Jump to content

Chokmah

From Wikipedia, the free encyclopedia
For the album by Nena, seeChokmah (album).For the game, seeHokme.
TheSefirotinKabbalah
The Sefiroth in Jewish KabbalahKeterBinahChokmahDa'atGevurahChesedTiferetHodNetzachYesodMalkuth
The Sefiroth in Jewish Kabbalah
View the image description page for this diagram The Tree of Life

Chokmah(Hebrew:חָכְמָה,romanized:ḥoḵmā,also transliterated aschokma,chokhmahorhokhma) is theBiblical Hebrewword rendered as "wisdom"in English Bible versions (LXXσοφίαsophia,Vulgatesapientia).[1]It is the second of the tensefirotinKabbalah,and represents the first power of conscious intellect and subtle manifestation, emerging fromKeter's pure potentiality. It embodies wisdom coming from nothingness, as highlighted in theBook of Joband theBahir.Chokmah is the primordial point of divine wisdom that becomes comprehensible throughBinah.

In Jewish mystical texts, Chokmah is described as the primordial point of divine wisdom, which shines forth from the will of God. This point remains incomprehensible until differentiated and given form in Binah. TheZohar,an essentialKabbalistic text,emphasizes Chokmah’s role in the emanation process and its association with the sense of sight, as well as an inner spiritual sense of taste that precedes and arouses sight. The interplay between Chokmah and Binah is crucial for understanding how abstract wisdom becomes concrete understanding.

The ethical behavior associated with Chokmah involves emulating its dual nature: communion with the Creator to gain wisdom and teaching others the wisdom received. This reflects the sefirah's dual role of receiving and disseminating divine insight. Practical applications of Chokmah in Kabbalistic practice include meditative techniques to cultivate wisdom, selflessness, and alignment with divine will, illustrating its central role in theoretical and applied Kabbalistic disciplines.

InWestern esotericism,Chokmah holds a significant place withinHermetic Qabalah,associated with analytical thinking and stability. Its corresponding divine name,Yah,the archangelRaziel,and the angelsOphanim,as well as itsTarotassociations, underscore its importance in mystical and spiritual traditions. The paths connecting Chokmah to Keter, Binah,Chesed,andTiferet,symbolized by corresponding Tarot cards, illustrate the flow of divine wisdom through different aspects of theTree of Life,integrating it into various levels of consciousness and action.

Etymology and names

[edit]

Chokmah(חָכְמָה), theHebrewterm for "wisdom",holds a prominent place in both Jewish mysticism andGnostic traditions.Its etymology traces back to the Hebrew root ח-כ-מ, which conveys the concept of wisdom or insight. InGnostic cosmology,Chokmahis frequently identified withSophia(Σοφία in Greek), who embodies divine wisdom. Sophia's narrative is central to many Gnostic texts, where she is also known by the nameAchamōth,a Greek derivation from the Hebrew wordChokmah.[2]

The word occurs 149 times in theMasoretic Textof theHebrew Bible.[1]It iscognatewith the Arabic word for "wisdom",ḥikmaحكمة(Semitic rootḥ-k-m).[3]Adjectivalḥakham"wise" is used as a honorific, as inTalmid Chakham(lit. "student of a sage" ) for aTorah scholar,orHakham Bashifor aChief Rabbi.

Chokmahis sometimes referred to as "Fear" (יִרְאָה, Yirah) in Kabbalistic texts because it represents an aspect of wisdom that is beyond measure and comprehension, "because it has no measure of boundary, and therefore the mind does not have the power to grasp it".[4]This aligns with the idea expressed in theBook of Jobthat the "fear of God is the beginning of wisdom, and to depart from evil isunderstanding."[5]This term emphasizes the awe and reverence associated with divine wisdom, reflecting the necessary humility and respect required to truly grasp and embody it.[6]

History

[edit]
Further information:History of Jewish mysticism

Chokmah, meaning "Wisdom," holds a foundational role in Jewish mystical texts such as theSefer Yetzirahand theZohar.In early Kabbalah, Chokmah represents the initial divine wisdom emanating from Keter, playing a pivotal role in the unfolding of the universe.[7]TheZoharelaborates on this by describing Chokmah as the source of all wisdom and insight, crucial for the creative process.[8]

In the 16th century,Isaac Luria,a key figure in Kabbalistic thought, emphasized Chokmah's importance in the cosmic process oftzimtzum(divine contraction) andtikkun(repair). Chokmah initiates the process of restoring the fragmented divine light, central to Lurianic Kabbalah's understanding of creation and redemption.[9]

Contemporary Kabbalists, such as RabbiYehuda Ashlag,have further developed the understanding of Chokmah. Ashlag's interpretations highlight Chokmah's role in achieving spiritual enlightenment and ethical living, viewing it as essential for understanding the divine and our place within the cosmos.[10]

Description

[edit]

Chokmah, the second of the tensefirot,is the first power of conscious intellect within Creation, and the first point of subtle manifestation, since Keter represents emptiness. According to thebook of Job,"Wisdom comes from nothingness".[11]According to theBahir:

