Messianic Judaism Quest

The Sefirot and Trinitarian Thought

The growth of the Kabbalah was not received warmly by many pundits. Part of this opposition was based upon similarities between the doctrine of the Sefirot and the trinitarian formulation of Christian thought. Part of this similarity was based on the Kabbalistic idea of “three lights” allegedly propounded by Hai Gaon (circa 1230).

Basic Trinitarian Thought

Diverse beliefs existed in early Christianity, but the basic premise of trinitarian thought can be expressed as follows: the G-dhead is an eternal plurality; and the Logos (i.e. the Word, or the Son) and the Spirit, though truly manifested in space and time, can exist within the Father.

As a result, the Son and the Spirit are co-existent and co-eternal with the Father. For further clarification we may turn to Augustine, the venerable Church father, of the 5^th century. To describe the Trinity, Augustine made extensive use of analogy and in particular of analogies using the soul.

In his work, On the Trinity, Augustine describes the Father, the Son, and the Holy Spirit as comparable to a person that loves, that which is loved, and the power of love. He also viewed the Trinity as analogous to memory, intelligence, and will. For Augustine, the trinity served to describe the character of G-d as a person.

Basic Concepts of the Sefirot

As Rabbi Kaplan explains, the Sefirot constitute the inner structures and makeup of the Universes. They are the means through which G-d interacts with the universe. They are as Kaplan explicates, the bridge between G-d and his creation. Nothing in the universe can occur except through the medium of the Sefirot. The Sefirot are also described as the attributes of G-d and can be in reflected in man. Similarity may be found with early trinitarian thought in this matter.

Irenaeus, another church father of the second century explained the nature of G-d into ways. In the first, G-d existed in his intrinsic being. In the second, G-d existed as he manifested himself in the process of his self-disclosure. For Irenaeus, G-d in his inner being was ineffably one, though containing Word and Wisdom from eternity.

The Logos and the Spirit are then the hands of G-d, the medium through which he reveals himself. This may be compared to the view of the Sefirot adopted by Azriel of Gerona. According to Azriel, the Sefirot were a necessary part of G-d’s totality and perfection, providing him with finite power to complement his infinite divine power.

The Key Difference

The differences between the Sefirot and the Trinity are many. Kabalistic views on the Sefirot and/or the “three lights” are in contrast to the Trinity completely impersonal in character. There is an absence of specific relationships of the kind existing in trinitarian thought among the elements of the Sefirot.

The sharpest distinction lies in the challenge of evolving Christianity to articulate the nature and origin (i.e. created versus begotten) of a physical and yet divine Christ. The Kabbalists sought to resolve the anthropomorphic qualities attributed to G-d in the Bible through the Sefirot. The critical difference therefore lies in the attempt to relate the physical and eternal divine nature of Christ to the Father as as a distinct person as opposed to the Sefirot which only seek to relate G-d’s power in the Universe.

Abraham and Isaac: Personification of the Days of Creation.

According to Kaplan, the seven lower Sefirot are analogous to the seven days of creation. Chesed is the first of these seven lower Sefirot and parallels the first day. Gevurah, or the left arm, corresponds to the second day of creation. Chesed-Love can intimate kindness and more importantly altruism or unconditional giving. Gevurah reflects in some ways the opposite of Chesed.

Chesed implies a lack of constraint, boundlessness. Gevurah, however, connotes the ability of G-d to restrain and withhold himself from creation . The synthesis or the balance of these two Sefirot, argue the Kabalists, allow the world to exist, for only a delicate equilibrium can insure the survival of creation.

Kabalistic thought also assigns biblical personalities to the seven lower Sefirot. Abraham and Isaac correspond to Chesed and Gevurah respectively. Abraham is reflective of Chesed by his selfless acts of kindness. As a few examples we may note his preparation of food for travelers. The most striking of his selfless acts is his intercession on behalf of the Sodom in an attempt to have G-d spare the city. Thus we may describe Abraham as the true altruist. Abraham also reflects Chesed by his character as initiator.

Isaac’s reflection of Gevurah is best demonstrated by his restraint during the ordeal of the Akedah. Isaac is capable of subjugating his own person, both physical and spiritual, for the sake of allowing his father Abraham’s devotion to G-d to be manifested.

With these connections in mind, the we can see how Abraham and Isaac are reflective of the first two days of creation. G-d’s creation of the earth on the first day is reflective of G-d’s altruism. For G-d had no need to create the world other than, as Kaplan asserts, to bestow goodness upon man. His creation of light also reflects Chesed. For light by nature is unbounded and unrestrained. The second day of creation can be connected to the person of Isaac by considering the fact that the firmament, the division or the restraining of the waters took place. G-d restricts the water and thus like Isaac reveals the ability of an individual to restrict or establish boundaries.

Works Consulted.

[1] Gershom Scholem, Origins of the Kabbalah, (Philadelphia: JPS, 1987.), p354.

[1] William G. Rusch, The Trinitarian Controversy, (Philadelphia: Fortress, 1980), p.26-27.

[1] Aryeh Kaplan, Inner Space, (Jerusalem: Moznaim, 1991), p.37.

[1] William G. Rusch, The Trinitarian Controversy, (Philadelphia: Fortress, 1980), p.7.

[1] Sanford L. Drob, Kabbalistc Metaphors, (Northvale: Aronson: 2000), p.9.

[1] Aryeh Kaplan, Inner Space, (Jerusalem: Moznaim, 1991), p.61.

[1] Ibid. 61.

[1] Ibid. 62.

[1] Ibid. 9.

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