{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_69243/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_69243","id":"gutenberg_69243","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/69243","summary":null,"tags":["Cabala","Category: History - Religious","Category: Philosophy & Ethics","Category: Religion/Spirituality"],"text":"THE KABBALAH\n\n Its Doctrines, Development, and Literature\n\n\n By\n CHRISTIAN D. GINSBURG Ll.D.\n\n\n Second Impression\n\n\n London\n GEORGE ROUTLEDGE & SONS LIMITED\n Broadway House: 68\u201374 Carter Lane E.C.\n\n 1920\n\n\n\n\n\n\n\n\n\n TO\n\n PERCY M. DOVE, ESQ., F.I.A., F.S.S., &c.,\n\n I AFFECTIONATELY INSCRIBE THIS ESSAY,\n\n AS AN EXPRESSION OF MY HIGH REGARD FOR HIM,\n BOTH AS A FRIEND AND A CHRISTIAN GENTLEMAN.\n\n\n CHRISTIAN D. GINSBURG.\n\n\n\n\n\n\n\n\n\nTHE KABBALAH.\n\n\nI.\n\n\nA system of religious philosophy, or more properly of theosophy, which\nhas not only exercised for hundreds of years an extraordinary influence\non the mental development of so shrewd a people as the Jews, but has\ncaptivated the minds of some of the greatest thinkers of Christendom in\nthe sixteenth and seventeenth centuries, claims the greatest attention\nof both the philosopher and the theologian. When it is added that among\nits captives were Raymond Lully, the celebrated scholastic,\nmetaphysician and chemist (died 1315); John Reuchlin, the renowned\nscholar and reviver of oriental literature in Europe (born 1455, died\n1522); John Picus di Mirandola, the famous philosopher and classical\nscholar (1463\u20131494); Cornelius Henry Agrippa, the distinguished\nphilosopher, divine and physician (1486\u20131535); John Baptist von\nHelmont, a remarkable chemist and physician (1577\u20131644); as well as our\nown countrymen Robert Fludd, the famous physician and philosopher\n(1574\u20131637), and Dr. Henry More (1614\u20131687); and that these men, after\nrestlessly searching for a scientific system which should disclose to\nthem \u201cthe deepest depths\u201d of the Divine nature, and show them the real\ntie which binds all things together, found the cravings of their minds\nsatisfied by this theosophy, the claims of the Kabbalah on the\nattention of students in literature and philosophy will readily be\nadmitted. The claims of the Kabbalah, however, are not restricted to\nthe literary man and the philosopher: the poet too will find in it\nample materials for the exercise of his lofty genius. How can it be\notherwise with a theosophy which, we are assured, was born of God in\nParadise, was nursed and reared by the choicest of the angelic hosts in\nheaven, and only held converse with the holiest of man\u2019s children upon\nearth. Listen to the story of its birth, growth and maturity, as told\nby its followers.\n\nThe Kabbalah was first taught by God himself to a select company of\nangels, who formed a theosophic school in Paradise. After the fall the\nangels most graciously communicated this heavenly doctrine to the\ndisobedient child of earth, to furnish the protoplasts with the means\nof returning to their pristine nobility and felicity. From Adam it\npassed over to Noah, and then to Abraham, the friend of God, who\nemigrated with it to Egypt, where the patriarch allowed a portion of\nthis mysterious doctrine to ooze out. It was in this way that the\nEgyptians obtained some knowledge of it, and the other Eastern nations\ncould introduce it into their philosophical systems. Moses, who was\nlearned in all the wisdom of Egypt, was first initiated into it in the\nland of his birth, but became most proficient in it during his\nwanderings in the wilderness, when he not only devoted to it the\nleisure hours of the whole forty years, but received lessons in it from\none of the angels. By the aid of this mysterious science the lawgiver\nwas enabled to solve the difficulties which arose during his management\nof the Israelites, in spite of the pilgrimages, wars and the frequent\nmiseries of the nation. He covertly laid down the principles of this\nsecret doctrine in the first four books of the Pentateuch, but withheld\nthem from Deuteronomy. This constitutes the former the man, and the\nlatter the woman. Moses also initiated the seventy elders into the\nsecrets of this doctrine, and they again transmitted them from hand to\nhand. Of all who formed the unbroken line of tradition, David and\nSolomon were most initiated into the Kabbalah. No one, however, dared\nto write it down, till Simon ben Jochai, who lived at the time of the\ndestruction of the second Temple. Having been condemned to death by\nTitus, Rabbi Simon managed to escape with his son and concealed himself\nin a cavern where he remained for twelve years. Here, in this\nsubterranean abode, he occupied himself entirely with the contemplation\nof the sublime Kabbalah, and was constantly visited by the Prophet\nElias, who disclosed to him some of its secrets which were still\nconcealed from the theosophical Rabbi. Here, too, his disciples\nresorted to be initiated by their master into these divine mysteries;\nand here, Simon ben Jochai expired with this heavenly doctrine in his\nmouth, whilst discoursing on it to his disciples. Scarcely had his\nspirit departed, when a dazzling light filled the cavern, so that no\none could look at the Rabbi; whilst a burning fire appeared outside,\nforming as it were a sentinel at the entrance of the cave, and denying\nadmittance to the neighbours. It was not till the light inside, and the\nfire outside, had disappeared, that the disciples perceived that the\nlamp of Israel was extinguished. As they were preparing for his\nobsequies, a voice was heard from heaven, saying, \u201cCome ye to the\nmarriage of Simon b. Jochai, he is entering into peace, and shall rest\nin his chamber!\u201d A flame preceded the coffin, which seemed enveloped\nby, and burning like fire. And when the remains were deposited in the\ntomb, another voice was heard from heaven, saying, \u201cThis is he who\ncaused the earth to quake, and the kingdoms to shake!\u201d His son, R.\nEliezer, and his secretary, R. Abba, as well as his disciples, then\ncollated R. Simon b. Jochai\u2019s treatises, and out of these composed the\ncelebrated work called Sohar (\u200f\u05d6\u05d4\u05e8\u200e) i.e., Splendour, which is the\ngrand storehouse of Kabbalism.\n\nFrom what has been said, it will be seen that the followers of this\nsecret doctrine claim for it a pre-Adamite existence, and maintain\nthat, ever since the creation of the first man, it has been received\nuninterruptedly from the hands of the patriarchs, the prophets, &c. It\nis for this reason that it is called Kabbalah (\u200f\u05e7\u05d1\u05dc\u05d4\u200e from \u200f\u05e7\u05d1\u05dc\u200e to\nreceive) which primarily denotes reception, and then a doctrine\nreceived by oral tradition. The Kabbalah is also called by some Secret\nWisdom. (\u200f\u05d7\u05db\u05de\u05d4 \u05e0\u05e1\u05ea\u05e8\u05d4\u200e), because it was only handed down by tradition\nthrough the initiated, and is indicated in the Hebrew Scriptures by\nsigns which are hidden and unintelligible to those who have not been\ninstructed in its mysteries. From the initial letters of this name,\nthis theosophic system is also denominated Grace (\u200f\u05d7\u05f4\u05df\u200e = \u200f\u05d7\u05db\u05de\u05d4\n\u05e0\u05e1\u05ea\u05e8\u05d4\u200e). Vague and indefinite as this name may seem to the uninitiated,\ninasmuch as it conveys no idea whatever of the peculiar doctrines of\nthe system, but simply indicates the manner in which they have been\ntransmitted, it is nevertheless the classical and acknowledged\nappellation of this theosophy. The difference between the word Kabbalah\n(\u200f\u05e7\u05d1\u05dc\u05d4\u200e receptio) and the cognate term Massorah (\u200f\u05de\u05e1\u05d5\u05e8\u05d4\u200e traditio, from\n\u200f\u05de\u05e1\u05e8\u200e to transmit)\u2014which denotes the traditionally transmitted various\nreadings of the Hebrew Scriptures\u2014is, that the former expresses the act\nof receiving, which in this technical sense could only be on the part\nof one who has reached a certain period of life, as well as a certain\nstate of sanctity, implying also a degree of secrecy; whilst the latter\nsignifies the act of giving over, surrendering, without premising any\npeculiar age, stage of holiness, or degree of secrecy. The name,\ntherefore, tells us no more than that this theosophy has been received\ntraditionally. To ascertain its tenets we must analyze the system\nitself or the books which propound it; and to this task we now betake\nourselves.\n\nThe cardinal doctrines of the Kabbalah are mainly designed to solve the\ngrand problems about (I) The nature of the Supreme Being, (II) The\ncosmogony, (III) The creation of angels and man, (IV) The destiny of\nman and the universe, and (V) To point out the import of the Revealed\nLaw. Assenting and consenting to the declarations of the Hebrew\nScriptures about the unity of God (Exod. xx, 3; Deut. iv, 35, 39; vi,\n4; xxxii, 39), his incorporeity (Exod. xx, 4; Deut. iv, 15; Ps. xiv,\n18), eternity (Exod. iii, 14; Deut. xxxii, 40; Isa. xli, 4; xliii, 10;\nxliv, 6; xlviii, 12), immutability (Mal. iii, 6), perfection (Deut.\nxxxii, 4; 2 Sam. xxii, 31; Job xxxviii, 16; Ps. xviii, 31), infinite\ngoodness (Exod. xxxiv, 6; Ps. xxv, 10; xxxiii, 5; c, 5; cxlv, 9), the\ncreation of the world in time according to God\u2019s free will (Gen. i, 1),\nthe moral government of the universe and special providence, and to the\ncreation of man in the image of God (Gen. i. 27), the Kabbalah seeks to\nexplain the transition from the infinite to the finite; the procedure\nof multifariousness from an absolute unity, and of matter from a pure\nintelligence; the operation of pure intelligence upon matter, in spite\nof the infinite gulf between them; the relationship of the Creator to\nthe creature, so as to be able to exercise supervision and providence.\nIt, moreover, endeavours to show how it is that the Bible gives names\nand assigns attributes and a form to so spiritual a Being; how the\nexistence of evil is compatible with the infinite goodness of God, and\nwhat is the Divine intention about this creation.\n\nIn our analysis of the Kabbalistic doctrines on these grand problems,\nwe shall follow the order in which they have been enumerated, and\naccordingly begin with the lucubrations on the Supreme Being and the\nEmanations.\n\nI. The Supreme Being and the doctrine and classification of the\nEmanations, or Sephiroth.\n\nBeing boundless in his nature\u2014which necessarily implies that he is an\nabsolute unity and inscrutable, and that there is nothing without him,\nor that the \u03c4\u1f78 \u03c0\u1fb6\u03bd is in him, [1]\u2014God is called En Soph (\u200f\u05d0\u05d9\u05df \u05e1\u05d5\u05e3\u200e) =\n\u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03c2 Endless, Boundless. [2] In this boundlessness, or as the En\nSoph, he cannot be comprehended by the intellect, nor described in\nwords, for there is nothing which can grasp and depict him to us, and\nas such he is, in a certain sense, not existent (\u200f\u05d0\u05b7\u05d9\u05b4\u05df\u200e), because, as\nfar as our minds are concerned, that which is perfectly\nincomprehensible does not exist. [3] To make his existence perceptible,\nand to render himself comprehensible, the En Soph, or the Boundless,\nhad to become active and creative. But the En Soph cannot be the direct\ncreator, for he has neither will, intention, desire, thought, language,\nnor action, as these properties imply limit and belong to finite\nbeings, whereas the En Soph is boundless. Besides, the imperfect and\ncircumscribed nature of the creation precludes the idea that the world\nwas created or even designed by him, who can have no will nor produce\nanything but what is like himself, boundless and perfect. On the other\nhand, again, the beautiful design displayed in the mechanism, the\nregular order manifested in the preservation, destruction, and renewal\nof things, forbid us to regard this world as the offspring of chance,\nand constrain us to recognize therein an intelligent design. [4] We\nare, therefore, compelled to view the En Soph as the creator of the\nworld in an indirect manner.\n\nNow, the medium by which the En Soph made his existence known in the\ncreation of the world are ten Sephiroth [5] (\u200f\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea\u200e) or\nintelligences, which emanated from the Boundless One (\u200f\u05d0\u05d9\u05df \u05e1\u05d5\u05e3\u200e) in the\nfollowing manner:\u2014At first the En Soph, or the Aged of the Aged (\u200f\u05e2\u05ea\u05d9\u05e7\u05d0\n\u05d3\u05e2\u05ea\u05d9\u05e7\u05d9\u05df\u200e) or the Holy Aged (\u200f\u05e2\u05ea\u05d9\u05e7\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0\u200e), as he is alternately\ncalled, sent forth from his infinite light one spiritual substance or\nintelligence. This first Sephira, which existed in the En Soph from all\neternity, and became a reality by a mere act, has no less than seven\nappellations. It is called\u2014I, the Crown (\u200f\u05db\u05ea\u05e8\u200e), because it occupies\nthe highest position; II, the Aged (\u200f\u05e2\u05ea\u05d9\u05e7\u05d0\u200e), because it is the oldest\nor the first emanation\u2014and this name must not be confounded with the\nAged of the Aged, which, as we have seen, is the appellation of the En\nSoph; III, the Primordial Point (\u200f\u05e0\u05e7\u05d5\u05d3\u05d4 \u05e8\u05d0\u05e9\u05d5\u05e0\u05d4\u200e), or the Smooth Point\n(\u200f\u05e0\u05e7\u05d5\u05d3\u05d4 \u05e4\u05e9\u05d5\u05d8\u05d4\u200e), because, as the Sohar tells us, \u201cWhen the Concealed of\nthe Concealed wished to reveal himself, he first made a single point:\nthe Infinite was entirely unknown, and diffused no light before this\nluminous point violently broke through into vision;\u201d (Sohar, i, 15 a).\nIV, the White Head (\u200f\u05e8\u05d9\u05e9\u05d0 \u05d4\u05d5\u05d5\u05e8\u05d4\u200e); V, the Long Face, Macroprosopon\n(\u200f\u05d0\u05e8\u05d9\u05da \u05d0\u05e0\u05e4\u05d9\u05df\u200e), because the whole ten Sephiroth represent the\nPrimordial or the Heavenly Man (\u200f\u05d0\u05d3\u05dd \u05e2\u05d9\u05dc\u05d0\u05d4\u200e), of which the first\nSephira is the head; VI, The Inscrutable Height (\u200f\u05e8\u05d5\u05dd \u05de\u05e2\u05dc\u05d4\u200e), because\nit is the highest of all the Sephiroth proceeding immediately from the\nEn Soph. Hence, on the passage \u201cGo forth, O ye daughters of Zion, and\nbehold the King of Peace [6] with the Crown!\u201d (Song of Solomon iii, 2)\nthe Sohar remarks, \u201cBut who can behold the King of Peace, seeing that\nHe is incomprehensible, even to the heavenly hosts? But he who sees the\nCrown sees the glory of the King of Peace.\u201d (Sohar ii. 100 b.) And,\nVII, it is expressed in the Bible by the Divine name Ehejeh, or I Am\n(\u200f\u05d0\u05d4\u05d9\u05d4\u200e Exod. iii, 4), because it is absolute being, representing the\nInfinite as distinguished from the finite, and in the angelic order, by\nthe celestial beasts of Ezekiel, called Chajoth (\u200f\u05d7\u05d9\u05d5\u05ea\u200e). The first\nSephira contained the other nine Sephiroth, and gave rise to them in\nthe following order:\u2014At first a masculine or active potency, designated\nWisdom (\u200f\u05d7\u05db\u05de\u05d4\u200e), proceeded from it. This Sephira, which among the\ndivine names is represented by Jah (\u200f\u05d9\u05d4\u200e Isa. xxvi, 4), and among the\nangelic hosts by Oplianim (\u200f\u05d0\u05e4\u05e0\u05d9\u05dd\u200e Wheels), sent forth an opposite,\ni.e. a feminine or passive, potency, denominated Intelligence (\u200f\u05d1\u05d9\u05e0\u05d4\u200e),\nwhich is represented by the divine name Jehovah (\u200f\u05d9\u05d4\u05d5\u05d4\u200e), and angelic\nname Arelim (\u200f\u05d0\u05e8\u05d0\u05dc\u05d9\u05dd\u200e), and it is from a union of these two Sephiroth,\nwhich are also called Father (\u200f\u05d0\u05d1\u05d0\u200e) and Mother (\u200f\u05d0\u05de\u05d0\u200e), that the\nremaining seven Sephiroth proceeded. Or, as the Sohar (iii, 290 a)\nexpresses it, \u201cWhen the Holy Aged, the Concealed of all Concealed,\nassumed a form, he produced everything in the form of male and female,\nas the things could not continue in any other form. Hence Wisdom, which\nis the beginning of development, when it proceeded from the Holy Aged,\nemanated in male and female, for Wisdom expanded, and Intelligence\nproceeded from it, and thus obtained male and female\u2014viz., Wisdom, the\nfather, and Intelligence, the mother, from whose union the other pairs\nof Sephiroth successively emanated.\u201d These two opposite potencies\u2014viz.,\nWisdom (\u200f\u05d7\u05db\u05de\u05d4\u200e) and Intelligence (\u200f\u05d1\u05d9\u05e0\u05d4\u200e)\u2014are joined together by the\nfirst potency, the Crown (\u200f\u05db\u05ea\u05e8\u200e); thus yielding the first triad of the\nSephiroth.\n\nFrom the junction of the foregoing opposites emanated again the\nmasculine or active potency, denominated Mercy or Love, (\u200f\u05d7\u05e1\u05d3\u200e), also\ncalled Greatness (\u200f\u05d2\u05d3\u05d5\u05dc\u05d4\u200e), the fourth Sephira, which among the divine\nnames is represented by El (\u200f\u05d0\u05dc\u200e), and among the angelic hosts by\nChashmalim (\u200f\u05d7\u05e9\u05de\u05dc\u05d9\u05dd\u200e, Comp. Ezek. i, 4). From this again emanated the\nfeminine or passive potency, Justice (\u200f\u05d3\u05d9\u05df\u200e), also called Judicial\nPower (\u200f\u05d2\u05d1\u05d5\u05e8\u05d4\u200e), the fifth Sephira, which is represented by the divine\nname Eloha (\u200f\u05d0\u05dc\u05d4\u200e), and among the angels by Seraphim (\u200f\u05e9\u05e8\u05e4\u05d9\u05dd\u200e, Isa. vi,\n6); and from this again the uniting potency, Beauty or Mildness\n(\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e), the sixth Sephira, represented by the divine name Elohim\n(\u200f\u05d0\u05dc\u05d4\u05d9\u05dd\u200e), and among the angels by Shinanim (\u200f\u05e9\u05e0\u05d0\u05e0\u05d9\u05dd\u200e, Ps. lxviii, 18).\nSince without this union the existence of things would not be possible,\ninasmuch as mercy not tempered with justice, and justice not tempered\nwith mercy would be unendurable: and thus the second trinity of the\nSephiroth is obtained.\n\nThe medium of union of the second trinity, i.e. Beauty (\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e), the\nsixth Sephira, beamed forth the masculine or active potency, Firmness\n(\u200f\u05e0\u05e6\u05d7\u200e), the seventh Sephira, corresponding to the divine name Jehovah\nSabaoth (\u200f\u05d9\u05d4\u05d5\u05d4 \u05e6\u05d1\u05d0\u05d5\u05ea\u200e), and among the angels to Tarshishim (\u200f\u05ea\u05e8\u05e9\u05d9\u05e9\u05d9\u05dd\u200e,\nDan. x, 6); this again gave rise to the feminine or passive potency,\nSplendour (\u200f\u05d4\u05d5\u05d3\u200e), the eighth Sephira, to which answer the divine name\nElohim Sabaoth (\u200f\u05d0\u05dc\u05d4\u05d9\u05dd \u05e6\u05d1\u05d0\u05d5\u05ea\u200e), and among the angels Benei Elohim (\u200f\u05d1\u05e0\u05d9\n\u05d0\u05dc\u05d4\u05d9\u05dd\u200e, Gen. vi, 4); and from it again, emanated Foundation or the\nBasis (\u200f\u05d9\u05e1\u05d5\u05d3\u200e), the ninth Sephira, represented by the divine name El\nChai (\u200f\u05d0\u05dc \u05d7\u05d9\u200e), and among the angelic hosts by Ishim (\u200f\u05d0\u05d9\u05e9\u05d9\u05dd\u200e, Ps. civ,\n4), which is the uniting point between these two opposites\u2014thus\nyielding the third trinity of Sephiroth. From the ninth Sephira, the\nBasis (\u200f\u05d9\u05e1\u05d5\u05d3\u200e) of all, emanated the tenth, called Kingdom (\u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e),\nand Shechinah (\u200f\u05e9\u05db\u05d9\u05e0\u05d4\u200e), which is represented by the divine name Adonai\n(\u200f\u05d0\u05d3\u05d5\u05e0\u05d9\u200e), and among the angelic hosts by Cherubim (\u200f\u05db\u05e8\u05d5\u05d1\u05d9\u05dd\u200e). The\ntable on the opposite page exhibits the different names of the\nSephiroth, together with the several names of God and the angels, which\ncorrespond to them.\n\nFrom this representation of each triad, as consisting of a threefold\nprinciple, viz., the two opposites, masculine and feminine, and the\nuniting principle, the development of the Sephiroth, and of life\ngenerally, is symbolically called the Balance (\u200f\u05de\u05ea\u05e7\u05dc\u05d0\u200e), because the\ntwo opposite sexes, are compared with the two opposite scales, and the\nuniting Sephira is compared with the beam which joins the scales, and\nindicates its equipoise.\n\nBefore we enter into further particulars about the nature, operation,\nand classification of these Sephiroth, we shall give the Sohar\u2019s\nspeculations about the Supreme Being, and its account of the origin of\nthe Sephiroth, and their relationship to the Deity.\n\n\n THE TEN THE TEN THE TEN THE TEN\n SEPHIROTH. CORRESPONDING CORRESPONDING CORRESPONDING\n NAMES OF THE CLASSES OF MEMBERS OF THE\n OF THE DEITY. ANGELS. HUMAN BODY.\n\n / 1. \u05db\u05ea\u05e8\u200e, Crown. \\\n | 2. \u200f\u05e2\u05ea\u05d9\u05e7\u05d0\u200e, the Aged. |\n | 3. \u200f\u05e0\u05e7\u05d5\u05d3\u05d4 \u05e8\u05d0\u05e9\u05d5\u05e0\u05d4\u200e, |\n | Primordial Point. |\n | 4. \u200f\u05e0\u05e7\u05d5\u05d3\u05d4 \u05e4\u05e9\u05d5\u05d8\u05d4\u200e, |\n | Smooth Point. |\ni. < 5. \u200f\u05e8\u05d9\u05e9\u05d0 \u05d4\u05d5\u05d5\u05e8\u05d4\u200e, White > \u200f\u05d0\u05d4\u05d9\u05d4\u200e, I am \u200f\u05d7\u05d9\u05d5\u05ea\u200e, \u03b6\u1ff6\u03bf\u03bd. Head.\n | Head. | (Exod. iii. 4).\n | 6. \u200f\u05d0\u05e8\u05d9\u05da \u05d0\u05e0\u05e4\u05d9\u05df\u200e, |\n | Macroprosopon. |\n | 7. \u200f\u05d0\u05d3\u05dd \u05e2\u05d9\u05dc\u05d0\u05d4\u200e, |\n | Heavenly Man. |\n | 8. \u200f\u05e8\u05d5\u05dd \u05de\u05e2\u05dc\u05d4\u200e, |\n \\ Inscrutable Height. /\nii. \u200f\u05d7\u05db\u05de\u05d4\u200e, \u03c3\u03bf\u03c6\u03af\u03b1, \u200f\u05d9\u05d4\u200e, Jah (Isa. \u200f\u05d0\u05d5\u05e4\u05e0\u05d9\u05dd\u200e, \u03ba\u03af\u03bd\u03b7\u03c3\u03b9\u03c2. Brains.\n Wisdom. xxvi. 4).\niii. \u200f\u05d1\u05d9\u05e0\u05d4\u200e, \u03bd\u03bf\u1fe6\u03c2, \u200f\u05d9\u05d4\u05d5\u05d4\u200e, Jehovah. \u200f\u05d0\u05e8\u05d0\u05dc\u05d9\u05dd\u200e, Arelim Heart.\n Intelligence. (Isa. xxiii. 7).\n / 1. \u200f\u05d7\u05e1\u05d3\u200e, \u03c7\u03ac\u03c1\u03b9\u03c2, \\ \u200f\u05d0\u05dc\u200e, the Mighty \u200f\u05d7\u05e9\u05de\u05dc\u05d9\u05dd\u200e, Right Arm.\niv.< Love. > One. Chasheralim\n \\ 2. \u200f\u05d2\u05d3\u05d5\u05dc\u05d4\u200e, Greatness. / (Ezek. i. 4).\n / 1. \u200f\u05d3\u05d9\u05df\u200e, Judgment. \\ \u200f\u05d0\u05dc\u05d4\u200e, the \u200f\u05e9\u05e8\u05e4\u05d9\u05dd\u200e, Seraphim Left Arm.\nv. < 2. \u200f\u05e4\u05d7\u05d3\u200e, Justice. > Almighty. (Isa. vi. 7).\n \\ 3. \u200f\u05d2\u05d1\u05d5\u05e8\u05d4\u200e, Strength. /\nvi. \u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e, Beauty. \u200f\u05d0\u05dc\u05d4\u05d9\u05dd\u200e, God. \u200f\u05e9\u05e0\u05d0\u05e0\u05d9\u05dd\u200e, Shinanim Chest.\n (Ps. lxviii. 18).\nvii. \u200f\u05e0\u05e6\u05d7\u200e, Firmness. \u200f\u05d9\u05d4\u05d5\u05d4 \u05e6\u05d1\u05d0\u05d5\u05ea\u200e, \u200f\u05ea\u05e8\u05e9\u05d9\u05e9\u05d9\u05dd\u200e Right Leg.\n Jehovah Sabaoth. Tarshishim\n (Dan. x. 6).\nviii. \u200f\u05d4\u05d5\u05d3\u200e, Splendour. \u200f\u05d0\u05dc\u05d4\u05d9\u05dd \u05e6\u05d1\u05d0\u05d5\u05ea\u200e, \u200f\u05d1\u05e0\u05d9 \u05d0\u05dc\u05d4\u05d9\u05dd\u200e, the Left Leg.\n God Sabaoth. Sons of God (Gen.\n vi. 4).\nix. \u200f\u05d9\u05e1\u05d5\u05d3\u200e, \u200f\u05d0\u05dc \u05d7\u05d9\u200e, Mighty \u200f\u05d0\u05e9\u05d9\u05dd\u200e, Ishim (Ps. Genital\n Foundation. Living One. civ. 4). Organs.\n / 1. \u03b2\u03b1\u03c3\u03b9\u03bb\u03b5\u03af\u03b1 sc. \u03c4\u1ff6\u03bd \\\nx. < \u03bf\u1f50\u03c1\u03b1\u03bd\u1ff6\u03bd, Kingdom. > \u200f\u05d0\u05d3\u05e0\u05d9\u200e, the Lord. \u200f\u05db\u05e8\u05d5\u05d1\u05d9\u05dd\u200e, Cherubim. Union of the\n \\ 2. \u200f\u05e9\u05db\u05d9\u05e0\u05d4\u200e, Shechinah. / Whole Body.\n\n\nThe prophet Elias having learned in the heavenly college the profound\nmystery and true import of the words in Isa. xl, 25, 26, \u201cTo whom will\nye liken me, and shall I be equal? saith the Holy One. Lift up your\neyes on high, and behold who (\u200f\u05de\u05d9\u200e) hath created these things (\u200f\u05d0\u05dc\u05d4\u200e),\u201d\nrevealed to R. Simon b. Jochai that God in his absolute nature is\nunknown and incomprehensible, and hence, in a certain sense,\nnon-existent; that this Who (\u200f\u05d0\u05dc\u05d4\u200e unknown subject) had to become\nactive and creative, to demonstrate his existence, and that it is only\nby these (\u200f\u05d0\u05dc\u05d4\u200e) works of creation that he made himself known to us. It\nis therefore the combination of the unknown Who (\u200f\u05de\u05d9\u200e) with these\nvisible (\u200f\u05d0\u05dc\u05d4\u200e) works that showed him to be God (\u200f\u05d0\u05dc\u05d4\u05d9\u05dd\u200e which is\nproduced by \u200f\u05de\u05d9\u200e transposed, i.e. \u200f\u05d9\ufb26\u200e, and united with \u200f\u05d0\u05dc\u05d4\u200e). Or, as\nit is in the language of the Kabbalah;\u2014\n\n\u201cBefore he gave any shape to this world, before he produced any form,\nhe was alone, without a form and resemblance to anything else. Who then\ncan comprehend him how he was before the creation, since he was\nformless? Hence it is forbidden to represent him by any form,\nsimilitude, or even by his sacred name, by a single letter or a single\npoint; and to this the words \u2018Ye saw no manner of similitude on the day\nthat the Lord spake unto you\u2019 (Deut. iv, 15)\u2014i.e. ye have not seen\nanything which you could represent by any form or likeness\u2014refer. But\nafter he created the form of the Heavenly Man (\u200f\u05d0\u05d3\u05dd \u05e2\u05dc\u05d0\u05d4\u200e), he used it\nas a chariot (\u200f\u05de\u05e8\u05db\u05d1\u05d4\u200e) wherein to descend, and wishes to be called by\nthis form, which is the sacred name Jehovah. He wishes to be known by\nhis attributes, and each attribute separately; and therefore had\nhimself called the God of Mercy, the God of Justice, Almighty, God of\nSabaoth, and the Being. He wishes thereby to make known his nature, and\nthat we should see how his mercy and compassion extend both to the\nworld and to all operations. For if he had not poured out his light\nupon all his creatures, how could we ever have known him? How could the\nwords be fulfilled, \u2018The whole earth is full of his glory\u2019 (Isa. vi,\n3)? Woe be to him who compares him with his own attributes! or still\nworse with the son of man whose foundation is in the dust, who vanishes\nand is no more! Hence, the form in which we delineate him simply\ndescribes each time his dominion over a certain attribute, or over the\ncreatures generally. We cannot understand more of his nature than the\nattribute expresses. Hence, when he is divested of all these things, he\nhas neither any attribute nor any similitude or form. The form in which\nhe is generally depicted is to be compared to a very expansive sea; for\nthe waters of the sea are in themselves without a limit or form, and it\nis only when they spread themselves upon the earth that they assume a\nform (\u200f\u05d3\u05de\u05d9\u05d5\u05df\u200e). We can now make the following calculation: the source\nof the sea\u2019s water and the water stream proceeding therefrom to spread\nitself are two. A great reservoir is then formed, just as if a huge\nhollow had been dug; this reservoir is called sea, and is the third.