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On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah (Mysticism and Kabbalah)

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I originally bought this book for its excellent chapter onreincarnation (gilgul), while researching my own book, "JewishTales of Reincarnation" (Jason Aronson, 1999.) And indeed, Scholem's book is well worth the price for this chapter alone.

But in addition, I was pleasantly surprised to find that "Godhead" was not only clear and readable about reincarnation, it also explained basic concepts like the astral body, the Tzaddik, Shekhinah, soul groups, reincarnation, etc. more openly than in any of his better-known works.

While Scholem had mentioned the existence of Jewish reincarnation teachings in such works as "Kabbalah" and "Sabbetai Zevi," it was only in passing, and he did not go into any depth there about how reincarnation works, or how central it is to the kabbalistic understanding of the universe. In "Godhead," he does.

In the chapter on "The Righteous One" (Tzaddik), he also explains the Jewish equivalent of "soul groups," i.e., how souls are connected to a particular Tzaddik (holy teacher), who, in turn, is connected to a higher soul group that is, in turn, connected to the mystical "body" of Adam Kadmon, the archetypal soul of all humanity. This is, of course, a central concept within Hasidism, which draws many of its teachings from kabbalah..

The accessibility of this book is also due to the excellent translation by Joachim Neugroschel, who uses more "new age" English terms, such as correctly translating "tselem" as "astral body" instead of "image," which makes the book and its concepts accessible to modern readers. But the difference between this and earlier Scholem works goes beyond that. As Joseph Dan explains in the introduction to "Godhead," many of Scholem's first lectures focused on the problems mystics encountered within mainstream Judaism. So, for example, in "On The Kabbalah and its Symbolism," a great deal of space is devoted to discussing theological conflicts between kabbalists and mainstream Judaism as to how they understood the Torah, etc.. (I found myself wondering if this focus in his early works was partly due to Scholem's own struggle to see his field accepted in the world of academe.)

In "Godhead," however, we read a series of lectures where Scholem has moved beyond the apologetics, to present us with basic concepts of kabbalah in a confident, straightforward manner. The same level of careful academic scholarship is there, to be sure, but the focus is not on convincing us that kabbalah is something worth studying. Rather, it is on helping us to understand how our souls were created, how they reincarnate, and how they complete their "tikkun" (soul repair), within a Jewish context.

This book immediately became my favorite among the Scholem books, and I highly recommend it to any serious student of reincarnation studies or kabbalah. I find myself returning to it again and again.

I enjoy the material in this book by Herr Doktor Gershom Scholem (1897-1982). Despite the title, I did not find the concepts introduced in "On the Mystical Shape of the Godhead" at all basic. The concepts presented include (i) imageless worship of GOD, (ii) good and evil, (iii) the role of the mystic in a religious community, (iv) the personification and hypostasis of GOD's presence in the world, and (v) the uniqueness of our individual spirit (principium individuantis). These are concepts which Herr Doktor Scholem introduced in his landmark book, "Origins of the Kabbalah". Here they are recapitualated in greater detail. The basic conceptual and methodological problem presented in this book is summarised in the forward by Mr Joseph Dan, "an essentially Jungian approach and Kabbalistic approach to the subjects presented by Scholem in this book may converge and present a united front against the historical analysis written by the scholar" Each chapter contributed to my spiritual relationship. My favourite is the second chapter, "Good and Evil in the Kabbalah". One of the ideas I found interesting in this chapter was the idea that good and evil both originate in GOD's creation. "Evil, however one conceives of it, is thus regarded as an entity deliberately created by GOD." (p57). The second idea with which I found resonance was that, as someone interested in maintaining a spiritual commitment, my most important task is to cultivate, maintain and strengthen my contact with spiritual reality. (p69) For me, this is a remarkable book which helps me to grow spiritually. If you are interested in the historical development of "basic" concepts in the Kabbalah, or in contributing to your spiritual development, this book will be interesting to you.

Gershom Scholem presents a clear and well-researched study on Kabbalah. The book is a fascinating read, and I could hardly put it aside until I finished it. After having been confronted with all kinds of occult and paganized ideas on Kabbalah, this book is very refreshing.

