is
written, Cursed is every one that continueth not in all things which are written in the Torah to do them."
Galatians 3:11 "But that no man is justified by THE LAW in the sight of God, it is evident: for, The just
shall live by faith.
Mr Mordechais technique: 3:11 "But that no man is justified by JESUS in the sight of God, it is evident:
for, The just shall live by faith."
Galatians 3:12 And THE LAW is not of faith: but, The man that doeth them shall live in them.
Mr Mordechais technique: 3:12 "And JESUS is not of faith: but, The man that doeth them shall live in
them."
Galatians 3:13 Christ hath redeemed us from the curse of THE LAW, being made a curse for us: for it is
written, Cursed is every one that hangeth on a tree:
Mr Mordechais technique 3:13 "THE LAW hath redeemed us from the curse of JESUS, being made a
curse for us: for it is written, Cursed is every one that hangeth on a tree:"
Galatians 3:14: That the blessing of Abraham might come on the Gentiles through Jesus Christ; that we
might receive the promise of the Spirit.
Mr Mordechais technique 3:14; That the blessing of Abraham might come on the Gentiles through Torah;
that we might receive the promise of the Spirit.
Galatians 2:16: " Knowing that a man is not justified by the works of the law, but by the faith of Jesus
Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not
by the works of the law: for by the works of the law shall no flesh be justified.
Mr Mordechais technique : 2:16 "Knowing that a man is not justified by the works of JESUS, but by the
faith of THE LAW, even we have believed in THE LAW, that we might be justified by the faith of THE
LAW, and not by the works of JESUS: for by the works of JESUS shall no flesh be justified."
And finally: Ephesians 2:8 "For by grace are ye saved through faith; and that not of yourselves: it is the
gift of God:"
Mr Mordechais technique: Ephesians 2:8 "For by The Law are ye saved through faith; and that not of
yourselves: it is the gift of God:"
God clearly warned in Deuteronomy 4:2:
"Ye shall not add unto the word which I command you, neither shall ye diminish ought from it, that ye may
keep the commandments of the Lord your God which I command you."
For More on Avi ben Mordechai see: Avi ben Mordechai & Millennium 7000
Nesta Webster states that M. Matter was correct in his assessment that gnosticism had the effect of
kabbalising Christianity through mixture, rather than developing a system separate from Christianity.
"... M. Matter is therefore right in saying that Gnosticism was not a defection from Christianity, but a
combination of systems into which a few Christian elements were introduced. The result of Gnosticism
was thus not to Christianize the Cabala, but to cabalize Christianity by mingling its pure and simple
teaching with theosophy and even magic." 50.
Corinthians 2:17
" For we are not as many, which corrupt the word of God: but as of sincerity, but as of God, in the sight of
God speak we in Christ."
We are reminded in 1 John 1:6:
"If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth."
All Scripture Quotes from the Authorized King James Bible
Next Section:
To Embrace Hebrew Roots IX: Practical Kabbalah
Footnotes
1. Gershom Scholem, On the Kabbalah and Its Symbolism, op.cit., p.32
2. Ibid., p. 33
3. The Kabbalah in English; http://remus.rutgers.edu/~woj/arcana/index.html
4. Jacob Prasch, Explaining the Midrash, www.cw.co.za/moriel/midrash.html
5. Kabbalah and Jewish Mysticism; http://baptist1.com/judaism/kabbalah.htm
6. Gershom Scholem, op.cit., p. 53.
7. Jacob Prasch, op.cit.
8. Gershom Schoelm, op.cit., p.53
9. Jacob Prasch, op. cit.
10. Gershom Scholem; op cit., p. 54
11. Jacob Prasch; op cit.
12. Ibid.
13. Gershom Scholem, p. 52
14. Jacob Prasch, op. cit.
15. Ibid.
16. Nesta H. Webster; "Secret Societies and Subversive Movements," p.42, Omni Publications, 1964.
17. 2)Jewish Encyclopœdia, article on Cabala;
18. (3)Matter, op. cit., II.58.; as Cited in Webster, Ibid., Pg.28.
19. Kurt Rudolph, "Gnosis: The Nature & History of Gnosticism",p.300, Harper & Row, Publishers,
1977
20. Rudolph, Ibid., p. 31
21. Matter, as Cited in: Webster, op.cit., p.31
22. Matter, op. cit., II.364.as Cited in: Webster, Ibid.p.32
23. Gershom Scholem; op.cit., p. 36
24. Ibid., p. 63
25. Cited in Webster, op.cit., p. 12
26. McGregor Mathers, Introduction to the Kabbalah Unveiled
27. Ibid.
29. Jacob Prasch; op. cit.
30. McGregor Mathers, Introduction to the Kabbalah
31. Ibid.
32. Alchemy texts archives-Ars Notaria; Alcnemy Forum
33. Peter Michas, p. 43, Rod of an Almond Tree in God's Master Plan, WinePress Pub., 1997
34. Ibid. p. 49.
35. Ibid., p. 42
36. Ibid., p. 43
37. Ibid., p. 44
38. Ibid., p.45
39. Ibid., p. 45
40. Ibid., p. 45
41. Ibid., pp.44,45,47
42. Gershom Scholem; op. cit., p. 41

43. Ibid., p. 63
44. H.P. Blavatsky, The Secret Doctrine, Vol. I., Theosophical Publishing House, 1888, p. 337
45. Peter Michas; op.cit, p.253
46. Gershom Scholem, op cit., p. 44-46
47. Ibid., p. 47
48. Email, From:Ed Tarkowski,April 19, 1998,Subject:NEW DISCUSSION LIST OPENED

***TODAY***: HEBRAIC ROOTS 4-19-98
49. Ibid.
50. Ibid.
51. Nesta H. Webster, p. 29.,"Secret Societies and Subversive Movements", Omni Publications, 1964
http://www.seekgod.ca/literalkab.htm
To Embrace Hebrew Roots: Part IX
Talismans & Masters of the Name
1 Timothy 4:1-2:
"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to
seducing spirits, and doctrines of devils; Speaking lies in hypocrisy; having their conscience seared with a
hot iron."
Definitions
To help us understand clearly whether we are indeed seeing in the Hebrew Roots Movement and
Kabbalah the techniques of magic, sorcery, witchcraft and so on, we need to understand what matters
constitute those practices. This writer has no wish to present various occult practices in detail. There has
been much already in these articles, for those who are believers, that has been difficult to look upon.
As stated previously, according to S. L. McGregor Mathers in the "Introduction to the Kabbalah Unveiled":
"The Qabalah is usually classed under four headings:

a. The practical Qabalah.
b. The literal Qabalah.
c. The unwritten Qabalah.
d. The dogmatic Qabalah.
"The practical Qabalah deals with talismanic and ceremonial magic…" 1.