\nThe unfathomable deep divides itself into seven streams, resembling\nseven long vessels. The source, the water stream, the sea and the seven\nstreams make together ten. And when the master breaks the vessels which\nhe has made, the waters return to the source, and then only remain the\npieces of these vessels, dried up and without any water. It is in this\nway that the Cause of Causes gave rise to the ten Sephiroth. The Crown\nis the source from which streams forth an infinite light: hence the\nname En Soph (\u200f\u05d0\u05d9\u05df \u05e1\u05d5\u05e3\u200e) = infinite, by which the highest cause is\ndesignated: for it then had neither form nor shape, and there is\nneither any means whereby to comprehend it, nor a way by which to know\nit. Hence it is written, \u2018Seek not out the things that are too hard for\nthee, neither search the things that are above thy strength.\u2019 (Ecclus.\niii, 21.) He then made a vessel, as small as a point, like the letter\n\u200f\u05d9\u200e, which is filled from this source (i.e. the En Soph). This is the\nsource of wisdom, wisdom itself (\u200f\u05d7\u05db\u05de\u05d4\u200e), after which the Supreme Cause\nis called \u2018wise God.\u2019 Upon this he made a large vessel like a sea,\nwhich is called Intelligence (\u200f\u05d1\u05d9\u05e0\u05d4\u200e): hence the name \u2018intelligent\nGod.\u2019 It must, however, be remarked that God is wise, and through\nhimself, for wisdom does not derive its name through itself, but\nthrough the wise one who fills it with the light which flows from him,\njust as intelligence is not comprehended through itself, but through\nhim who is intelligent and fills it with his own substance. God needs\nonly to withdraw himself and it would be dried up. This is also the\nmeaning of the words, \u2018the waters have disappeared from the sea, and\nthe bed is dry and parched up.\u2019 (Job xiv, 11.) The sea is finally\ndivided into seven streams, and the seven costly vessels are produced,\nwhich are called Greatness (\u200f\u05d2\u05d3\u05d5\u05dc\u05d4\u200e), Judicial Strength (\u200f\u05d2\u05d1\u05d5\u05e8\u05d4\u200e),\nBeauty (\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e), Firmness (\u200f\u05e0\u05e6\u05d7\u200e), Splendour (\u200f\u05d4\u05d5\u05d3\u200e), Foundation\n(\u200f\u05d9\u05e1\u05d5\u05d3\u200e), and Kingdom (\u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e). Therefore is he called the Great or\nthe Merciful, the Mighty, the Glorious, the God of victory, the\nCreator, to whom all praise is due, and the Foundation of all things.\nUpon the last attribute all the others are based as well as the world.\nFinally, he is also the King of the universe, for everything is in his\npower; he can diminish the number of the vessels, and increase in them\nthe light which streams from them, or reduce it, just as it pleases\nhim.\u201d (Sohar, i, 42 b, 43 a, section \u200f\u05d1\u05d0\u200e.)\n\nIn another place again the same authority gives the following\ndescription of the Deity and the emanation of the Sephiroth. \u201cThe Aged\nof the Aged, the Unknown of the Unknown, has a form and yet has no\nform. He has a form whereby the universe is preserved, and yet has no\nform, because he cannot be comprehended. When he first assumed the form\n[of the first Sephira], he caused nine splendid lights to emanate from\nit, which, shining through it, diffused a bright light in all\ndirections. Imagine an elevated light sending forth its rays in all\ndirections. Now if we approach it to examine the rays, we understand no\nmore than that they emanate from the said light. So is the Holy Aged an\nabsolute light, but in himself concealed and incomprehensible. We can\nonly comprehend him through those luminous emanations (\u200f\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea\u200e) which\nagain are partly visible and partly concealed. These constitute the\nsacred name of God.\u201d (Idra Suta, Sohar, iii, 288 a.)\n\nFour things must be borne in mind with regard to the Sephiroth. I. That\nthey were not created by, but emanated (\u200f\u05e0\u05d0\u05e6\u05dc\u200e) from, the En Soph; the\ndifference between creation and emanation being, that in the former a\ndiminution of strength takes place, whilst in the latter this is not\nthe case. [7] II. That they form among themselves, and with the En\nSoph, a strict unity, and simply represent different aspects of one and\nthe same being, just as the different rays which proceed from the\nlight, and which appear different things to the eye, form only\ndifferent manifestations of one and the same light. III. That since\nthey simply differ from each other as the different colours of the same\nlight, all the ten emanations alike partake of the perfections of the\nEn Soph; and IV, that, as emanations from the Infinite, the Sephiroth\nare infinite and perfect like the En Soph, and yet constitute the first\nfinite things. [8] They are infinite and perfect when the En Soph\nimparts his fulness to them, and finite and imperfect when the fulness\nis withdrawn from them, so that in this respect these ten Sephiroth\nexactly correspond to the double nature of Christ,\u2014his finite and\nimperfect human nature and his infinite and perfect divine nature.\n\nIn their totality and unity these ten Sephiroth are not only\ndenominated the world of Sephiroth (\u200f\u05e2\u05d5\u05dc\ufb26 \u05d4\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea\u200e) and the world of\nEmanations (\u200f\u05e2\u05d5\u05dc\ufb26 \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea\u200e), but represent and are called the Primordial\nor Archetypal Man (\u200f\u05d0\u05d3\ufb26 \u05e7\u05d3\u05de\u05d5\u05df\u200e = \u03c0\u03c1\u03c9\u03c4\u03cc\u03b3\u03bf\u03bd\u03bf\u03c2), and the Heavenly Man\n(\u200f\u05d0\u05d3\u05dd \u05e2\u05d9\u05dc\u05d0\u05d4\u200e). In the figure, the Crown (\u200f\u05db\u05ea\u05e8\u200e) is the head; Wisdom\n(\u200f\u05d7\u05db\u05de\u05d4\u200e), the brains; and Intelligence (\u200f\u05d1\u05d9\u05e0\u05d4\u200e), which unites the two\nand produces the first triad, is the heart or the understanding\u2014thus\nforming the head. The fourth and fifth Sephiroth, i.e., Mercy (\u200f\u05d7\u05e1\u05d3\u200e)\nand Justice (\u200f\u05e4\u05d7\u05d3\u200e), are the two arms of the Lord, the former the right\narm and the latter the left, one distributing life and the other death.\nAnd the sixth Sephira, Beauty (\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e), which unites these two\nopposites and produces the second triad, is the chest; whilst the\nseventh and eighth Sephiroth,\u2014i.e., Firmness (\u200f\u05e0\u05e6\u05d7\u200e) and Splendour\n(\u200f\u05d4\u05d5\u05d3\u200e), of the third triad,\u2014are the two legs; and Foundation (\u200f\u05d9\u05e1\u05d5\u05d3\u200e),\nthe ninth Sephira, represents the genital organs, since it denotes the\nbasis and source of all things. Thus it is said \u201cEvery thing will\nreturn to its origin just as it proceeded from it. All marrow, all sap,\nand all power are congregated in this spot. Hence all powers which\nexist originate through the genital organs.\u201d (Sohar, iii, 296 a.)\nKingdom (\u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e), the tenth Sephira, represents the harmony of the\nwhole Archetypal Man. The following is the archetypal figure of the ten\nSephiroth.\n\nIt is this form which the prophet Ezekiel saw in the mysterious\nchariot, and of which the earthly man is a faint copy. Moreover, these\nSephiroth, as we have already remarked, created the world and all\nthings therein according to their own archetype or in the likeness and\nsimilitude of the Heavenly Man or the World of Emanations. But, before\nwe propound the Kabbalistic doctrine of the creation of the world, it\nis necessary to describe a second mode in which the trinity of triads\nin the Sephiroth is represented, and to mention the appellations and\noffices of the respective triads.\n\n\n \u200f\u05db\u05ea\u05e8\u200e CROWN\n\n \u200f\u05d7\u05db\u05de\u05d4\u200e WISDOM\n \u200f\u05d1\u05d9\u05e0\u05d4\u200e INTELLIGENCE\n \u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e BEAUTY\n \u200f\u05d7\u05e1\u05d3\u200e LOVE \u200f\u05e4\u05d7\u05d3 JUSTICE\n \u200f\u05d9\u05e1\u05d5\u05d3\u200e FOUNDATION\n \u200f\u05d4\u05d5\u05d3\u200e SPLENDOUR \u200f\u05e0\u05e6\u05d7\u200e FIRMNESS\n\n \u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e KINGDOM\n\n\nNow in looking at the Sephiroth which constitute the first triad, it\nwill be seen that they represent the intellect; hence this triad is\ncalled the Intellectual World (\u200f\u05e2\u05d5\u05dc\u05dd \u05de\u05d5\u05e9\u05db\u05dc\u200e). The second triad, again,\nrepresents moral qualities; hence it is designated the moral or\nSensuous World (\u200f\u05e2\u05d5\u05dc\ufb26 \u05de\u05d5\u05e8\u05d2\u05e9\u200e): whilst the third triad represents power\nand stability, and hence is designated the Material World (\u200f\u05e2\u05d5\u05dc\ufb26\n\u05d4\u05de\u05d5\u05d8\u05d1\u05e2\u200e). These three aspects in which the En Soph manifested himself\nare called the Faces (\u200f\u05d0\u05e0\u05e4\u05d9\u05df\u200e and \u200f\u05e4\u05e8\u05e6\u05d5\u05e4\u05d9\u05df\u200e = \u03c0\u03c1\u03cc\u03c3\u03c9\u03c0\u03bf\u03bd, the two words\nare identical, the former being pure Aramaic, and the latter from the\nGreek). In the arrangement of this trinity of triads, so as to produce\nwhat is called the Kabbalistic tree, denominated the Tree of Life (\u200f\u05e2\u05e5\n\u05d7\u05d9\u05d9\u05dd\u200e), or simply the Tree (\u200f\u05d0\u05d9\u05dc\u05df\u200e), the first triad is placed above,\nthe second and third are placed below, in such a manner that the three\nmasculine Sephiroth are on the right, the three feminine on the left,\nwhilst the four uniting Sephiroth occupy the centre, as shown in the\nfollowing diagrams:\u2014\n\n\nI.\n\n \u200f\u05db\u05ea\u05e8\u200e 1 Crown\n 3 \u200f\u05d1\u05d9\u05e0\u05d4\u200e Intelligence \u200f\u05d7\u05db\u05de\u05d4\u200e 2 Wisdom\n 5 \u200f\u05e4\u05d7\u05d3\u200e Justice \u200f\u05d7\u05e1\u05d3\u200e 4 Love\n \u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e 6 Beauty\n 8 \u200f\u05d4\u05d5\u05d3\u200e Splendour \u200f\u05e0\u05e6\u05d7\u200e 7 Firmness\n \u200f\u05d9\u05e1\u05d5\u05d3\u200e 9 Foundation\n \u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e 10 Kingdom\n\n\nII.\n\n \u200f\u05d0\u05d5\u05df \u05e1\u05d5\u05e3\u200e The Endless.\n\n \u200f\u05db\u05ea\u05e8\u200e Crown 1\n \u200f\u05d1\u05d9\u05e0\u05d7\u200e Intelligence 3 \u200f\u05d7\u05db\u05de\u05d4\u200e Wisdom 2\n \u200f\u05e4\u05d7\u05d3\u200e Justice 5 \u200f\u05d7\u05e1\u05d3\u200e Love 4\n \u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e Beauty 6\n \u200f\u05d4\u05d5\u05d3\u200e Splendour 8 \u200f\u05e0\u05e6\u05d7\u200e Firmness 7\n \u200f\u05d9\u05e1\u05d5\u05d3\u200e Foundation 9\n \u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e Kingdom 10\n\n\nThe three Sephiroth on the right, representing the principle of mercy\n(\u200f\u05d7\u05e1\u05d3\u200e), are called the Pillar of Mercy (\u200f\u05e1\u05d8\u05e8\u05d0 \u05d9\u05de\u05d9\u05e0\u05d0 \u05e2\u05de\u05d5\u05d3\u05d0 \u05d3\u05d7\u05e1\u05d3\u200e); the\nthree on the left, representing the principle of rigour (\u200f\u05d3\u05d9\u05df\u200e), are\ndenominated the Pillar of Judgment (\u200f\u05e1\u05d8\u05e8\u05d0 \u05d3\u05e9\u05de\u05d0\u05dc\u05d0 \u05e2\u05de\u05d5\u05d3\u05d0 \u05d3\u05d3\u05d9\u05e0\u05d4\u200e); whilst\nthe four Sephiroth in the centre, representing mildness (\u200f\u05e8\u05d7\u05de\u05d9\ufb26\u200e), are\ncalled the Middle Pillar (\u200f\u05e2\u05de\u05d5\u05d3\u05d0 \u05d3\u05d0\u05de\u05e6\u05e2\u05d9\u05ea\u05d0\u200e). Each Sephira composing\nthis trinity of triads is, as it were, a trinity in itself. I, It has\nits own absolute character; II, It receives from above; and III, It\ncommunicates to what is below it. Hence the remark, \u201cJust as the Sacred\nAged is represented by the number three, so are all the other lights\n(Sephiroth) of a threefold nature.\u201d (Sohar, iii, 288 b.) Within this\ntrinity in each unit and trinity of triads there is a trinity of units,\nwhich must be explained before we can propound the Kabbalistic view of\nthe cosmogony.\n\nWe have seen that three of the Sephiroth constitute uniting links\nbetween three pairs of opposites, and by this means produce three\ntriads, respectively denominated the Intellectual World, the Sensuous\nor Moral World, and the Material World, and that these three uniting\nSephiroth, together with the one which unites the whole into a common\nunity, form what is called the Middle Pillar of the Kabbalistic tree.\nNow from the important position they thus occupy, these Sephiroth are\nsynecdochically used to represent the worlds which by their uniting\npotency they respectively yield. Hence the Sephira, Crown (\u200f\u05db\u05ea\u05e8\u200e), from\nwhich the Sephiroth, Wisdom (\u200f\u05d7\u05db\u05de\u05d4\u200e) and Intelligence (\u200f\u05d1\u05d9\u05e0\u05d4\u200e),\nemanated, and by which they are also united, thus yielding the\nIntellectual World, is by itself used to designate the Intellectual\nWorld (\u200f\u05e2\u05d5\u05dc\ufb26 \u05d4\u05de\u05d5\u05e9\u05db\u05dc\u200e). Its own names, however, are not changed in this\ncapacity, and it still continues to be designated by the several\nappellations mentioned in the description of the first Sephira. The\nsixth Sephira, called Beauty (\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e), which unites Sephiroth IV\n(\u200f\u05d4\u05e1\u05d3\u200e, Love) and V (\u200f\u05e4\u05d7\u05d3\u200e, Justice), thus yielding the Sensuous World,\nis by itself used to denote the Sensuous World, and in this capacity is\ncalled the Sacred King (\u200f\u05de\u05dc\u05db\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0\u200e), or simply the King (\u200f\u05de\u05dc\u05db\u05d0\u200e);\nwhilst the Sephira called Kingdom (\u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e), which unites the whole\nSephiroth, is here used to represent the Material World, instead of the\nninth Sephira, called Foundation (\u200f\u05d9\u05e1\u05d5\u05d3\u200e), and is in this capacity\ndenominated the Queen (\u200f\u05de\u05dc\u05db\u05ea\u05d0\u200e) or the Matron (\u200f\u05de\u05d8\u05e8\u05d5\u05e0\u05d9\u05ea\u05d0\u200e). Thus we\nobtain within the trinity of triads a higher trinity of units,\u2014viz.,\nthe Crown (\u200f\u05db\u05ea\u05e8\u200e), Beauty (\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e), and Kingdom (\u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e),\u2014which\nrepresents the potencies of all the Sephiroth.\n\n\n\nII. The Creation or the Kabbalistic Cosmogony.\n\nHaving arrived at the highest trinity which comprises all the\nSephiroth, and which consists of the Crown, the King, and the Queen, we\nshall be able to enter into the cosmogony of the Kabbalah. Now, it is\nnot the En Soph who created the world, but this trinity, as represented\nin the combination of the Sephiroth; or rather the creation has arisen\nfrom the conjunction of the emanations. The world was born from the\nunion of the crowned King and Queen; or, according to the language of\nthe Kabbalah, these opposite sexes of royalty, who emanated from the En\nSoph, produced the universe in their own image. Worlds, we are told,\nwere indeed created before ever the King and Queen or the Sephiroth\ngave birth to the present state of things, but they could not continue,\nand necessarily perished, because the En Soph had not yet assumed this\nhuman form in its completeness, which not only implies a moral and\nintellectual nature, but, as conditions of development, procreation,\nand continuance, also comprises sexual opposites. This creation, which\naborted and which has been succeeded by the present order of things, is\nindicated in Gen. xxxvi, 31\u201340. The kings of Edom, or the old kings as\nthey are also denominated, who are here said to have reigned before the\nmonarchs of Israel, and are mentioned as having died one after the\nother, are those primordial worlds which were successively convulsed\nand destroyed; whilst the sovereigns of Israel denote the King and\nQueen who emanated from the En Soph, and who have given birth to and\nperpetuate the present world. Thus we are told:\u2014\n\n\u201cBefore the Aged of the Aged, the Concealed of the Concealed, expanded\ninto the form of King, the Crown of Crowns [i.e. the first Sephira],\nthere was neither beginning nor end. He hewed and incised forms and\nfigures into it [i.e. the crown] in the following manner:\u2014He spread\nbefore him a cover, and carved therein kings [i.e. worlds], and marked\nout their limits and forms, but they could not preserve themselves.\nTherefore it is written, \u2018These are the kings that reigned in the land\nof Edom before there reigned any king over the children of Israel.\u2019\n(Gen. xxxvi, 31.) This refers to the primordial kings and primordial\nIsrael. All these were imperfect: he therefore removed them and let\nthem vanish, till he finally descended himself to this cover and\nassumed a form.\u201d (Idra Rabba, Sohar, iii, 148 a.)\n\nThis important fact that worlds were created and destroyed prior to the\npresent creation is again and again reiterated in the Sohar. [9] These\nworlds are compared with sparks which fly out from a red hot iron\nbeaten by a hammer, and which are extinguished according to the\ndistance they are removed from the burning mass. \u201cThere were old\nworlds,\u201d the Sohar tells us, \u201cwhich perished as soon as they came into\nexistence: were formless, and they were called sparks. Thus the smith\nwhen hammering the iron, lets the sparks fly in all directions. These\nsparks are the primordial worlds, which could not continue, because the\nSacred Aged had not as yet assumed his form [of opposite sexes\u2014the King\nand Queen], and the master was not yet at his work.\u201d (Idra Suta, Sohar,\niii, 292 b.) But since nothing can be annihilated\u2014\u201cNothing perisheth in\nthis world, not even the breath which issues from the mouth, for this,\nlike everything else, has its place and destination, and the Holy One,\nblessed be his name! turns it into his service;\u201d (Sohar, ii, 110\nb.)\u2014these worlds could not be absolutely destroyed. Hence when the\nquestion is asked\u2014\u2018Why were these primordial worlds destroyed?\u2019 the\nreply is given\u2014\u201cBecause the Man, represented by the ten Sephiroth, was\nnot as yet. The human form contains every thing, and as it did not as\nyet exist, the worlds were destroyed.\u201d It is added, \u201cStill when it is\nsaid that they perished, it is only meant thereby that they lacked the\ntrue form, till the human form came into being, in which all things are\ncomprised, and which also contains all those forms. Hence, though the\nScripture ascribes death (\u200f\u05d5\u05d9\u05de\u05d5\u05ea\u200e) to the kings of Edom, it only\ndenotes a sinking down from their dignity, i.e., the worlds up to that\ntime did not answer to the Divine idea, since they had not as yet the\nperfect form of which they were capable.\u201d (Idra Rabba, Sohar, iii, 135\nb.)\n\nIt was therefore after the destruction of previous worlds, and after\nthe En Soph or the Boundless assumed the Sephiric form, that the\npresent world was created. \u201cThe Holy One, blessed be he, created and\ndestroyed several worlds before the present one was made, and when this\nlast work was nigh completion, all the things of this world, all the\ncreatures of the universe, in whatever age they were to exist, before\never they entered into this world, were present before God in their\ntrue form. Thus are the words of Ecclesiastes to be understood \u2018What\nwas, shall be, and what has been done, shall be done.\u2019\u201d (Sohar, iii, 61\nb.) \u201cThe lower world is made after the pattern of the upper world;\nevery thing which exists in the upper world is to be found as it were\nin a copy upon earth; still the whole is one.\u201d (Ibid., ii, 20 a.)\n\nThis world, however, is not a creation ex nihilo, but is simply an\nimmanent offspring and the image of the King and Queen, or, in other\nwords, a farther expansion or evolution of the Sephiroth which are the\nemanations of the En Soph. This is expressed in the Sohar in the\nfollowing passage\u2014\u201cThe indivisible point [the Absolute], who has no\nlimit, and who cannot be comprehended because of his purity and\nbrightness, expanded from without, and formed a brightness which served\nas a covering to the indivisible point, yet it too could not be viewed\nin consequence of its immeasurable light. It too expanded from without,\nand this expansion was its garment. Thus everything originated through\na constant upheaving agitation, and thus finally the world originated.\u201d\n(Sohar, i, 20 a.) The universe therefore is an immanent emanation from\nthe Sephiroth, and reveals and makes visible the Boundless and the\nConcealed of the Concealed. And though it exhibits the Deity in less\nsplendour than its parents the Sephiroth, because it is further removed\nfrom the primordial source of light, yet, as it is God manifested, all\nthe multifarious forms in the world point out the unity which they\nrepresent; and nothing in it can be destroyed, but everything must\nreturn to the source whence it emanated. Hence it is said that \u201call\nthings of which this world consists, spirit as well as body, will\nreturn to their principal, and the root from which they proceeded.\u201d\n(Sohar, ii, 218 b.) \u201cHe is the beginning and end of all the degrees in\nthe creation. All these degrees are stamped with his seal, and he\ncannot be otherwise described than by the unity. He is one,\nnotwithstanding the innumerable forms which are in him.\u201d (Ibid., i, 21\na.)\n\nNow these Sephiroth, or the World of Emanation (\u200f\u05e2\u05d5\u05dc\u05dd \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea\u200e), or the\nAtzilatic World, gave birth to three worlds in the following\norder:\u2014From the conjunction of the King and Queen (i.e., the ten\nSephiroth) proceeded\u2014I. The World of Creation, or the Briatic World\n(\u200f\u05e2\u05d5\u05dc\u05dd \u05d4\u05d1\u05e8\u05d9\u05d0\u05d4\u200e), also called The Throne (\u200f\u05db\u05d5\u05e8\u05e1\u05d9\u05d0\u200e), which is the abode\nof pure spirits, and which, like its parents, consists of ten\nSephiroth, or Emanations. The Briatic World, again, gave rise to, II.\nThe World of Formation, or the Jetziratic World (\u200f\u05e2\u05d5\u05dc\ufb26 \u05d4\u05d9\u05e6\u05d9\u05e8\u05d4\u200e), which\nis the habitation of the angels, and also consists of ten Sephiroth;\nwhilst the Jetziratic World, again, sent forth, III. The World of\nAction, or the Assiatic World (\u200f\u05e2\u05d5\u05dc\ufb26 \u05d4\u05e2\u05e9\u05d9\u05d4\u200e), also called the World of\nKeliphoth (\u200f\u05e2\u05d5\u05dc\ufb26 \u05d4\u05e7\u05dc\u05d9\u05e4\u05d5\u05ea\u200e), which contains the Spheres (\u200f\u05d2\u05dc\u05d2\u05dc\u05d9\u05dd\u200e) and\nmatter, and is the residence of the Prince of Darkness and his legions.\nOr, as the Sohar describes it\u2014\u201cAfter the Sephiroth, and for their use,\nGod made the Throne (i.e., the World of Creation), with four legs and\nsix steps, thus making ten (i.e., the decade of Sephiroth which each\nworld has).... For this Throne and its service he formed the ten\nAngelic hosts (i.e., the World of Formation), Malachim, Arelim,\nChajoth, Ophanim, Chashmalim, Elim, Elohim, Benei Elohim, Ishim, and\nSeraphim (\u200f\u05de\u05dc\u05d0\u05db\u05d9\ufb26 \u05d0\u05e8\u05d0\u05dc\u05d9\ufb26 \u05d7\u05d9\u05d5\u05ea \u05d0\u05d5\u05e4\u05e0\u05d9\ufb26 \u05d7\u05e9\u05de\u05dc\u05d9\ufb26 \u05d0\u05dc\u05d9\ufb26 \u05d0\u05dc\u05d4\u05d9\ufb26 \u05d1\u05e0\u05d9 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05d9\u05e9\u05d9\u05dd\n\u05e9\u05e8\u05e4\u05d9\u05dd\u200e), and for their service, again, he made Sama\u00ebl and his legions\n(i.e., the World of Action), who are, as it were, the clouds upon which\nthe angels ride in their descent on the earth, and serve, as it were,\nfor their horses. Hence it is written\u2014\u2018Behold the Lord rideth upon a\nswift cloud, and shall come into Egypt.\u2019\u201d (Isa. xix, 1.) (Sohar ii, 43\na.) There are, therefore, four worlds, each of which has a separate\nSephiric system, consisting of a decade of emanations. I. The Atzilatic\nWorld, called alternately the World of Emanations (\u200f\u05e2\u05d5\u05dc\u05dd \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea\u200e), the\nImage (\u200f\u05d3\u05d9\u05d5\u05e7\u05e0\u05d0\u200e = \u03b5\u1f30\u03ba\u03ce\u03bd with \u200f\u05d3\u200e prefixed), and the Heavenly Man (\u200f\u05d0\u05d3\u05dd\n\u05e2\u05dc\u05d0\u05d4\u200e), which, by virtue of its being a direct emanation from God and\nmost intimately allied with the Deity, is perfect and immutable. II.