THE MYSTERIES OF THE KABBALAH
AND
FREEMASONRY

Masonic scholars such as Alex Horne and Harry Carr, in previous studies have demonstated a relationship between the ancient Hebrew religion and its attendant symbols and certain aspects of Freemasonry.

A major motif in Freemasonry is the building of King Solomon's Temple, the search for light, and the lost word of a Master Mason. The temple and the ability of the high priest to pronounce the name of God properly while in the Holy of Holies comprised much of the substantive nature of the Jewish High Holy days of worship in ancient times. The activities of the high priest within the Sanctum Sanctorum is particularly featured in the Royal Arch Degree.

Nathan Ausubel, in his work, The Book of Jewish Knowledge, and Samuel M. Jackson in The New Schaff-Herzog Encyclopedia of Religious Knowledge describe the Holy of Holies as being built on a raised Platform within the interior of the temple. This sanctorum was separated by an enormous veil. The veils are a prominent component in the work of the Royal Arch. Ausubel tells that there were two cherubim carved out of cedar wood. The wings of the cherubim met in the center of the Holy of Holies in a protective arch which represented the hands of the high priest when a benediction over the people was given (Ausubel, 1964). Underneath these wings was the Ark of the Covenant, which contained tne stone tablets of Moses and the Shechina, or divine radiance of God's presence.

Ausubel and Jackson portray two pillars of Bronze, which were located at the entrance of the interior of the temple. According to Jackson, these pillars were 18 cubits high, 12 inches in circumference, and 4 fingers thick. These pillars were covered with chequered work (Jackson, 1969).

Ausubel suggests that these pillars were named Jachin and Boaz. Furthermore, the pillars were crowned by 10 feet capitals and were embellished with the design of carved lilies. The author also suggests that the pillars were hollow inside. Ausubel compares them to the pillars the Greek historian, Herodotus mentioned as standing in front of a Phoenician temple.

The authors describe the various ritual vessels and ceremonial objects contained in the temple, which would not be unfamiliar to freemasons today. The authors recount the story of how the vessels and ceremonial objects were stolen by King Nebuchadanezzar of Babylonia in 586 BC and how the temple situated on Mount Moriah was destroyed.

Ausubel and Jackson tell that the leading artist-sculptor was Hiram of Tyre. Hiram was also a master weaver and dyer of colors. He played a leading role in the building of King Solomon's Temple and can still be found to play a prominent role in masonic ritual today.

There is no doubt that there is a confluence between Freemasonry and the ancient Hebrew religion. This present study seeks to establish that there is a parallel between certain themes from the Kabbalah and Freemasonry. This thesis will be developed by examining the works of authors devoted to the Kabbalah and comparing them with the degrees and lectures of Freemasonry.

Gershom G. Scholem in his book, On the Kabbalab and its Symbolism, asserts that "Kabbalistic speculation and doctrine is concerned with the realm of the divine emanations or Sefiroth, in which God's creative power unfolds" (Scholem, 1965).

Scholem contends that the Kabbalist speaks about spheres of light and divine names, and that God's name is the highest concentration of divine power. This concern with God's name and the function of light correlates with the activities of the high priest in the ancient temple and with some of the substance of the masonic degrees and lectures.

Charles Ponce in his book, Kabbalah, asserts that the Sefiroth and En-Sof are two major concepts in the Kabbalah. The En-Sof can be translated to read "without end." This term is the name of God in the Kabbalah. Both Ponce and Scholem contend that the En-Sof and its emanations, the Sefiroth, are inseparable. Ponce describes the Sefiroth as being ten points of light which develops from the En-Sof. This light makes the world comprendable to man. The concept of light and its effect on the work of Freemasonry is a critical component of all masonic degrees.

Ponce examines the beliefs of some Kaobalists who maintain that the light emanating from the En-Sof was not reflected in the Sefiroth but in the body of Adam Kadmon. Adam Kadmon represents the body of heavenly or primordial man. The Sefiroth are then portions or parts of the heavenly man's body. The Kabbalists believe that the spiritual portions of any man can contain the Sefiroth. The challenge is for man to restore and establish the Sefiroth in his spiritual life. Consequently, mortal man can be united with divine man.

At the heart of Freemasonry and its masonic precepts is the encouragement and inculcation of values whech can "Make good men better." Faith, hope and charity and values such as fortitude, prudence, temperance and justice are the cornerstones of masonic conduct and comprise many of the fundamental precepts of Freemasonry (see attached illustration at the end of this file from Gershom G. Scholem's book, On the Kabbalah and its Symbolism. Wisdom, strength, and beauty are the foundations of the masonic lodge, and in fact, beauty, with which the freemason is taught to adorn all important undertakings, is at the very center of the Sefiroth. Furthermore, the Sefiroth of strength is found on the left-hand side of all the Sefiroths, which corresponds to the placement of one of the pillars in the masonic lodge.