th
Nesta Webster cites 17 century Cabalist and English Rosicrucian, Robert Fludd, who defined the various
forms of magic.
"In dealing with the question of Magic it is necessary to realize that although to the world in general the
word is synonymous with necromancy, it does not bear this significance in the language of occultism,
particularly the occultism of the sixteenth and seventeenth centuries. Magic at this date was a term
employed to cover many branches of investigation which Robert Fludd, the English Rosucrucian,
classified under various headings, of which the first three are as follows: (1) "Natural magic,…that most
occult and secret department of physics by which the mystical properties of natural substances are
extracted"; (2) Mathematical Magic, which enables adepts in the art to "construct marvellous machines by
means of their geometrical knowledge"; whilst (3) Venefic Magic "is familiar, with potions, philitre, and with
various preparations of poisons."1" 2.
"…all these have passed into the realms of science and are no longer regarded as magical arts; but the
further categories enumerated by Fludd and comprised under the general heading of Necromantic Magic
retain the popular sense of the term. These are described as (1) Goetic, which consists in "diabolical
commerce with unclean spirits, in rites of criminal curiosity, in illicit songs and invocations, and in the
evocation of the souls of the dead"; (2) Maleficent, which is the adjuration of the devils by the virtue of
Divine Names; and (3) Theurgic, purporting "to be governed by good angels and the Divine Will, but its
wonders are most frequently performed by evil spirits, who assume the names of God and of angels." (4)
"The last species of magic is the Thaumaturgic, begetting illusory phenomena; by this art the Magi
produced their phantoms and other marvels." To this list might be added Celestial Magic, or knowledge
dealing with the influence of the heavenly bodies, on which astrology is based." 3.
David Conway states in "Ritual Magic", that there are many manuscripts related to the esoteric teachings
referred to in the Talmud and more importantly the writings of Kabbalah. Most involved in "traditional"
kabbalah, believe the teachings to be divinely inspired:
"Besides The Zohar, the other chief book of the Kabbalists "the Sefer Yetsirah, or Book of Creation...is
thought to date from the 6th century....Another important work is the Sefer-hab-Bahir, or Book of Bahir,
which was probably written in the 6th century by Isaac the Blind. Supporters of the Kabbalah insist,
however, that it can be nothing less than divinely inspired." 4.
The chief book of the Kabbalah, the Sepher Yetzirah (Book of Creation) is considered to be older than the
Talmud, simply "…by the fact that in the Talmud the Rabbis are described as studying it for magical
purposes…" 5.
As stated previously, it is believed by various Jewish leaders, that only those who have full understanding
of Jewish sacred teachings would or should be taught the Kabbalah. It is suggested that Sages in the
past have taken great pains to protect the teachings from the uninitiated and those of other faiths.
Today we see that certain books are considered necessary for initiation into Kabbalah. Dr. Philip Berg,
founder of The Kabbalah Learning Center, is considered to be a radical by "traditional kabbalists." Berg,
whose influence is growing, includes such titles as "Inner Space" by Aryeh Kaplan, which he states is "a
must read." Kaplan's works are also highly recommended by traditional Kabbalists. Next, Berg
recommends the works, "Practical Guide to Qabalistic Symbolism" Vols. I & II, and "The Square", which
compare and expand on the eastern disciplines of Yoga, and then the proper paths of the "Tree of Life."
Listed as well is "The True and Invisible Rosicrucian Order", which presents the Rosicrucian system of
initiation and the methods for understanding mystical and holy texts through Gematria. Added to that is
the book, "The Tarot", which is a deep analysis of the "Tree of Life" including descriptions of the Tarot
keys and their relationships to those paths. 6.
Dr. Berg lists as Reference Books, The Holy Bible, with this disclaimer:
"Both Kabbalists and Qabalists will require The Torah, Qabalists will need Gospels, as well, as Jesus was
both a Rabbi and a Master Kabbalalist. I can not not suggest a particular version, as they are all filled with
error. You will have to fight the deception, yourself. You may wish to avail yourself of a good Jewish
Linear Torah." 7.
Dr Berg also lists the "Sefer Yetzirah: The Book of Creation" by Aryeh Kaplan and "The Zohar", as do
traditional Kabbalists, who would also recommend Jewish prayer books. It should be noted that Aryeh
Kaplan is repeatedly used as a source in Peter Michas' book "The Rod of An Almond Tree In God's
Master Plan."
Various Jewish, secular, Kabbalist or other sources would say that Jesus Christ our Lord was a Kabbalist
or a member of the Essenes, who are considered by some to have been Master Kabbalists of the highest
order. There are teachings that suggest that Jesus handed down a secret oral tradition and that is why
some Qabbalists willingly disseminate a perversion of the Gospels with their occult doctrine. We know
that Jesus held no "secret" oral traditions that were passed on to an elect few.
John 18:20-21
"Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple,
whither the Jews always resort; and in secret have I said nothing. Why askest thou me? ask them which
heard me, what I have said unto them: behold, they know what I said."
Rituals and Shofars
1 Corinthians 3:20-21
"And again, The Lord knoweth the thoughts of the wise, that they are vain. Therefore let no man glory in
men. For all things are yours;"
The Kabbalist attitude towards most rituals is governed by four fundamental principles, which are applied
with many variants. Gershom Scholem states these principles to be:
1. Harmony between the rigid powers of judgment and the flowing powers of mercy.
2. The sacred marriage, or conjunctio of the masculine and feminine.
3. Redemption of the Shekhinah from its entanglement in the 'other side.'
4. Defense against, or mastery over, the powers of the 'other side' " 8.
"The blowing of the shofar on New Year's Day, for example, is explicitly associated with the first and
fourth purposes. The rituals of the great festivals and particularly the Sabbath are related to the sacred
marriage. Often a single ritual represents the whole sefirotic world in all its aspects." 9.
Scholem states that Kabbalists went to great extremes to anchor all their actions and expression into a
sacred ritual. From the "Shema Yisrael" to the sabbath and feasts, "the Kabbalists strove from the very
first to anchor the ritual of Rabbinical Judaism in myth by means of a mystical practice." [emphasis in
original] 10.
The mainstreaming of many of these rituals is reflected in the "revival" that is sweeping worldwide. It is
becoming matter of course for many groups, from Messsianic and HR, to the Pope's mass, for example,
to blow a shofar. Some use it to proclaim victory over the enemy, or as in the case of Promise Keepers at
Stand in the Gap, to bring in the "Spirit of God" as announced in the PK promotional for the 1997 Sacred
Assembly in Washington, DC:
"...But before the day begins, a large instrumental call to worship will kick off the assembly. "At sacred
assemblies in Scripture, often it would say, 'Blow the trumpet,' Schlafer said. "In the Old Testament, the
shofar (a ram's-horn trumpet) was blown prior to battles to signify the army of God. Our host people, the
Native Americans, blew flute, and other people groups used trumpets. So, we will use numerous
instruments to invoke the Spirit of God to consecrate the event." he said, "As we blow the horns to start
the program, we will be announcing the arrival of royalty, the Lord of Lords and King of Kings." 11.
We know that in the Old Testament the Israelites blew the shofar by direct command of God, and in
obedience to Him. To 'invoke' the presence of any spirit by the blowing of an instrument is called
shammanism. There are no connections between the Old Testament blowing of the shofar and the
idolatrous practice of invoking a spirit, upon which Spiritualists of old and the Promise Keepers were
calling.
Since the Holy Spirit indwells each Christian, "announcing" the arrival of the Lord in these settings is not
Biblically sound. According to the Word of God, the 'arrival' of the King of Kings and Lord of Lords, will
take place like this:
Revelations 1:7
"Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all
kindreds of the earth shall wail because of him. Even so, Amen. "
The Jewish belief in blowing of the Shofar is discovered to be for various reasons and in this case is
referring to that "awesome day". An article distributed by the Jerusalem Reclamation Project provides
understanding of this modern belief. The blowing of the Shofar signifies "the Divine speaking from within
him" and is the "catalyst which frees his soul from its bonds."
"The Shofar signals both the birth and the future of the Nation of Israel. In the words of the prophet Isaiah,
"You revealed Yourself to Your holy people in the cloud of Your glory in order to speak to them, You
revealed yourself to them in thunder and lightning, and You appeared to them through the sound of the
Shofar." (as quoted in Shmona Esrei Musaf of Rosh Hashana.) [Note: this reference of the prophet Isaiah
is unable to be correlated in the book of Isaiah]
"…. Rabbi Elchanan, the sainted author of the "Netana Tokef" prayer of Musaf: "A great Shofar blast shall
sound, and a small still voice will be heard." If a great Shofar is blown, how can the sound be of a small
still voice? And why? The answer is that on that awesome day, man hears an inner voice, the voice of his
soul, the Divine speaking from within him. The Shofar blast is the catalyst which frees his soul from its
bonds and allows man to listen to it, "And a small still voice will be heard." 12.
Talismans and Incantations
Isaiah 44:24-25:
"Thus saith the Lord, thy redeemer, and he that formed thee from the womb, I am the Lord that maketh all
things; that stretcheth forth the heavens alone; that spreadeth abroad the earth by myself; That frustrateth
the tokens of the liars, and maketh diviners mad; that turneth wise men backward, and maketh their
knowledge foolish."
The sages viewed the written Torah as having magical meanings, which they obtained using gematria.
"…In the practical Cabala this method of "decoding" is reduced to a theurgic or magical system in which
the healing of diseases plays an important part and is effected by means of the mystical arrangements of
numbers and letters, by the pronunciation of the Ineffable Name, by the use of amulets and talismans, or
by compounds supposed to contain certain so-called occult properties. " 13.
Davila in "Ancient Magic" reveals historical evidence of the Jewish occult practices, including the magic
use of amulets for such things as exorcism, domination of others and protection from demons.
"…from roughly the fourth to seventh centuries, come the Jewish Aramaic incantation bowls (along with
Syriac and Mandaic bowls), found in Iraq and Iran... These bowls contain inscribed spells, usually in a
spiral inside the bowl, mostly having to do with protection from demons and other nuisances…. From
roughly the same time period come Jewish amulets inscribed on metal (usually lead, copper, or silver) in
Aramaic. These have been found mostly in Syria-Palestine and Asia Minor…published thirty-two of them
in their two volumes of magical texts. The purposes of these amulets are typical and include healing,
exorcism, domination of others, protection of pregnant women, etc…" 14.
Incantations are used in order to accomplish the "magic" associated with invoking the "Name of God."
The dictionary definition of incantation is: "a set of words spoken as a magic charm or to cast a magic
spell…sorcery…chant a magic formula against…" 15.
If we turn to practicing Kabbalists we see that incantations, talismans and amulets are used and still play
a significant role in their rituals. Colin Low in his 'Kabbalah Faq' explains that a combination of the signing
of the cross (like Catholic sign), the pentagram and certain incantations are also part of certain rituals. 16.
Star of David
The Star of David plays an important role in kabbalism and the occult. The misuse of it as the symbol of
something positive for Israel, Hebrew Roots and Messianic groups needs to be corrected. There never
was a star symbol connected to the reign of David. This symbol is very ancient and was always called by
various other names and always in connection to the occult. Hitler--who was heavily involved in
theosophy-- used this occult symbol to attempt to shame the Jewish people.
The double triangle is [currently and historically] the symbol for the "chakras of Hinduism" and
corresponding sefiroth of kabbalists and also, for witchcraft, sorcery and magicians. It is also referred to
as the "male/female triangle", the Crest or Seal of Solomon, the Shield of David, and the hexagram, which
is the most wicked symbol in witchcraft. 17.
Dr. Cathy Burns relates that the hexagram is linked with spiritualism in such matters as consulting the