\nThe Briatic World, called the World of Creation (\u200f\u05e2\u05d5\u05dc\u05dd \u05d4\u05d1\u05e8\u05d9\u05d0\u05d4\u200e) and the\nThrone (\u200f\u05db\u05d5\u05e8\u05e1\u05d9\u05d0\u200e), which is the immediate emanation of the former, and\nwhose ten Sephiroth, being further removed from the En Soph, are of a\nmore limited and circumscribed potency, though the substances they\ncomprise are of the purest nature and without any admixture of matter.\nIII. The Jetziratic World, called the World of Formation (\u200f\u05e2\u05d5\u05dc\u05dd\n\u05d4\u05d9\u05e6\u05d9\u05e8\u05d4\u200e) and the World of Angels (\u200f\u05de\u05dc\u05d0\u05db\u05d9\u05d0\u200e), which proceeded from the\nformer world, and whose ten Sephiroth, though of a still less refined\nsubstance than the former, because further removed from the primordial\nsource, are still without matter. It is in this angelic world where\nthose intelligent and uncorporeal beings reside, who are wrapped in a\nluminous garment, and who assume a sensuous form when they appear to\nman. And IV. The Assiatic World, called the World of Action (\u200f\u05e2\u05d5\u05dc\u05dd\n\u05d4\u05e2\u05e9\u05d9\u05d4\u200e) and the World of Matter (\u200f\u05e2\u05d5\u05dc\u05dd \u05d4\u05e7\u05dc\u05d9\u05e4\u05d5\u05ea\u200e) which emanated from\nthe preceding world, the ten Sephiroth of which are made up of the\ngrosser elements of all the former three worlds, and which has sunk\ndown in consequence of its materiality and heaviness. Its substances\nconsist of matter limited by space and perceptible to the senses in a\nmultiplicity of forms. It is subject to constant changes, generations,\nand corruptions, and is the abode of the Evil Spirit.\n\nBefore leaving this doctrine about the creation and the relationship of\nthe Supreme Being to the universe, we must reiterate two things. I.\nThough the trinity of the Sephiroth gave birth to the universe, or, in\nother words, is an evolution of the emanations, and is thus a further\nexpansion of the Deity itself, it must not be supposed that the\nKabbalists believe in a Trinity in our sense of the word. Their view on\nthis subject will best be understood from the following remark in the\nSohar\u2014\u201cWhoso wishes to have an insight into the sacred unity, let him\nconsider a flame rising from a burning coal or a burning lamp. He will\nsee first a twofold light, a bright white and a black or blue light;\nthe white light is above, and ascends in a direct light, whilst the\nblue or dark light is below, and seems as the chair of the former, yet\nboth are so intimately connected together that they constitute only one\nflame. The seat, however, formed by the blue or dark light, is again\nconnected with the burning matter which is under it again. The white\nlight never changes its colour, it always remains white; but various\nshades are observed in the lower light, whilst the lowest light,\nmoreover, takes two directions\u2014above it is connected with the white\nlight, and below with the burning matter. Now this is constantly\nconsuming itself, and perpetually ascends to the upper light, and thus\neverything merges into a single unity (\u200f\u05d5\u05db\u05d5\u05dc\u05d0 \u05d0\u05ea\u05e7\u05e9\u05e8 \u05d1\u05d9\u05d7\u05d5\u05d3\u05d0 \u05d7\u05d3\u200e Sohar,\ni, 51 a). [10] And II. The creation, or the universe, is simply the\ngarment of God woven from the Deity\u2019s own substance; or, as Spinoza\nexpresses it, God is the immanent basis of the universe. For although,\nto reveal himself to us, the Concealed of all the Concealed sent forth\nthe ten emanations called the Form of God, Form of the Heavenly Man,\nyet since even this luminous form was too dazzling for our vision, it\nhad to assume another form, or had to put on another garment which\nconsists of the universe. The universe, therefore, or the visible\nworld, is a further expansion of the Divine Substance, and is called in\nthe Kabbalah \u201cthe Garment of God.\u201d Thus we are told, \u201cwhen the\nConcealed of all the Concealed wanted to reveal himself, he first made\na point [i.e. the first Sephira], shaped it into a sacred form [i.e.\nthe totality of the Sephiroth], and covered it with a rich and splendid\ngarment that is the world.\u201d (Sohar, i, 2 a).\n\n\n\nIII. The Creation of Angels and Men.\n\nThe different worlds which successively emanated from the En Soph and\nfrom each other, and which sustain the relationship to the Deity of\nfirst, second, third, and fourth generations, are, with the exception\nof the first (i.e., the World of Emanations), inhabited by spiritual\nbeings of various grades. \u201cGod animated every part of the firmament\nwith a separate spirit, and forthwith all the heavenly hosts were\nbefore him. This is meant by the Psalmist, when he says (Ps. xxxiii, 6)\n\u2018By the breath of his mouth were made all their hosts.\u2019 (Sohar, iii, 68\na.) These angels consist of two kinds\u2014good and bad; they have their\nrespective princes, and occupy the three habitable worlds in the\nfollowing order. As has already been remarked, the first world, or the\nArchetypal Man, in whose image everything is formed, is occupied by no\none else. The angel Metatron (\u200f\u05de\u05d8\u05d8\u05e8\u05d5\u05df\u200e) occupies the second or the\nBriatic World (\u200f \u05e2\u05d5\u05dc\u05dd \u05d1\u05e8\u05d9\u05d0\u05d4\u200e), which is the first habitable world; he\nalone constitutes the world of pure spirits. He is the garment of \u200f\u05e9\u05d3\u05d9\u200e\ni.e., the visible manifestation of the Deity; his name is numerically\nequivalent to that of the Lord. (Sohar, iii, 231 a.) He governs the\nvisible world, preserves the unity, harmony, and the revolutions of all\nthe spheres, planets and heavenly bodies, and is the Captain of the\nmyriads of the angelic hosts [11] who people the second habitable or\nthe Jetziratic World (\u200f\u05e2\u05d5\u05dc\u05dd \u05d4\u05d9\u05e6\u05d9\u05e8\u05d4\u200e), and who are divided into ten\nranks, answering to the ten Sephiroth. Each of these angels is set over\na different part of the universe. One has the control of one sphere,\nanother of another heavenly body; one angel has charge of the sun,\nanother of the moon, another of the earth, another of the sea, another\nof the fire, another of the wind, another of the light, another of the\nseasons, &c. &c.; and these angels derive their names from the heavenly\nbodies they respectively guard. Hence one is called Venus (\u200f\u05e0\u05d2\u05d4\u200e), one\nMars (\u200f\u05de\u05d0\u05d3\u05de\u05d9\u05dd\u200e), one the substance of Heaven (\u200f\u05e2\u05e6\u05dd \u05d4\u05e9\u05de\u05d9\u05dd\u200e), one the\nangel of light (\u200f\u05d0\u05d5\u05e8\u05d9\u05d0\u05dc\u200e), and another the angel of fire (\u200f\u05e0\u05d5\u05e8\u05d9\u05d0\u05dc\u200e.)\n(Comp. Sohar i, 42, &c.) The demons, constituting the second class of\nangels, which are the grossest and most deficient of all forms, and are\nthe shells (\u200f\u05e7\u05dc\u05d9\u05e4\u05d5\u05ea\u200e) of being, inhabit the third habitable or Assiatic\nWorld (\u200f\u05e2\u05d5\u05dc\u05dd \u05e2\u05e9\u05d9\u05d4\u200e). They, too, form ten degrees, answering to the\ndecade of Sephiroth, in which darkness and impurity increase with the\ndescent of each degree. Thus the two first degrees are nothing more\nthan the absence of all visible form and organisation, which the Mosaic\ncosmology describes in the words \u200f\u05ea\u05d4\u05d5 \u05d5\u05d1\u05d4\u05d5\u200e before the hexahemeron, and\nwhich the Septuagint renders by \u1f00\u03cc\u03c1\u03b1\u03c4\u03bf\u03c2 \u03ba\u03b1\u1f76 \u1f00\u03ba\u03b1\u03c4\u03b1\u03c3\u03ba\u03b5\u03cd\u03b1\u03c3\u03c4\u03bf\u03c2. The third\ndegree is the abode of the darkness which the book of Genesis describes\nas having in the beginning covered the face of the earth. Whereupon\nfollow seven infernal halls (\u200f\u05e9\u05d1\u05e2 \u05d4\u05d9\u05db\u05dc\u05d5\u05ea\u200e) = Hells, occupied by the\ndemons, which are the incarnation of all human vices, and which torture\nthose poor deluded beings who suffered themselves to be led astray in\nthis world. These seven infernal halls are subdivided into endless\ncompartments, so as to afford a separate chamber of torture for every\nspecies of sin. The prince of this region of darkness, who is called\nSatan in the Bible, is denominated by the Kabbalah, Sama\u00ebl (\u200f\u05e1\u05de\u05d0\u05dc\u200e) =\nangel of poison or of death. He is the same evil spirit, Satan, the\nserpent, who seduced Eve. [12] He has a wife, called the Harlot or the\nWoman of Whoredom (\u200f\u05d0\u05e9\u05ea \u05d6\u05e0\u05d5\u05e0\u05d9\ufb26\u200e), but they are both generally\nrepresented as united in the one name of the Beast (\u200f\u05d7\u05d9\u05d5\u05d0\u200e. Comp.\nSohar, ii, 255\u2013259, with i, 35 b.)\n\nThe whole universe, however, was incomplete, and did not receive its\nfinishing stroke till man was formed, who is the acme of the creation,\nand the microcosm uniting in himself the totality of beings. \u201cThe\nHeavenly Adam (i.e., the ten Sephiroth), who emanated from the highest\nprimordial obscurity (i.e., the En Soph), created the Earthly Adam.\u201d\n(Sohar, ii, 70 b.) \u201cMan is both the import and the highest degree of\ncreation, for which reason he was formed on the sixth day. As soon as\nman was created, everything was complete, including the upper and\nnether worlds, for everything is comprised in man. He unites in himself\nall forms.\u201d (Sohar, iii, 48 a.) [13] Man was created with faculties and\nfeatures far transcending those of the angels. The bodies of the\nprotoplasts were not of that gross matter which constitutes our bodies.\nAdam and Eve, before the fall, were wrapped in that luminous ethereal\nsubstance in which the celestial spirits are clad, and which is neither\nsubject to want nor to sensual desires. They were envied by the angels\nof the highest rank. The fall, however, changed it all, as we are told\nin the following passage\u2014\u201cWhen Adam dwelled in the garden of Eden, he\nwas dressed in the celestial garment, which is a garment of heavenly\nlight. But when he was expelled from the garden of Eden, and became\nsubject to the wants of this world, what is written? \u2018The Lord God made\ncoats of skins unto Adam and to his wife, and clothed them\u2019 (Gen. iii,\n21); for prior to this they had garments of light\u2014light of that light\nwhich was used in the garden of Eden.\u201d (Sohar, ii, 229 b.) The garments\nof skin, therefore, mean our present body, which was given to our first\nparents in order to adapt them to the changes which the fall\nintroduced.\n\nBut even in the present form, the righteous are above the angels, [14]\nand every man is still the microcosm, and every member of his body\ncorresponds to a constituent part of the visible universe. \u201cWhat is\nman? Is he simply skin, flesh, bones, and veins? No! That which\nconstitutes the real man is the soul, and those things which are called\nthe skin, the flesh, the bones, and the veins, all these are merely a\ngarment, they are simply the clothes of the man, but not the man\nhimself. When man departs, he puts off these garments wherewith the son\nof man is clothed. Yet are all these bones and sinews formed in the\nsecret of the highest wisdom, after the heavenly image. The skin\nrepresents the firmament, which extends everywhere, and covers\neverything like a garment\u2014as it is written, \u2018Who stretchest out the\nheavens like a curtain.\u2019 (Ps. clv, 2) ... The flesh represents the\ndeteriorated part of the world;... the bones and the veins represent\nthe heavenly chariot, the inner powers, the servants of God.... But\nthese are the outer garments, for in the inward part is the deep\nmystery of the heavenly man. Everything here below, as above, is\nmysterious. Therefore it is written\u2014\u2018God created man in his own image,\nin the image of God created he him\u2019 (Gen. i, 27); repeating the word\nGod twice, one for the man and the other for the woman. The mystery of\nthe earthly man is after the mystery of the Heavenly Man. And just as\nwe see in the firmament above, covering all things, different signs\nwhich are formed of the stars and planets, and which contain secret\nthings and profound mysteries, studied by those who are wise and expert\nin these signs; so there are in the skin, which is the cover of the\nbody of the son of man, and which is like the sky that covers all\nthings, signs and features which are the stars and planets of the skin,\nindicating secret things and profound mysteries, whereby the wise are\nattracted, who understand to read the mysteries in the human face.\u201d\n(Sohar, ii, 76 a.) He is still the presence of God upon earth (\u200f\u05e9\u05db\u05d9\u05e0\u05ea\u05d0\n\u05ea\u05ea\u05d0\u05d4\u200e), and the very form of the body depicts the Tetragrammaton, the\nmost sacred name Jehovah (\u200f\u05d9\u05d4\u05d5\u05d4\u200e). Thus the head is the form of the\n\u200f\u05d9\u200e, the arms and the shoulders are like the \u200f\u05d4\u200e, the breast represents\nthe form of the \u200f\u05d5\u200e, whilst the two legs with the back represent the\nform of the second \u200f\u05d4\u200e. (Sohar, ii, 42 a.) [15]\n\nThe souls of all these epitomes of the universe are pre-existent in the\nWorld of Emanations, [16] and are without exception destined to inhabit\nhuman bodies, and pursue their course upon earth for a certain number\nof years. Hence we are told that, \u201cWhen the Holy One, blessed be his\nname, wished to create the world, the universe was before him in idea.\nHe then formed all the souls which are destined for the whole human\nrace. All were minutely before him in the same form which they were to\nassume in the human body. He looked at each one of them; and there were\nsome among them which would corrupt their way upon the earth.\u201d (Sohar,\ni, 96 b). Like the Sephiroth from which it emanates, every soul has ten\npotencies, which are subdivided into a trinity of triads, and are\nrespectively represented by (I) The Spirit, (\u200f\u05e0\u05e9\u05de\u05d4\u200e), which is the\nhighest degree of being, and which both corresponds to and is operated\nupon by The Crown (\u200f\u05db\u05ea\u05e8\u200e), representing the highest triad in the\nSephiroth, called the Intellectual World; (II) The Soul (\u200f\u05e8\u05d5\u05d7\u200e), which\nis the seat of good and evil, as well as the moral qualities, and which\nboth corresponds to and is operated upon by Beauty (\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e),\nrepresenting the second triad in the Sephiroth, called the Moral World;\nand (III) The Cruder Spirit (\u200f\u05e0\u05e4\u05e9\u200e), which is immediately connected\nwith the body, is the direct cause of its lower functions, instincts,\nand animal life, and which both corresponds to and is operated upon by\nFoundation (\u200f\u05d9\u05e1\u05d5\u05d3\u200e), representing the third triad in the Sephiroth,\ncalled the Material World.\n\nIn its original state each soul is androgynous, and is separated into\nmale and female when it descends on earth to be borne in a human body.\nWe have seen that the souls of the righteous, in the world of spirits,\nare superior in dignity to the heavenly powers and the ministering\nangels. It might, therefore, be asked why do these souls leave such an\nabode of bliss, and come into this vale of tears to dwell in\ntabernacles of clay? The only reply to be given is that these happy\nsouls have no choice in the matter. Indeed we are told that the soul,\nbefore assuming a human body, addresses God\u2014\u201cLord of the Universe! I am\nhappy in this world, and do not wish to go into another world, where I\nshall be a bond-maid, and be exposed to all kinds of pollutions.\u201d\n(Sohar, ii, 96.) [17] And can you wonder at this pitiful ejaculation?\nShould your philanthropic feelings and your convictions that our\nheavenly Father ordains all things for the good of his children, impel\nyou to ask that an explanation of this mystery might graciously be\nvouchsafed to you in order to temper your compassion and calm your\nfaith, then take this parable. \u201cA son was born to a King; he sends him\nto the country, there to be nursed and brought up till he is grown up,\nand instructed in the ceremonies and usages of the royal palace. When\nthe King hears that the education of his son is finished, what does his\nfatherly love impel him to do? For his son\u2019s sake he sends for the\nQueen his mother, conducts him into the palace and makes merry with him\nall day. Thus the Holy One, blessed be he, has a son with the Queen:\nthis is the heavenly and sacred soul. He sends him into the country,\nthat is into this world, therein to grow up and to learn the customs of\nthe court. When the King hears that this his son has grown up in the\ncountry, and that it is time to bring him into the palace, what does\nhis love for his son impel him to do? He sends, for his sake, for the\nQueen and conducts him to the palace.\u201d (Sohar, i, 245 b.)\n\nAs has already been remarked, the human soul, before it descends into\nthe world, is androgynous, or in other words, consists of two component\nparts, each of which comprises all the elements of our spiritual\nnature. Thus the Sohar tells us\u2014\u201cEach soul and spirit, prior to its\nentering into this world, consists of a male and female united into one\nbeing. When it descends on this earth the two parts separate and\nanimate two different bodies. At the time of marriage, the Holy One,\nblessed be he, who knows all souls and spirits, unites them again as\nthey were before, and they again constitute one body and one soul,\nforming as it were the right and left of one individual; therefore\n\u2018There is nothing new under the sun.\u2019 (Eccl. i, 9.)... This union,\nhowever, is influenced by the deeds of the man and by the ways in which\nhe walks. If the man is pure and his conduct is pleasing in the sight\nof God, he is united with that female part of his soul which was his\ncomponent part prior to his birth.\u201d (Sohar, i, 91 b.) [18] The soul\ncarries her knowledge with her to the earth, so that \u201cevery thing which\nshe learns here below she knew already, before she entered into this\nworld.\u201d (Ibid., iii, 61 b.)\n\nSince the form of the body as well as the soul, is made after the image\nof the Heavenly Man, a figure of the forthcoming body which is to\nclothe the newly descending soul, is sent down from the celestial\nregions, to hover over the couch of the husband and wife when they\ncopulate, in order that the conception may be formed according to this\nmodel. \u201cAt connubial intercourse on earth, the Holy One, blessed be he,\nsends a human form which bears the impress of the divine stamp. This\nform is present at intercourse, and if we were permitted to see it we\nshould perceive over our heads an image resembling a human face; and it\nis in this image that we are formed. As long as this image is not sent\nby God and does not descend and hover over our heads, there can be no\nconception, for it is written\u2014\u2018And God created man in his own image.\u2019\n(Gen. i, 27.) This image receives us when we enter the world, it\ndevelops itself with us when we grow, and accompanies us when we depart\nthis life; as it is written\u2014\u2018Surely, man walked in an image\u2019 (Ps.\nxxxvii, 5): and this image is from heaven. When the souls are to leave\ntheir heavenly abode, each soul separately appears before the Holy\nKing, dressed in a sublime form, with the features in which it is to\nappear in this world. It is from this sublime form that the image\nproceeds. It is the third after the soul, and precedes it on the earth;\nit is present at the conception, and there is no conception in the\nworld where this image is not present.\u201d (Sohar, iii, 104 a b.) [19]\n\nAll human countenances are divisible into the four primordial types of\nfaces, which appeared at the mysterious chariot throne in the vision of\nthe prophet Ezekiel, viz., the face of man, of the lion, the ox and the\neagle. Our faces resemble these more or less according to the rank\nwhich our souls occupy in the intellectual or moral dominion. \u201cAnd\nphysiognomy does not consist in the external lineaments, but in the\nfeatures which are mysteriously drawn in us. The features in the face\nchange according to the form which is peculiar to the inward face of\nthe spirit. It is the spirit which produces all those physiognomical\npeculiarities known to the wise; and it is only through the spirit that\nthe features have any meaning. All those spirits and souls which\nproceed from Eden (i.e., the highest wisdom) have a peculiar form,\nwhich is reflected in the face.\u201d (Sohar, ii, 73 b.) The face thus\nlighted up by the peculiar spirit inhabiting the body, is the mirror of\nthe soul; and the formation of the head indicates the character and\ntemper of the man. An arched forehead is a sign of a cheerful and\nprofound spirit, as well as of a distinguished intellect; a broad but\nflat forehead indicates foolishness and silliness; whilst a forehead\nwhich is flat, compressed on the sides and spiral, betokens narrowness\nof mind and vanity. (Comp. Sohar, ii, 71 b, 75 a.)\n\nAs a necessary condition of free existence and of moral being, the\nsouls are endowed by the Deity, from the very beginning, with the power\nof adhering in close proximity to the primordial source of infinite\nlight from which they emanated, and of alienating themselves from that\nsource and pursuing an independent and opposite course. Hence, Simon\nben Jochai said, \u201cIf the Holy One, blessed be he, had not put within us\nboth the good and the evil desire, which are denominated light and\ndarkness, the created man would have neither virtue nor vice. For this\nreason it is written\u2014\u2018Behold, I have set before thee this day life and\ngood, and death and evil.\u2019 (Deut. xxx, 15.) To this the disciples\nreplied, Wherefore is all this? Would it not be better if reward and\npunishment had not existed at all, since in that case man would have\nbeen incapable of sinning and of doing evil. He rejoined, It was meet\nand right that he should be created as he was created, because the Law\nwas created for him, wherein are written punishments for the wicked and\nrewards for the righteous; and there would not have been any reward for\nthe righteous and punishment for the wicked but for created man.\u201d\n(Sohar, i, 23 a.) So complete is their independence, that souls, even\nin their pre-existent state, can and do choose which way they intend to\npursue. \u201cAll souls which are not guiltless in this world, have already\nalienated themselves in heaven from the Holy One, blessed be he; they\nhave thrown themselves into an abyss at their very existence, and have\nanticipated the time when they are to descend on earth.... Thus were\nthe souls before they came into this world.\u201d (Ibid., iii, 61 b.)\n\n\n\nIV. The Destiny of Man and the Universe.\n\nAs the En Soph constituted man the microcosm, and as the Deity is\nreflected in this epitome of the universe more than in any component\npart of the creation, all things visible and invisible are designed to\naid him in passing through his probationary state here below, in\ngathering that experience for which his soul has been sent down, and in\nreturning in a pure state to that source of light from which his soul\nemanated. This destiny of man\u2014i.e., the reunion with the Deity from\nwhich he emanated\u2014is the constant desire both of God and man, and is an\nessential principle of the soul, underlying its very essence.\nDiscarding that blind power from our nature, which governs our animal\nlife, which never quits this earth, and which therefore plays no part\nin our spiritual being, the soul possesses two kinds of powers and two\nsorts of feelings. It has the faculty for that extraordinary\nprophetical knowledge, which was vouchsafed to Moses in an exceptional\nmanner, called the Luminous Mirror (\u200f\u05d0\u05e1\u05e4\u05e7\u05dc\u05e8\u05d9\u05d0 \u05e0\u05d4\u05e8\u05d0\u200e = specularia), and\nthe ordinary knowledge termed the Non-Luminous Mirror (\u200f\u05d0\u05e1\u05e4\u05e7\u05dc\u05e8\u05d9\u05d0 \u05d3\u05dc\u05d0\n\u05e0\u05d4\u05e8\u05d0\u200e), respectively represented in the earthly Paradise by the Tree of\nLife and the Tree of Knowledge of good and evil; and it possesses the\nhigher feeling of love and the lower feeling of fear. [20] Now the full\nfruition of that higher knowledge and of that loftier feeling of love\ncan only be reaped when the soul returns to the Infinite Source of\nLight, and is wrapped in that luminous garment which the protoplasts\nforfeited through the fall. Thus we are told, \u201cCome and see when the\nsoul reaches that place which is called the Treasury of Life (\u200f\u05e6\u05e8\u05d5\u05e8\u05d0\n\u05d3\u05d7\u05d9\u05d9\u200e), she enjoys a bright and luminous mirror (\u200f\u05d0\u05e1\u05e4\u05e7\u05dc\u05e8\u05d9\u05d0\u05d4 \u05d3\u05e0\u05d4\u05e8\u05d0\u200e),\nwhich receives its light from the highest heaven. The soul could not\nbear this light but for the luminous mantle which she puts on. For just\nas the soul, when sent to this earth, puts on an earthly garment to\npreserve herself here, so she receives above a shining garment, in\norder to be able to look without injury into the mirror whose light\nproceeds from the Lord of Light. Moses too could not approach to look\ninto that higher light which he saw, without putting on such an\nethereal garment; as it is written\u2014\u2018And Moses went into the midst of\nthe cloud\u2019 (Exod. xxiv, 18), which is to be translated by means of the\ncloud wherewith he wrapped himself as if dressed in a garment. At that\ntime Moses almost discarded the whole of his earthly nature; as it is\nwritten,\u2014\u2018And Moses was on the mountain forty days and forty nights\u2019\n(ibid.); and he thus approached that dark cloud where God is enthroned.\nIn this wise the departed spirits of the righteous dress themselves in\nthe upper regions in luminous garments, to be able to endure that light\nwhich streams from the Lord of Light.