Chapter 2 of 1 Moses from the plates of brass demonstrate deep mystical parallels between Mormonism and Kabbalah, particularly in their shared focus on divine emanation, visionary experience, and cosmic restoration. The text describes Moses perceiving all of creation not through natural sight but through “The Breath” and “The Glory of Elohim.” This aligns with the Kabbalistic concept of Ruach HaKodesh (Divine Spirit), which allows prophets and mystics to see beyond physical reality into spiritual dimensions.
This aligns with Moses’ vision in this text—he does not simply “see” with his eyes but “discerns” through divine breath and glory. This is akin to the Sephirah of Chokhmah (Wisdom), which represents divine insight beyond human logic. Moses here becomes a Seer and a Prophet, much like Joseph Smith in Latter-day Saint tradition. His perception is enhanced by divine light, breath, and wisdom, linking him to the Heavenly Realms (Atzilut in Kabbalah).
This Creation
The Creator declares, “Worlds without number have I created,” referencing multiple worlds (olamot) and their ongoing cycles of creation and dissolution. This reflects the Kabbalistic doctrine of the many universes (Atzilut, Beriah, Yetzirah, and Asiyah) and the eternal process of divine emanation and renewal. The phrase “as one earth shall pass away, even so shall another come” resonates with the concept of Shemitot (cosmic cycles of creation and destruction), found in some mystical Jewish traditions and speculative Mormon thought.
The phrase “I know them” reflects the Kabbalistic doctrine of Yichud (Divine Unity), in which all things are known and sustained by the Divine. This teaching suggests that creation is ongoing and multidimensional, not a one-time event. It affirms a universal plan, where souls travel through many worlds before reaching full divine realization.
God’s Work and Glory
The passage “this is my Work and my Glory: to bring to pass the immortality and eternal life of mankind” mirrors the Kabbalistic idea of Tikkun Olam (rectification of the world). In Kabbalah, Tikkun Olam (repairing the world) is the ultimate divine mission. The universe is fractured (Shevirat HaKelim) and must be restored through divine wisdom. This suggests that human souls are part of the divine plan, created for spiritual ascent and ultimate unification with the Divine (Yachad Yachid Echad).
In Mormon esoteric thought, this aligns with exaltation (deification), where humanity is meant to become divine through sacred knowledge and righteousness. This teaching reveals that the purpose of existence is not just salvation, but deification. Humanity is destined to rise, become one with Elohim, and create worlds themselves.
Conclusion
These teachings bridge Mormonism and Kabbalah in profound ways. Prophetic vision and Divine perception leads to seeing beyond physical reality into spiritual truth. Infinite worlds and the cycles of creation reveal a cosmic, eternal universe beyond human comprehension. Exaltation and Tikkun Olam teach that the ultimate purpose of existence is to become divine. This version of 1 Moses 2 seems to weave together Latter-day Saint revelatory theology with Jewish mysticism, suggesting an esoteric foundation in Mormon scripture.