dead, reincarnation, the calling up of demons and in some sorcery, is viewed as the footprint of certain
demons. The list of its applications includes the Hindu gods and goddesses and many others. 18.
According to the 1972 Edition of the Encyclopaedia Judaica, under the article, Magen David, this
hexagram symbol is known under various names: “Hebrew…Shield of David…hexagram or six-pointed
star.” In this Jewish article, the six-pointed star or hexagram is mentioned many times and acknowledged
as being a magical symbol:
“In Arab sources the hexagram…was widely used under the designation “seal of Solomon,” a term which
was also taken over by many Jewish groups…It is not clear in which period the hexagram was engraved
on the seal or ring of Solomon, mentioned in the Talmud (Git.68a-b) as a sign of his dominion over the
demons instead of the name of God, which originally appeared…In Arabic magic the “seal of Solomon”
was widely used, but at first it’s use in Jewish circles was restricted to relatively rare cases. Even then,
the hexagram and pentagram were easily interchangeable and the name was applied to both figures.”
“Between 1300 and 1700 the two terms shield of David and seal of Solomon, are used indiscriminately,
predominately in magical texts…
[Encyclopaedia Judaica; 1972 Edition, Article: Magen David ]
Those who think that the hexagram is the real symbol of Israel--which is in fact, the 7 candle menorah,--
are uninformed. Even Judaic anti-missionaries suggest it came from Babylonian pagan worship, but in the
same breath say that doesn't matter. God dealt with the star of remphan/chiun/molech that some in Israel
went after...
Acts 7:41 And they made a calf in those days, and offered sacrifice unto the idol, and rejoiced in the
works of their own hands.42 Then God turned, and gave them up to worship the host of heaven; as it is
written in the book of the prophets, O ye house of Israel, have ye offered to me slain beasts and sacrifices
by the space of forty years in the wilderness? 43 Yea, ye took up the tabernacle of Moloch, and the star
of your god Remphan, figures which ye made to worship them: and I will carry you away beyond Babylon.
See also: Deuteronomy 4:19; 17:3; 2 Kings 17:16; 21:3; Psalm 81:12; Jeremiah 19:13; Ezekiel 20:25,39;
Amos 5:25-26; Romans 1:24; 2 Thessalonians 2:11
Kabbalists throughout history have also adopted it as the symbol for the Talisman of Saturn and involves
the worship of the god Remphan, which is referred to in the Bible (Acts 7:37-43). It is also referred to in
Scripture as the star of Molech (Amos 5:26-27) -- an abomination to God. Solomon became involved in
this paganism and built an altar to Molech. An occult source presents a complete history of the Talisman
of Saturn or Remphan and its connection to kabbalists at:
http://id.mind.net/~wolfc/library/magic/talismans/talisman.htm
Please note also the connection of the Star of David and the mark of the beast, Talismans and astrology.
One man, a believer in Christ and of Hebrew descent, said this regarding the occult connections of the
Star of David in those articles:
"... Your expose' on the six pointed star again clearly reveals the true nature of this abomination. I asked
some leading rabbis in Israel about it, and they confessed that it was not a traditional seal of Israel and its
origin was only sketchy at best. We also talked a bit about the Kaballah; with my staunch denunciation of
it. Israel is in bondage under that abominable sign and even the sincere don't realize it, and worse even
the saved!!
"I had a real uneasiness about it and purged any sign of it from the house a couple of years ago. My wife
had a fit, and thought I was crazy for listening to a former Illuminist witch who swore the magen David
was extremely evil. I followed my convictions, and your site sealed it for me tonight. I had not realized its
direct link to the star of Egypt, and now I know!!" 19.
The Star of David symbol also has sexual significance for occult practices. In the book "Masonic and
Occult Symbols" by Dr. Cathy Burns we read:
"…Phallicism is symbolized in witchcraft as a point with an circle and also as the unity of two triangles
making a hexagram. These are represented in the Washington Monument and the Star of David. The
Mexican Indians used the hexagram as a symbol of their phallic worship. For 300 years the Star of David
or Hexagram was known as the "Crest of Solomon." It is used to conjure up demons and is the most evil
sign in witchcraft. It means "to hex" or to put a spell on someone."
"When the male triangle penetrates the female triangle, it forms the six-pointed crest of the Seal of
Solomon or hexagram, the most wicked symbol in witchcraft". 20.
It should be noted that the Promise Keepers Sacred Assembly was held before the Washington
Monument, an obelisk which is a phallic symbol built by the Freemasons.
Further connections become apparent as stated by the Masonic J.D. Buck, who explains that the Star of
David and "six-pointed star" or hexagram symbol of the House of Theosophy are identical to the compass
of Freemasonry.
"The perfect equilibrium of spirit and matter is symbolized by the six-pointed star, which is again only
another form of the Square and Compass, each having a base-line from which to form a triangle." 21.
Pagan symbolism has infiltrated many denominations that fly the banner of Christianity and as a matter of
historical fact, this writer presents the following argument against symbols. If we believe the Bible is the
true Word of God--we must start with what God said. In Deuteronomy 4:14-19; 23; 7:25-26, God reminds
us to avoid anything connected with false gods, images, idolatry or necromancy. Certainly many other
verses referring to witchcraft, sorcery and astrology are listed as abominations to God.
We are to have nothing to do with promoting or embracing any symbolism that is associated with that
wickedness. This was not written for the Jews of the Old Testament only, but must also apply now. There
is nothing that man can create, that may become an emblem or symbol of God.
Acts 17:29
"Forasmuch then as we are the offspring of God, we ought not to think that the Godhead is like unto gold,
or silver, or stone, graven by art and man's devices."
It is no surprise that many Christians have inadvertently adopted occult symbolism who should never
have done so. We find that many religious groups use crosses such as the squared red (and other colors)
cross, which was the symbol for the Knights Templar and other occult groups. Many wear jewelry, which,
according to Cathy Burns, has its origins in the occult and was worn generally for protection as cited
above or other similar ideas. From gemstones and birthstones, which are based on the occult, to cross
necklaces, pendants and nativity charms, to the star of David, we see Christians adopt paganism that is
forbidden to all. 22.
Isaiah 42:8
"I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven
images."
The physical symbol of the cross, often with a crown, and in various forms has also been used as an
occult symbol.
"...In Gaul we find the cross to have been a solar symbol when it had equal arms and angles; to the
Phoenicians it was an instrument of sacrifice to their god, Baal; and to the Egyptians, the crux ansata was
his symbol of eternal life…" 23.
We need no symbolism. We have Jesus Christ and the Word of God as a daily reminder. We are to
abstain from even the appearance of evil.
1 Thessalonians 5:21-22
"Prove all things; hold fast that which is good. Abstain from all appearance of evil."
Kabbalah Hexagrams Today
Deuteronomy 18:10-12
abomination to the Lord."
While the information presented has spoken of historical manuscripts and clearly Kabbalist websites, the
question must be answered as to whether talismans, amulets, incantations and other occult practices are
being further mainstreamed, in Jewish culture and adapted for use by Messianic or Hebrew Roots
organizations. From the Spring 1999, "THE SOURCE FOR EVERYTHING JEWISH catalogue, we see
some of the items which reflect today's interest in these practices.
Filigree Hand Amulet Pendant. "Hamsa amulet is said to offer protection from the "evil eye." [An
inquiry re: Hamsa, --a customer was told by the Jewish salesperson that the protection wasn't guaranteed
but she wears several to keep evil away and, "they only work if you believe in them" & "… it's the same
deal with Christians who wear crosses."]
Celestial Star Pendant [a star of David necklace]
Three Symbols Amulet Pendant - "Hamsa (the Arabic word for "five") -- symbolizing the protective hand
of the Almighty -- holds Magen David [Star of David] and Chai (the Hebrew word for "life") "
"The Haggadah of Passover with Pop-up Spreads": "Adapted from the Bird's Head Haggadah, dating
back to 13th century Germany. That historic manuscript was known for its illustrations showing the
Hebrews with Birds' heads." 24
In the book section of this current catalogue, under the heading of "Meditation & Healing," we find the
promotion of meditation techniques and many "New Age" concepts:
"Sterling "Healing Hand" Pendant :" The symbol originated in ancient India and represents the henna
patterns of India and Africa. Energy radiates out from the central symbol-- in this case, a Star of David--
which sends healing energy where it is needed most."
"Everyday Kabbalah, A Personal Guide To Jewish Meditation, Healing and Personal Growth." by
Melinda Ribner. Step-by-step manual integrating the spiritual teaching and meditation lessons of the
Musar, Hasidic and Kabbalistic schools.
"Meditation--From The Heart of Judaism" "Edited by Avram Davis. In their own words, 22 masters of
meditation-- rabbis, scholars, psychologists, teachers-- explain both the "how" and the "why" of their
techniques."
"Minding The Temple of the Soul" by : " Tamar Frankel and Judy Greenfield. Tap the power of the
Jewish tradition to awaken the body, balance the mind, and connect the soul. Simple exercises and
movements, meditations and visualizations …"
"Star of David Harmony Bell": "Since its creation in ancient times, the chiming sphere has served as a
meditative device effective in reducing stress. Listening to its melodious sound while holding the metal
sphere in the palm of your hand is a truly soothing experience."
"Satin Finish Sterling Protective Amulets" : "…protection against the "evil-eye." "Guard Us" Pendant
Hebrew calligraphy translates as-- "GUARD US FROM ALL EVIL, FROM ALL FEAR AND FROM ALL
ILLNESS."
"Sterling El-Shaddai Amulet Pendant": "Mystical object is meant to offer protection to the wearer.
"SHADDAI-- one of the names of the Almighty-- appears in many Kabbalistic formulas."
"Hebrew-English Ruby Amulet Rings" : "14k gold and sterling silver with ruby gemstone. According to
Kabbalah, the ruby offers the wearer special protection from the "evil eye," preserves health of body
and soul, guards in pregnancy and childbirth, and protects from bad dreams..
"Guard Us" Ring Heb-Eng engraving-- "GUARD US FROM ALL EVIL, FROM ALL FEAR AND FROM
ALL ILLNESS" 25.
The question that must be asked is: Why are Hebrew Roots, Messianic and many other "religious"
organizations using the hexagram as the symbol for their logo, often with a book, presumably a Bible or
Talmud, laid open upon it, or portrayed with other Hebrew figures or symbols within it? How many will
continue to do so, even if warned? How many in HR leadership are sporting such articles as hexagram
pendants or amulets and rings for the very purposes listed above. These things are not sold for any other
purposes, but those listed in the Jewish Catalogue.
Modern Dissemination of Magic
Although rejected by many "traditional Kabbalists", Dr. Philip S. Berg, mentioned above, is significant in
today's dissemination of kabbalah teachings to the general public. From the CHRISTIAN NEWS, of
Monday, February 1, 1999 we read that Dr. Berg's influence through the Kabbalah learning Center is
widespread:
1)The Kabbalah Learning Center (KLC) has attracted national attention for its celebrity studded events
and participation (including the singer Madonna and comedienne Roseanne). But increasingly the
organization is the center of attention and criticism for its effort to rework traditional Jewish Mysticism for
modern Jewish and non-Jewish seekers. Anti-cultists and Jewish watchdog group "Jews for Judaism"
have claimed that the KLC engages in unethical behavior. KLC's founder Rabbi Phillip Berg is alleged to
have advised members to pay the group large sums of money and divorce their spouses under his
"divine" direction. The KLC is also partaking in the current millennial fervor: Berg teaches the world's end
might arrive on September 11,1999. If, however, mankind takes to "sharing" more and studying
kabbalistic texts, the species may be spared." (Source: FactNet Newsletter, October/December; Sunday
NewYork Times Magazine, December 27). Religion Watch, P.O. Box 652, North Bellmore, N.Y. 11710)"
Isaac B. Singer, author of, "Great Mysteries of the Cabala," (which is being promoted for Grade six
children through the Jr. Great Books program) has also been mentioned. A brief Review and some
quotes from, A DAY OF PLEASURE: STORIES OF A BOY GROWING UP IN WARSAW, allows some
insights into the upbringing of this Kabbalist author.