The chapter on Shi'ur Komah (measure of height) shows how the Transcendent God becomes personal and knowable. It also explains how the Kabbalists perceived man to be made in G-d's image. The language of Shi'ur Komah is very anthropomorphic, while G-d's absolute transcendental being is not compromised. The second chapter, about Sitra Ahra (Other Side), explains the various views of how evil arose and what it is. The role of human beings is discussed as is the role of the Sefiroth. In particular the role of the Sefirah Din and the influence of human beings on it are discussed at some length.
The third chapter explains the role of the hasid and the tsaddik. How the role that each played changed and how the tsaddik becomes related to the Sefirah Yesod, and it's function as the source of all souls. Also discussed is the harmony the tsaddik brings and his role in creation.
he fourth chapter deals with shekinah. Scholem shows that originally there was no specific feminine nature atributed to it. He goes on to show how the idea of femininity developed in Kabbalah, and how the Shekinah relates to G-d and human beings. Also discussed is the relationship of Shekinah and the Sefiroth. Very interesting was the explanation of how human actions influence Shekinah to become active instead of merely passive in certain Kabbalists.
The fifth chapter speaks of gilgul. It is a very fascinating chapter. Not just the origins of reincarnation in Judaism is discussed, but also the varied concepts of the soul that go along with it. Scholem shows how certain elements of Kabbalist gilgul are highly original and creative. Much attention is given to the 'soul-sparks' and their redemption. Also interresting was the idea that gilgul reflects the inner workings of the sefirothic world.
The final chapter explains the concept of tselem. Scholem traces it's historic origins to Neo-Platonist influence and early Iranian influence. He shows how these two were given a creative synthesis in Kabbalah and what role it plays in Kabbalist mysticism. Tselem is that which makes a person this person, and seeing ones tselem can activate propheticism. Tselem also has the role of a guardian angel of sorts.

Not being Jewish myself, but an Eastern Orthodox Christian, I must say that this book of Gershom scholem is very helpful in understanding Kabbalah as a Jewish, and not a pagan-occult, phenomenon. The book will assist a non-Jew in gaining a more sympathetic and above all a more correct understanding of Jewish Mysticism. As an Eastern Orthodox I must say that several times Kabbalah and our own Mysticial tradition come very near each other, even though they also widely diverge.

It is a must read for those misinformed by Dione Fortune's fables, and a must read for anyone interrested in Kabbalah.

Gershom Scholem transformed Kabbalah into an acceptable academic discipline. Today many writers/scholars/professors follow in his footsteps (e.g. Wolfson and Idel). He, no doubt, did us a great service. It should be noted, however, that he was an historian--neither scientist nor Kabbalist. He appears to have faithfully presented Kabbalistic doctrines, teachnings, etc. from the Middle Ages onward. Nonetheless, the reader should be sensitive to a certain lack of scientific viewpoint on the one hand and mystical/experiential knowledge and orientation on the other--in all of his works. That said, this is a wonderful book, one of his best (after "Major Trends in Jewish Mysticism"). If you like this book, I'd recommend you also read, "Jewish Gnosticism-Merkabah Mysticism-and Talmudic Tradition." The work here illuminates many of the main Kabbalistic concepts regarding the Godhead, including the Shekinah (God's Presence or the Immanance of God, which is female), the Sephiroth (emanations of God), the Zaddik (righteous person), etc. His voluminous entry in a Jewish Encyclopedia on Kabbalah has also been published as a stand-alone volume simply called, "Kabbalah." This work is highly recommended as it covers lots of ground including major Kabbalists. Any serious student of Kabbalah will find the present work a necessary addition to his/her repertoire. My favorite quote from this book is on page 139 where he quotes the Great Maggid of Mezerich: "The Tsaddikim make God, if one may phrase it thus, their unconscious." Rabbi Dov Baer of Mezhirech (the Great Maggid) Or Torah (Korets 1804) f. 115b & Jerusalem 1956

Pre-Requiste: Read Gershom Scholem's 'Kabbalah' first. If you survived that book you MAYBE ready for 'On the Mystical Shape of the Godhead: Basic Concepts in the Kabbalah.'

This book is much more challenging than 'Kabbalah' (is that possible?). In fact it's possibly the most difficult book I've ever read. Where 'Kabbalah' covers a lot of history and kabbalistic basics, this volume deals primarily with the most abstract concepts so be forewarned. A very difficult read, so make sure you're willing to put in the time and effort. If you do, you'll be among the knowledgeable.

This is an important text for those studying Kabbalah. It covers the most basic tenents from a historical point of view, while delving fairly deep into their concepts. What I really like about this book is that it covers the many different secular beliefs that abound today as well as where these different systems found their origins. After reading this book, I understand that much like Christianity, different Kabbalists have various beliefs and interpretations of the Bible. After reading the chapter on what the Kabbalist is looking for in a Tsaddik, or righteous one, I'm surprised that more of them are not Christians. As I was reading this text, I couldn't help but think of numerous N.T. scriptures that were nearly identical to their beliefs. Take a look at this book, I think you'll agree.

This is an interesting study of the Jewish Kabbalah. Each of the 6 chapters deals with a theme and using different sources for the Kabbalah like the Bahir, Gershom takes a look at how Kabbalists saw these subjects and how their views of these subjects evolved in Kabalistic circles.