The Hebrew word Cabala (from Kibbel) properly denotes “reception,” then “a doctrine received by oral tradition.” The term is thus in itself nearly equivalent to “transmission, like the Latin traditio, in Hebrew masorah, for which last, indeed, the Talmud makes it interchangeable in the statement given in Pirke Abot I, 1: “Moses received (kibbel) the Law on Mount Sinai, and transmitted (umsarah) it to Joshua.” The difference, however, between the word “Cabala” and the cognate term masorah is that the former expressed “the act of receiving,” while the latter denotes “the act of giving over, surrendering, transmitting.” The name, therefore, tells us no more than that this theosophy has been received traditionally. In the oldest Jewish literature (Mishna, Midrash, Talmud), the Cabala denotes the whole body of Jewish tradition. The name is even applied to the prophetic writings of the Old Testament, and the Hagiographa, in contradistinction to the Pentateuch. As a scientific system the Cabala is also called chokmat ha-cabalah, i.e., science of tradition, or chokmah nistarah (abbreviated ch’n, i.e., chen, chn), i.e., secret science or wisdom, and its representatives and adherents delighted in calling themselves; maskilim, i.e., “intelligent,” or with a play of words yode ch’n, i.e., “connoisseurs of secret wisdom.”Having defined the term Cabala, which was still commonly used for “oral tradition” in the 13th and 14th centuries even after the technical sense of the word was established, we must be careful to distinguish between cabala and mysticism. Like other Eastern nations, the Jews were naturally inclined to theosophical speculation and though this tendency may have been repressed by the definite teaching of revelation as long as they were confined within the sacred boundaries of Palestine, it found a freer scope after the Exile.
There were two subjects about which the Jewish imagination especially busied itself,—the history of the Creation, and the Merkabah, or the Divine apparition to Ezekiel. Both touch the question of God’s original connection with His creatures, and that of His continued intercourse with them. They treat of the mystery of nature and of Providence, especially of Revelation; and an attempt is made to answer the question, how the Infinite God can have any connection or intercourse with finite creatures.