"… The Singers were Hasidic Jews. Singer's mother's father was the Rabbi of Bilgoray, near Lublin
(Poland) His mother cut her hair short and wore a wig (matron's wig) as do the other married women of
the Hassidim. (they still do) As a child, he studied the Talmud for his schoolbooks and was taught mostly
religion. His father sat throughout the day studying the Talmud. In his home, his father had a rabbinical
court. Isaac was taught that if the Jews conducted themselves piously, the Messiah would come and they
would all return to Israel. Theodore Herzl (Zionist) died the year Singer was born. Herzl preached that
Jews must not wait for the coming of the Messiah but should start to build Palestine by themselves. (the
land belonged then to the Turks) There were revolutionaries on his street who wanted to get rid of the
Tsar of Russia (Communists). His father would tell stories about miracles performed by rabbis; of ghosts,
devils and imps. "In this way he wanted to strengthen our belief in God and in the good and evil powers
who reign in the world." "In our home there was always talk about spirits of the dead that possess the
bodies of the living, souls reincarnated as animals, houses inhabited by hobgoblins, cellars haunted by
demons." "One day, when I was about eight, he[father] told us a story found in one of the holy books - by
Rabbi Eliyahu Graidiker - [adept kabbalist] or one of the other Graidiker sages. The story was about a girl
possessed by four demons. They could be seen crawling around in her intestines, blowing up her belly -
slithering into her legs...The Rabbi of Graidik had exorcized the evil spirits with the blowing of the ram's
horn, with incantations, and the incense of magic herbs." …His mother took him to be blessed against the
evil eye…Singer boasts that, "Not only could I read a page of the Talmud by myself, I kept trying my
father's volumes of the Cabala, still without understanding much" [at age 10] His friend Mendel was,
"richer than any Rothschild." He told a friend, "I know the Cabala...I can recite a spell and fly up in the
air...There is one spell that if you utter it..." "Neighbors...spit to ward off the evil eye" "The Talmud says it
is wrong to consider David a sinner..." "The world is full of transmigrant souls..." 26.
The secret gnostic doctrines of kabbalah are perversions of the true doctrines of Scripture, of which,
"…they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own
destruction." (II Pet. 3:16)
We know that God does not contradict Himself. When God said to not be involved in sorcery, magic,
astrology and paganism, because they were an abomination to Him, this writer believes He meant it.
Galatians 5:19-21
"Now the works of the flesh are manifest, which are these; Adultery, fornication, uncleanness,
lasciviousness, Idolatry, witchcraft, emulations, wrath, strife, seditions, heresies, Envyings, murders,
drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past,
that they which do such things shall not inherit the kingdom of God."
The Tetragrammaton
Isaiah 26:4
"Trust ye in the Lord for ever: for in the Lord Jehovah is everlasting strength:"
Much of the interpretation and mystical practices of the oral Torah are related to the Name of God. The
Tetragrammaton or Schem Hamphorasch refers to what Kabbalists and many Orthodox Jews call the
Ineffable Name. The four-lettered name of God, in Hebrew is, "yod, he, vau, he", or in English capitals
YHVH, although some occult sources say it's IHVH. Others also state that the YHVH is "yood, hey, vood,
hey." According to various writings, the true ancient pronunciation is now unknown since it has been
believed that the Name was too sacred to be written or pronounced by the profane. In reading the sacred
writings, the term 'Adonai' was substituted for that reason. That teaching is also why Hebrew Roots and
Messianic adherents write God as "G-d."
We read in Exodus 33:19 and then 34:5-6
"And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord.
And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious,
longsuffering, and abundant in goodness and truth."
And in the New Testament: Philippians 2:10 -11
"That at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things
under the earth; And that every tongue should confess that Jesus Christ is Lord, to the glory of God the
Father."
Quoting various sources, Nesta Webster states that the 'real' Name of God was hidden from the people
for the reasons stated above.
"…The Tetragrammaton might only be uttered once a year on the Day of Atonement by the High Priest in
the Holy of Holies amid the sound of trumpets and cymbals, which prevented the people from hearing it. It
is said that in consequence of the people thus refraining from its utterance, the true pronunciation of the
name was at last lost. The Jews further believed that the Tetragrammaton was possessed by unbounded
powers. "He who pronounces it shakes heaven and earth and inspires the very angels with astonishment
and terror."2. "The Ineffable Name thus conferred miraculous gifts; it was engraved on the rod of Moses
and enabled him to perform wonders, just as, according to the Toledut Yeshu, it conferred the same
powers on Christ…" 27.
From other information, we know that the sages, who promoted this belief, were mystics, many of whom
also believed the entire Torah was the Name of God. Through gematria permutations and other practices,
"72 names of God" could also be discovered. The Divine or Ineffable Name is believed to be known only
by those adepts that qualify for that secret initiation and knowledge and these are believed to become
endowed with "magical powers" by uttering or writing it.
Freemason, Albert Mackey, associated the Ineffable Name of God with the point within the circle or the
male/female principle, as quoted in Cathy Burns' HIDDEN SECRETS OF FREEMASONRY:
"The Ineffable Name of God in Hebrew, being read Cabalistically, included within itself the male and
female principle, the generative and prolific energy of creation; and here we have, again, the widely-
spread equivalent, the point within the circle, and another pregnant proof of the connection between
Freemasonry and the ancient Mysteries." 28.
Cathy Burns again quotes Albert Mackey, who refers to the male/female aspect of God as represented by
the Tetragrammaton:
"[The Tetragrammaton]...is supposed to denote the hermaphroditic essence of Jehovah as containing
within himself the male and female principle." 29.
From articles such as, Kabbalah and Jewish Mysticism, we learn of legends in the Talmud and Zohar
about rabbis who uttered or wrote the Tetragrammaton and thereby "created an artificial man." There are
also Talmudic and Kabbalist stories of rabbis creating animals for food and other such legends by use of
the "Name".
"The Talmud and other sources ascribe supernatural activities to many great rabbis. Some rabbis
pronounced a name of G-d and ascended into heaven to consult with the G-d and the angels on issues of
great public concern. One scholar is said to have created an artificial man [Golem] by reciting various
names of G-d. Much later stories tell of a rabbi who created a man out of clay and brought it to life by
putting in its mouth a piece of paper with a name of G-d on it. However, this area of Kabbalah is known by
very few, and practiced by even fewer." 30.
Many sources claim that these "golem" did not have a real soul, because that would be unacceptable—to
create what only God is able to do. These acts were considered permissible and are not considered to be
the same as those involved in Black magic, although no explanation is given as to the difference. Some
suggest it simply showed the adept's ability to be close to God's wisdom and creative ability. These sages
are considered to be Holy men and above reproach. Others state that these 'creations' were a form of
initiation and proved the adepts knowledge of the Name and other issues.
Gershom Scholem suggests that while many created the "golem" from the earth, others were able to
produce the "creature" by "influx of the alphabet"--out of thin air. Many stories recount that the "golem"
was made to "work" or accompany the adept, although few "golem" are reported to have the ability of
"speech". Polish stories particularly focus on the 'golem' as a mute worker who was able to follow
commands. According to Scholem (p.172), it was this parallel in Jewish golem and alchemy that finally led
to Paracelsus' idea of the "homunculus." These wax or clay figures were employed in back magic to inflict
injury on enemies.
Behind the preoccupation of modern science with cloning lies the Kabbalistic art of alchemy for eugenics
purposes. Progress in this occult science is now being realised with the cloning of the first human embryo
at the Rosslin Institute, which is near the site of the Rosslyn Chapel in Scotland, the holiest shrine of the
Knights Templars.
According to the Toledot Yeshu and similar writings, the miracles of Christ are a reflection of His
possession of this same "mastery" over the Name, no different than any other "adept."
Masters of the Name
Isaiah 47:10
"For thou hast trusted in thy wickedness: thou hast said, None seeth me. Thy wisdom and thy knowledge,
it hath perverted thee; and thou hast said in thine heart, I am, and none else beside me."
Historical records reveal many Jewish adepts who made an impact on their peers by their magical
abilities, although many orthodox Jews rejected their feats as charlatanism. However, their magical
abilities were also the impetus for various movements which divided the Jews over whether the particular
adept was indeed the long awaited Messiah.
These adepts were called Masters of the Name or Baal Shems. The term, "Baal Shem means that the
person was regarded as expert in the 'practical kabbalah' or magic. 'Baal Shem means literally one who is
master of the name of God, who knows how to employ it." 31.
Citing from "The Harmsworth Encyclopœdia" and the "Diary of Samuel Pepys", Webster recounts the
origins of the term "Master of the Name".
"Since the sixteenth century the great mass of Jewry had settled in Poland, and a succession of miracle-
workers known by the name of Zaddikim or Ba'al Shems had arisen. The latter word, which signifies "
Master of the Name," originated with the German Polish Jews and was derived from the Cabalistic belief
in the miraculous use of the sacred name of Jehovah, known as the Tetragrammaton."
"According to Cabalistic traditions, certain Jews of peculiar sanctity or knowledge were able with impunity
to make use of the Divine Name. A Ba'al Shem was therefore one who had acquired this power and
employed it in writing amulets, invoking spirits, and prescribing cures for various diseases.
Poland and particularly Podolia---which had not yet been ceded to Russia---became thus a centre of
Cabalism where a series of extraordinary movements of a mystical kind followed each other. In 1666,
when the Messianic era was still believed to be approaching, the whole Jewish world was convulsed by
the sudden appearance of Shabbethai Zebi, the son of a poulterer in Smyrna named Mordecai, who
proclaimed himself the promised Messiah and rallied to his support a huge following not only amongst the
Jews of Palestine, Egypt, and Eastern Europe, but even the hard-headed Jews of the Continental
bourses. 1. Samuel Pepys in his Diary refers to the bets made amongst the Jews in London on the
chances of " a certain person now in Smyrna, " being acclaimed King of the World and the true Messiah.
2 " 32.
Just as the Dalai Lama is said to exude an exquisite perfume or odor, so too are Baal Shems noted.
Shabbethai dared to proclaim himself to be God. From the Jewish Encyclopœdia, article on Shabbethai
Zebi, we learn of his fate.
"… Shabbethai, who was an expert Cabalist and had the temerity to utter the Ineffable Name Jehovah,
was said to be possessed of marvelous powers, his skin exuded exquisite perfume, he indulged
perpetually in sea-bathing and lived in a state of chronic ecstasy. The pretensions of Shabbethai, who
took the title of " King of the Kings of the Earth," split Jewry in two; many Rabbi's launched
imprecations against him and those who had believed in him were bitterly disillusioned when, challenged
by the Sultan to prove his claim to be the Messiah by allowing poisoned arrows to be shot at him, he
suddenly renounced the Jewish faith and proclaimed himself a Mohammedan. His conversion, however,
appeared to be only partial, for "at times he would assume the role of the pious Mohammedan and revile
Judaism; at others he would enter into relations with Jews as one of their own faith. "3 By this means the
he retained the allegiance both of Moslems and of the Jews. But the Rabbis, alarmed for the cause of
Judaism, succeeded in obtaining his incarceration by the Sultan in a castle near Belgrade, where he died
of colic in 1676." 1." 33.
Isaiah 47: 12-14
"Stand now with thine enchantments, and with the multitude of thy counsels. Let now the astrologers, the
stargazers, the monthly prognosticators, stand up, and save thee from these things that shall come upon
thee. Behold, they shall be as stubble; the fire shall burn them; they shall not deliver themselves from the
power of the flame: there shall not be a coal to warm at, nor fire to sit before it."
Baal Shem Tov