\u201d (Sohar, i, 65 b, 66 a.)\n\nThe two feelings of love and fear are designed to aid the soul in\nachieving her high destiny, when she shall no more look through the\ndark glass, but see face to face in the presence of the Luminous\nMirror, by permeating all acts of obedience and divine worship. And\nthough perfect love, which is serving God purely out of love, like that\nhigher knowledge, is to be man\u2019s destiny in heaven, yet the soul may\nattain some of it on earth, and endeavour to serve God out of love and\nnot from fear, as thereby she will have an antepast on earth of its\nunion with the Deity, which is to be so rapturous and indissoluble in\nheaven. \u201cYet is the service which arises from fear not to be\ndepreciated, for fear leads to love. It is true that he who obeys God\nout of love has attained to the highest degree, and already belongs to\nthe saints of the world to come, but it must not be supposed that to\nworship God out of fear is no worship. Such a service has also its\nmerit, though in this case the union of the soul with the Deity is\nslight. There is only one degree which is higher than fear: it is love.\nIn love is the mystery of the divine unity. It is love which unites the\nhigher and lower degrees together; it elevates everything to that\nposition where everything must be one. This is also the mystery of the\nwords, \u2018Hear O Israel, the Lord our God is one God.\u2019\u201d (Sohar, ii, 216\na.)\n\nHence it is that these two principles play so important a part in the\ndevotions and contemplations of the Kabbalists; Love is made to\ncorrespond to Mercy, the fourth Sephira, whilst Fear is made to answer\nto Rigour, the fifth Sephira; and it is asserted that when these two\nprinciples are thoroughly combined by the righteous in their divine\nworship and acts of obedience, the name Jehovah, which comprises these\ntwo principles, and which is now rent in twain by the preponderance of\nsin and disobedience, will be re-united. Then, and then only, will all\nthe souls return to the bosom of the Father of our spirits; then will\nthe restitution of all things take place, and the earth shall be\ncovered with the knowledge of God even as the waters cover the sea.\nThis is the reason why the Kabbalists utter the following prayer prior\nto the performance of any of the commandments: \u201cFor the re-union of the\nHoly One, blessed be his name, and his Shechinah, I do this in love and\nfear, in fear and love, for the union of the name \u200f\u05d9\u05d4\u200e with \u200f\u05d5\u05d4\u200e into a\nperfect harmony! I pronounce this in the name of all Israel!\u201d [21] In\norder to represent this union to the senses the words Fear \u200f\u05d9\u05e8\u05d0\u05d4\u200e and\nLove \u200f\u05d0\u05d4\u05d1\u05d4\u200e, are divided, and so placed above each other that they may\nbe read either across or down, as follows:\u2014\n\n\n \u200f\u05d9\u05e8\u200e \u200f\u05d0\u05d4\u200e\n \u200f\u05d0\u05d4\u200e \u200f\u05d1\u05d4\u200e\n\n\nWhen thus fulfilling the commandments the pious not only enjoy a\nprelibation of that sublime light which shines in heaven, and which\nwill serve them as a garment when they enter into the other world and\nappear before the Holy One (Sohar, ii, 299 b), but become on earth\nalready the habitation of the Sephiroth, and each saint has that\nSephira incarnate in him which corresponds to the virtue he most\ncultivates, or to the feature most predominant in his character. Among\nthe patriarchs, therefore, who were the most exalted in piety, we find\nthat Love, the fourth Sephira, was incarnate in Abraham; Rigour, the\nfifth Sephira, in Isaac; Mildness, the sixth Sephira, in Jacob;\nFirmness, the seventh Sephira, in Moses; Splendour, the eighth Sephira,\nin Aaron; Foundation, the ninth Sephira, in Joseph; and Kingdom, the\ntenth Sephira, was incarnate in David. Hence all the righteous who\nconstitute the emanations, of the ten Sephiroth are divided into three\nclasses corresponding to the three principles or Pillars exhibited in\nthe Kabbalistic Tree, viz.:\u2014I. The Pillar of Mercy (\u200f\u05d7\u05e1\u05d3\u200e), represented\nby the Patriarch Abraham (comp. \u200f\u05d7\u05e1\u05d3 \u05dc\u05d0\u05d1\u05e8\u05d4\u05dd\u200e Micah, vii, 20;) II. The\nPillar of Justice (\u200f\u05e4\u05d7\u05d3\u200e), represented by Isaac (comp. \u200f\u05e4\u05d7\u05d3 \u05d9\u05e6\u05d7\u05e7\u200e Gen.\nxxxi, 42); and III. The Middle Pillar, represented by Jacob (comp. \u200f\u05d0\u05de\u05ea\n\u05dc\u05d9\u05e2\u05e7\u05d1\u200e Micah vii, 20), which is the connecting or uniting principle.\n(Sohar, i, 146 a; 148 b.) It is for this reason that the patriarchs are\ndenominated the Chariot-throne of the Lord.\n\nFollowing the paths of righteousness, the saints on earth enjoy the\nprotection of heaven in an especial manner, by virtue of the divine\nwisdom inherent in them, for they are able to decipher the signs which\nGod has put in the firmament to shield them from accidents. \u201cIn heaven\nabove, that surrounds the universe, are signs in which the deepest\nmysteries are concealed. These signs are constellations and stars,\nwhich are studied and deciphered by the wise.\u201d (Sohar, ii, 76 a.) Hence\nthe admonition\u2014\u201cHe who has to start on a journey very early, should\nrise at daybreak, look carefully towards the east, and he will perceive\ncertain signs resembling letters which pierce through the sky and\nappear above the horizon. These shining forms are those of the letters\nwherewith God created heaven and earth. Now, if man knows the secret\nmeaning of the sacred name, consisting of forty-two letters, and\nmeditates on it with becoming devotion and enthusiasm, he will perceive\nsix Jods (\u200f\u05d9\u05d5\u05d3\u05f4\u05d9\u05df\u200e) in the pure sky, three to the right and three to\nthe left, as well as three Vavs (\u200f\u05d5\u05d5\u05f4\u05d9\u05df\u200e), which hover about in the\nheavenly arch. These are the letters of the priestly benediction (\u200f\u05d1\u05e8\u05db\u05ea\n\u05db\u05d4\u05e0\u05d9\u05dd\u200e).... In the bright morning he will perceive a pillar towards the\nwest, hanging perpendicularly over the earthly paradise, and another\npillar hanging over the centre of paradise. This luminous pillar has\nthe three colours of a purple web: three birds stand on it, singing in\nthe following manner. The first sings, \u2018Hallelujah! Praise, O ye\nservants of the Lord, praise the name of the Lord\u2019 (Ps. cxiii, 1); the\nsecond, \u2018Blessed be the name of the Lord from this time forth and for\nevermore\u2019 (ibid., v. 2); and the third, \u2018From the rising of the sun\nunto the going down of the same, the Lord\u2019s name is to be praised\u2019\n(ibid., v. 3). This is the time when the pious traveller is to offer up\nhis morning prayer, in order that he may secure heaven\u2019s blessings and\nthe sublime and divine mercy as his sure guide.\u201d (Sohar, ii, 130 b.)\n\nNow since it is an absolute condition of the soul to return to the\nInfinite Source from which it emanated, after developing all those\nperfections, the germs of which are eternally implanted in it; and\nsince some souls do not at once develope these fruits of righteousness,\nwhich precludes their immediate reunion with their Primordial Source,\nanother term of life is vouchsafed to them, so that they may be able to\ncultivate those virtues which they stifled in their former bodily life,\nand without which it is impossible for them to return to their heavenly\nhome. Hence, if the soul, in its first assuming a human body and\nsojourn on earth, fails to acquire that experience for which it\ndescends from heaven, and becomes contaminated by that which is\npolluting, it must re-inhabit a body again and again till it is able to\nascend in a purified state through repeated trials. Thus we are told\nthat [22] \u201cAll souls are subject to transmigration (\u200f\u05e2\u05d0\u05d9\u05df \u05d1\u05d2\u05dc\u05d2\u05d5\u05dc\u05d0\u200e),\nand men do not know the ways of the Holy One, blessed be he; they do\nnot know that they are brought before the tribunal, both before they\nenter into this world and after they quit it, they are ignorant of the\nmany transmigrations and secret probations which they have to undergo,\nand of the number of souls and spirits which enter into this world, and\ndo not return to the palace of the Heavenly King. Men do not know how\nthe souls revolve like a stone which is thrown from a sling; as it is\nwritten\u2014\u2018And the souls of thine enemies them shall he sling out, as out\nof the middle of a sling.\u2019 (1 Sam., xxv, 29.) But the time is at hand\nwhen these mysteries will be disclosed.\u201d (Sohar, ii, 99 b.)\n\nThe transmigration of the soul into another body, however, is\nrestricted to three times; and if two souls in their third residence in\nhuman bodies are still too weak to resist all earthly trammels and to\nacquire the necessary experience, they are both united and sent into\none body, so that they may be able conjointly to learn that which they\nwere too feeble to do separately. It sometimes, however, happens that\nit is the singleness and isolation of the soul which is the source of\nher weakness, and she requires help to pass through her probation. In\nthat case she chooses for a companion a soul which has more strength\nand better fortune. The stronger of the two then becomes as it were the\nmother; she carries the sickly one in her bosom, and nurses her from\nher own substance, just as a woman nurses her child. Such an\nassociation is therefore called pregnancy (\u200f\u05e2\u05d9\u05d1\u05d5\u05e8\u200e), because the\nstronger soul gives as it were life and substance to the weaker\ncompanion. [23]\n\nAs the world, like all other living beings, is a further expansion of\nthe Deity\u2019s own substance, it too must ultimately share that\nblessedness which it enjoyed in its first evolution. This is indicated\nin the letter \u200f\u05d1\u200e with which the history of the creation begins (i.e.\n\u200f\u05d1\u05f4\u05e8\u05d0\u05e9\u05d9\u05ea\u200e), and which is also the first letter in the word blessing\n(\u200f\u05d1\u05f4\u05e8\u05db\u05d4\u200e). [24] Even the archangel of wickedness, or the venomous beast\n(\u200f\u05d7\u05d5\u05d9\u05d9\u05d0 \u05d1\u05d9\u05e9\u05d0\u200e), or Sam\u00e4el (\u200f\u05e1\u05de\u05d0\u05dc\u200e), as he is called, will be restored\nto his angelic nature and name, inasmuch as he too, like all other\nbeings, proceeded from the same infinite source of all things. The\nfirst part of his name (\u200f\u05e1\ufb26\u200e), which signifies venom, will then be\ndropped, and he will retain the second part (\u200f\u05d0\u05dc\u200e), which is the common\nname of all the angels. This, however, will only take place at the\nadvent of Messiah. But his coming is retarded by the very few new souls\nwhich enter into the world; as many of the old souls which have already\ninhabited bodies have to reenter those bodies which are now born, in\nconsequence of having polluted themselves in their previous bodily\nexistence, and the soul of the Messiah, which, like other souls, has\nits pre-existence in the world of the Sephiroth, cannot be born till\nall human souls have passed through their period of probation on this\nearth, because it is to be the last born one at the end of days. Then\nthe great Jubilee year will commence, when the whole pleroma of souls\n(\u200f\u05d0\u05d5\u05e6\u05e8 \u05d4\u05e0\u05e9\u05de\u05d5\u05ea\u200e), cleaned and purified shall return into the bosom of\nthe Infinite Source; and they shall be in \u201cthe Palace which is situate\nin the secret and most elevated part of heaven, and which is called the\nPalace of Love (\u200f\u05d4\u05d9\u05db\u05dc \u05d0\u05d4\u05d1\u05d4\u200e). There the profoundest mysteries are;\nthere dwells the Heavenly King, blessed be he, with the holy souls, and\nis united with them by a loving kiss. (Sohar, ii, 97 a.) \u201cThis kiss is\nthe union of the soul with the substance from which it emanated.\u201d\n(Ibid., i, 168 a.) Then hell shall disappear; there shall be no more\npunishment, nor temptation, nor sin: life will be an everlasting feast,\na Sabbath without end. Then all souls will be united with the Highest\nSoul, and supplement each other in the Holy of Holies of the Seven\nHalls (\u200f\u05e9\u05d1\u05e2 \u05d4\u05d9\u05db\u05dc\u05d5\u05ea\u200e). Everything will then return to unity and\nperfection\u2014everything will be united into one idea, which shall be\nover, and fill the whole universe. The basis of this idea, however\n(i.e., the light which is concealed in it), will never be fathomed or\ncomprehended; only the idea itself which emanates from it shall be\ncomprehended. In that state the creature will not be distinguished from\nthe Creator, the same idea will illuminate both. Then the soul will\nrule the universe like God, and what she shall command he will execute.\n(Sohar, i, 45 a and b.)\n\n\n\nV. The Kabbalistic view of the Old Testament, and its relation to\n Christianity.\n\nWe have already seen that the Kabbalah claims a pre-Adamite existence,\nand asserts that its mysteries are covertly conveyed in the first four\nbooks of the Pentateuch. Those of us who read the Books of Moses, and\ncannot discover in them any of the above-mentioned doctrines, will\nnaturally ask for the principles of exegesis whereby these secrets are\ndeduced from or rather introduced into the text. These principles are\nlaid down in the following declaration:\u2014\u201cIf the Law simply consisted of\nordinary expressions and narratives, e. gr., the words of Esau, Hagar,\nLaban, the ass of Balaam, or of Balaam himself, why should it be called\nthe Law of truth, the perfect Law, the true witness of God? Each word\ncontains a sublime source, each narrative points not only to the single\ninstance in question, but also to generals.\u201d (Sohar, iii, 149 b.) \u201cWoe\nbe to the son of man who says that the Tora (Pentateuch) contains\ncommon sayings and ordinary narratives. [25] For, if this were the\ncase, we might in the present day compose a code of doctrines from\nprofane writings which should excite greater respect. If the Law\ncontains ordinary matter, then there are nobler sentiments in profane\ncodes. Let us go and make a selection from them, and we shall be able\nto compile a far superior code. [26] But every word of the Law has a\nsublime sense and a heavenly mystery.... Now the spiritual angels had\nto put on an earthly garment when they descended to this earth; and if\nthey had not put on such a garment, they could neither have remained\nnor be understood on the earth. And just as it was with the angels so\nit is with the Law. When it descended on earth, the Law had to put on\nan earthly garment to be understood by us, and the narratives are its\ngarment. There are some who think that this garment is the real Law,\nand not the spirit which it clothed, but these have no portion in the\nworld to come; and it is for this reason that David prayed, \u2018Open thou\nmine eyes that I may behold the wondrous things out of the Law.\u2019 (Ps.\ncxix, 18.) What is under the garment of the Law? There is the garment\nwhich every one can see; and there are foolish people who, when they\nsee a well-dressed man, think of nothing more worthy than this\nbeautiful garment, and take it for the body, whilst the worth of the\nbody itself consists in the soul. The Law too has a body: this is the\ncommandments, which are called the body of the Law. This body is\nclothed in garments, which are the ordinary narratives. The fools of\nthis world look at nothing else but this garment, which consists of the\nnarratives in the Law; they do not know any more, and do not understand\nwhat is beneath this garment. But those who have more understanding do\nnot look at the garment but at the body beneath it (i.e., the moral);\nwhilst the wisest, the servants of the Heavenly King, those who dwell\nat Mount Sinai, look at nothing else but the soul (i.e., the secret\ndoctrine), which is the root of all the real Law, and these are\ndestined in the world to come to behold the Soul of this Soul (i.e.,\nthe Deity), which breathes in the Law.\u201d (Sohar, iii, 152 a.)\n\n\nThe opinion that the mysteries of the Kabbalah are to be found in the\ngarment of the Pentateuch is still more systematically propounded in\nthe following parable. \u201cLike a beautiful woman, concealed in the\ninterior of her palace, who when her friend and beloved passes by,\nopens for a moment a secret window and is seen by him alone, and then\nwithdraws herself immediately and disappears for a long time, so the\ndoctrine only shows herself to the chosen (i.e., to him who is devoted\nto her with body and soul); and even to him not always in the same\nmanner. At first she simply beckons at the passer-by with her hand, and\nit generally depends upon his understanding this gentle hint. This is\nthe interpretation known by the name \u200f\u05e8\u05de\u05d6\u200e. Afterwards she approaches\nhim a little closer, lisps him a few words, but her form is still\ncovered with a thick veil, which his looks cannot penetrate. This is\nthe so called \u200f\u05d3\u05e8\u05d5\u05e9\u200e. She then converses with him with her face covered\nby a thin veil; this is the enigmatic language of the \u200f\u05d4\u05d2\u05d3\u05d4\u200e. After\nhaving thus become accustomed to her society, she at last shows herself\nface to face and entrusts him with the innermost secrets of her heart.\nThis is the secret of the Law, \u200f\u05e1\u05d5\u05d3\u200e. [27] He who is thus far initiated\nin the mysteries of the Tora will understand that all those profound\nsecrets are based upon the simply literal sense, and are in harmony\nwith it; and from this literal sense not a single iota is to be taken\nand nothing to be added to it.\u201d (Sohar, ii, 99.)\n\nThis fourfold sense is gradually disclosed to the initiated in the\nmysteries of the Kabbalah by the application of definite hermeneutical\nrules, which chiefly affect the letters composing the words. The most\nprominent of these canons are\u2014\n\nI. Every letter of a word is reduced to its numerical value, and the\nword is explained by another of the same quantity. Thus from the words\n\u201cLo! three men stood by him\u201d (Gen. xviii, 2), it is deduced that these\nthree angels were Michael, Gabriel, and Raphael, because \u200f\u05d5\u05d4\u05e0\u05d4 \u05e9\u05dc\u05e9\u05d4\u200e\nand lo! three men, and \u200f\u05d0\u05dc\u05d5 \u05de\u05d9\u05db\u05d0\u05dc \u05d2\u05d1\u05e8\u05d9\u05d0\u05dc \u05d5\u05e8\u05e4\u05d0\u05dc\u200e these are Michael,\nGabriel, and Raphael, are of the same numerical value, as will be seen\nfrom the following reduction to their numerical value of both these\nphrases.\n\n\n \u200f\u05d4\u200e \u200f\u05e9\u200e \u200f\u05dc\u200e \u200f\u05e9\u200e \u200f\u05d4\u200e \u200f\u05e0\u200e \u200f\u05d4\u200e \u200f\u05d5\u200e\n 5 + 300 + 30 + 300 + 5 + 50 + 5 + 6 = 701\n \u200f\u05dc\u200e \u200f\u05d0\u200e \u200f\u05db\u200e \u200f\u05d9\u200e \u200f\u05de\u200e \u200f\u05d5\u200e \u200f\u05dc\u200e \u200f\u05d0\u200e\n + 30 + 1 + 20 + 10 + 40 + 6 + 30 + 1\n \u200f\u05dc\u200e \u200f\u05d0\u200e \u200f\u05d9\u200e \u200f\u05e8\u200e \u200f\u05d1\u200e \u200f\u05d2\u200e\n + 30 + 1 + 10 + 200 + 2 + 3\n \u200f\u05dc\u200e \u200f\u05d0\u200e \u200f\u05e4\u200e \u200f\u05e8\u200e \u200f\u05d5\u200e\n 30 + 1 + 80 + 200 + 6 = 701\n\n\nThis rule in called \u200f\u05d2\u05de\u05d8\u05e8\u05d9\u05d0\u200e = \u200f\u05d2\u05e8\u05de\u05d8\u05d9\u05d0\u200e which is a metathesis of the\nGreek word \u03b3\u03c1\u03ac\u03bc\u03bc\u03b1, \u03b3\u03c1\u03b1\u03bc\u03bc\u03b5\u03af\u03b1, or \u03b3\u03c1\u03b1\u03bc\u03bc\u03b1\u03c4\u03b5\u03af\u03b1 in the sense of numbers as\nrepresented by letters.\n\n2. Every letter of a word is taken as an initial or abbreviation of a\nword. Thus every letter of the word \u200f\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea\u200e, the first word in\nGenesis, is made the initial of a word, and we obtain \u200f\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05e8\u05d0\u05d4 \u05d0\u05dc\u05d4\u05d9\u05dd\n\u05e9\u05d9\u05e7\u05d1\u05dc\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05ea\u05d5\u05e8\u05d4\u200e in the beginning God saw that Israel would accept\nthe Law. This rule is denominated \u200f\u05e0\u05d5\u05d8\u05e8\u05d9\u05e7\u05d5\u05df\u200e = notaricun, from\nnotarius, a shorthand writer, one who among the Romans belonged to that\nclass of writers who abbreviated and used single letters to signify\nwhole words.\n\n3. The initial and final letters of several words are respectively\nformed into separate words. Thus from the beginnings and ends of the\nwords \u200f\u05de\u05d9 \u05d9\u05e2\u05dc\u05d4 \u05dc\u05e0\u05d5 \u05d4\u05e9\u05de\u05d9\u05de\u05d4\u200e who shall go up for us to heaven? (Deut.\nxxx, 12) are obtained \u200f\u05de\u05d9\u05dc\u05d4\u200e circumcision and \u200f\u05d9\u05d4\u05d5\u05d4\u200e Jehovah, and\ninferred that God ordained circumcision as the way to heaven.\n\n4. Two words occurring in the same verse are joined together and made\ninto one. Thus \u200f\u05de\u05d9\u200e who and \u200f\u05d0\u05dc\u05d4\u200e these are made into \u200f\u05d0\u05dc\u05d4\u05d9\ufb26\u200e God by\ntransposing the \u200f\u05d9\u200e and \u200f\u05de\u200e. Vide supra, p. 94. [28]\n\n5. The words of those verses which are regarded as containing a\npeculiar recondite meaning are ranged in squares in such a manner as to\nbe read either vertically or boustrophedonally, beginning at the right\nor left hand. Again the words of several verses are placed over each\nother, and the letters which stand under each other are formed into new\nwords. This is especially seen in the treatment of three verses in\nExod. xiv, (viz., 19\u201321), which are believed to contain the three\nPillars of the Sephiroth, and the Divine Name of seventy-two words. The\nfollowing tables will illustrate this principle of interpretation. The\nfirst of these three verses \u200f\u05d5\u05d9\u05e1\u05e2 \u05de\u05dc\u05d0\u05da \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd \u05d4\u05d4\u05dc\u05da \u05dc\u05e4\u05e0\u05d9 \u05de\u05d7\u05e0\u05d4 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05d9\u05dc\u05da\n\u05de\u05d0\u05d7\u05e8\u05d9\u05d4\u05dd \u05d5\u05d9\u05e1\u05e2 \u05e2\u05de\u05d5\u05d3 \u05d4\u05e2\u05e0\u05df \u05de\u05e4\u05e0\u05d9\u05d4\u05dd \u05d5\u05d9\u05e2\u05de\u05d3 \u05de\u05d0\u05d7\u05e8\u05d9\u05d4\u05dd\u200e, and the angel of God,\nwhich went before the camp of Israel, removed and went behind them; and\nthe pillar of the cloud went from before their face, and stood behind\nthem (Exod. xiv, 19), is read boustrophedonally, as follows:\u2014\n\n\n I.\n\n \u200f\u05d5\u200e \u200f\u05d0\u200e \u200f\u05dc\u200e \u200f\u05e9\u200e \u200f\u05d0\u200e \u200f\u05e2\u200e \u200f\u05de\u200e \u200f\u05de\u200e\n \u200f\u05d9\u200e \u200f\u05dc\u200e \u200f\u05e4\u200e \u200f\u05e8\u200e \u200f\u05d7\u200e \u200f\u05e2\u200e \u200f\u05e4\u200e \u200f\u05d3\u200e\n \u200f\u05e1\u200e \u200f\u05d7\u200e \u200f\u05e0\u200e \u200f\u05d0\u200e \u200f\u05e8\u200e \u200f\u05de\u200e \u200f\u05e0\u200e \u200f\u05de\u200e\n \u200f\u05e2\u200e \u200f\u05d9\u200e \u200f\u05d9\u200e \u200f\u05dc\u200e \u200f\u05d9\u200e \u200f\u05d5\u200e \u200f\u05d9\u200e \u200f\u05d0\u200e\n \u200f\u05de\u200e \u200f\u05dd\u200e \u200f\u05de\u200e \u200f\u05d9\u200e \u200f\u05d7\u200e \u200f\u05d3\u200e \u200f\u05d7\u200e \u200f\u05d7\u200e\n \u200f\u05dc\u200e \u200f\u05d7\u200e \u200f\u05d7\u200e \u200f\u05d9\u200e \u200f\u05dd\u200e \u200f\u05d7\u200e \u200f\u05dd\u200e \u200f\u05e8\u200e\n \u200f\u05d0\u200e \u200f\u05d7\u200e \u200f\u05e0\u200e \u200f\u05dc\u200e \u200f\u05d5\u200e \u200f\u05e2\u200e \u200f\u05d5\u200e \u200f\u05d9\u200e\n \u200f\u05da\u200e \u200f\u05dc\u200e \u200f\u05d7\u200e \u200f\u05da\u200e \u200f\u05d9\u200e \u200f\u05e0\u200e \u200f\u05d7\u200e\n \u200f\u05d4\u200e \u200f\u05da\u200e \u200f\u05d9\u200e \u200f\u05de\u200e \u200f\u05e1\u200e \u200f\u05d9\u200e \u200f\u05e2\u200e \u200f\u05dd\u200e\n\n\nThe second of these three verses \u200f\u05d5\u05d9\u05d1\u05d0 \u05d1\u05d9\u05df \u05de\u05d7\u05e0\u05d4 \u05de\u05e6\u05e8\u05d9\u05dd \u05e0\u05d1\u05d9\u05df \u05de\u05d4\u05e0\u05d4 \u05d9\u05e9\u05e8\u05d0\u05dc\n\u05d5\u05d9\u05d4\u05d9 \u05d4\u05e2\u05d2\u05df \u05d5\u05d4\u05d7\u05e9\u05da \u05d5\u05d9\u05d0\u05e8 \u05d0\u05ea \u05d4\u05dc\u05d9\u05dc\u05d4 \u05d5\u05dc\u05d0 \u05e7\u05e8\u05d1 \u05d6\u05d4 \u05d0\u05dc \u05d6\u05d4 \u05db\u05dc \u05d4\u05dc\u05d9\u05dc\u05d4\u200e, and it came\nbetween the camp of the Egyptians and the camp of Israel; and it was a\ncloud and darkness to them, but gave light by night to these, so that\nthe one came not near the other all the night (Exod. xiv, 20), is in\nthe first place divided, and read from right to left, beginning at the\ntop, as exhibited in the following diagram.\n\n\n II.\n\n \u200f\u05d5\u200e \u200f\u05d9\u200e \u200f\u05d1\u200e \u200f\u05d0\u200e \u200f\u05d1\u200e \u200f\u05d9\u200e \u200f\u05df\u200e \u200f\u05de\u200e \u200f\u05d7\u200e\n \u200f\u05e0\u200e \u200f\u05d4\u200e \u200f\u05de\u200e \u200f\u05e6\u200e \u200f\u05e8\u200e \u200f\u05d9\u200e \u200f\u05dd\u200e \u200f\u05d5\u200e \u200f\u05d1\u200e*\n \u200f\u05d9\u200e \u200f\u05df\u200e \u200f\u05de\u200e \u200f\u05d7\u200e \u200f\u05e0\u200e \u200f\u05d4\u200e \u200f\u05d9\u200e \u200f\u05e9\u200e \u200f\u05e8\u200e\n \u200f\u05d0\u200e \u200f\u05dc\u200e \u200f\u05d5\u200e \u200f\u05d9\u200e \u200f\u05d4\u200e \u200f\u05d9\u200e \u200f\u05d4\u200e \u200f\u05e2\u200e \u200f\u05e0\u200e\n \u200f\u05df\u200e \u200f\u05d5\u200e \u200f\u05d4\u200e \u200f\u05d7\u200e \u200f\u05e9\u200e \u200f\u05da\u200e \u200f\u05d5\u200e \u200f\u05d9\u200e \u200f\u05d0\u200e\n \u200f\u05e8\u200e \u200f\u05d0\u200e \u200f\u05ea\u200e \u200f\u05d4\u200e \u200f\u05dc\u200e \u200f\u05d9\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e \u200f\u05d5\u200e\n \u200f\u05dc\u200e \u200f\u05d0\u200e \u200f\u05e7\u200e \u200f\u05e8\u200e \u200f\u05d1\u200e \u200f\u05d6\u200e \u200f\u05d4\u200e \u200f\u05d0\u200e \u200f\u05dc\u200e\n \u200f\u05d6\u200e \u200f\u05d4\u200e \u200f\u05db\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e \u200f\u05dc\u200e \u200f\u05d9\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e\n\n\nIt is then divided in the following manner, and read from left to\nright, beginning at the bottom.