God reveals in the Qur'an that the Torah is a divine book that was sent as a light to humanity:
We sent down the Torah containing guidance and light, and the Prophets who had submitted themselves gave judgment by it for the Jews—as did their scholars and their rabbis—by what they had been allowed to preserve of God's Book to which they were witnesses…(Qur'an, 5: 44)
Therefore, the Torah, like the Qur'an, is a book that contains knowledge and commands related to such topics as the existence of God, His unity, His qualities, the creation of human beings and other creatures, the purpose of human creation, and God's moral laws for humanity. (But, this original Torah is not extant today. What we possess today is an "altered" version of the Torah, corrupted by human hands.)
There is an important point that both the true Torah and the Qur'an share in common: God is recognized as Creator. God is absolute, and has existed since the beginning of time. Everything other than God is His creation, created by Him from nothing. He has created and formed the whole universe, the heavenly bodies, lifeless matter, human beings and all living things. God is One; He exists alone.
While this is the truth, there is a quite different interpretation found in the Kabbalah, that "subtle poison which enters into the veins of Judaism and wholly infests it." Its doctrine of God is totally opposed to the "fact of creation," found in the real Torah and the Qur'an. In one of his works on the Kabbalah, the American researcher, Lance S. Owens, presents his view on the possible origins of this doctrine:
Kabbalistic experience engendered several perceptions about the Divine, many of which departured from the orthodox view. The most central tenet of Israel's faith had been the proclamation that "our God is One." But Kabbalah asserted that while God exists in highest form as a totally ineffable unity—called by Kabbalah Ein Sof, the infinite—this unknowable singularity had necessarily emanated into a great number of Divine forms: a plurality of Gods. These the Kabbalist called Sefiroth, the vessels or faces of God. The manner by which God descended from incomprehensible unity into plurality was a mystery to which Kabbalists devoted a great deal of meditation and speculation. Obviously, this multifaceted God image admits to accusations of being polytheistic, a charge which was vehemently, if never entirely successfully, rebutted by the Kabbalists.
Not only was the Divine plural in Kabbalistic theosophy, but in its first subtle emanation from unknowable unity God had taken on a dual form as Male and Female; a supernal Father and Mother, Hokhmah and Binah, were God's first emanated forms. Kabbalists used frankly sexual metaphors to explain how the creative intercourse of Hokhmah and Binah generated further creation...27
An interesting feature of this mystical theology is that, according to it, human beings are not created, but are in some way divine. Owens describes this myth:
The complex Divine image …was also visualized by Kabbalah as having a unitary, anthropomorphic form. God was, by one Kabbalistic recension, Adam Kadmon: the first primordial or archetypal Man. Man shared with God both an intrinsic, uncreated divine spark and a complex, organic form. This strange equation of Adam as God was supported by a Kabbalistic cipher: the numerical value in Hebrew of the names Adam and Jehovah (the Tetragrammaton, Yod he vav he) was both 45. Thus in Kabbalistic exegesis Jehovah equaled Adam: Adam was God. With this affirmation went the assertion that all humankind in highest realization was like God.28
This theology comprises of a mythology of paganism, and formed the basis of the degeneration of Judaism. Jewish Kabbalists breached the limits of common sense to such an extent that they even tried to make human beings into gods. In addition, according to this theology, not only was humanity divine, but it consisted only of Jews; other races were not considered human. As a result, within Judaism, which was originally founded on the basis of service and obedience to God, this corrupt doctrine began to develop, whose intent was to satiate Jewish arrogance. In spite of its contrary nature to the Torah, the Kabbalah was introduced into Judaism. Eventually though, it began to corrupt the Torah itself.
Another interesting point about the corrupt doctrines of the Kabbalah is its similarity to the pagan ideas of Ancient Egypt. As we have discussed in earlier pages, the Ancient Egyptians believed that matter had always existed; in other words, they rejected the idea that matter was created from nothing. The Kabbalah asserts the same thing in relation to human beings; it claims that human beings were not created, and that they are responsible for regulating their own existence.
To state it in modern terms: the Ancient Egyptians were materialists, and, essentially, the doctrine of the Kabbalah can be called secular humanism.
It is interesting to note that these two concepts—materialism and secular humanism—describe the ideology that has dominated the world over the last two centuries.
It is tempting to ask if there are forces who have carried the doctrines of Ancient Egypt and the Kabbalah from the midst of ancient history to the present day.
Excerpt from the book ‘Global Freemasonry’ by HARUN YAHYA