It should be noted that historically, while there had been great dissension over the kabbalah, when the
Spanish kabbalist, Nahmanides, proclaimed his support and taught it, most open protests eventually
ceased. Nesta Webster recounts how Baal Shems continued to appear, one of the most notable being
Baal Shem Tob:
"… This prosaic ending to the career of the Messiah [Shabbethai] did not, however, altogether extinguish
the enthusiasm of his followers, and Shabbethan movement continued into the next century. In Poland
Cabalism broke out with renewed energy; fresh Zaddikim and Ba'al Shems arose, the most noted of
these men, Israel of Podolia, known as Ba'al Shem Tob, or by the initial letters of his name, Besht, who
founded his sect of Hasidism in 1740.
Besht, whilst opposing bigoted Rabbinism and claiming the Zohar as his inspiration, did not, however,
adhere strictly to the doctrine of the Cabala that the universe was an emanation of God, but evolved a
form of Pantheism, declaring that the whole universe was God, that even evil exists in God since evil is
not bad in itself but only in its relation to Man; sin therefore has no positive existence. 2. As a result the
followers of Besht, calling themselves the " New Saints," and at his death numbering no less than 40,000,
…3…" 34
We find Baal Shem Tov listed with Hillel, Shammai, Maimonides, Rashi and others who are considered
the great sages or mystics of Judaism. Theirs is the ancient wisdom that encompasses the oral traditions,
which many are turning to in the Hebrew Roots Movement.
Gershom Scholem also references Baal Shem Tov as the founder of the Polish Hasidic movement and
relates that a "spirit guide" taught him:
"Israel Baal Shem, founder of the Hasidic movement in Poland and Russia." On another page, " Israel
Ba'al Shem is the most celebrated of all the Jewish mystics of recent centuries"--the founder of Polish
Hasidism." "...he had no teacher of flesh and blood to guide him on his way---the only spiritual guide he
ever alluded to was the Prophet Ahijah of Shiloh, with whom he was in constant spiritual and visionary
contact. In short he was a pure lay mystic..." 35.
Not only was Baal Shem Tov more than an adept peasant, but a scholar of the Talmud and Kabbalah.
Tzvi Freeman relates the struggle for acceptance of kabbalah and how eventually adepts like Baal Shem
Tov became famous today.
"There was a time when mysticism was considered irrational, bizarre, archaic and certainly not for the
respectable, modern gentleman to be caught dead in. "Emancipated" and "Enlightened" Jews, therefore,
denounced the Kaballa. They called the Zohar the "Book of Lies". They created a myth that the Kaballa
was the creation of a lunatic fringe and was entirely grown from alien roots. They even went so far as to
claim that Jews had never believed in Mystical union with the Ein Sof, reincarnation, life after death,
meditation, etc., etc… The Baal Shem Tov and the chassidic movement was a big thorn in the side of
these politically correct Jews. Too mystical. Too far off the edge. And much too popular…"
"At first they tried to deny the Baal Shem Tov had ever existed…" 36.
Freeman declares that kabbalah is central to Judaism thought and that for the past 600 years most
rabbinic scholars have openly taught its doctrine. He states that the sages of the Talmud were indeed
mystics of Kabbalist meaning, not merely scholars, as some would have us believe.
"…Kaballa is as central to Judaism as the sun is to the solar system, as a heart is to a body, as Human
Liberty is to America…"
"The sages of the Talmud were mystics, as is clear from many of the tales told therein. Since the time of
the Ramban (Nachmanides) almost every classic Jewish scholar has openly espoused the teachings of
the Kaballa…."
"Every classic attempt to explain Judaism in depth has resorted to mystical terms. Every such attempt
over the last 600 or so years has resorted to the language of Kaballa."
"The Baal Shem Tov was a student of the Kaballa of Rabbi Yitzchaak Luria, the "Arizal" -- as were so
many of his contemporary scholars. It amazes me how so many authors could have imagined even for a
moment that the teacher of so many great scholars -- such as Rabbis Yoseph Polnoye, Dov Ber of
Mezritch, Levi Yitzchaak of Berdichev and others -- could have been any less a scholar himself." 37.
Freeman also affirms that there was a group of scholars of the Talmud and Kaballah, who hid their
identities and their true purpose.
"He [Baal Shem Tov] was involved from his early youth with a society of "hidden tzaddikim" who were
scholars of Talmud and Kaballa and travelled about incognito in an effort to resurrect the Jewish life of
Eastern Europe that was still licking its wounds from the tragic pogroms of 1648-49…" 38.
The Jewish Encyclopœdia and many other sources, recount that there were many other Baal Shem's or
Masters of the Name. Many had followers that used their magical abilities to advantage.
"Another Ba'al Shem of the same period was Heilprin, alias Joel Ben Uri of Satanov, who, like Israel of
Podolia, professed to perform miracles by the use of the Divine Name and collected around him many
pupils, who, on the death of their master, " formed a band of charlatans and shamelessly exploited the
credulity of their contemporaries. "4 " 39.
Chief of all the Jews
One of the most famous and important to this discussion of Baal Shems, is one who resided in London.
The famous "Ba'al Shem of London," was a Cabalist Jew named Hayyim Samuel Jacob Falk, also called
Dr.Falk, Falc, de falk, or Falkon and who was born in 1708, probably in Podolia. Falk was known as " the
Chief of all the Jews." His fellow Jews regarded him as an adherent of the "Messiah" Shabbethai Zebi.
40a.
The following is a summary of an account of the "Baal Shem of London" from the Jewish Encyclopœdia,
as sited by Nesta Webster.
"…Falk claimed to possess thaumaturgic powers and to be able to discover hidden treasure, Archenholz
(England und Italien I, 249) recounts certain marvels which he had seen performed by Falk in Brunswick
and which he attributes to a special knowledge of chemistry. In Westphalia at one time Falk was
sentenced to be burned as a sorcerer, but escaped to England. Here he was received with hospitality and
rapidly gained fame as a Cabalist and worker of miracles…an incantation would fill his cellar with coal;
plate left with pawnbroker would glide back into his house. When a fire threatened to destroy the Great
Synagogue, he averted the disaster by writing four Hebrew letters on the pillars of the door…" [Obviously
the Tetragrammaton]" 40b.
Falk died April 17, 1782 with the following epitaph on his grave, which:
"…bears witness to his excellence and orthodoxy": "Here is interred…the aged and honourable man, a
great personage who came from the East, an accomplished Sage, an adept in Cabbalah…His name was
known to the ends of the earth and distant isles,…" 41.
There is a portrait of Falk in the Jewish Encyclopœdia, of which Nesta Webster makes these observations
of his use of the double triangle:
"…in the curious portrait of the great Ba'al Shem appended we see him holding in his hand the pair of
compasses, and before him, on the table at which he is seated, the double triangle or Seal of Solomon
known amongst the Jews as "the Shield of David", which forms an important emblem in masonry…" 42.
We know that the Shield of David is none other than the Hexagram, and have already established some
of its use within Freemasonry above.
We must ask the question as to how a Cabalist adept, a Master of the Name or Baal Shem, is also known
as a Freemason, with known connections to the Illuminati. We must ask, Is there solid historical evidence
that unites not only the Kabbala and Freemasonry, but also the Illuminati? Do the mystery religions of the
East play the uniting role? Through this, will we discover why the teachings or wisdom of the ancients,
which clearly comes from documented Kabbalist and occult sources, is being promoted by Hebrew Roots
and associated groups, unknowingly or otherwise?
Secret Meanings
Isaiah 45:19
"I have not spoken in secret, in a dark place of the earth: I said not unto the seed of Jacob, Seek ye me in
vain: I the Lord speak righteousness, I declare things that are right."
Throughout this series, there have been many quotes from Kabalistic sources which state that the term
Qabbalah, kabbalah, cabala or its many variations means, "to receive." The suggested Hebrew term used
is QBLH, which is said to refer to the custom of handing down the esoteric tradition by oral transmission
and is nearly allied to "tradition". We know that kabbalah is about a secret doctrine restricted to adepts
and their initiates, which is passed down through the ages. Certain information is being publicly
disseminated--but much remains hidden.
Strong's Concordance reveals that the term 'qabal' does mean, "to receive" among other things. It is a
Chaldean word and it is noteworthy that the Jewish Encyclopœdia article on Cabala associates the term
with miracle working cults:
"… All these ideas derived from very ancient cults; even the act of working miracles by the use of the
Divine Name, which after the appropriation of the Cabala by the Jews became the particular practice of
Jewish miracle workers, appears to have originated in Chaldea. " 43
Babylon and Chaldea were both judged by God for their corruption and paganism. Of further note, is the
fact that the term "Cabal" has been assimilated into the English language. A dictionary definition states:
Cabal (ke bal).n. v. -balled,-bal-ling---n. a small group of people working or plotting in secret. 2. A secret
scheme of such a group; plot. v. form such a group; conspire; [<F> Med.L. cabbala See:CABALA ] ---
Syn.n. 1. Faction, junto, conspiracy. (junto means-a political faction; a group of plotters…") 44
Cabala… n. a secret religious philosophy of the Jewish rabbis, based on a mystical interpretation of
Scriptures…<Hebrew qabbalah tradition] 45.
If we turn to Strong's Concordance and look at the Chaldean spelling of "cabal", with a "c" rather than
qabal, we see an interesting correlation to the first dictionary definition.
2254 - Chabal---khaw-bal; a prim. root; to wind tightly (as a rope) i.e. to bind; spec. by a pledge; fig. to
pervert, destroy; als. to writhe in pain (espec. of parturition)…bring forth (deal) corrupt, destroy, offend, lay
to (take a) pledge, spoil, travail, x very, withhold.
2255 --chabal (Chald) khab-al; corresp to 2254; to ruin--destroy, hurt.
2256 chebel , kheh-bel; or;
chebel (khay-bel) from 2254--a rope (as twisted) espec., a measuring line; by impl. a district or inheritance
(as measured) or a noose (as of chords) fig. a company (as if tied together) also a throe (espec. of
parturition) also ruin…
2257 chabal (Chald), khab-al; from 2255; harm (personal or pecuniary):-damage.
Kabbalah, Freemasonry and the Illuminati are built on secret and layered meanings, symbolism, initiation
and other occult teachings. Is it possible that the various definitions could be applied to each? As we look
to history the secret societies of adepts, which have brought many into bondage through initiation into
theosophy, must be considered. Sadly, even with the evidence already presented in these articles, many
will reject any notion that these connections relate to their various groups. For the sake of the others who
will be instructed, the following sections will examine the further connections and roots of the Hebrew
Roots movement.
Psalm 119:1-2
"Blessed are the undefiled in the way, who walk in the law of the Lord. Blessed are they that keep his
testimonies, and that seek him with the whole heart."
Footnotes
1. S. L. McGregor Mathers, Introduction to the Kabbalah Unveiled;