The second (utterance) iswisdom,as is written: 'Y-H-W-H acquired me at the beginning of His way, before His deeds of old' (Prov 8:22). And there is no 'beginning' but wisdom. "[12]

In RabbiAryeh Kaplan's commentary on theBahirhe says "Wisdom (Chokmah) is therefore the first thing that the mind can grasp, and is therefore called a 'beginning'."[13]

In theZohar,Chokmah is the primordial point which shines forth from the will of God, the starting point of Creation. This point is infinitely small, and yet encompasses the whole of being; it remains incomprehensible until all things are differentiated and given shape and form inBinah,where they become intelligible.[14]

In general, the sense of sight relates to Chokmah. TheZoharstates that there is an inner, spiritual sense of taste in Chokmah that precedes and arouses the sense of sight. Chokmah appears in the configuration of the sefirot at the top of the right axis, and corresponds to the eyes in thedivine image(tzelem Elohim):

these are comparable to the two eyes from which two teardrops Fell into the great sea. Chochmah is called eyes, and the right eye Is the upper chochmah and the left eye is the lower chochmah.[15]

The word Chokmah is read in theZohar(Numbers 220b) askoach mah,"the power of selflessness", or, alternatively, ascheich mah,"the palate of selflessness". "The power of selflessness" implies not only the attribute of selflessness itself, but the great creative power that selflessness entails. "The palate of selflessness" is the soul's ability to "taste" Divinity by virtue of one's state of selflessness, as is said (Psalms 34:8): "Taste and see that God is good."

Qualities

[edit]

Colour

[edit]

Chokmah is associated with several colors in Kabbalistic tradition. Grey is often linked to Chokmah as it represents the blending of all colors, symbolizing comprehensive wisdom.[7]Some traditions, especially those influenced by Western esotericism, associate Chokmah with blue, which signifies clarity and expansiveness, reflecting the profound nature of divine wisdom.[16]White is another color associated with Chokmah, symbolizing purity and enlightenment, indicative of the undifferentiated light of wisdom.[8]

Ethical behaviour

[edit]

According toMoses ben Jacob CordoveroinThe Palm Tree of Devorah,Chokmah has two faces, one facingKeterabove, and the other overseeing the othersefirot.Therefore, to emulate this sefira, one aspect should be in communion with his Creator in order to increase his wisdom, and the other should be to teach others the wisdom that the Holy One has endowed him.[17]

Textual references

[edit]

In the Hebrew Bible

[edit]
Further information:Sophia (wisdom)

Proverbs personifies Divine Wisdom, which existed before the world was made, revealed God, and acted as God's agent in creation (Prov 8:22–31cf. 3:19;Wisdom 8:4–6;Sir 1:4,9). Wisdom dwelt with God (Prov 8:22–31;cf.Sir 24:4;Wisdom 9:9–10) and being the exclusive property of God was as such inaccessible to human beings (Job 28:12–13, 20–1, 23–27). It was God who "found" wisdom (Bar 3:29–37) and gave her toIsrael:"He hath found out all the way of knowledge, and hath given it unto Jacob his servant, and to Israel his beloved. Afterward did he shew himself upon earth, and conversed with men." (Bar 3:36–37;Sir 24:1–12).

As a female figure (Sir. 1:15; Wis. 7:12), wisdom addressed human beings (Prov. 1:20–33; 8:1–9:6) inviting to her feast those who are not yet wise (Prov. 9:1-6). Wisdom 7:22b-8:1 is a famous passage describing Divine Wisdom, including the passage:

For she is the breath of the power of God, and a pure influence flowing from the glory of the Almighty: therefore can no defiled thing fall into her. For she is the brightness of the everlasting light, the unspotted mirror of the power of God, and the image of his goodness. And being but one, she can do all things: and remaining in herself, she maketh all things new: and in all ages entering into holy souls, she maketh them friends of God, and prophets.

— Wisdom 7:25–27

Solomon,as the archetypal wise person, fell in love with Wisdom: "I loved her, and sought her out from my youth, I desired to make her my spouse, and I was a lover of her beauty." (Wisdom 8:2).[18]

In the Apocrypha

[edit]

TheBook of Sirach,also known asEcclesiasticus,contains significant references to Chokmah. In chapter 24, Wisdom speaks about her origins, her role in creation, and her dwelling among the people of Israel. Verses 13-17, often referred to as the "Riddling List of Ecclesiasticus", use a series of trees to describe Wisdom:[19]

  • Cedar: "I grew tall like a cedar in Lebanon, and like a cypress on the heights of Hermon."
  • Palm Tree: "I grew tall like a palm tree in En-gedi, and like rosebushes in Jericho."
  • Olive Tree: "Like a fair olive tree in the field, and like a plane tree beside water I grew tall."
  • Cane: "Like cinnamon and camel’s thorn, I gave forth perfume, and like choice myrrh I spread my fragrance."
  • Galbanum, Onyx, Stacte, and Frankincense: "Like galbanum, onyx, and stacte, and like the odor of frankincense in the tent."
  • Terebinth: "Like a terebinth I spread out my branches, and my branches are glorious and graceful."