\n\n\n III.\n\n \u200f\u05d4\u200e \u200f\u05dc\u200e \u200f\u05d9\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e \u200f\u05dc\u200e \u200f\u05db\u200e \u200f\u05d4\u200e\n \u200f\u05d6\u200e \u200f\u05dc\u200e* \u200f\u05d0\u200e \u200f\u05d4\u200e \u200f\u05d6\u200e \u200f\u05d1\u200e \u200f\u05e8\u200e \u200f\u05e7\u200e\n \u200f\u05d0\u200e \u200f\u05dc\u200e \u200f\u05d5\u200e \u200f\u05d4\u200e \u200f\u05dc\u200e \u200f\u05d9\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e\n \u200f\u05ea\u200e \u200f\u05d0\u200e \u200f\u05e8\u200e \u200f\u05d0\u200e \u200f\u05d9\u200e \u200f\u05d5\u200e \u200f\u05da\u200e \u200f\u05e9\u200e\n \u200f\u05d7\u200e \u200f\u05d4\u200e \u200f\u05d5\u200e \u200f\u05df\u200e \u200f\u05e0\u200e \u200f\u05e2\u200e \u200f\u05d4\u200e \u200f\u05d9\u200e\n \u200f\u05d4\u200e \u200f\u05d9\u200e \u200f\u05d5\u200e \u200f\u05dc\u200e \u200f\u05d0\u200e \u200f\u05e8\u200e \u200f\u05e9\u200e \u200f\u05d9\u200e\n \u200f\u05d4\u200e \u200f\u05e0\u200e \u200f\u05d7\u200e \u200f\u05de\u200e \u200f\u05df\u200e \u200f\u05d9\u200e \u200f\u05d1\u200e \u200f\u05d5\u200e\n \u200f\u05dd\u200e \u200f\u05d9\u200e \u200f\u05e8\u200e \u200f\u05e6\u200e \u200f\u05de\u200e \u200f\u05d4\u200e \u200f\u05e0\u200e \u200f\u05d7\u200e\n \u200f\u05de\u200e \u200f\u05df\u200e \u200f\u05d9\u200e \u200f\u05d1\u200e \u200f\u05d0\u200e \u200f\u05d1\u200e \u200f\u05d9\u200e \u200f\u05d5\u200e\n\n\nWhilst the third of these three verses \u200f\u05d5\u05d9\u05d8 \u05de\u05e9\u05d4 \u05d0\u05ea \u05d9\u05d3\u05d5 \u05e2\u05dc \u05d4\u05d9\u05dd \u05d5\u05d9\u05d5\u05dc\u05da\n\u05d9\u05d4\u05d5\u05d4 \u05d0\u05ea \u05d4\u05d9\u05dd \u05d1\u05e8\u05d5\u05d7 \u05e7\u05d3\u05d9\u05dd \u05e2\u05d6\u05d4 \u05db\u05dc \u05d4\u05dc\u05d9\u05dc\u05d4 \u05d5\u05d9\u05e9\u05dd \u05d0\u05ea \u05d4\u05d9\u05dd \u05dc\u05d7\u05e8\u05d1\u05d4 \u05d5\u05d9\u05d1\u05e7\u05e2\u05d5 \u05d4\u05de\u05d9\u05dd\u200e, and\nMoses stretched out his hand over the sea; and the Lord caused the sea\nto go back by a strong east wind all that night, and made the sea dry\nland, and the waters were divided (Exod. xiv. 21), is divided as\nfollows, and read from the right, beginning at the bottom.\n\n\n IV.\n\n \u200f\u05d9\u200e \u200f\u05d1\u200e \u200f\u05e7\u200e \u200f\u05e2\u200e \u200f\u05d5\u200e \u200f\u05d4\u200e \u200f\u05de\u200e \u200f\u05d9\u200e \u200f\u05dd\u200e\n \u200f\u05d4\u200e \u200f\u05d9\u200e \u200f\u05dd\u200e \u200f\u05dc\u200e \u200f\u05d7\u200e \u200f\u05e8\u200e \u200f\u05d1\u200e \u200f\u05d4\u200e \u200f\u05d5\u200e\n \u200f\u05d9\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e \u200f\u05d5\u200e \u200f\u05d9\u200e \u200f\u05e9\u200e \u200f\u05dd\u200e \u200f\u05d0\u200e \u200f\u05ea\u200e\n \u200f\u05d9\u200e \u200f\u05dd\u200e \u200f\u05e2\u200e \u200f\u05d6\u200e \u200f\u05d4\u200e \u200f\u05db\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e \u200f\u05dc\u200e\n \u200f\u05d4\u200e \u200f\u05d9\u200e \u200f\u05dd\u200e \u200f\u05d1\u200e \u200f\u05e8\u200e \u200f\u05d5\u200e \u200f\u05d7\u200e \u200f\u05e7\u200e \u200f\u05d3\u200e\n \u200f\u05d5\u200e \u200f\u05dc\u200e \u200f\u05da\u200e \u200f\u05d9\u200e \u200f\u05d4\u200e \u200f\u05d5\u200e \u200f\u05d4\u200e \u200f\u05d0\u200e \u200f\u05ea\u200e\n \u200f\u05d3\u200e \u200f\u05d5\u200e \u200f\u05e2\u200e \u200f\u05dc\u200e \u200f\u05d4\u200e \u200f\u05d9\u200e \u200f\u05dd\u200e \u200f\u05d5\u200e \u200f\u05d9\u200e\n \u200f\u05d5\u200e \u200f\u05d9\u200e \u200f\u05d8\u200e \u200f\u05de\u200e \u200f\u05e9\u200e \u200f\u05d4\u200e \u200f\u05d0\u200e \u200f\u05ea\u200e \u200f\u05d9\u200e\n\n\nThe three verses which have thus yielded the three Pillars of the\nSephiroth, are then joined together in groups of three letters in the\norder in which they are read in diagrams ii, iii, and iv, and they then\nyield the seventy-two divine names which the Kabbalah assigns to the\nDeity, [29] as follows:\u2014\n\n\n \u200f\u05db\u05d4\u05ea\u200e \u200f\u05d0\u05db\u05d0\u200e \u200f\u05dc\u05dc\u05d4\u200e \u200f\u05de\u05d4\u05e9\u200e \u200f\u05e2\u05dc\u05dd\u200e \u200f\u05e1\u05d9\u05d8\u200e \u200f\u05d9\u05dc\u05d9\u200e \u200f\u05d5\u05d4\u05d5\u200e\n Adorandus. Longanimis. Annunciatus. Qu\u00e6situs. Salus. \u200f\u200e Spes. \u200f\u200e Auxiliator. Exaltator.\n \u200f\u05d4\u05e7\u05dd\u200e \u200f\u05d4\u05e8\u05d9\u200e \u200f\u05de\u05d1\u05d4\u200e \u200f\u05d9\u05d6\u05dc\u200e \u200f\u05d4\u05d4\u05e2\u200e \u200f\u05dc\u05d0\u05d5\u200e \u200f\u05d0\u05dc\u05d3\u200e \u200f\u05d4\u05d5\u05d9\u200e\n Advocatus. Ens. Sublevator. Decantatus. Opportunus. \u200f\u200e Exultabundus. \u200f\u200e Recordabilis.\n \u200f\u05d7\u05d4\u05d5\u200e \u200f\u05de\u05dc\u05d4\u200e \u200f\u05d9\u05d9\u05d9\u200e \u200f\u05e0\u05dc\u05da\u200e \u200f\u05e4\u05d4\u05dc\u200e \u200f\u05dc\u05d5\u05d5\u200e \u200f\u05db\u05dc\u05d9\u200e \u200f\u05dc\u05d0\u05d5\u200e\n Expetendus. Custos. Dexter. Fortis. Ervens. \u200f\u200e Exauditor. \u200f\u200e Justitin. Dominator.\n \u200f\u05d5\u05e9\u05e8\u200e \u200f\u05dc\u05db\u05d1\u200e \u200f\u05d0\u05d5\u05dd\u200e \u200f\u05e8\u05d9\u05d9\u200e \u200f\u05e9\u05d0\u05d4\u200e \u200f\u05d9\u05e8\u05ea\u200e \u200f\u05d4\u05d0\u05d0\u200e \u200f\u05e0\u05ea\u05d4\u200e\n Rector. Solus. Adolescentia. Sanator. Festinus. \u200f\u200e Salvator. \u200f\u200e Invocandus. Mirabilis.\n \u200f\u05d9\u05d9\u05d6\u200e \u200f\u05e8\u05d4\u05e2\u200e \u200f\u05d7\u05e2\u05dd\u200e \u200f\u05d0\u05e0\u05d9\u200e \u200f\u05de\u05e0\u05d3\u200e \u200f\u05db\u05d5\u05e7\u200e \u200f\u05dc\u05d4\u05d7\u200e \u200f\u05d9\u05d7\u05d5\u200e\n Propulsator. Adivtor. Refugium. Facies. Gloria. \u200f\u200e Deprecatio. \u200f\u200e Expectatio. Cogitabundus.\n \u200f\u05de\u05d9\u05d4\u200e \u200f\u05e2\u05e9\u05dc\u200e \u200f\u05e2\u05e8\u05d9\u200e \u200f\u05e1\u05d0\u05dc\u200e \u200f\u05d9\u05dc\u05d4\u200e \u200f\u05d5\u05d5\u05dc\u200e \u200f\u05de\u05d9\u05da\u200e \u200f\u05d4\u05d4\u05d4\u200e\n Revelator. Magnificus. Operator. Compatiens. Doctor. \u200f\u200e Matutinus. \u200f\u200e Custos. Liberator.\n \u200f\u05e4\u05d5\u05d9\u200e \u200f\u05de\u05d1\u05d7\u200e \u200f\u05e0\u05d9\u05ea\u200e \u200f\u05e0\u05e0\u05d0\u200e \u200f\u05e2\u05de\u05dd\u200e \u200f\u05d4\u05d7\u05e9\u200e \u200f\u05d3\u05e0\u05d9\u200e \u200f\u05d5\u05d4\u05d5\u200e\n Erector. Aeternum. Regnator. Verus. Altissimus. \u200f\u200e L\u00e6tabundus. \u200f\u200e Clemens. Maximus.\n \u200f\u05de\u05d7\u05d9\u200e \u200f\u05e2\u05e0\u05d5\u200e \u200f\u05d9\u05d4\u05d4\u200e \u200f\u05d5\u05de\u05d1\u200e \u200f\u05de\u05e6\u05e8\u200e \u200f\u05d4\u05e8\u05d7\u200e \u200f\u05d9\u05d9\u05dc\u200e \u200f\u05e0\u05de\u05dd\u200e\n Mercator. Laudabilis. Amabilis. Benedictus. Justus. \u200f\u200e Oriens. \u200f\u200e Animus. Protector.\n \u200f\u05de\u05d5\u05dd\u200e \u200f\u05d7\u05d9\u05d9\u200e \u200f\u05d9\u05d1\u05dd\u200e \u200f\u05e8\u05d0\u05d4\u200e \u200f\u05d7\u05d1\u05d5\u200e \u200f\u05d0\u05d9\u05e2\u200e \u200f\u05de\u05e0\u05e7\u200e \u200f\u05d3\u05de\u05d1\u200e\n Requies. Multus. Deus. Pr\u00e6mium. Bonus. \u200f\u200e Dator. \u200f\u200e Assisteus. Deprecabilis.\n\n\n6. The letters of words are changed by way of anagram and new words are\nobtained. This canon is called \u200f\u05ea\u05de\u05d5\u05e8\u05d4\u200e or \u200f\u05d7\u05d9\u05dc\u05d5\u05e3 \u05d0\u05d5\u05ea\u05d9\u05d5\u05ea\u200e, permutation,\nand the commutation is effected according to fixed rules. Thus the\nalphabet is bent exactly in the middle, and one half is put over the\nother, and by changing alternately the first letter or the first two\nletters at the beginning of the second line, twenty-two commutations\nare produced ex. gr.:\u2014\n\n\n 11 10 9 8 7 6 5 4 3 2 1\n [ \u200f\u05db\u200e \u200f\u05d9\u200e \u200f\u05d8\u200e \u200f\u05d7\u200e \u200f\u05d6\u200e \u200f\u05d5\u200e \u200f\u05d4\u200e \u200f\u05d3\u200e \u200f\u05d2\u200e \u200f\u05d1\u200e \u200f\u05d0\u200e ]\n [ \u200f\u05de\u200e \u200f\u05e0\u200e \u200f\u05e1\u200e \u200f\u05e2\u200e \u200f\u05e4\u200e \u200f\u05e6\u200e \u200f\u05e7\u200e \u200f\u05e8\u200e \u200f\u05e9\u200e \u200f\u05ea\u200e \u200f\u05dc\u200e ]\n\n [ \u200f\u05dc\u200e \u200f\u05db\u200e \u200f\u05d9\u200e \u200f\u05d8\u200e \u200f\u05d7\u200e \u200f\u05d6\u200e \u200f\u05d5\u200e \u200f\u05d4\u200e \u200f\u05d3\u200e \u200f\u05d2\u200e \u200f\u05d0\u200e ] or\n [ \u200f\u05de\u200e \u200f\u05e0\u200e \u200f\u05e1\u200e \u200f\u05e2\u200e \u200f\u05e4\u200e \u200f\u05e6\u200e \u200f\u05e7\u200e \u200f\u05e8\u200e \u200f\u05e9\u200e \u200f\u05ea\u200e \u200f\u05d1\u200e ]\n\n\nThese anagramic alphabets obtain their respective names from the first\ntwo specimen pairs of letter which indicate the interchange. Thus, for\ninstance, the first is called Albath \u200f\u05d0\u05dc\u05f4\u05d1\u05ea\u200e from the first words, the\nsecond Abgath \u200f\u05d0\u05d1\u05f4\u05d2\u05ea\u200e, and so on. The following table exhibits the\nestablished rules of the alphabetical permutations.\n\n\n \u200f\u05db\u05dd\u200e \u05d9\u05e0\u200e \u200f\u05d8\u05e1\u200e \u200f\u05d7\u05e2\u200e \u200f\u05d6\u05e4\u200e \u200f\u05d5\u05e6\u200e \u200f\u05d4\u05e7\u200e \u200f\u05d3\u05e8\u200e \u200f\u05d2\u05e9\u200e \u200f\u05d1\u05ea\u200e \u200f\u05d0\u05dc\u200e 1. Albath.\n \u200f\u05dc\u05dd\u200e \u05db\u05e0\u200e \u200f\u05d9\u05e1\u200e \u200f\u05d8\u05e2\u200e \u200f\u05d7\u05e4\u200e \u200f\u05d6\u05e6\u200e \u200f\u05d5\u05e7\u200e \u200f\u05d4\u05e8\u200e \u200f\u05d3\u05e9\u200e \u200f\u05d2\u05ea\u200e \u200f\u05d0\u05d1\u200e 2. Abgath.\n \u200f\u05d1\u05de\u200e \u05dc\u05e0\u200e \u200f\u05db\u05e1\u200e \u200f\u05d9\u05e2\u200e \u200f\u05d8\u05e4\u200e \u200f\u05d7\u05e6\u200e \u200f\u05d6\u05e7\u200e \u200f\u05d5\u05e8\u200e \u200f\u05d4\u05e9\u200e \u200f\u05d3\u05ea\u200e \u200f\u05d0\u05d2\u200e 3. Agdath.\n \u200f\u05e0\u05de\u200e \u05dc\u05e1\u200e \u200f\u05db\u05e2\u200e \u200f\u05d9\u05e4\u200e \u200f\u05d8\u05e6\u200e \u200f\u05d7\u05e7\u200e \u200f\u05d6\u05e8\u200e \u200f\u05d5\u05e9\u200e \u200f\u05d4\u05ea\u200e \u200f\u05d1\u05d2\u200e \u200f\u05d0\u05d3\u200e 4. Adbag.\n \u200f\u05d2\u05e0\u200e \u05de\u05e1\u200e \u200f\u05dc\u05e2\u200e \u200f\u05db\u05e4\u200e \u200f\u05d9\u05e6\u200e \u200f\u05d8\u05e7\u200e \u200f\u05d7\u05e8\u200e \u200f\u05d6\u05e9\u200e \u200f\u05d5\u05ea\u200e \u200f\u05d1\u05d3\u200e \u200f\u05d0\u05d4\u200e 5. Ahbad.\n \u200f\u05e0\u05e1\u200e \u05de\u05e2\u200e \u200f\u05dc\u05e4\u200e \u200f\u05db\u05e6\u200e \u200f\u05d9\u05e7\u200e \u200f\u05d8\u05e8\u200e \u200f\u05d7\u05e9\u200e \u200f\u05d6\u05ea\u200e \u200f\u05d2\u05d3\u200e \u200f\u05d1\u05d4\u200e \u200f\u05d0\u05d5\u200e 6. Avba.\n \u200f\u05d3\u05e1\u200e \u05e0\u05e2\u200e \u200f\u05de\u05e4\u200e \u200f\u05dc\u05e6\u200e \u200f\u05db\u05e7\u200e \u200f\u05d9\u05e8\u200e \u200f\u05d8\u05e9\u200e \u200f\u05d7\u05ea\u200e \u200f\u05d2\u05d4\u200e \u200f\u05d1\u05d5\u200e \u200f\u05d0\u05d6\u200e 7. Azbav.\n \u200f\u05e1\u05e2\u200e \u05e0\u05e4\u200e \u200f\u05de\u05e6\u200e \u200f\u05dc\u05e7\u200e \u200f\u05db\u05e8\u200e \u200f\u05d9\u05e9\u200e \u200f\u05d8\u05ea\u200e \u200f\u05d3\u05d4\u200e \u200f\u05d2\u05d5\u200e \u200f\u05d1\u05d6\u200e \u200f\u05d0\u05d7\u200e 8. Achbaz.\n \u200f\u05d4\u05e2\u200e \u05e1\u05e4\u200e \u200f\u05e0\u05e6\u200e \u200f\u05de\u05e7\u200e \u200f\u05dc\u05e8\u200e \u200f\u05db\u05e9\u200e \u200f\u05d9\u05ea\u200e \u200f\u05d3\u05d5\u200e \u200f\u05d2\u05d6\u200e \u200f\u05d1\u05d7\u200e \u200f\u05d0\u05d8\u200e 9. Atbach.\n \u200f\u05e2\u05e4\u200e \u05e1\u05e6\u200e \u200f\u05e0\u05e7\u200e \u200f\u05de\u05e8\u200e \u200f\u05dc\u05e9\u200e \u200f\u05db\u05ea\u200e \u200f\u05d4\u05d5\u200e \u200f\u05d3\u05d6\u200e \u200f\u05d2\u05d7\u200e \u200f\u05d1\u05d8\u200e \u200f\u05d0\u05d9\u200e 10. Aibat.\n \u200f\u05d5\u05e4\u200e \u05e2\u05e6\u200e \u200f\u05e1\u05e7\u200e \u200f\u05e0\u05e8\u200e \u200f\u05de\u05e9\u200e \u200f\u05dc\u05ea\u200e \u200f\u05d4\u05d6\u200e \u200f\u05d3\u05d7\u200e \u200f\u05d2\u05d8\u200e \u200f\u05d1\u05d9\u200e \u200f\u05d0\u05db\u200e 11. Achbi.\n \u200f\u05e4\u05e6\u200e \u05e2\u05e7\u200e \u200f\u05e1\u05e8\u200e \u200f\u05e0\u05e9\u200e \u200f\u05de\u05ea\u200e \u200f\u05d5\u05d6\u200e \u200f\u05d4\u05d7\u200e \u200f\u05d3\u05d8\u200e \u200f\u05d2\u05d9\u200e \u200f\u05d1\u05db\u200e \u200f\u05d0\u05dc\u200e 12. Albach.\n \u200f\u05d5\u05e6\u200e \u05e4\u05e7\u200e \u200f\u05e2\u05e8\u200e \u200f\u05e1\u05e9\u200e \u200f\u05e0\u05ea\u200e \u200f\u05d5\u05d7\u200e \u200f\u05d4\u05d8\u200e \u200f\u05d3\u05d9\u200e \u200f\u05d2\u05db\u200e \u200f\u05d1\u05dc\u200e \u200f\u05d0\u05de\u200e 13. Ambal.\n \u200f\u05e6\u05e7\u200e \u05e4\u05e8\u200e \u200f\u05e2\u05e9\u200e \u200f\u05e1\u05ea\u200e \u200f\u05d6\u05d7\u200e \u200f\u05d5\u05d8\u200e \u200f\u05d4\u05d9\u200e \u200f\u05d3\u05db\u200e \u200f\u05d2\u05dc\u200e \u200f\u05d1\u05de\u200e \u200f\u05d0\u05e0\u200e 14. Anbam.\n \u200f\u05d7\u05e7\u200e \u05e6\u05e8\u200e \u200f\u05e4\u05e9\u200e \u200f\u05e2\u05ea\u200e \u200f\u05d6\u05d8\u200e \u200f\u05d5\u05d9\u200e \u200f\u05d4\u05db\u200e \u200f\u05d3\u05dc\u200e \u200f\u05d2\u05dd\u200e \u200f\u05d1\u05e0\u200e \u200f\u05d0\u05e1\u200e 15. Asban.\n \u200f\u05e7\u05e8\u200e \u05e6\u05e9\u200e \u200f\u05e4\u05ea\u200e \u200f\u05d7\u05d8\u200e \u200f\u05d6\u05d9\u200e \u200f\u05d5\u05db\u200e \u200f\u05d4\u05dc\u200e \u200f\u05d3\u05de\u200e \u200f\u05d2\u05e0\u200e \u200f\u05d1\u05e1\u200e \u200f\u05d0\u05e2\u200e 16. Aabas.\n \u200f\u05d8\u05e8\u200e \u05e7\u05e9\u200e \u200f\u05d8\u05ea\u200e \u200f\u05d7\u05d9\u200e \u200f\u05d6\u05db\u200e \u200f\u05d5\u05dc\u200e \u200f\u05d4\u05de\u200e \u200f\u05d3\u05e0\u200e \u200f\u05d2\u05e1\u200e \u200f\u05d1\u05e2\u200e \u200f\u05d0\u05e4\u200e 17. Afba.\n \u200f\u05e8\u05e9\u200e \u05e7\u05ea\u200e \u200f\u05d8\u05d9\u200e \u200f\u05d7\u05db\u200e \u200f\u05d6\u05dc\u200e \u200f\u05d5\u05de\u200e \u200f\u05d4\u05e0\u200e \u200f\u05d3\u05e1\u200e \u200f\u05d2\u05e2\u200e \u200f\u05d1\u05e4\u200e \u200f\u05d0\u05e6\u200e 18. Azbaf.\n \u200f\u05d9\u05e9\u200e \u05e8\u05ea\u200e \u200f\u05d8\u05db\u200e \u200f\u05d7\u05dc\u200e \u200f\u05d6\u05de\u200e \u200f\u05d5\u05e0\u200e \u200f\u05d4\u05e1\u200e \u200f\u05d3\u05e2\u200e \u200f\u05d2\u05e4\u200e \u200f\u05d1\u05e6\u200e \u200f\u05d0\u05e7\u200e 19. Akbaz.\n \u200f\u05e9\u05ea\u200e \u05d9\u05db\u200e \u200f\u05d8\u05dc\u200e \u200f\u05d7\u05de\u200e \u200f\u05d6\u05e0\u200e \u200f\u05d5\u05e1\u200e \u200f\u05d4\u05e2\u200e \u200f\u05d3\u05e4\u200e \u200f\u05d2\u05e6\u200e \u200f\u05d1\u05e7\u200e \u200f\u05d0\u05e8\u200e 20. Arbak.\n \u200f\u05db\u05ea\u200e \u05d9\u05dc\u200e \u200f\u05d8\u05de\u200e \u200f\u05d7\u05e0\u200e \u200f\u05d6\u05e1\u200e \u200f\u05d5\u05e2\u200e \u200f\u05d4\u05e4\u200e \u200f\u05d3\u05e6\u200e \u200f\u05d2\u05db\u200e \u200f\u05d1\u05e8\u200e \u200f\u05d0\u05e9\u200e 21. Ashbar.\n \u200f\u05db\u05dc\u200e \u05d9\u05de\u200e \u200f\u05d8\u05e0\u200e \u200f\u05d7\u05e1\u200e \u200f\u05d6\u05e2\u200e \u200f\u05d5\u05e4\u200e \u200f\u05d4\u05e6\u200e \u200f\u05d3\u05e7\u200e \u200f\u05d2\u05e8\u200e \u200f\u05d1\u05e9\u200e \u200f\u05d0\u05ea\u200e 22. Athbash.\n\n To this list is to be added\u2014\n\n \u200f\u05e9\u05ea\u200e \u200f\u05e7\u05e8\u200e \u200f\u05e4\u05e6\u200e \u200f\u05e1\u05e2\u200e \u200f\u05de\u05e0\u200e \u200f\u05db\u05dc\u200e \u200f\u05d8\u05d9\u200e \u200f\u05d6\u05d7\u200e \u200f\u05d4\u05d5\u200e \u200f\u05d2\u05d3\u200e \u200f\u05d0\u05d1\u200e 23. Abgad.\n \u200f\u05db\u05ea\u200e \u200f\u05d9\u05e9\u200e \u200f\u05d8\u05e8\u200e \u200f\u05d7\u05e7\u200e \u200f\u05d6\u05e6\u200e \u200f\u05d5\u05e4\u200e \u200f\u05d4\u05e2\u200e \u200f\u05d3\u05e1\u200e \u200f\u05d2\u05e0\u200e \u200f\u05d1\u05dd\u200e \u200f\u05d0\u05dc\u200e 24. Albam.\n\n\nBesides these canons the Kabbalah also sees a recondite sense in the\nform of the letters, as well as in the ornaments which adorn them.\n\n\nAs to the relation of the Kabbalah to Christianity, it is maintained\nthat this theosophy propounds the doctrine of the trinity and the\nsufferings of Messiah. How far this is true may be ascertained from the\nfollowing passages. [30] \u201cWe have already remarked in several places\nthat the daily liturgical declaration about the divine unity is that\nwhich is indicated in the Bible (Deut. vi, 43), where Jehovah occurs\nfirst, then Elohenu, and then again Jehovah, which three together\nconstitute a unity, and for this reason he [i.e., Jehovah] is in the\nsaid place called one (\u200f\u05d0\u05d7\u05d3\u200e), But there are three names, and how can\nthey be one? And although we read one (\u200f\u05d0\u05d7\u05d3\u200e), are they really one? Now\nthis is revealed by the vision of the Holy Ghost, and when the eyes are\nclosed we get to know that the three are only one. This is also the\nmystery of the voice. The voice is only one, find yet it consists of\nthree elements, fire [i.e., warmth], air [i.e., breath], and water\n[i.e., humidity], yet are all these one in the mystery of the voice,\nand can only be one. Thus also Jehovah, Elohenu, and Jehovah constitute\none\u2014three forms which are one. And this is indicated by the voice which\nman raises [i.e., at prayer], thereby to comprehend spiritually the\nmost perfect unity of the En Soph for the finite, since all the three\n[i.e., Jehovah, Elohenu, Jehovah] are rend with the same loud voice,\nwhich comprises in itself a trinity. And this is the daily confession\nof the divine unity which, as a mystery, is revealed by the Holy Ghost.\nThis unity has been explained in different ways, yet he who understands\nit in this way is right, and he who understands it in another way is\nalso right. The idea of unity, however formed by us here below, from\nthe mystery of the audible voice which is one, explains the thing.\u201d\n(Sohar, ii, 43 b.)\n\nOn another occasion we are informed that R. Eleazar, whilst sitting\nwith his father R. Simeon, was anxious to know how the two names,\nJehovah and Elohim, can be interchanged, seeing that the one denotes\nmercy and the other judgment. Before giving the discussion between the\nfather and the son, it is necessary to remark that whenever the two\ndivine names, Adonai (\u200f\u05d0\u05d3\u05d5\u05e0\u05d9\u200e) and Jehovah (\u200f\u05d9\u05d4\u05d5\u05d4\u200e), immediately follow\neach other, Jehovah is pointed and read (\u200f\u05d9\u05b0\u05d4\u05b9\u05d5\u05b4\u05d4\u200e) Elohim. The reason of\nthis, as it is generally supposed, is to avoid the repetition of\nAdonai, Adonai, since the Tetragrammaton is otherwise always pointed\nand read (\u200f\u05d9\u05b0\u05d4\u05b9\u05d5\u05b8\u05d4\u200e). The Kabbalah, however, as we shall see, discovers in\nit a recondite meaning, [31] \u201cR. Eleazar, when sitting before his\nfather R. Simeon, said to him, we have been taught that whenever Elohim\n(\u200f\u05d0\u05dc\u05d4\u05d9\ufb26\u200e) occurs, it denotes Justice. Now how can Elohim sometimes be\nput for Jehovah, as is the case in those passages wherein Adonai\n(\u200f\u05d0\u05d3\u05d5\u05e0\u05d9\u200e) and Jehovah (\u200f\u05d9\u05d4\u05d5\u05d4\u200e) stand together (Comp. Gen. xv, 8; Ezek.\nii, 4, &c.), seeing that the latter denotes mercy in all the passages\nin which it occurs? To which he replied, Thus it is said in the\nScripture, \u2018Know therefore this day and consider it in thine heart,\nthat Jehovah is Elohim\u2019 (Deut. iv, 19); and again it is written\n\u2018Jehovah is Elohim.\u2019 (Ibid., ver. 35.) Whereupon he [i.e., the son]\nsaid, I know this forsooth, that justice is sometimes tempered with\nmercy and mercy with justice. Quoth he [i.e., the father], Come and see\nthat it is so; Jehovah indeed does signify mercy whenever it occurs,\nbut when through sin mercy is changed into justice, then it is written\nJehovah (\u200f\u05d9\u05d4\u05d5\u05d4\u200e), but read Elohim (\u200f\u05d0\u05dc\u05d4\u05d9\ufb26\u200e). Now come and see the\nmystery of the word [i.e., Jehovah]. There are three degrees, and each\ndegree exists by itself [i.e., in the Deity], although the three\ntogether constitute one, they are closely united into one and are\ninseparable from each other.\u201d (Sohar, iii, 65 a.)\n\nWe shall only give one more passage bearing on the subject of the\nTrinity. [32] \u201cHe who reads the word (\u200f\u05d0\u05d7\u05d3\u200e) One [i.e., in the\ndeclaration of the divine unity \u200f\u05e9\u05de\u05e2\u200e] must pronounce the Aleph (\u200f\u05d0\u200e)\nquickly, shorten its sound a little, and not pause at all by this\nletter, and he who obeys this, his life will be lengthened. Whereupon\nthey [i.e., the disciples] said to him [i.e., to R. Ilai], he [i.e., R.\nSimeon] has said, There are two, and one is connected with them, and\nthey are three; but in being three they are one. He said to them, those\ntwo names, Jehovah Jehovah, are in the declaration \u2018Hear O Israel\u2019\n(Deut. vi, 4), and Elohenu (\u200f\u05d0\u05dc\u05d4\u05e0\u05d5\u200e), between them, is united with them\nas the third, and this is the conclusion which is sealed with the\nimpression of Truth (\u200f\u05d0\u05de\u05ea\u200e). But when these three are combined into a\nunity, they are one in a single unity.\u201d (Sohar, iii, 262 a.) Indeed one\nCodex of the Sohar had the following remark on the words \u201cHoly, holy,\nholy is the Lord of hosts\u201d (Isa. iv, 3); \u200f\u05e7\u05d3\u05d5\u05e9 \u05d6\u05d4 \u05d0\u05d1 \u05e7\u05d3\u05d5\u05e9 \u05d6\u05d4 \u05d1\u05df \u05e7\u05d3\u05d5\u05e9 \u05d6\u05d4\n\u05e8\u05d5\u05d7 \u05d4\u05e7\u05d3\u05e9\u200e, the first holy refers to the Holy Father; the second to the\nHoly Son; and the third to the Holy Ghost. [33] This passage, however,\nis omitted from the present recensions of the Sohar. Some Jewish\nwriters have felt these passages to be so favourable to the doctrine of\nthe Trinity, that they insist upon their being interpolations into the\nSohar, whilst others have tried to explain them as referring to the\nSephiroth. [34]\n\nAs to the atonement of the Messiah for the sins of the people, this is\nnot only propounded in the Sohar, but is given as the explanation of\nthe fifty-third chapter of Isaiah. [35] \u201cWhen the righteous are visited\nwith sufferings and afflictions to atone for the sins of the world, it\nis that they might atone for all the sins of this generation. How is\nthis proved? By all the members of the body. When all members suffer,\none member is afflicted in order that all may recover. And which of\nthem? The arm. The arm is beaten, the blood is taken from it, and then\nthe recovery of all the members of the body is secured. So it is with\nthe children of the world: they are members one of another. When the\nHoly One; blessed be he, wishes the recovery of the world, he afflicts\none righteous from their midst, and for his sake all are healed. How is\nthis shown? It is written\u2014\u2018He was wounded for our transgressions, he\nwas bruised for our iniquities, ... and with his stripes we are\nhealed.\u2019 (Isa. liii, 5.) \u2018With his stripes,\u2019 i.e., healed, as by the\nwound of bleeding an arm, and with this wound we are healed, i.e., it\nwas a healing to each one of us as members of the body.\u201d (Sohar, iii,\n218 a.) To the same effect is the following passage. [36] \u201cThose souls\nwhich tarry in the nether garden of Eden hover about the world, and\nwhen they see suffering or patient martyrs and those who suffer for the\nunity of God, they return and mention it to the Messiah. When they tell\nthe Messiah of the afflictions of Israel in exile, and that the sinners\namong them do not reflect in order to know their Lord, he raises his\nvoice and weeps because of those sinners, as it is written, \u2018he is\nwounded for our transgressions.\u2019 (Isa. liii, 5.) Whereupon those souls\nreturn and take their place. In the garden of Eden there is one palace\nwhich is called the palace of the sick. The Messiah goes into this\npalace and invokes all the sufferings, pain, and afflictions of Israel\nto come upon him, and they all come upon him. Now if he did not remove\nthem thus and take them upon himself, no man could endure the\nsufferings of Israel, due as punishment for transgressing the Law; as\nit is written\u2014\u2018Surely he hath borne our griefs and carried our\nsorrows,\u2019 &c. (Isa. liii, 4, with Rom. xii, 3, 4.) When the children of\nIsrael were in the Holy Land they removed all those sufferings and\nafflictions from the world by their prayers and sacrifices, but now the\nMessiah removes them from the world.\u201d (Sohar, ii, 212 b.)\n\nThat these opinions favour, to a certain extent, the doctrines of the\nTrinity and the Atonement, though not in the orthodox sense, is not\nonly admitted by many of the Jewish literati who are adverse to the\nKabbalah, but by some of its friends. Indeed, the very fact that so\nlarge a number of Kabbalists have from time to time embraced the\nChristian faith would of itself show that there must be some sort of\naffinity between the tenets of the respective systems. Some of these\nconverts occupied the highest position in the Synagogue, both as pious\nJews and literary men. We need only specify Paul Ricci, physician to\nthe Emperor Maximilian I; Julius Conrad Otto, author of The Unveiled\nSecrets (\u200f\u05d2\u05dc\u05d0 \u05e8\u05d6\u05d9\u05d0\u200e), consisting of extracts from the Talmud and the\nSohar, to prove the validity of the Christian doctrine (N\u00fcrenberg,\n1805); John Stephen Rittengal, grandson of the celebrated Don Isaac\nAbravanel, and translator of The Book Jetzira, or of Creation (\u200f\u05e1\u05e4\u05e8\n\u05d9\u05e6\u05d9\u05e8\u05d4\u200e), into Latin (Amsterdam, 1642); and Jacob Frank, the great\napostle of the Kabbalah in the eighteenth century, whose example in\nprofessing Christianity was followed by several thousands of his\ndisciples. [37] The testimony of these distinguished Kabbalists, which\nthey give in their elaborate works, about the affinity of some of the\ndoctrines of this theosophy with those of Christianity, is by no means\nto be slighted; and this is fully corroborated by the celebrated Leo di\nModena, who, as an orthodox Jew, went so far as to question whether God\nwill ever forgive those who printed the Kabbalistic works. [38]\n\nThe use made by some well-meaning Christians of the above-named\nKabbalistic canons of interpretation, in controversies with Jews, to\nprove that the doctrines of Christianity are concealed under the letter\nof the Old Testament, will now be deprecated by every one who has any\nregard for the laws of language. As a literary curiosity, however, we\nshall give one or two specimens. No less a person than the celebrated\nReuchlin would have it that the doctrine of the Trinity is to be found\nin the first verse of Genesis. He submits, if the Hebrew word \u200f\u05d1\u05e8\u05d0\u200e,\nwhich is translated created, be examined, and if each of the three\nletters composing this word be taken as the initial of a separate word,\nwe obtain the expressions \u200f\u05d1\u05df \u05e8\u05d5\u05d7 \u05d0\u05d1\u200e Son, Spirit, Father, according to\nRule 2 (p. 131). Upon the same principle this erudite scholar deduces\nthe first two persons in the Trinity from the words\u2014\u201cthe stone which\nthe builders refused is become the head stone of the corner\u201d (Ps.