2. A.E. Waite, The Real History of the Rosicrucians, p. 293. As cited in Nesta Webster, op.cit. p. 84.
3. Ibid.
4. David Conway, Ritual Magic; http://marlowe.wimsey.com/rshand/streams/thera/canaan.html
5. Nesta H. Webster, op.cit., p. 8
6. Books on Qabalah; www.webcom.com/hermit/page/book.htm
7. Ibid.
8. Gershom Scholem, "On The Kabbalah And Its Symbolism," p.130 , Schocken Books, 1965/1996
9. Ibid.
10. Ibid. p. 130, 131, p. 132
11. Promise Keepers News October 1997 Article:"Stand in the Gap: What Can I Expect?"
12. 'The Shofar' by Rav Shlomo Aviner Ateret Cohanim; The Jerusalem Reclamation Project;
Translated from 'Tal Chermon' by Bracha Slae.; [email protected];
http://www.ateret.jer1.co.il
13. Webster, op. cit., p. 13
14. J.Davila; Ancient Magic, Part III, Jewish Magic; www.st-andrews.ac.uk/~www_sd/magic.html)]
15. The Senior Dictionary; W.J.Gage Limited, Toronto
16. Colin Low; Kabbalah Faq; February 1996; www.digital-brilliance.com/Kab/index.htm
17. Dr. Cathy Burns, Masonic and Occult Symbols Illustrated; p. 31-41; Sharing; 1998,
18. Ibid.
19. Private Email--used with permission by the correspondent. Wed. February 24/99
20. Dr. C. Burns, p. 39; Masonic and Occult Symbols
21. Mystic Masonry, 1913, p. 244-45; As cited Burns, op.cit., p. 215;
22. Burns, op.cit., p. 293-310; p.349,350, 351, p.312
23. Burns, op. cit, p.349
24. "THE SOURCE FOR EVERYTHING JEWISH catalogue (Early Spring 1999) Herschel I. Strauss
President, Hamakor Judaica, Inc., also: www.jewishsource.com
25. Ibid.
26. Private Review of DAY OF PLEASURE: STORIES OF A BOY GROWING UP IN WARSAW;