These metaphors emphasize the beauty, strength, and presence of Wisdom in various forms, signifying her integral role in the natural world and her divine connection. Each image in the list represents different attributes of Wisdom: the cedar and cypress for strength and majesty, the palm tree and rosebush for beauty and grace, the olive tree and plane tree for fruitfulness and resilience, and the aromatic plants for the pleasing and pervasive influence of Wisdom. The terebinth represents spreading influence and enduring presence.[20]

In the Talmud

[edit]

Chokmahis also discussed in theTalmud,where it represents a high level of wisdom. The Talmudic order ofKodshim,related to sacred things, is described in Shabbat 31a as a significant area of study that impartsChokmah.[21]This reflects the importance of deep scholarly engagement with sacred texts as a path to attaining wisdom.[22]

Practical applications

[edit]

In practical Kabbalistic practices, Chokmah is approached through meditation and contemplation to gain wisdom and insight. Practitioners focus on developing a deep sense of selflessness, as Chokmah embodies the "power of selflessness" (koach mah). This involves visualizing the flow of divine wisdom and seeking to align one's thoughts and actions with higher principles.[23]

In Western esotericism

[edit]

InHermetic Qabalah,the Tree of Life is viewed as if the practitioner is looking outward from within the diagram. This perspective places Chokmah on the practitioner's left, corresponding to the left hemisphere of the brain, often associated with analytical thinking. Chokmah is also considered the root ofJachin,one of the two pillars symbolizing stability and establishment.

According to theHermetic Order of the Golden Dawn,the name of God associated with Chokmah isYah,thearchangelthat presides over it isRaziel,who reveals divine secrets. The order ofangelsthat reside in it are theOphanim( "Wheels" ), which represent dynamic divine insight. The Heaven ofAssiahassociated with it is called Mazloth, implying the fulfillment of destiny, and the physical manifestation associated with it is theZodiac.[24]

InAleister Crowley'sLiber 777,Chokmah is associated with the color grey, the four Twos of theTarot,Shiva,Odin,Athena,God the Father,Amaranth,Star Ruby,Hashish,YangandKhien,andInsanity.[25]He lists its associated opposingqliphahas Ghagiel.[26]

Paths

[edit]

The paths connecting Chokmah to other sefirot are significant. The path toKeteris associated withThe Fool,symbolizing the initial spark of creation. The path toBinahis linked toThe Empress,representing the nurturing of wisdom into understanding. The path toChesedcorresponds toThe Hierophant,symbolizing the transmission of divine wisdom through teaching. Lastly, the path toTiferetis represented byThe Emperor,reflecting the integration of wisdom into balanced authority.[27]

See also

[edit]

References

[edit]

Citations

[edit]
  1. ^abStrong's ConcordanceH2451:"from H2449 [חָכַםchakam"wise" ]; wisdom (in a good sense):—skilful, wisdom, wisely, wit. " "The KJV translates Strong's H2451 in the following manner: wisdom (145x), wisely (2x), skilful man (1x), wits (1x). "
  2. ^Botterweck & Ringgren (1974),p. 371.
  3. ^"Wisdom – an Arabic word".arabic.fi.Retrieved2024-05-22.
  4. ^Kaplan (1995),p.[page needed].
  5. ^Job 28:28.
  6. ^Smith (2021).
  7. ^abKaplan (1997).
  8. ^abScholem (1995).
  9. ^Fine (2003).
  10. ^Ashlag (2002).
  11. ^Job 28:12.
  12. ^Green (2004),p.[page needed].
  13. ^Bahir (1995),p.[page needed].
  14. ^Cordovero (1993),p.[page needed].
  15. ^Berg (1999),p. 380.
  16. ^Samuel (2007).
  17. ^Cordovero (1993).
  18. ^For a summary account of wisdom in the Hebrew Bible cf.Murphy (1992),pp. 920–931, vol. vi.
  19. ^Graves (1948),p. 264–5.
  20. ^Brunton (1927),pp. 123ff.
  21. ^"Shabbat 31a".
  22. ^Wilson (1901).
  23. ^Kaplan (1995).
  24. ^Regardie (1970);Regardie (1999).
  25. ^Crowley (1986),Table I, cols. XV, XIV, XXII, XXXIII, XXXIV, XXXVI, XXXIX, XL, XLIII, XLVI, CLXXXVI.
  26. ^Crowley (1986),p. 2, Table I, col. VIII;Regardie (1970),p. 82, Fifth knowledge lecture;Godwin (1994),p.[page needed].
  27. ^Fortune (2000);Crowley (1969).

Works cited

[edit]

Further reading

[edit]
[edit]
Retrieved from "https://en.wikipedia.org/w/index.php?title=Chokmah&oldid=1249468740"