According to Ponce, there are three pillars in the Sefiroth. The pillar on the right is the pillar of mercy, which can be masonically related to the value of charity. The pillar on the left side is the pillar of judgement, which can be related masonically to the concept of establishment. The middle pillar provides a balance between the left and right pillars. The middle pillar also represents the Creator of the universe. The fellowcraft freemason stands between these two pillars and is at the center. Symbolically, the fellowcraft freemason dramatizes President Kennedy's statement that "God's work here on earth must surely be done by man."

Ponce recounts that the earliest forms of Kabbaiistic literature dealt with the mystery of the Merkabah. The Merkabah was the throne chariot of God. One could reach the Merkabah by passing through a series of heavenly halls. Those who sought to reach the Merkabah had to possess secret words to gain admission into each heavenly hall. The freemason is required to know certain words which facilitate his entrance into the lodge. Moreover, certain words denote which degree is being conducted by the lodge.

The Kabbaiists believe that the transmission of the name of God from master to pupil is part of the rites of initiation. The newly-raised brother also receives a word in a certain manner, which is never used in normal conversation. Masonically, the ability of a freemason to recite the word and reproduce it as it was given to him are the identifying characteristics of a Master Mason.

The Kabbalists study Sefer Yetshirah, or the Book of Creation. Again, the information in this book could only be communicated by the master to his disciple by word of mouth, study may explain the origin of the masonic practice of the "Mouth to ear" instruction.

All of the masonic oaths or obligaitons impose a requirement that the freemason should hold the work of Freemasonry to be inviolate. Furthermore, the act of creation of the world is particularly pronounced in the first degree of Freemasonry.

The Kabbalists believe that air, water, and fire were used to create the world. The Hebrew letter, Mem, belongs to the class of Mutes, according to Ponce. These letters do not have any sound in their production. The letter, Mem, is associated with water, and since the fish is the chief occupant of water, it is silent as well. The newly-raised freemason is instructed about a particular word which is whispered to another brother. This "muted" word begins with the letter, "M" which corresponds with the letter, Mem. The Kabbalists also believe that the earth was created from water, which is related to the dirt of Hiram's burial site. Therefore, the word used in raising a Freemason has the characteristic of being earthlike. Other letters in the Hebrew alphabet represent the five human senses, which are emphasized in the fellowcraft degree.

The Hebrew alphabet has 32 letters, which also serve as numbers. Some Kabbalists manipulate words and numbers for explaining much about the universe and the works of God. The number 32 denotes the number of degrees in the Scottish Rite. The Hebrew letters Yod, Heh, and Vav are an important symbol in the Royal Arch degree. Hebraically, these letters form the name of God and this is also a magnificent centerpiece of the Royal Arch degree. There is no question that the Kabbalistic En-Sof and the masonic manipulation of these letters are conceptually related.

The Kabbalists argue that there are 32 paths of widsom, which lead to knowledge about God. It is interesting to note that the Babylonia version of the Talmud has 32 tractates. Again, the number 32 is a significant feature in both the Kabbalah and Freemasonry.

Charles Ponce describes a magic circle that King Solomon created so as to protect himself from evil svirits. Within this circle one finds the Greek letter, Tau, which has been masonically represented as a combination the words "Temple, Hirosalmis" (Templum Hierosolymae or Temple of Jerusalem). Furthermore, the points of the compass in the circle correspond directly with the officers' places in the masonic lodge.

The Kabbalists contend that the soul is comprised of three levels. The Nefresh deals with all of the instincts and bodily desires. The Ruah concerns itself with morality and ethical conduct. The Neshama is the highest level of the soul and is related to the divine spirit of man. These gradations of the soul can be compared to the first three degress of Freemasonry.

The first degree relates to youth and so the Nefresh or bodily desires are paramount. The second degree in Freemasonry is identified as a freemason coming to full maturity, so that ethical conduct and control over one's desires is accentuated. The third degree represents old age and the fullness of maturity, which is also represented by the highest level of the soul, the Neshama, or in the case of Freemasonry, the Master Mason. Death awaits the Master Mason, but his soul is raised to divine heights. The Kabbalists warn us that reaching the level of the Neshama was only awarded to some and not guaranteed to all. Therefore, as is true with the third degree in Freemasonry, the level of Master Mason is only reached when a man proves himself worthy of that esteemed title.

In conclusion, this study has contended that there is a relationship between certain themes of the Kabbalah with the lectures and degrees of Freemasonry. This should come as no surprise. Freemasons are taught both the universality of God and of brotherly love. Therefore, any religious belief or practice can be found within the parameters of Freemasonry. The imagination of man allows him to approach the unknowable and create structures and practices that assist him in gaining faith in the Glorious Supreme Architect of the Universe.

BIBLIOGRAPHY

AUSUBEL, Nathan, The Book of Jewish Knowledge, Crown Publishers, New York, 1964.

JACKSON, Samuel M., Edit., The New Scbaff-Herzog Encyclopedia of Religious Knowledge, Baker Book House, Grand Rapids, Michigan, 1969

PONCE, Charles, Kabbalah, Straight Arrow Books, San Francisco, California, 1973.

SCHOLEM, Gershom G. On the Kabbalab and it's Symbolism, translated by Ralph Manheim, Schaken Books, New York, 1965.