Isaac Bashevis Singer. Published by Farrar, Straus and Giroux of New York 1969
27. (2) Mackey, Lexicon of Freemasonry, p. 156; as Cited in Webster op.cit., p.167
28. Cathy Burns' HIDDEN SECRETS OF FREEMASONRY, p. 309, quoting Albert Mackey's
SYMBOLS OF FREEMASONRY, p. 188:
29. Ibid. Cathy Burns, p. 309; Mackey, p. 339:
30. Kabbalah and Jewish Mysticism; http://baptist1.com/judaism/kabbalah.htm>
32. (1)Harmsworth Encyclopaedia, article on Jews. (2) Diary of Samuel Pepys, date of February 19,
1666.; As Cited Webster op.cit., p. 181 (3) Jewish Encyclopaedia, article on Shabbethai Zebi B.
Mordecai.
33. (3)Jewish Encyclopaedia, article on Shabbethai Zebi B. Mordecai.; (1) Henry Hart Milman, History
of the Jews (Everyman's Library), Vol.II, p. 445; As cited, Webster, op.cit., p. 181-182
34. (2)Jewish Encyclopoedia, article on Ba'al Shem Tob (3) Milman, op.cit.,II. 446; As Cited Webster,
op.cit. p.182.
35. Scholem, op.cit., p.26
36. Tzvi Freeman, Article:Baal Shem Tov; 1991; Chabad Lubavitch in Cyberspace;
www.chabad.org/shavuos/besht.html
37. Ibid.
38. Ibid.
39. (4)Jewish Encyclopœdia, article on Heilprin, Joel Ben Uri; as Cited in Webster, op.oct, p.182.
40. (40a & 40b) Cited in Webster, op.cit, p.185; (1) Jewish Encyclopœdia, article on Falk, of whom a
good portrait by Copley is given. On Falk se also Ars Quatuor Coronatorum, Vol. XXVI. Part I.,pp
98-105, and Vol. XXX. Part II; Transactions of the Jewish Historical Society, Vol. V.p. 148. Article
on "The Ba'al Shem of London," by the Rev. Dr. H. Adler, Chief Rabbi, and Vol. VIII, "Notes on
some Contemporary References to Dr. Falk, the Ba'al Shem of London," in the Rainsford MSS.
At the British Museum," by Gordon P. G. Hills. The following pages are taken entirely from these
sources."
41. Webster, op. cit., p.188
42. Ibid., p. 189
43. Jewish Encyclopœdia article on Cabala; as Cited Webster, op. cit. p. 13
44. The Senior Dictionary; W.J.Gage Limited, Toronto
45. Ibid.
http://www.seekgod.ca/practicalkab.htm