\ncxviii, 22), by dividing the three letters composing the word \u200f\u05d0\u05d1\u05df\u200e\nstone, into \u200f\u05d0\u05d1 \u05d1\u05df\u200e Father, Son (Comp. De Verbo Mirifico, Basel, 1494).\nIn more recent times we find it maintained that the \u2018righteousness\u2019\nspoken of in Daniel ix, 24, means the Anointed of Jehovah, because the\noriginal phrase, \u200f\u05e6\u05d3\u05e7 \u05e2\u05dc\u05de\u05d9\u05dd\u200e is by Gematria, = numerical value, (which\nis Rule 1, given above, p. 131), the same as \u200f\u05de\u05e9\u05d9\u05d7 \u05d9\u05d4\u05d5\u05d4\u200e. So pleased is\nthe author with this discovery, that he takes great care to remark\u2014\u201cIt\nis a proof which I believe has hitherto escaped the notice of\ninterpreters.\u201d Such proofs, however, of the Messiaship of Christ bring\nno honour to our religion; and in the present day argue badly both\nagainst him who adduces them and against him who is convinced by them.\n\n\n\n\n\n\n\n\n\nII.\n\n\nWe now proceed to trace the date and origin of the Kabbalah. Taking the\nex parte statement for what it is worth, viz., that this secret\ndoctrine is of a pre-Adamite date, and that God himself propounded it\nto the angels in Paradise, we shall have to examine the age of the\noldest documents which embody its tenets, and compare these doctrines\nwith other systems, in order to ascertain the real date and origin of\nthis theosophy. But before this is done, it will be necessary to\nsummarize, as briefly as possible, those doctrines which are peculiar\nto the Kabbalah, or which it expounds and elaborates in an especial\nmanner, and which constitute it a separate system within the precincts\nof Judaism. The doctrines are as follow:\u2014\n\n1. God is boundless in his nature. He has neither will, intention,\ndesire, thought, language, nor action. He cannot be grasped and\ndepicted; and, for this reason, is called En Soph, and as such he is in\na certain sense not existent.\n\n2. He is not the direct creator of the universe, since he could not\nwill the creation; and since a creation proceeding directly from him\nwould have to be as boundless and as perfect as he is himself.\n\n3. He at first sent forth ten emanations, or Sephiroth, which are\nbegotten, not made, and which are both infinite and finite.\n\n4. From these Sephiroth, which are the Archetypal Man, the different\nworlds gradually and successively evolved. These evolutionary worlds\nare the brightness and the express image of their progenitors, the\nSephiroth, which uphold all things.\n\n5. These emanations, or Sephiroth, gave rise to or created in their own\nimage all human souls. These souls are pre-existent, they occupy a\nspecial hall in the upper world of spirits, and there already decide\nwhether they will pursue a good or bad course in their temporary\nsojourn in the human body, which is also fashioned according to the\nArchetypal image.\n\n6. No one has seen the En Soph at any time. It is the Sephiroth, in\nwhom the En Soph is incarnate, who have revealed themselves to us, and\nto whom the anthropomorphisms of Scripture and the Hagada refer. Thus\nwhen it is said, \u201cGod spake, descended upon earth, ascended into\nheaven, smelled the sweet smell of sacrifices, repented in his heart,\nwas angry,\u201d &c, &c, or when the Hagadic works describe the body and the\nmansions of the Deity, &c., all this does not refer to the En Soph, but\nto these intermediate beings.\n\n7. It is an absolute condition of the soul to return to the Infinite\nSource whence it emanated, after developing all those perfections the\ngerms of which are indelibly inherent in it. If it fails to develope\nthese germs, it must migrate into another body, and in case it is still\ntoo weak to acquire the virtues for which it is sent to this earth, it\nis united to another and a stronger soul, which, occupying the same\nhuman body with it, aids its weaker companion in obtaining the object\nfor which it came down from the world of spirits.\n\n8. When all the pre-existent souls shall have passed their probationary\nperiod here below, the restitution of all things will take place; Satan\nwill be restored to an angel of light, hell will disappear, and all\nsouls will return into the bosom of the Deity whence they emanated. The\ncreature shall not then be distinguished from the Creator. Like God,\nthe soul will rule the universe: she shall command, and God obey.\n\nWith these cardinal doctrines before us we shall now be able to examine\nthe validity of the Kabbalists\u2019 claims to the books which, according to\nthem, propound their doctrines and determine the origin of this\ntheosophy. Their works are I. The Book of Creation; II. The Sohar; and\nIII. The Commentary of the Ten Sephiroth. As the Book of Creation is\nacknowledged by all parties to be the Oldest, we shall examine it\nfirst.\n\n\n\nI. The Book of Creation or Jetzira.\n\nThis marvellous and famous document pretends to be a monologue of the\npatriarch Abraham, and premises that the contemplations it contains are\nthose which led the father of the Hebrews to abandon the worship of the\nstars and to embrace the faith of the true God. Hence the remark of the\ncelebrated philosopher, R. Jehudah Ha-Levi (born about 1086)\u2014\u201cThe Book\nof the Creation, which belongs to our father Abraham, ... demonstrates\nthe existence of the Deity and the Divine Unity, by things which are on\nthe one hand manifold and multifarious, whilst on the other hand they\nconverge and harmonize; and this harmony can only proceed from One who\noriginated it.\u201d [39] (Khozari, iv. 25.) The whole Treatise consists of\nsix Perakim (\u200f\u05e4\u05e8\u05e7\u05d9\ufb26\u200e) or chapters, subdivided into thirty-three very\nbrief Mishnas (\u200f\u05de\u05e9\u05e0\u05d5\u05ea\u200e) or sections, as follows. The first chapter has\ntwelve sections, the second has five, the third five, the fourth four,\nthe fifth three, and the sixth four sections. The doctrines which it\npropounds are delivered in the style of aphorisms or theorems, and,\npretending to be the dicta of Abraham, are laid down very dogmatically,\nin a manner becoming the authority of this patriarch.\n\nAs has already been intimated, the design of this treatise is to\nexhibit a system whereby the universe may be viewed methodically in\nconnection with the truths given in the Bible, thus shewing, from the\ngradual and systematic development of the creation, and from the\nharmony which prevails in all its multitudinous component parts, that\nOne God produced it all, and that He is over all. The order in which\nGod gave rise to this creation out of nothing (\u200f\u05d9\u05e6\u05e8 \u05de\u05de\u05e9 \u05de\u05ea\u05d5\u05d4\u05d5\u200e), and\nthe harmony which pervades all the constituent parts of the universe\nare shown by the analogy which subsists between the visible things and\nthe signs of thought, or the means whereby wisdom is expressed and\nperpetuated among men. Since the letters have no absolute value, nor\ncan they be used as mere forms, but serve as the medium between essence\nand form, and like words, assume the relation of form to the real\nessence, and of essence to the embryo and unexpressed thought, great\nvalue is attached to these letters, and to the combinations and\nanalogies of which they are capable. The patriarch Abraham, therefore,\nemploys the double value of the twenty-two letters of the Hebrew\nalphabet; [40] he uses them, both in their phonetic nature and in their\nsacred character, as expressing the divine truths of the Scriptures.\nBut, since the Hebrew alphabet is also used as numerals, which are\nrepresented by the fundamental number ten, and since the vowels of the\nlanguage are also ten in number, this decade is added to the twenty-two\nletters, and these two kinds of signs\u2014i.e., the twenty-two letters of\nthe alphabet and the ten fundamental numbers\u2014are designated the\nthirty-two ways of secret wisdom; and the treatise opens with the\ndeclaration [41]\u2014\u201cBy thirty-two paths of secret wisdom, the Eternal,\nthe Lord of Hosts, the God of Israel, the living God, the King of the\nUniverse, the Merciful and Gracious, the High and Exalted God, He who\ninhabiteth eternity, Glorious and Holy is His name, hath created the\nworld by means of (\u200f\u05e1\u05e4\u05e8\u200e) numbers, (\u200f\u05e1\u05e4\u05d5\u05e8\u200e) phonetic language, and\nwriting (\u200f\u05e1\u05e4\u05e8\u200e).\u201d (Sepher Jetzira, chapter i; Mishna i.)\n\nFirst of all comes the fundamental number ten. This decade is divided\ninto a tetrade and hexade, and thereby is shown the gradual development\nof the world out of nothing. At first there existed nothing except the\nDivine Substance, with the creative idea and the articulate creative\nword as the Spirit or the Holy Spirit, which is one with the Divine\nSubstance and indivisible. Hence, the Spirit of the living God (\u200f\u05e8\u05d5\u05d7\n\u05d0\u05dc\u05d4\u05d9\u05dd \u05d7\u05d9\u05d9\u05dd\u200e) stands at the head of all things and is represented by the\nnumber one. \u201cOne is the spirit of the living God, blessed be His name,\nwho liveth for ever! voice, spirit, and word, this is the Holy Ghost.\u201d\n[42] (Chapter i, Mishna ix). From this Spirit the whole universe\nproceeded in gradual and successive emanations, in the following order.\nThe creative air, represented by number two, emanated from the Spirit\n(\u200f\u05e8\u05d5\u05d7 \u05de\u05e8\u05d5\u05d7\u200e). \u201cIn it He engraved the twenty-two letters.\u201d The water\nagain, represented by the number three, proceeded from the air (\u200f\u05de\u05d9\u05dd\n\u05de\u05e8\u05d5\u05d7\u200e). \u201cIn it He engraved darkness and emptiness, slime and dung.\u201d\nWhilst the ether or fire, represented by the number four, emanated from\nthe water (\u200f\u05d0\u05e9 \u05de\u05de\u05d9\u05dd\u200e). \u201cIn it He engraved the throne of His glory, the\nOphanim, the Seraphim, the sacred animals, and the ministering angels,\nand from these three he formed His habitation; as it is written\u2014\u2018He\nmaketh the wind his messengers, flaming fire his servants\u2019\u201d [43] (Cap.\ni. Mish. ix, x.) These intermediate members between the Creator and the\ncreated world sustain a passive and created relationship to God, and an\nacting and creating relationship to the world; so that God is neither\nin immediate connection with the created and material universe, nor is\nHis creative fiat hindered by matter.\n\nThen comes the hexade, each unit of which represents space in the six\ndirections (\u200f\u05e9\u05e9 \u05e7\u05e6\u05d5\u05d5\u05ea\u200e), or the four corners of the world, east, west,\nnorth, and south, as well as height and depth which emanated from the\nether, and in the centre of which is the Holy Temple supporting the\nwhole (\u200f\u05d5\u05d4\u05d9\u05db\u05dc \u05d4\u05e7\u05d5\u05d3\u05e9 \u05de\u05db\u05d5\u05d5\u05df \u05d1\u05d0\u05de\u05e6\u05e2\u200e). The position of the decade is\ntherefore as follows\u2014\n\n\n 1\n Spirit.\n 3 2\n Water. Air.\n 4\n Ether or Fire.\n\n 5\n Height.\n 7 6\n West. North.\n +-------+\n | HOLY |\n |TEMPLE.|\n +-------+\n 9 8\n South. East.\n 10\n Depth.\n\n\nThese constitute the primordial ten, from which the whole universe\nproceeded.\n\nAnd lastly follow \u201cthe twenty-two letters, by means of which God,\nhaving drawn, hewn, and weighed them, and having variously changed and\nput them together, formed the souls of everything that has been made,\nand that shall be made.\u201d [44] (Chapter ii, Mishna ii.) These twenty-two\nletters of the alphabet are then divided into three groups, consisting\nrespectively of, 1, the three mothers, or fundamental letters (\u200f\u05e9\u05dc\u05e9\n\u05d0\u05de\u05d5\u05ea\u200e), 2, seven double (\u200f\u05e9\u05d1\u05e2 \u05db\u05e4\u05d5\u05dc\u05d5\u05ea\u200e) and 3, twelve simple consonants\n(\u200f\u05e9\u05e0\u05d9\ufb26 \u05e2\u05e9\u05e8 \u05e4\u05e9\u05d5\u05d8\u05d5\u05ea\u200e), to deduce therefrom a triad of elements, a heptade\nof opposites, and a duodecimo of simple things, in the following\nmanner.\n\n1. Three Mothers, Aleph, Mem, Shin. \u200f\u05e9\u05dc\u05e9 \u05d0\u05de\u05d5\u05ea \u05d0\u05de\u05f4\u05e9\u200e\n\nThe above-named three primordial elements, viz., ether, water and air,\nwhich were as yet partially ideal and ethereal, became more concrete\nand palpable in the course of emanation. Thus the fire developed itself\ninto the visible heaven, the elementary water thickened into the earth,\nembracing sea and land, whilst the elementary air became the\natmospheric air. These constitute the three fundamental types of the\nuniverse (\u200f\u05e9\u05dc\u05e9 \u05d0\u05de\u05d5\u05ea \u05d1\u05e2\u05d5\u05dc\u05dd\u200e). The three primordial elements also\nthickened still more in another direction, and gave birth to a new\norder of creatures, which constitute the course of the year and the\ntemperatures. From the ether developed itself heat, from the water\nemanated cold, and from the air proceeded the mild temperature which\nshows itself in the rain or wet. These constitute the fundamental\npoints of the year (\u200f\u05e9\u05dc\u05e9 \u05d0\u05de\u05d5\u05ea \u05d1\u05e9\u05e0\u05d4\u200e). Whereupon the three primordial\nelements developed themselves in another direction again, and gave rise\nto the human organism. The ether sent forth the human head, which is\nthe seat of intelligence; the water gave rise to the body, or the\nabdominal system; whilst the air, which is the central element,\ndeveloped itself into the genital organ. These three domains, viz., the\nmacrocosm, the revolution of time, and the microcosm, which proceeded\nfrom the three primordial elements, are exhibited by the three letters\nAleph (\u200f\u05d0\u200e), Mem (\u200f\u05de\u200e) and Shin (\u200f\u05e9\u200e.) Hence it is said that by means\nof these three letters\u2014which, both in their phonetic and sacred\ncharacter, represent the elements, inasmuch as \u200f\u05d0\u200e, as a gentle\naspirate, and as the initial of \u200f\u05d0\u05d5\u05d9\u05e8\u200e air, symbolises THE AIR; \u200f\u05de\u200e, as\na labial or mute, and as the initial of \u200f\u05de\u05d9\ufb26\u200e water, represents THE\nWATER; whilst \u200f\u05e9\u200e, as a sibilant, and as the last letter of \u200f\u05d0\u05e9\u200e fire,\ntypifies THE FIRE (Chapter iii, Mishna iii)\u2014God created\n\n\n In the World\u2014The Fire, Water, Air.\n In Man\u2014The Head, Body, Breast.\n In the Year\u2014Heat, Cold, Wet.\n\n\n2. Seven double consonants\u2014Beth, Gimel, Daleth, Caph, Pe, Resh, Tav\n\u200f\u05e9\u05d1\u05e2 \u05db\u05e4\u05d5\u05dc\u05d5\u05ea \u05d1\u05d2\u05d3\u05db\u05e4\u05e8\u05ea\u200e\n\nThe three dominions proceeding from the triad of the primordial\nelements which emanated from the unity continued to develope themselves\nstill further. In the macrocosm were developed the seven planets, in\ntime the seven days, and in the microcosm the seven sensuous faculties.\nThese are represented by the seven double consonants of the alphabet.\nHence it is said that by means of these seven letters, which are called\ndouble because they have a double pronunciation, being sometimes\naspirated and sometimes not, according to their being with or without\nthe Dagesh, God created\u2014\n\n\n In the World\u2014Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon.\n In Man\u2014Wisdom, Riches, Dominion, Life, Favour, Progeny, Peace.\n In the Year\u2014Sabbath, Thursday, Tuesday, Sunday, Friday, Wednesday,\n Monday.\n\n\nOwing to the opposite = double pronunciation of these seven letters,\nbeing hard and soft, they are also the symbols of the seven opposites\n(\u200f\u05ea\u05de\u05d5\u05e8\u05d5\u05ea\u200e) in which human life moves, viz., wisdom and ignorance,\nriches and poverty, fruitfulness and barrenness, life and death,\nliberty and bondage, peace and war, beauty and deformity. Moreover,\nthey correspond to the seven ends (\u200f\u05e9\u05d1\u05e2 \u05e7\u05e6\u05d5\u05d5\u05ea\u200e), above and below, east\nand west, north and south, and the Holy Place in the centre, which\nsupports them; and with them God formed the seven heavens, the seven\nearths or countries, the seven weeks from the feast of Passover to\nPentecost. (Chapter iii, Mishna, i\u2013v; cap. iv, Mishna, i\u2013iii.)\n\n\n\n3. Twelve simple consonants \u200f\u05e9\u05ea\u05d9\ufb26 \u05e2\u05e9\u05e8 \u05e4\u05e9\u05d5\u05d8\u05d5\u05ea.\u200e\n\nThe three dominions then respectively developed themselves into twelve\nparts, the macrocosm into the twelve signs of the Zodiac, time into\ntwelve months, and the microcosm into twelve active organs. This is\nshown by the twelve simple consonants of the alphabet. Thus it is\ndeclared, that by means of the twelve letters, which are \u200f\u05d4\u05d5\u05d6 \u05d7\u05d8\u05d9 \u05dc\u05df\n\u05e1\u05e2\u05e6\u05e7\u200e, God created the twelve signs of the Zodiac, viz.:\u2014\n\n\n In the World\u2014Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra,\n Scorpio, Sagittarius, Capricornus, Aquarius, Pisces.\n In Man\u2014The organs of Sight, Hearing, Smelling, Talking, Taste,\n Copulating, Dealing, Walking, Thinking, Anger, Laughter, Sleeping.\n In the Year\u2014The twelve months, viz., Nisan, Jiar, Sivan, Tamus, Ab,\n Elul, Tishri, Cheshvan, Kislev, Tebet, Shebat, Adar. (Comp. chapter\n v, Mishna i.)\n\n\nThe three dominions continued gradually to develope into that infinite\nvariety of objects which is perceptible in each. This infinite variety,\nproceeding from the combination of a few, is propounded by means of the\ngreat diversity of combinations and permutations of which the whole\nalphabet is capable. These letters, small in number, being only\ntwenty-two, by their power of combination and transposition, yield an\nendless number of words and figures, and thus become the types of all\nthe varied phenomena in the creation. [45] \u201cJust as the twenty-two\nletters yield two hundred and thirty-one types by combining Aleph (\u200f\u05d0\u200e)\nwith all the letters, and all the letters with Aleph; Beth (\u200f\u05d1\u200e), with\nall the letters, and all the letters with Beth, so all the formations\nand all that is spoken proceed from one name.\u201d (Chapter ii, Mishna,\niv.). The table on the opposite page will shew how the two hundred and\nthirty-one types are obtained by the combination of the twenty-two\nletters.\n\nThe infinite variety in creation is still more strikingly exhibited by\npermutations, of which the Hebrew alphabet is capable, and through\nwhich an infinite variety of types is obtained. Hence the remark\n[46]\u2014\u201cTwo letters form two houses, three letters build six houses, four\nbuild twenty-four, five build a hundred and twenty houses, six build\nseven hundred and twenty houses; and from thenceforward go out and\nthink what the mouth cannot utter and the ear cannot hear.\u201d (Chapter\niv, Mishna iv.) The following table will show how the letters, by\npermutation, will yield an infinite variety.\n\n\n a. Two letters b. Three letters c. Four letters\n \n \u200f\u05d0\u05d1\u200e 1. \u200f\u05d0\u05d1\u05d2\u200e 1. \u200f\u05d3\u05d0\u05d1\u05d2\u200e 19. \u05d2\u05d0\u05d1\u05d3\u200e 13. \u05d1\u05d0\u05d2\u05d3\u200e 7. \u05d0\u05d1\u05d2\u05d3\u200e 1.\n \u200f\u05d1\u05d0\u200e 2. \u200f\u05d0\u05d2\u05d1\u200e 2. \u200f\u05d3\u05d0\u05d2\u05d1\u200e 20. \u05d2\u05d0\u05d3\u05d1\u200e 14. \u05d1\u05d0\u05d3\u05d2\u200e 8. \u05d0\u05d1\u05d3\u05d2\u200e 2.\n \u200f\u05d1\u05d0\u05d2\u200e 3. \u200f\u05d3\u05d1\u05d0\u05d2\u200e 21. \u05d2\u05d1\u05d0\u05d3\u200e 15. \u05d1\u05d2\u05d0\u05d3\u200e 9. \u05d0\u05d2\u05d1\u05d3\u200e 3.\n \u200f\u05d1\u05d2\u05d0\u200e 4. \u200f\u05d3\u05d1\u05d2\u05d0\u200e 22. \u05d2\u05d1\u05d3\u05d0\u200e 16. \u05d1\u05d2\u05d3\u05d0\u200e 10. \u05d0\u05d2\u05d3\u05d1\u200e 4.\n \u200f\u05d2\u05d0\u05d1\u200e 5. \u200f\u05d3\u05d2\u05d0\u05d1\u200e 23. \u05d2\u05d3\u05d0\u05d1\u200e 17. \u05d1\u05d3\u05d0\u05d2\u200e 11. \u05d0\u05d3\u05d1\u05d2\u200e 5.\n \u200f\u05d2\u05d1\u05d0\u200e 6. \u200f\u05d3\u05d2\u05d1\u05d0\u200e 24. \u05d2\u05d3\u05d1\u05d0\u200e 18. \u05d1\u05d3\u05d2\u05d0\u200e 12. \u05d0\u05d3\u05d2\u05d1\u200e 6.\n \n form two. build six. build twenty-four.\n\n\n \u200f\u05e9\u05ea\u200e \u200f\u05e8\u05e9\u200e \u200f\u05e7\u05e8\u200e \u200f\u05e6\u05e7\u200e \u200f\u05e4\u05e6\u200e \u200f\u05e2\u05e4\u200e \u200f\u05e1\u05e2\u200e \u200f\u05e0\u05e1\u200e \u200f\u05de\u05e0\u200e \u200f\u05dc\u05de\u200e \u200f\u05db\u05dc\u200e \u200f\u05d9\u05db\u200e \u200f\u05d8\u05d9\u200e \u200f\u05d7\u05d8\u200e \u200f\u05d6\u05d7\u200e \u200f\u05d5\u05d6\u200e \u200f\u05d4\u05d5\u200e \u200f\u05d3\u05d4\u200e \u200f\u05d2\u05d3\u200e \u200f\u05d1\u05d2\u200e \u200f\u05d0\u05d1\u200e\n .. \u200f\u05e8\u05ea\u200e \u200f\u05e7\u05e9\u200e \u200f\u05e6\u05e8\u200e \u200f\u05e4\u05e7\u200e \u200f\u05e2\u05e6\u200e \u200f\u05e1\u05e4\u200e \u200f\u05e0\u05e2\u200e \u200f\u05de\u05e1\u200e \u200f\u05dc\u05e0\u200e \u200f\u05db\u05de\u200e \u200f\u05d9\u05dc\u200e \u200f\u05d8\u05db\u200e \u200f\u05d7\u05d9\u200e \u200f\u05d6\u05d8\u200e \u200f\u05d5\u05d7\u200e \u200f\u05d4\u05d6\u200e \u200f\u05d3\u05d5\u200e \u200f\u05d2\u05d4\u200e \u200f\u05d1\u05d3\u200e \u200f\u05d0\u05d2\u200e\n .. .. \u200f\u05e7\u05ea\u200e \u200f\u05e6\u05e9\u200e \u200f\u05e4\u05e8\u200e \u200f\u05e2\u05e7\u200e \u200f\u05e1\u05e6\u200e \u200f\u05e0\u05e4\u200e \u200f\u05de\u05e2\u200e \u200f\u05dc\u05e1\u200e \u200f\u05db\u05e0\u200e \u200f\u05d9\u05de\u200e \u200f\u05d8\u05dc\u200e \u200f\u05d7\u05db\u200e \u200f\u05d6\u05d9\u200e \u200f\u05d5\u05d8\u200e \u200f\u05d4\u05d7\u200e \u200f\u05d3\u05d6\u200e \u200f\u05d2\u05d5\u200e \u200f\u05d1\u05d4\u200e \u200f\u05d0\u05d3\u200e\n .. .. .. \u200f\u05e6\u05ea\u200e \u200f\u05e4\u05e9\u200e \u200f\u05e2\u05e8\u200e \u200f\u05e1\u05e7\u200e \u200f\u05e0\u05e6\u200e \u200f\u05de\u05e4\u200e \u200f\u05dc\u05e2\u200e \u200f\u05db\u05e1\u200e \u200f\u05d9\u05e0\u200e \u200f\u05d8\u05de\u200e \u200f\u05d7\u05dc\u200e \u200f\u05d6\u05db\u200e \u200f\u05d5\u05d9\u200e \u200f\u05d4\u05d8\u200e \u200f\u05d3\u05d7\u200e \u200f\u05d2\u05d6\u200e \u200f\u05d1\u05d5\u200e \u200f\u05d0\u05d4\u200e\n .. .. .. .. \u200f\u05e4\u05ea\u200e \u200f\u05e2\u05e9\u200e \u200f\u05e1\u05e8\u200e \u200f\u05e0\u05e7\u200e \u200f\u05de\u05e6\u200e \u200f\u05dc\u05e4\u200e \u200f\u05db\u05e2\u200e \u200f\u05d9\u05e1\u200e \u200f\u05d8\u05e0\u200e \u200f\u05d7\u05de\u200e \u200f\u05d6\u05dc\u200e \u200f\u05d5\u05db\u200e \u200f\u05d4\u05d9\u200e \u200f\u05d3\u05d8\u200e \u200f\u05d2\u05d7\u200e \u200f\u05d1\u05d6\u200e \u200f\u05d0\u05d5\u200e\n .. .. .. .. .. \u200f\u05e2\u05ea\u200e \u200f\u05e1\u05e9\u200e \u200f\u05e0\u05e8\u200e \u200f\u05de\u05e7\u200e \u200f\u05dc\u05e6\u200e \u200f\u05db\u05e4\u200e \u200f\u05d9\u05e2\u200e \u200f\u05d8\u05e1\u200e \u200f\u05d7\u05e0\u200e \u200f\u05d6\u05de\u200e \u200f\u05d5\u05dc\u200e \u200f\u05d4\u05db\u200e \u200f\u05d3\u05d9\u200e \u200f\u05d2\u05d8\u200e \u200f\u05d1\u05d7\u200e \u200f\u05d0\u05d6\u200e\n .. .. .. .. .. .. \u200f\u05e1\u05ea\u200e \u200f\u05e0\u05e9\u200e \u200f\u05de\u05e8\u200e \u200f\u05dc\u05e7\u200e \u200f\u05db\u05e6\u200e \u200f\u05d9\u05e4\u200e \u200f\u05d8\u05e2\u200e \u200f\u05d7\u05e1\u200e \u200f\u05d6\u05e0\u200e \u200f\u05d5\u05de\u200e \u200f\u05d4\u05dc\u200e \u200f\u05d3\u05db\u200e \u200f\u05d2\u05d9\u200e \u200f\u05d1\u05d8\u200e \u200f\u05d0\u05d7\u200e\n .. .. .. .. .. .. .. \u200f\u05e0\u05ea\u200e \u200f\u05de\u05e9\u200e \u200f\u05dc\u05e8\u200e \u200f\u05db\u05e7\u200e \u200f\u05d9\u05e6\u200e \u200f\u05d8\u05e4\u200e \u200f\u05d7\u05e2\u200e \u200f\u05d6\u05e1\u200e \u200f\u05d5\u05e0\u200e \u200f\u05d4\u05de\u200e \u200f\u05d3\u05dc\u200e \u200f\u05d2\u05db\u200e \u200f\u05d1\u05d9\u200e \u200f\u05d0\u05d8\u200e\n .. .. .. .. .. .. .. .. \u200f\u05de\u05ea\u200e \u200f\u05dc\u05e9\u200e \u200f\u05db\u05e8\u200e \u200f\u05d9\u05e7\u200e \u200f\u05d8\u05e6\u200e \u200f\u05d7\u05e4\u200e \u200f\u05d6\u05e2\u200e \u200f\u05d5\u05e1\u200e \u200f\u05d4\u05e0\u200e \u200f\u05d3\u05de\u200e \u200f\u05d2\u05dc\u200e \u200f\u05d1\u05db\u200e \u200f\u05d0\u05d9\u200e\n .. .. .. .. .. .. .. .. .. \u200f\u05dc\u05ea\u200e \u200f\u05db\u05e9\u200e \u200f\u05d9\u05e8\u200e \u200f\u05d8\u05e7\u200e \u200f\u05d7\u05e6\u200e \u200f\u05d6\u05e4\u200e \u200f\u05d5\u05e2\u200e \u200f\u05d4\u05e1\u200e \u200f\u05d3\u05e0\u200e \u200f\u05d2\u05de\u200e \u200f\u05d1\u05dc\u200e \u200f\u05d0\u05db\u200e\n .. .. .. .. .. .. .. .. .. .. \u200f\u05db\u05ea\u200e \u200f\u05d9\u05e9\u200e \u200f\u05d8\u05e8\u200e \u200f\u05d7\u05e7\u200e \u200f\u05d6\u05e6\u200e \u200f\u05d5\u05e4\u200e \u200f\u05d4\u05e2\u200e \u200f\u05d3\u05e1\u200e \u200f\u05d2\u05e0\u200e \u200f\u05d1\u05de\u200e \u200f\u05d0\u05dc\u200e\n .