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While studying my way through the first two years of a Ph. program in American history at Columbia University, I worked part time as the book-review editor (in Webspeak, "the books producer") at a large Web site devoted to religion, spirituality, and morality. It strives to offer "content" (a loathsome Web word) that caters to all manner of religions and faith traditions.
It has articles that would be of interest to evangelicals, Mormons, Reconstructionist Jews, Wiccans, Baha'is, Hindus, and just about everyone else on the planet (it even features the occasional article by an atheist).
The text begins with an informative overview and then backtracks into the origins of kabbalah and a discussion of its later adherents.
It also includes a description of kabbalistic practices (no easy task since many of the writings are almost impenetrable) and some nicely chosen short meditations, inspired by kabbalah, "some dating back to the Zohar, some as contemporary as the Internet." The personal conclusion takes readers to the heart of Jewish mysticism and what it means to individual lives.
It entered the English language in the early sixteen hundreds by way of the French, who took it from cabala, the Latin spelling of the Hebrew word Kabbalah, which means "tradition" or "receiving."Type the word Kabbalah into an Internet search engine and you'll be directed to hundreds of websites expounding halakhic (meaning it's in strict conformity with biblical law), Chassidut (meaning it's in conformity with Hasidic beliefs and practices), feminist, and modern Kabbalah, speculative and practical Kabbalah, Christian and Gnostic Cabala, and Hermetic Qabala, to name only a few of the available varieties and spellings.
Do I leave the cross hanging around my neck, right there in plain sight?