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Hebrew Roots/Messianic Christian Zionism Warning -Part 2

To Embrace Hebrew Roots: Part V

Quoted from an article titled:

“Medieval Jargon on First-century Lips”

Mysticism is met with varied reactions within the Jewish community.

Moses warned Israel in Deuteronomy 4:2:

Speculative & Practical Kabbalah

According to Scholem, the latter is a deeply mystical treatment of the Torah:

Out of the Abundance of the Heart

To Embrace Hebrew Roots Part VI: Kabbalah Initiation

All Scripture Quotes From the King James Bible

1. Jewish Encyclopœdia, article on Cabala; as Cited in Nesta H. Webster, op.cit., p.29.

2. Matter, Histoire du Gnosticisme,I.44, (1844)a s Cited: Webster, Ibid. p.28.

4. Nesta H. Webster; op. cit. p. 29.

5. Jacob Prasch, Explaining the Midrash; www.cw.co.za/moriel/midrash.html

6. Harry Gersh "The Sacred Books of the Jews,"

7. Webster, op.cit., p.10

8. Ancient Wisdom and Secret Sects ;

9. Webster; op.cit., p.11

10. Harry Gersh, The Sacred Books of the Jews

11. Kabbalah Faq, Colin Low, 1996; www.digital-brilliance.com/kab/faq.htm

13. Dr. Christian Ginsburg, The Kabbalah,pp.172,173; as Cited in Webster, Ibid., p. 9.

17. (1)-Jewish Encyclopœdia, articles on Cabala and Reuchlin;Webster,op.cit.p.86

18. (2)-Jewish Encyclopœdia.,article on Cabala; Webster,op.cit.p.86

19. Introduction To Kabbalah Unveiled By S.L. McGregor Mathers;

20. Introduction To Kabbalah Unveiled By S.L. McGregor Mathers;

21. Kabbalah: The Misunderstood Doctrine; http://baptist1.com/judaism/kabbalah.htm

24. Michael Sidlofsky, Kabbalah-A Brief History; www.shamash.org/kavannah/kabbalah.html

25. Michael Sidlofsky, Kabbalah-A Brief History; www.shamash.org/kavannah/kabbalah.html

26. Hannah Newman; Masters of the Blinding Light

28. The Kabbalah Unveiled; www.webvs.com/hogd/kabalah_unveiled.html

29. Kabbalah: The Misunderstood Doctrine; http://baptist1.com/judaism/kabbalah.htm

30. Pico della Mirandola ; http://marlowe.wimsey.com/rshand/streams/thera/canaan.html

32. "The Authenticity of Kabbalah"; http://marlowe.wimsey.com/rshand/streams/thera/canaan.html

34. Ibid, p.7.

37. McGregor Mathers, Introduction to The Kabbalah Unveiled

40. Ibid., p. xii

41. Ibid., p. xiii

42. Ibid., p. xv-xvi

45. Jacob Prasch, Explaining the Midrash; www.cw.co.za/moriel/midrash.html

46. Jacob Prasch; Satans Seduction of the Hebrew Root Movement

47. Private email correspondence, Feb 2, 199 re: Hebrew Myths

48. Peter Michas, http://www.ez/com/~peterm/HB.GK.RF.HTML

49. Avi ben Mordechai, Halacha, www.millenium7000.com/halacha.htm

To Embrace Hebrew Roots: Part VI

Other Jewish writers confirm these statements.

The Apostle Paul warned in Acts 20: 29-30:

Transition from Talmud to Kabbalah

1 John 4:12a: "No man hath seen God at any time…"

1 Timothy 6:16 refers the seeker of God to Jesus Christ:

This obviously goes entirely against God's commandment.

Feminine and Masculine God

He then mentions two Adams,

From "The Hebrew Zohar", we learn the Kabbalah concept of androgyny:

McGregor Mathers in "Introduction to Kabbalah Unveiled", states:

"Tif'eret is the offspring of Hokhmah and Binah.;

From the Ten Sefirot the initiate attains to God's wisdom:

"Hokhmah represents the contemplative, synthetic aspects of God's thought.

"There are 32 ways of Wisdom." 42.

"Binah: "Understanding, Discernment "