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d9\u05ea\u200e \u200f\u05d8\u05e9\u200e \u200f\u05d7\u05e8\u200e \u200f\u05d6\u05e7\u200e \u200f\u05d5\u05e6\u200e \u200f\u05d4\u05e4\u200e \u200f\u05d3\u05e2\u200e \u200f\u05d2\u05e1\u200e \u200f\u05d1\u05e0\u200e \u200f\u05d0\u05de\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d8\u05ea\u200e \u200f\u05d7\u05e9\u200e \u200f\u05d6\u05e8\u200e \u200f\u05d5\u05e7\u200e \u200f\u05d4\u05e6\u200e \u200f\u05d3\u05e4\u200e \u200f\u05d2\u05e2\u200e \u200f\u05d1\u05e1\u200e \u200f\u05d0\u05e0\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d7\u05ea\u200e \u200f\u05d6\u05e9\u200e \u200f\u05d5\u05e8\u200e \u200f\u05d4\u05e7\u200e \u200f\u05d3\u05e6\u200e \u200f\u05d2\u05e4\u200e \u200f\u05d1\u05e2\u200e \u200f\u05d0\u05e1\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d6\u05ea\u200e \u200f\u05d5\u05e9\u200e \u200f\u05d4\u05e8\u200e \u200f\u05d3\u05e7\u200e \u200f\u05d2\u05e6\u200e \u200f\u05d1\u05e4\u200e \u200f\u05d0\u05e2\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d5\u05ea\u200e \u200f\u05d4\u05e9\u200e \u200f\u05d3\u05e8\u200e \u200f\u05d2\u05e7\u200e \u200f\u05d1\u05e6\u200e \u200f\u05d0\u05e4\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d4\u05ea\u200e \u200f\u05d3\u05e9\u200e \u200f\u05d2\u05e8\u200e \u200f\u05d1\u05e7\u200e \u200f\u05d0\u05e6\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d3\u05ea\u200e \u200f\u05d2\u05e9\u200e \u200f\u05d1\u05e8\u200e \u200f\u05d0\u05e7\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d2\u05ea\u200e \u200f\u05d1\u05e9\u200e \u200f\u05d0\u05e8\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d1\u05ea\u200e \u200f\u05d0\u05e9\u200e\n .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. \u200f\u05d0\u05ea\u200e\n -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- --\n 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 + 12 + 13 + 14 + 15 + 16 + 17 + 18 + 19 + 20 + 21 = 231\n\n\nIn order to ascertain how often a certain number of letters can be\ntransposed, the product of the preceding number must be multiplied with\nit. Thus\u2014\n\n\n Letter 2 \u00d7 1 = 2\n 3 \u00d7 2 = 6\n 4 \u00d7 6 = 24\n 5 \u00d7 24 = 120\n 6 \u00d7 120 = 720\n 7 \u00d7 720 = 5040 and so on.\n\n\nAccordingly, the material form of the spirit, represented by the\ntwenty-two letters of the alphabet, is the form of all existing beings.\nApart from the three dominions, the macrocosm, time, and microcosm, it\nis only the Infinite who can be perceived, and of whom this triad\ntestifies; for which reason it is denominated \u201cthe three true\nwitnesses.\u201d [47] Each of this triad, notwithstanding its\nmultifariousness, constitutes a system, having its own centre and\ndominion. [48] Just as God is the centre of the universe, the heavenly\ndragon is the centre of the macrocosm; the foundation of the year is\nthe revolution of the Zodiac; whilst the centre of the microcosm is the\nheart. [49] The first is like a king on his throne, the second is like\na king living among his subjects, and the third is like a king in war.\nThe reason why the heart of man is like a monarch in the midst of war\nis, that the twelve principal organs of the human body [50] \u201care\narrayed against each other in battle array; three serve love, three\nhatred, three engender life, and three death. The three engendering\nlove are the heart, the ears and the mouth; the three for enmity are\nthe liver, the gall and the tongue; but God, the faithful King, rules\nover all the three systems. One [i.e., God] is over the three, the\nthree are over the seven, the seven over the twelve, and all are\ninternally connected with each other.\u201d (Chapter vi, Mishna iii.) Thus\nthe whole creation is one connected whole; it is like a pyramid pointed\nat the top, which was its beginning, and exceedingly broad in its\nbasis, which is its fullest development in all its multitudinous\ncomponent parts. Throughout the whole are perceptible two opposites,\nwith a reconciling medium. Thus, in the macrocosm, \u201cthe ethereal fire\nis above, the water below, and the air is between these hostile\nelements to reconcile them.\u201d (Chapter vi, Mishna i.) The same is the\ncase in the heaven, earth and the atmosphere, as well as in the\nmicrocosm. But all the opposites in the cosmic, telluric and organic\nspheres, as well as in the moral world, are designed to balance each\nother. \u201cGod has placed in all things one to oppose the other; good to\noppose evil, good proceeding from good, and evil from evil; good\npurifies evil, and evil purifies good; good is in store for the good,\nand evil is reserved for the evil.\u201d (Chapter vi, Mishna ii.)\n\nFrom this analysis of its contents it will be seen that the Book\nJetzira, which the Kabbalists claim as their oldest document, has\nreally nothing in common with the cardinal doctrines of the Kabbalah.\nThere is not a single word in it bearing on the En Soph, the Archetypal\nMan, the speculations about the being and nature of the Deity, and the\nSephiroth, which constitute the essence of the Kabbalah. Even its\ntreatment of the ten digits, as part of the thirty-two ways of wisdom\nwhereby God created the universe, which has undoubtedly suggested to\nthe authors of the Kabbalah the idea of the ten Sephiroth, is quite\ndifferent from the mode in which the Kabbalistic Sephiroth are\ndepicted, as may be seen from a most cursory comparison of the\nrespective diagrams which we have given to illustrate the plans of the\ntwo systems.\n\nBesides the language of the Book Jetzira and the train of ideas therein\nenunciated, as the erudite Zunz rightly remarks, shew that this\ntreatise belongs to the Geonim period, i.e., about the ninth century of\nthe Christian era, when it first became known. [51] The fabrication of\nthis pseudograph was evidently suggested by the fact that the Talmud\nmentions some treatises on the Creation, denominated \u200f\u05d4\u05dc\u05db\u05d5\u05ea \u05d9\u05e6\u05e8\u05d9\u05d4\u200e and\n\u200f\u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4\u200e (Sanhedrim 65 b; 67 b) which \u201cR. Chanina and R. Oshaja\nstudied every Friday, whereby they produced a calf three years old and\nate it;\u201d [52] and whereby R. Joshua ben Chananja declared he could take\nfruit and instantly produce the trees which belong to them. (Jerusalem\nSanhedrim, cap. vii. ad finem. [53]) Indeed Dr. Chwolson of Petersburg\nhas shown in his treatise \u201con the Remnants of the ancient Babylonian\nLiterature in Arabic translations,\u201d that the ancient Babylonians laid\nit down as a maxim that if a man were minutely and carefully to observe\nthe process of nature, he would be able to imitate nature and produce\nsundry creatures. He would not only be able to create plants and\nmetals, but even living beings. These artificial productions the\nBabylonians call \u200f\u05ea\u05d5\u05dc\u05d9\u05d3\u05d0\u05ea\u200e productions or \u200f\u05d0\u05d1\u05d5\u05e0\u05d0\u05ea\u200e formations. Gutami,\nthe author of the Agricultura Nabat, who lived about 1400 B.C., devoted\na long chapter to the doctrine of artificial productions. The ancient\nsorcerer Ankebuta declares, in his work on artificial productions, that\nhe created a man, and shows how he did it; but he confesses that the\nhuman being was without language and reason, that he could not eat, but\nsimply opened and closed his eyes. This and many other fragments adds\nR\u2014, from whose communication we quote, show that there were many works\nin Babylon which treated on the artificial productions of plants,\nmetals, and living beings, and that the Book Jetzira, mentioned in the\nTalmud, was most probably such a Babylonian document. [54]\n\nAs the document on creation, mentioned in the Talmud, was lost in the\ncourse of time, the author of the Treatise which we have analysed tried\nto supply the loss, and hence not only called his production by the\nancient name \u200f\u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4\u200e the Book of Creation, but ascribed it to the\npatriarch Abraham. The perusal, however, of a single page of this book\nwill convince any impartial reader that it has as little in common with\nthe magic work mentioned in the Talmud or with the ancient Babylonian\nworks which treat of human creations, as with the speculations about\nthe being and nature of the Deity, the En Soph and the Sephiroth, which\nare the essence of the Kabbalah. [55]\n\nHaving shown that the Book Jetzira, claimed by the Kabbalists as their\nfirst and oldest code of doctrines, has no affinity with the real\ntenets of the Kabbalah, we have now to examine:\u2014\n\n\n\nII. The Book Sohar.\n\nBefore we enter into an examination concerning the date and authorship\nof this renowned code of the Kabbalistic doctrines, it will be\nnecessary to describe the component parts of the Sohar. It seems that\nthe proper Sohar, which is a commentary on the five Books of Moses,\naccording to the division into Sabbatic sections, was originally called\n\u200f\u05de\u05d3\u05e8\u05e9 \u05d9\u05d4\u05d9 \u05d0\u05d5\u05e8\u200e the Midrash or Exposition, Let there be Light, from the\nwords in Gen. i, 4; because the real Midrash begins with the exposition\nof this verse. The name Sohar (\u200f\u05d6\u05d5\u05d4\u05e8\u200e), i.e. Light, Splendour, was\ngiven to it afterwards, either because this document begins with the\ntheme light, or because the word Sohar frequently occurs on the first\npage. It is referred to by the name of the Book Sohar (\u200f\u05e1\u05e4\u05e8 \u05d4\u05d6\u05d5\u05d4\u05e8\u200e) in\nthe component parts of the treatise itself. (Comp. The Faithful\nShepherd, Sohar, iii, 153 b.) The Sohar is also called Midrash of R.\nSimon b. Jochai (\u200f\u05de\u05d3\u05e8\u05e9 \u05e9\u05dc \u05e8\u05f3 \u05e9\u05de\u05e2\u05d5\u05df \u05d1\u05df \u05d9\u05d5\u05d7\u05d0\u05d9\u200e), because this Rabbi is\nits reputed author. [56] Interspersed throughout the Sohar, either as\nparts of the text with special titles, or in separate columns with\ndistinct superscriptions, are the following dissertations, which we\ndetail according to the order of the pages on which they respectively\ncommence.\n\n1. Tosephta and Mathanithan (\u200f\u05de\u05ea\u05e0\u05d9\u05ea\u05df\u200e and \u200f\u05ea\u05d5\u05e1\u05e4\u05ea\u05d0\u200e), or Small\nAdditional Pieces which are given in vol. i, 31 b; 32 b; 37 a; 54 b; 59\na; 60 b; 62; 98 b; 121 a; 122; 128 b; 147; 151 a; 152 a; 232; 233 b;\n234 a; vol. ii, 4, 27 b; 28 a; 68 b; 135 b; vol. iii, 29 b; 30 a; 54 b;\n55. They briefly discuss, by way of supplement, the various topics of\nthe Kabbalah, such as the Sephiroth, the emanation of the primordial\nlight, &c., &c., and address themselves in apostrophes to the initiated\nin these mysteries, calling their attention to some doctrine or\nexplanation.\n\n2. Hechaloth (\u200f\u05d4\u05d9\u05db\u05dc\u05d5\u05ea\u200e) or The Mansions and Abodes forming part of the\ntext, vol. i, 38 a\u201345 b; vol. ii, 245 a\u2013269 a. This portion of the\nSohar describes the topographical structure of Paradise and Hell. The\nmansions or palaces, which are seven in number, were at first the\nhabitation of the earthly Adam, but, after the fall of the protoplasts,\nwere rearranged to be the abode of the beatified saints, who for this\nreason have the enjoyment both of this world and the world to come. The\nseven words in Gen. i, 2 are explained to describe these seven\nmansions. Sohar, i, 45 a, describes the seven Hells. In some Codices,\nhowever, this description of the Infernal Regions is given vol. ii, 202\nb.\n\n3. Sithre Tora (\u200f\u05e1\u05ea\u05e8\u05d9 \u05ea\u05d5\u05e8\u05d4\u200e), or The Mysteries of the Pentateuch, given\nin separate columns, and at the bottom of pages as follows. Vol. i, 74\nb; 75 a; 76 b\u201377 a; 78 a\u201381 b; 97 a\u2013102 a; 107 b\u2013111 a; 146 b\u2013149 b;\n151 a; 152 b; 154 b\u2013157 b; 161 b\u2013162 b; 165; vol. ii, 146 a. It\ndiscusses the divers topics of the Kabbalah, such as the evolution of\nthe Sephiroth, the emanation of the primordial light, &c., &c.\n\n4. Midrash Ha-Neelam (\u200f\u05de\u05d3\u05e8\u05e9 \u05d4\u05e0\u05e2\u05dc\u05dd\u200e), or The Hidden Midrash, occupies\nparallel columns with the text in vol. i, 97 a\u2013140 a, and endeavours\nmore to explain passages of Scripture mystically, by way of Remasim\n(\u200f\u05e8\u05de\u05d6\u05d9\u05dd\u200e) and Gematrias (\u200f\u05d2\u05de\u05d8\u05e8\u05d9\u05d0\u05d5\u05ea\u200e), and allegorically, than to\npropound the doctrines of the Kabbalah. Thus Abraham\u2019s prayer for Sodom\nand Gomorrah is explained as an intercession by the congregated souls\nof the saints in behalf of the sinners about to be punished. (Sohar, i,\n104 b.) Lot\u2019s two daughters are the two proclivities in man, good and\nevil. (Ibid. 110.) Besides this mystical interpretation wherein the\nKabbalistic rules of exegesis are largely applied, the distinguishing\nfeature of this portion of the Sohar is its discussion on the\nproperties and destiny of the soul, which constitute an essential\ndoctrine of the Kabbalah.\n\n5. Raja Mehemna (\u200f\u05e8\u05e2\u05d9\u05d0 \u05de\u05d4\u05de\u05e0\u05d0\u200e), or the Faithful Shepherd. This portion\nof the Sohar is given in the second and third volumes, in parallel\ncolumns with the text; and when it is too disproportioned for columns,\nis given at the bottom or in separate pages, as follows. Vol. ii, 25,\n40, 59 b; 91 b\u201393 a; 134 b, 157 b\u2013159 a; 187 b\u2013188 a; vol. iii, 3 a\u20134\nb; 20 a, 24 b, 27, 28 a\u201329 a; 33 a\u201334 a; 42 a, 44 a; 63; 67 b\u201368 a; 81\nb\u201383 b; 85 b\u201386 a; 88 b\u201390 a; 92 b\u201393 a; 97 a\u2013101 a; 103 b\u2013104 a; 108\nb\u2013111 b; 121 b\u2013126 a; 145 a\u2013146 b; 152 b\u2013153 b; 174 a\u2013175 a; 178 b\u2013179\nb; 180 a, 215 a\u2013239 a; 242 a\u2013258 a; 263 a\u2013264 a; 270 b\u2013283 a. It\nderives its name from the fact that it records the discussions which\nMoses the Faithful Shepherd held in conference with the prophet Elias,\nand with R. Simon b. Jochai, the celebrated master of the Kabbalistic\nschool, who is called the Sacred Light (\u200f\u05d1\u05d5\u05e6\u05d9\u05e0\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0\u200e). The chief\nobject of this portion is to show the profound and allegorical import\nof the Mosaic commandments and prohibitions, as well as of the Rabbinic\ninjunctions and religious practices which obtained in the course of\ntime. At the dialogue which Moses the lawgiver holds with R. Simon b.\nJochai the Kabbalistic lawgiver, not only is the prophet Elias present,\nbut Abraham, Isaac, Jacob, Aaron, David, Solomon, and God himself make\ntheir appearance; the disciples of R. Simon are frequently in ecstacies\nwhen they hold converse with these illustrious patriarchs and kings of\nbygone days.\n\n6. Raze Derazin (\u200f\u05e8\u05d6\u05d9 \u05d3\u05e8\u05d6\u05d9\u05df\u200e), or the Secret of Secrets, Original\nSecrets, is given in vol. ii, 70 a\u201375 a, and is especially devoted to\nthe physiognomy of the Kabbalah, and the connection of the soul with\nthe body, based upon the advice of Jethro to his son-in-law Moses\n(\u200f\u05d5\u05d0\u05ea\u05d4 \u05ea\u05d7\u05d6\u05d4\u200e) and thou shalt look into the face. (Exod. xviii, 21.)\n\n7. Saba Demishpatim (\u200f\u05e1\u05d1\u05d0 \u05d3\u05de\u05e9\u05e4\u05d8\u05d9\u05dd\u200e), or the Discourse of the Aged in\nMishpatim, given in vol. ii, 94 a\u2013114 a. The Aged is the prophet Elias,\nwho holds converse with R. Simon b. Jochai about the doctrine of\nmetempsychosis, and the discussion is attached to the Sabbatic section\ncalled \u200f\u05de\u05e9\u05e4\u05d8\u05d9\u05dd\u200e, i.e., Exod. xxi, 1\u2013xxiv, 18, because the Kabbalah\ntakes this word to signify punishments of souls (\u200f\u05d3\u05d9\u05e0\u05d9\u05df\u200e), and finds\nits psychology in this section. So enraptured were the disciples when\ntheir master, the Sacred Light, discoursed with Moses on this subject,\nthat they knew not whether it was day or night, or whether they were in\nthe body or out of the body. (Sohar, ii, 105 b.)\n\n8. Siphra Detzniutha (\u200f\u05e1\u05e4\u05e8\u05d0 \u05d3\u05e6\u05e0\u05d9\u05e2\u05d5\u05ea\u05d0\u200e), or the Book of Secrets or\nMysteries, given in vol. ii, 176 b\u2013178 b. It is divided into five\nsections (\u200f\u05e4\u05e8\u05e7\u05d9\u05dd\u200e), and is chiefly occupied with discussing the\nquestions involved in the creation, e. gr. the transition from the\ninfinite to the finite, from absolute unity to multifariousness, from\npure intelligence to matter, the double principle of masculine and\nfeminine (\u200f\u05d0\u05d1\u05d0 \u05d5\u05d0\u05de\u05d0\u200e), expressed in the Tetragrammaton, the androgynous\nprotoplast, the Demonology concealed in the letters of Scripture, as\nseen in Gen. vi, 2; Josh. ii, 1; 1 Kings, viii, 3, 16; the mysteries\ncontained in Isa. i, 4, and the doctrine of the Sephiroth concealed in\nGen. i; &c., as well as with showing the import of the letters \u200f\u05d9\u05d4\u05d5\u05f4\u05d4\u200e\ncomposing the Tetragrammaton which were the principal agents in the\ncreation. This portion of the Sohar has been translated into Latin by\nRosenroth in the second volume of his Kabbala Denudata,\nFrankfort-on-the-Maine, 1684.\n\n9. Idra Rabba (\u200f\u05d0\u05d3\u05e8\u05d0 \u05e8\u05d1\u05d0\u200e), or the Great Assembly is given in vol. iii,\n127 b\u2013145 a, and derives its name from the fact that it purports to\ngive the discourses which R. Simon b. Jochai delivered to his disciples\nwho congregated around him in large numbers. Upon the summons of the\nSacred Light, his disciples assembled to listen to the secrets and\nenigmas contained in the Book of Mysteries. Hence it is chiefly\noccupied with a description of the form and various members of the\nDeity, a disquisition on the relation of the Deity, in his two aspects\nof the Aged (\u200f\u05e2\u05ea\u05d9\u05e7\u200e) and the Young (\u200f\u05d6\u05e2\u05d9\u05e8\u200e), to the creation and the\nuniverse, as well as on the diverse gigantic members of the Deity, such\nas the head, the beard, the eyes, the nose, &c., &c.; a dissertation on\npneumatology, demonology, &c., &c. It concludes with telling us that\nthree of the disciples died during these discussions. This portion too\nis given in a Latin translation in the second volume of Rosenroth\u2019s\nKabbala Denudata.\n\n10. Januka (\u200f\u05d9\u05e0\u05d5\u05e7\u05d0\u200e), or the Discourse of the Young Man, is given in\nvol. iii, 186 a\u2013192 a, and forms part of the text of the Sohar on the\nSabbatic section called Balak, i.e. Numb. xxii, 2\u2013xxv, 9. It derives\nits name from the fact that the discourses therein recorded were\ndelivered by a young man, under the following circumstances:\u2014R. Isaac\nand R. Jehudah, two of R. Simon b. Jochai\u2019s disciples, when on a\njourney, and passing through the village where the widow of R. Hamnuna\nSaba resided, visited this venerable woman. She asked her son, the\nyoung hero of this discourse, who had just returned from school, to go\nto these two Rabbins to receive their benediction; but the youth would\nnot approach them because he recognised, from the smell of their\ngarments, that they had omitted reciting on that day the prescribed\ndeclaration about the unity of the Deity (\u200f\u05e9\u05de\u05e2\u200e). When at meals this\nwonderful Januka gave them sundry discourses on the mysterious import\nof the washing of hands, based on Exod. xxx, 20, on the grace recited\nat meals, on the Shechinah, on the angel who redeemed Jacob (Gen.\nxlviii, 16), &c., &c., which elicited the declaration from the Rabbins\nthat \u201cthis youth is not the child of human parents\u201d (\u200f\u05d4\u05d0\u05d9 \u05d9\u05e0\u05d5\u05e7\u05d0 \u05dc\u05d0\u05d5 \u05d1\u05f4\u05e0\n\u05d4\u05d5\u05d0\u200e); and when hearing all this, R. Simon b. Jochai coincided in the\nopinion, that \u201cthis youth is of superhuman origin.\u201d\n\n11. Idra Suta (\u200f\u05d0\u05d3\u05e8\u05d0 \u05d6\u05d5\u05d8\u05d0\u200e) or the Small Assembly, is given in vol.\niii, 287 b\u2013296 b, and derives its name from the fact that many of the\ndisciples of R. Simon b. Jochai had died during the course of these\nKabbalistic revelations, and that this portion of the Sohar contains\nthe discourses which the Sacred Light delivered before his death to the\nsmall assembly of six pupils, who still survived and congregated to\nlisten to the profound mysteries. It is to a great extent a\nrecapitulation of the Idra Rabba, occupying itself with speculations\nabout the Sephiroth, the Deity in his three aspects (\u200f\u05e9\u05dc\u05ea \u05e8\u05d9\u05e9\u05d9\u05df\u200e), or\nprinciples which successively developed themselves from each other,\nviz.\u2014the En Soph (\u200f\u05d0\u05d9\u05df \u05e1\u05d5\u05e3\u200e), or the Boundless in his absolute nature,\nthe Macroprosopon (\u200f\u05d0\u05e8\u05d9\u05da \u05d0\u05e0\u05e4\u05d9\u05df\u200e), or the Boundless as manifested in the\nfirst emanation, and the Microprosopon (\u200f\u05d6\u05e2\u05d9\u05e8 \u05d0\u05e0\u05e4\u05d9\u05df\u200e), the other nine\nemanations; the abortive creations, &c., and concludes with recording\nthe death of Simon b. Jochai, the Sacred Light and the medium through\nwhom God revealed the contents of the Sohar. The Idra Suta has been\ntranslated into Latin by Rosenroth in the second volume of his Kabbala\nDenudata.\n\nFrom this brief analysis of its component parts and contents, it will\nbe seen that the Sohar does not propound a regular Kabbalistic system,\nbut promiscuously and reiteratedly dilates upon the diverse doctrines\nof this theosophy, as indicated in the forms and ornaments of the\nHebrew alphabet, in the vowel points and accents, in the Divine names\nand the letters of which they are composed, in the narratives of the\nBible, and in the traditional and national stories. Hence the Sohar is\nmore a collection of homilies or rhapsodies on Kabbalistic subjects\nthan treatises on the Kabbalah. It is for this very reason that it\nbecame the treasury of the Kabbalah to the followers of this theosophy.\nIts diversity became its charm. The long conversations between its\nreputed author, R. Simon b. Jochai, and Moses, the great lawgiver and\ntrue shepherd, which it records; the short and pathetic prayers\ninserted therein; the religious anecdotes; the attractive spiritual\nexplanations of scripture passages, appealing to the hearts and wants\nof men; the description of the Deity and of the Sephiroth under tender\nforms of human relationships, comprehensible to the finite, mind, such\nas father, mother, primeval man, matron, bride, white head, the great\nand small face, the luminous mirror, the higher heaven, the higher\nearth, &c, which it gives on every page, made the Sohar a welcome\ntext-book for the students of the Kabbalah, who, by its vivid\ndescriptions of divine love, could lose themselves in rapturous\nembraces with the Deity.\n\nNow, the Sohar pretends to be a revelation from God, communicated\nthrough R. Simon b. Jochai, who flourished about A.D. 70\u2013110, to his\nselect disciples. We are told that \u201cwhen they assembled to compose the\nSohar, permission was granted to the prophet Elias, to all the members\nof the celestial college, to all angels, spirits, and superior souls,\nto assist them; and the ten spiritual substances [i.e., Sephiroth] were\ncharged to disclose to them their profound mysteries, which were\nreserved for the days of the Messiah.\u201d On the approach of death, R.\nSimon b. Jochai assembled the small number of his disciples and\nfriends, amongst whom was his son, R. Eleazar, to communicate to them\nhis last doctrines, [57] \u201cwhen he ordered as follows\u2014R. Aba shall\nwrite, R. Eleazar, my son, propound, and let my other associates\nquietly think about it.\u201d (Idra Suta, Sohar, iii, 287 b.) It is upon the\nstrength of these declarations, as well as upon the repeated\nrepresentation of R. Simon b. Jochai as speaking and teaching\nthroughout this production, that the Sohar is ascribed to this Rabbi on\nits very title-page, and that not only Jews, for centuries, but such\ndistinguished Christian scholars as Lightfoot, Gill, Bartolocci,\nPfeifer, Knorr von Rosenroth, Molitor, &c., have maintained this\nopinion. A careful examination, however, of the following internal and\nexternal evidence will show that this Thesaurus of the Kabbalah is the\nproduction of the thirteenth century.\n\n1. The Sohar most fulsomely praises its own author, calls him the\nSacred Light (\u200f\u05d1\u05d5\u05e6\u05e0\u05d9\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0\u200e), and exalts him above Moses, \u201cthe true\nShepherd.\u201d [58] \u201cI testify by the sacred heavens and the sacred earth,\u201d\ndeclares R. Simon b. Jochai, \u201cthat I now see what no son of man has\nseen since Moses ascended the second time on Mount Sinai, for I see my\nface shining as brilliantly as the light of the sun when it descends as\na healing for the world; as it is written, \u2018to you who fear my name\nshall shine the Sun of Righteousness with a healing in his wings.\u2019\n(Malachi, [iii, 20] iv, 2.) Yea, more, I know that my face is shining,\nbut Moses did not know it nor understand it; for it is written (Exod.\nxxxiv, 29), \u2018Moses wist not that the skin of his face shone.\u2019\u201d (Sohar,\niii, 132 b; 144 a.) The disciples deify R. Simon in the Sohar,\ndeclaring that the verse, \u201call thy males shall appear before the Lord\nGod\u201d (Exod. xxiii, 17), refers to R. Simon b. Jochai, who is the Lord,\nand before whom all men must appear. (Sohar, ii, 38 a.) [59]\n\n2. The Sohar quotes and mystically explains the Hebrew vowel points (i,\n16 b; 24 b; ii, 116 a; iii, 65 a), which were introduced for the first\ntime by R. Mocha of Palestine, A.D. 570, to facilitate the reading of\nthe Scriptures for his students. [60]\n\n3. The Sohar (\u200f\u05e8\u05e2\u05d9\u05d0 \u05de\u05d4\u05d9\u05de\u05e0\u05d4\u200e Faithful Shepherd, on section \u200f\u05e7\u05d3\u05d5\u05e9\u05d9\u05dd\u200e iii,\n82 b), has literally borrowed two verses from the celebrated Hymn of\nIbn Gebirol, who was born about A.D. 1021 and died in 1070. This Hymn\nwhich is entitled \u200f\u05db\u05ea\u05e8 \u05de\u05dc\u05db\u05d5\u05ea\u200e the Royal Diadem, is a beautiful and\npathetic composition, embodying the cosmic views of Aristotle, and\nforms part of the Jewish service for the evening preceding the Great\nDay of Atonement to the present day. The quotation in the Sohar from\nthis Hymn is beyond the shadow of a doubt, as will be seen from the\nfollowing comparison\u2014\n\n\n Sohar. Ibn Gebirol.\n\n \u200f\u05d5\u05d0\u05e9\u05ea\u05d0\u05e8\u05d5 [\u05e1\u05d9\u05d4\u05e8\u05d0 \u05d5\u05e9\u05de\u05e9\u05d0] \u05db\u05d2\u05d5\u05e4\u05d0 \u05d1\u05dc\u05d0 \u05e0\u05e9\u05de\u05ea\u05d0\u200e \u200f\u05d0\u05d1\u05dc \u05d9\u05e9 \u05d0\u05d3\u05d5\u05df \u05e2\u05dc\u05d9\u05d4\u05dd\u200e\n \u200f\u05d3\u05d0\u05d9\u05ea \u05d0\u05d3\u05d5\u05df \u05e2\u05dc\u05d9\u05d4\u05dd \u05de\u05d7\u05e9\u05d9\u05da \u05de\u05d0\u05d5\u05e8\u05d9\u05d4\u05dd\u200e \u200f\u05de\u05d7\u05e9\u05d9\u05da \u05de\u05d0\u05d5\u05e8\u05d9\u05d4\u05dd\u200e\n\n\nIt must be borne in mind that, though the Sohar is written in Aramaic,\nyet this quotation is in Hebrew, and in the rhyme of Ibn Gebirol. [61]\n\n4. The Sohar (i, 18 b; 23 a) quotes and explains the interchange, on\nthe outside of the Mezuza, [62] of the words (\u200f\u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05d9\u05d4\u05d5\u05d4\u200e)\nJehovah our God is Jehovah for (\u200f\u05db\u05d5\u05d6\u05d5 \u05d1\u05de\u05d5\u05db\u05e1\u05d6 \u05db\u05d5\u05d6\u05d5\u200e) Kuzu Bemuchzaz\nKuzu, by substituting for each letter its immediate predecessor in the\nalphabet, which was transplanted from France into Spain in the\nthirteenth century. [63]\n\n5. The Sohar (iii, 232 b) uses the expression Esnoga, which is a\nPortuguese corruption of synagogue, and explains it in a Kabbalistic\nmanner as a compound of two Hebrew words, i.e., Es = \u200f\u05d0\u05e9\u200e and Noga =\n\u200f\u05e0\u05d5\u05d2\u05d4\u200e brilliant light. [64]\n\n6. The Sohar (ii, 32 a) mentions the Crusades, the momentary taking of\nJerusalem by the Crusaders from the Infidels, and the retaking of it by\nthe Saracens. [65] \u201cWoe to the time,\u201d it says, \u201cwherein Ishmael saw the\nworld, and received the sign of circumcision! What did the Holy One,\nblessed be his name? He excluded the descendants of Ishmael, i.e., the\nMahommedans, from the congregation in heaven, but gave them a portion\non earth in the Holy Land, because of the sign of the covenant which\nthey possess. The Mahommedans are, therefore, destined to rule for a\ntime over the Holy Land; and they will prevent the Israelites from\nreturning to it, till the merit of the Mahommedans is accomplished. At\nthat time the descendants of Ishmael will be the occasion of terrible\nwars in the world, and the children of Edom, i.e., the Christians, will\ngather together against them and do battle with them, some at sea and\nsome on land, and some in the neighbourhood of Jerusalem, and the\nvictory will now be on the one side and then on the other, but the Holy\nLand will not remain in the hands of the Christians.\u201d\n\n7. The Sohar records events which transpired A.D. 1264. Thus on Numb.\nxxiv, 17, which the Sohar explains as referring to the time preceding\nthe advent of Messiah, it remarks, [66] \u201cthe Holy One, blessed be he,\nis prepared to rebuild Jerusalem. Previous to the rebuilding thereof he\nwill cause to appear, a wonderful and splendid star, which will shine\nseventy days. It will first be seen on Friday, Elul = July 25th, and\ndisappear on Saturday or Friday evening at the end of seventy days. On\nthe day preceding [its disappearance, i.e. October 2nd] when it will\nstill be seen in the city of Rome, on that self-same day three high\nwalls of that city of Rome and the great palace will fall, and the\npontiff ruler of the city will die.\u201d (Sohar iii, 212 b.) Now the comet\nhere spoken of appeared in Rome, July 25th, 1264, and was visible till\nOctober 2nd, which are literally the seventy days mentioned in the\nSohar. Moreover, July 25th, when the comet first appeared, actually\nhappened on a Friday; on the day of its disappearance, October 2nd, the\nsovereign pontiff of Rome, Urban IV, died at Perugia, when it was\nbelieved that the appearance of the comet was the omen of his death,\nand the great and strong palace (\u200f\u05d4\u05d9\u05db\u05dc\u05d0 \u05e8\u05d1\u05e8\u05d1\u05d0\u200e) Vincimento, fell on the\nself-same day, October 2nd, into the hands of the insurrectionists.\n[67]\n\n8. The Sohar, in assigning a reason why its contents were not revealed\nbefore, says that the \u201ctime in which R. Simon ben Jochai lived was\npeculiarly worthy and glorious, and that it is near the advent of the\nMessiah,\u201d for which cause this revelation was reserved till the days of\nR. Simon, to be communicated through him. Yet, speaking elsewhere of\nthe advent of the Messiah, the Sohar, instead of placing it in the\nsecond century when this Rabbi lived, forgets itself and says\n[68]\u2014\u201cWhen the sixtieth or the sixty-sixth year shall have passed over\nthe threshold of the sixth millenium [A.M. 5060\u201366 = A.D. 1300\u20131306]\nthe Messiah will appear\u201d (Sohar i, 116 a, 117 b, Comp. also iii, 252\na); thus showing that the author lived in the thirteenth century of the\nChristian era. In perfect harmony with this is the fact that:\u2014\n\n9. The doctrine of the En Soph, and the Sephiroth, as well as the\nmetempsychosisian retribution were not known before the thirteenth\ncentury.\n\n10. The very existence of the Sohar, according to the confession of the\nstaunch Kabbalist, Jehudah Chajoth (flourished 1500), was unknown to\nsuch distinguished Kabbalists as Nachmanides (1195\u20131270) and\nBen-Adereth (1235\u20131310); the first who mentions it is Todros Abulafia\n(1234\u20131306).\n\n11. Isaac of Akko (flourished 1290) fully confirms all that we have\nhitherto adduced from the import of this book, by his testimony that\n\u201cthe Sohar was put into the world from the head of a Spaniard.\u201d To the\nsame effect is the testimony of Joseph Ibn Wakkar, who in speaking of\nlater books which may be relied upon, recommends only those of Moses\nNachmanides and Todros Abulafia; \u201cbut,\u201d he adds, \u201cthe Sohar is full of\nerrors, and one must take care not to be misled by them.\u201d Upon which,\nthe erudite Steinschneider rightly remarks, [69] \u201cthis is an impartial\nand indirect testimony that the Sohar was recognised scarcely fifty\nyears after its appearing as one of the later works, and was not\nattributed to Simon ben Jochai.\u201d\n\n12. That Moses de Leon, who first published and sold the Sohar, as the\nproduction of R. Simon b. Jochai, was himself the author of it, was\nadmitted by his own wife and daughter, as will be seen from the\nfollowing account in the Book Juchassin, (p.p. 88, 89, 95, ed.\nFilipowski, London, 1857), which we give in an abridged form. [70] When\nIsaac of Akko, who escaped the massacre after the capture of this city\n(A.D. 1291), came to Spain and there saw the Sohar, he was anxious to\nascertain whether it was genuine, since it pretended to be a Palestine\nproduction, and he, though born and brought up in the Holy Land, in\nconstant intercourse with the disciples of the celebrated Kabbalist,\nNachmanides, had never heard a syllable about this marvellous work.\nNow, Moses de Leon, whom he met in Valladolid, declared to him on a\nmost solemn oath that he had at Avila an ancient exemplar, which was\nthe very autograph of R. Simon ben Jochai, and offered to submit it to\nhim to be tested. In the meantime, however, Moses de Leon was taken ill\non his journey home, and died at Arevolo, A.D. 1305. But two\ndistinguished men of Avila, David Rafen and Joseph de Avila, who were\ndetermined to sift the matter, ascertained the falsehood of this story\nfrom the widow and daughter of Moses de Leon. Being a rich man and\nknowing that Moses de Leon left his family without means, Joseph de\nAvila promised, that if she would give him the original MS. of the\nSohar from which her husband made the copies, his son should marry her\ndaughter, and that he would give them a handsome dowry. Whereupon the\nwidow and daughter declared, that they did not possess any such MS.,\nthat Moses de Leon never had it, but that he composed the Sohar from\nhis own head, and wrote it with his own hand. Moreover, the widow\ncandidly confessed that she had frequently asked her husband why he\npublished the production of his own intellect under another man\u2019s name,\nand that he told her that if he were to publish it under his own name\nnobody would buy it, whereas under the name of R. Simon b. Jochai it\nyielded him a large revenue. This account is confirmed in a most\nremarkable manner by the fact that\u2014\n\n13. The Sohar contains whole passages which Moses de Leon translated\ninto Aramaic, from his other works, as the learned Jellinek has\ndemonstratively proved. To transfer these passages here would occupy\ntoo much of our space. We must, therefore, refer the reader to the\nmonograph itself, [71] and shall only give one example, which the\nerudite historian, Dr. Graetz, [72] has pointed out. In his Sephar\nHa-Rimon (\u200f\u05e1\u05e4\u05e8 \u05d4\u05e8\u05d9\u05de\u05d5\u05df\u200e), which he composed A.D. 1827, and which is a\nKabbalistic explanation of the Mosaic precepts, Moses de Leon\nendeavours to account for the non-occurrence of the Tetragrammaton in\nthe history of the hexahemeron, whilst it does occur immediately\nafterwards, by submitting that as the earthly world is finite and\nperishable, this divine name, which denotes eternity, could not be used\nat the creation thereof; for if it had been created under its\ninfluence, the world would have been as imperishable as this name. In\ncorroboration of this, Moses de Leon quotes the passage (\u200f\u05dc\u05db\u05d5 \u05d7\u05d6\u05d5\n\u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05e9\u05e8 \u05e9\u05dd \u05e9\u05de\u05d5\u05ea \u05d1\u05d0\u05e8\u05e5\u200e) Come, behold the works of Elohim, what\nperishableness he made in the earth (Ps. xlvi, 8), showing that \u200f\u05e9\u05de\u05d5\u05ea\u200e\ndestruction, perishableness, is consonant with the name \u200f\u05d0\u05dc\u05d4\u05d9\u05dd\u200e. In\nlooking at the original, it will be seen that the text has \u200f\u05d9\u05d4\u05d5\u05d4\u200e and\nnot \u200f\u05d0\u05dc\u05d4\u05d9\u05dd\u200e, and that Moses de Leon, by a slip of memory, confounded\nthis passage with \u200f\u05dc\u05db\u05d5 \u05d5\u05e8\u05d0\u05d5 \u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd\u200e Come and see the works of\nElohim (Ps. xlvi, 5). Now, the whole explanation and the same blunder\nare transferred into the Sohar. The commentators on this treasury of\nthe Kabbalah, not knowing the cause of this blunder, express their\ngreat surprise that the Sohar should explain a mis-quotation. We\nsubjoin the two passages in parallel columns.\n\n\nSohar, i, 58 a.\n\u05e8\u05f3 \u05d9\u05d4\u05d5\u05d3\u05d4 \u05e4\u05ea\u05d7 \u05dc\u05db\u05d5 \u05d7\u05d6\u05d5 \u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd \u05d0\u05e9\u05e8 \u05e9\u05dd \u05e9\u05de\u05d5\u05ea \u05d5\u05d2\u05d5\u05f3 \u05d4\u05d0\u05d9 \u05e7\u05e8\u05d0 \u05d0\u05d5\u05e7\u05de\u05d5\u05d4 \n\u05d5\u05d0\u05ea\u05de\u05e8\u05bc\u05bc\u05bc\u05bc \u05e9\u05de\u05d5\u05ea \u05d5\u05d3\u05d0\u05d9 \u05d5\u05d4\u05d0 \u05e9\u05de\u05d0 \u05d2\u05e8\u05d9\u05dd \u05dc\u05db\u05dc\u05d0 (\u05dc\u05e9\u05d5\u05df \u05e9\u05de\u05e9\u05d5\u05df) \u05d3\u05d0\u05dc\u05d5 \u05d4\u05d5\u05d5 \u05de\u05e4\u05e2\u05dc\u05d5\u05ea. \u05d9\u05f3 \u05d4\n\u05f3 \u05d5\u05f3 \u05d4\u05f3 \u05e9\u05dd \u05e7\u05d9\u05d5\u05dd \u05d1\u05d0\u05e8\u05e5 \u05d0\u05d1\u05dc \u05d1\u05d2\u05d9\u05df \u05d3\u05d4\u05d5\u05d5\u05df \u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05e9\u05de\u05d0 \u05d3\u05d0\u05dc\u05d4\u05d9\u05dd \u05e9\u05dd \u05e9\u05de\u05d5\u05ea \u05d1\u05d0\u05e8\u05e5: \n\u05d0\u05de\u05e8 \u05dc\u05d9\u05d4 \u05e8\u05f3 \u05d7\u05d9\u05d9\u05d0 \u05d5\u05d2\u05d5\u05f3\n\nMoses de Leon, ii, No. 133, p. 25.\n\u05d0\u05de\u05e0\u05dd \u05db\u05d9 \u05d9\u05e9 \u05e4\u05d9\u05e8\u05d5\u05e9 \u05d0\u05d7\u05e8 \u05db\u05d4\u05d9\u05d5\u05ea \u05e9\u05dd \u05d4\u05de\u05d9\u05d5\u05d7\u05d3 \u05e0\u05d6\u05db\u05e8 \u05db\u05d0\u05d7\u05d5\u05d6\u05e0\u05d4 \u05dc\u05e7\u05d9\u05d9\u05dd \u05e2\u05dc \u05d4\u05d4\u05d5\u05d9\u05d5\u05ea \u05d0\u05de\u05e8\u05d5 \n\u05d7\u05d6\u05f4\u05dc \u05dc\u05db\u05d5 \u05e8\u05d0\u05d5 \u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05d5\u05db\u05d5\u05f3 \u05de\u05e4\u05e0\u05d9 \u05e9\u05d4\u05d9\u05d5 \u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd \u05e9\u05dd \u05e9\u05de\u05d5\u05ea\u05bc\u05bc\u05bc\u05bc \u05e9\u05d0\u05dc\u05de\u05dc\u05d0 \u05d4\n\u05d9\u05d5 \u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05d9\u05f3 \u05d4\u05f3 \u05d5\u05f3 \u05d4\u05f3 \u05e9\u05dd \u05e7\u05d9\u05d5\u05dd \u05d1\u05d0\u05e8\u05e5: \u05d5\u05d4\u05e2\u05e0\u05d9\u05df \u05d1\u05d6\u05d4 \u05e2\u05dc \u05db\u05dc \u05d4\u05de\u05e4\u05e2\u05dc\u05d5\u05ea \u05d6\u05d4 \u05d4\u05e2\u05d5\u05dc\u05dd\n \u05d4\u05e9\u05e4\u05dc \u05db\u05dc\u05dd \u05e0\u05e4\u05e1\u05d3\u05d9\u05dd \u05de\u05e4\u05e0\u05d9 \u05e9\u05db\u05dc \u05d4\u05d5\u05d5\u05d9\u05d5\u05ea\u05d9 \u05d1\u05e9\u05dd \u05d6\u05d4 \u05e9\u05d0\u05dc\u05de\u05dc\u05d0 \u05d9\u05d4\u05d9\u05d5 \u05d1\u05e9\u05dd \u05d4\u05de\u05d9\u05d5\u05d7\u05d3 \u05db\u05dc\u05dd \u05d9\u05d4\n \u05d9\u05d5 \u05e7\u05d9\u05de\u05d9\u05dd \u05d1\u05e7\u05d9\u05d5\u05de\u05dd \u05d5\u05db\u05d5\u05f3\n\n\nIt is for these and many other reasons that the Sohar is now regarded\nby Steinschneider, Beer, Jellinek, Graetz, &c., as a pseudograph of the\nthirteenth century. That Moses de Leon should have palmed the Sohar\nupon Simon b. Jochai was nothing remarkable, since this Rabbi is\nregarded by tradition as the embodiment of mysticism. No better hero\ncould be selected for the Sohar than R. Simon, of whom the Talmud gives\nus the following account: \u201cOnce upon a time, R. Jehudah, R. Jose, and\nR. Simon sat together, and R. Jehudah b. Gerim sat by them. R. Jehudah\nthen began and said\u2014How beautiful are the works of this nation (i.e.,\nthe Romans)! they have erected market-places, they have erected\nbridges, and they have erected baths! R. Jose was quiet, but R. Simon\nb. Jochai answered and said: what they have built they have built for\nno one except for their own use, they made markets to allure\nprostitutes, they made baths to gratify themselves therein, and bridges\nto get tolls by them. Jehudah b. Gerim repeated this, and the emperor\u2019s\ngovernment got to hear it, who passed the following decree: Jehudah,\nwho exalted, is to be exalted; Jose, who was silent, is to be banished\nto Zipporis; and Simon, who spoke evil, is to be killed. He (i.e., R.\nSimon) at once concealed himself with his son, in the place of study,\nwhither his wife daily brought them a loaf and a flask of water; but as\nthe rigour of the decree increased, he said to his son: women are\nweak-minded\u2014if she is tortured she may betray us. Hence, they left, and\nbetook themselves into a deep cavern, where by a miracle a crab-tree\nand a well were created for their subsistence. He and his son sat in\nthe sand up to their necks all the day studying the Law. They spent\ntwelve long years in this cavern; when Elias the prophet came and stood\nat the entrance of the cavern, and called out\u2014Who will inform the son\nof Jochai that the emperor is dead, and that the decree is commuted?\nThey came out and saw the people tilling and sowing.\u201d (Sabbath, 33 a.\nComp. also, Jerusalem Shebiith, ix, 1; Bereshith Rabba, cap. lxxix;\nMidrash Koheleth, x, 8; Midrash Esther, i, 9.) This is the secret why\nthe story that R. Simon b. Jochai composed the Sohar during his twelve\nyears\u2019 residence in the cavern obtained credence among the followers of\nthe Kabbalah.\n\n\n\nIII. The Commentary on the Ten Sephiroth.\n\nIt is this commentary to which we must look, as the most ancient\ndocument embodying the doctrines of the Kabbalah. The author of this\ncommentary, R. Azariel b. Menachem, was born in Valladolid, about 1160.\nHe distinguished himself as a philosopher, Kabbalist, Talmudist, and\ncommentator, as his works indicate; he was a pupil of Isaac the Blind,\nwho is regarded as the originator of the Kabbalah, and master of the\ncelebrated R. Moses Nachmanides, who is also a distinguished pillar of\nKabbalism. R. Azariel died A.D. 1238, at the advanced age of\nseventy-eight years. \u201cThe Commentary on the Ten Sephiroth\u201d is in\nquestions and answers, [73] and the following is the lucid analysis of\nit as given by the erudite Jellinek, according to Spinoza\u2019s form of\nEthics.\n\n1. Definition.\u2014By the Being who is the cause and governor of all\nthings, I understand the En Soph, i.e., a Being infinite, boundless,\nabsolutely identical with itself, united in itself, without attributes,\nwill, intention, desire, thought, word or deed. (Answers 2 and 4.)\n\n2. Definition.\u2014By Sephiroth I understand the potencies which emanated\nfrom the absolute En Soph, all entities limited by quantity, which like\nthe will, without changing its nature, wills diverse objects that are\nthe possibilities of multifarious things. (Answers 3 and 9.)\n\ni. Proposition.\u2014The primary cause and governor of the world is the En\nSoph, who is both immanent and transcendent. (Answer 1.)\n\n(a) Proof.\u2014Each effect has a cause, and every thing which has order and\ndesign has a governor. (Answer 1.)\n\n(b) Proof.\u2014Every thing visible has a limit, what is limited is finite,\nwhat is finite is not absolutely identical; the primary cause of the\nworld is invisible, therefore unlimited, infinite, absolutely\nidentical, i.e., he is the En Soph. (Answer 2.)\n\n(c) Proof.\u2014As the primary cause of the world is infinite, nothing can\nexist without (EXTRA) him; hence he is immanent. (Ibid.)\n\nScholion.\u2014As the En Soph is invisible and exalted, it is the root of\nboth faith and unbelief. (Ibid.)\n\nii. Proposition.\u2014The Sephiroth are the medium between the absolute En\nSoph and the real world.\n\nProof.\u2014As the real world is limited and not perfect, it cannot directly\nproceed from the En Soph, still the En Soph must exercise his influence\nover it, or his perfection would cease. Hence the Sephiroth, which, in\ntheir intimate connection with the En Soph, are perfect, and in their\nseverance are imperfect, must be the medium. (Answer 3.)\n\nScholion.\u2014Since all existing things originated by means of the\nSephiroth, there are a higher, a middle, and a lower degree of the real\nworld. (Vide infra, Proposition 6.)\n\niii. Proposition.\u2014There are ten intermediate Sephiroth.\n\nProof.\u2014All bodies have three dimensions, each of which repeats the\nother (3 \u00d7 3); and by adding thereunto space generally, we obtain the\nnumber ten. As the Sephiroth are the potencies of all that is limited\nthey must be ten. (Answer 4).\n\n(a) Scholion.\u2014The number ten does not contradict the absolute unity of\nthe En Soph, as one is the basis of all numbers, plurality proceeds\nfrom unity, the germs contain the development, just as fire, flame,\nsparks and colour have one basis, though they differ from one another.\n(Answer 6.)\n\n(b) Scholion.\u2014Just as cogitation or thought, and even the mind as a\ncogitated object, is limited, becomes concrete and has a measure,\nalthough pure thought proceeds from the En Soph; so limit, measure, and\nconcretion are the attributes of the Sephiroth. (Answer 7.)\n\n4. Proposition.\u2014The Sephiroth are emanations and not creations.\n\n1. Proof.\u2014As the absolute En Soph is perfect, the Sephiroth proceeding\ntherefrom must also be perfect; hence they are not created. (Answer 5.)\n\n2. Proof.\u2014All created objects diminish by abstraction; the Sephiroth do\nnot lessen, as their activity never ceases; hence they cannot be\ncreated. (Ibid.)\n\nScholion.\u2014The first Sephira was in the En Soph as a power before it\nbecame a reality; then the second Sephira emanated as a potency for the\nintellectual world, and afterwards the other Sephiroth emanated for the\nsensuous and material world. This, however, does not imply a prius and\nposterius or a gradation in the En Soph, but just as a light whose\nkindled lights which shine sooner and later and variously, so it\nembraces all in a unity. (Answer 8.)\n\n5. Proposition.\u2014The Sephiroth are both active and passive (\u200f\u05de\u05e7\u05d1\u05d9\u05dc\n\u05d5\u05de\u05ea\u05e7\u05d1\u05dc\u200e).\n\nProof.\u2014As the Sephiroth do not set aside the unity of the En Soph, each\none of them must receive from its predecessor, and impart to its\nsuccessor\u2014i.e., be receptive and imparting. (Answer 9.)\n\n6. Proposition.\u2014The first Sephira is called Inscrutable Height (\u200f\u05e8\u05d5\u05dd\n\u05de\u05e2\u05dc\u05d4\u200e); the second, Wisdom (\u200f\u05d7\u05db\u05de\u05d4\u200e); the third, Intelligence (\u200f\u05d1\u05d9\u05e0\u05d4\u200e);\nthe fourth, Love (\u200f\u05d7\u05e1\u05d3\u200e); the fifth, Justice (\u200f\u05e4\u05d7\u05d3\u200e); the sixth, Beauty\n(\u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e); the seventh, Firmness (\u200f\u05e0\u05e6\u05d7\u200e); the eighth, Splendour\n(\u200f\u05d4\u05d5\u05d3\u200e); the ninth, the Righteous is the Foundation of the World (\u200f\u05e6\u05d3\u05d9\u05e7\n\u05d9\u05e1\u05d5\u05d3 \u05e2\u05d5\u05dc\u05dd\u200e); and the tenth, Righteousness (\u200f\u05e6\u05d3\u05e7\u200e).\n\n(a) Scholion.\u2014The first three Sephiroth form the world of thought; the\nsecond three the world of soul; and the four last the world of\nbody\u2014thus corresponding to the intellectual, moral, and material\nworlds. (Answer 10.)\n\n(b) Scholion.\u2014The first Sephira stands in relation to the soul,\ninasmuch as it is called a unity (\u200f\u05d9\u05d7\u05d9\u05d3\u05d4\u200e); the second, inasmuch as it\nis denominated living (\u200f\u05d7\u05d9\u05d4\u200e); the third, inasmuch as it is termed\nspirit (\u200f\u05e8\u05d5\u05d7\u200e); the fourth, inasmuch as it is called vital principle\n(\u200f\u05d2\u05e4\u05e9\u200e); the fifth, inasmuch as it is denominated soul (\u200f\u05e0\u05e9\u05de\u05d4\u200e); the\nsixth operates on the blood, the seventh on the bones, the eighth on\nthe veins, the ninth on the flesh, and the tenth on the skin. (Ibid.)\n\n(c) Scholion.\u2014The first Sephira is like the concealed light, the second\nlike sky-blue, the third like yellow, the fourth like white, the fifth\nlike red, the sixth like white-red, the seventh like whitish-red, the\neighth like reddish-white, the ninth like\nwhite-red-whitish-red-reddish-white, and the tenth is like the light\nreflecting all colours. [74]\n\nThe gradation of the Sephiroth is as follows\u2014\n\n\n i\n \u200f\u05e8\u05d5\u05dd \u05de\u05e2\u05dc\u05d4\u200e\n / \\\n / \\\n iii ii\n \u200f\u05d1\u05d9\u05e0\u05d4\u200e \u200f\u05d7\u05db\u05de\u05d4\u200e\n | |\n | |\n v vi iv\n \u200f\u05e4\u05d7\u05d3\u200e \u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e \u200f\u05d7\u05e1\u05d3\u200e\n | | |\n | | |\n viii ix vii\n \u200f\u05d4\u05d5\u05d3\u200e \u200f\u05d9\u05e1\u05d5\u05d3 \u05e2\u05d5\u05dc\u05dd\u200e \u200f\u05e0\u05e6\u05d7\u200e\n |\n |\n x\n \u200f\u05e6\u05d3\u05e7\u200e\n\n\nFor this date of the Kabbalah (i.e., 1150\u20131190) we have the testimony\nof some of the earliest and most intelligent Kabbalists themselves.\nThus R. Joseph b. Abraham Gikatilla (born about 1247, and died 1307)\nmost distinctly tells us that R. Isaac the Blind, of Posquiers (flour.\ncirca 1190\u20131210), the teacher of R. Azariel, was the first who taught\nthe doctrines of this theosophy. [75] R. Bechja b. Asher, another\nKabbalist who lived soon after this system was made known, in his\ncommentary on the Pentateuch, which he composed A.D. 1291, styles R.\nIsaac the Blind, as the Father of the Kabbalah. [76] Shem Tob b.\nAbraham Ibn Gaon (born 1283), another ancient Kabbalist, in attempting\nto trace a Kabbalistic explanation of a passage in the Bible to its\nfountain head, goes back to R. Isaac as the primary source, and\nconnects him immediately with the prophet Elias, who is said to have\nrevealed the mysteries of this theosophy to this corypheus of the\nKabbalah. [77] Whilst the author of the Kabbalistic work entitled\n\u200f\u05de\u05e2\u05e8\u05db\u05ea \u05d0\u05dc\u05d4\u05d5\u05ea\u200e the contemporary of R. Solomon b. Abraham b. Adereth\n(flour. A.D. 1260), frankly declares that \u201cthe doctrine of the En Soph\nand the ten Sephiroth is neither to be found in the Law, Prophets, or\nHagiographa, nor in the writings of the Rabbins of blessed memory, but\nrests solely upon signs which are scarcely perceptible.\u201d [78]\n\nIt has indeed been supposed that covert allusions to the Sephiroth are\nto be found in the Talmud. If this could be proved, the date of the\nKabbalah would have to be altered from the twelfth to the second or\nthird century after Christ. An examination, however, of the passage in\nquestion, upon which this opinion is based, will show how thoroughly\nfanciful it is. The passage is as follows\u2014\u201cThe Rabbins propound, at\nfirst the name of twelve letters was communicated to every one, but\nwhen the profane multiplied, it was only communicated to the most pious\nof the priests, and these pre-eminently pious priests absorbed it from\ntheir fellow priests in the chant. It is recorded that R. Tarphon said,\nI once went up the orchestra in the Temple after my maternal uncle,\nand, bending forward my ear to a priest, I heard how he absorbed it\nfrom his fellow priests in the chant. R. Jehudah said in the name of\nRab, the divine name of forty-two letters is only communicated to such\nas are pious, not easily provoked, not given to drinking, and are not\nself opinionated. He who knows this name and preserves it in purity, is\nbeloved above, cherished below, respected by every creature, and is\nheir of both worlds\u2014the world that now is, and the world to come.\u201d\n(Babylon Kiddushin, 71 a.) Upon this the celebrated Maimonides (born\n1135, died 1204) remarks\u2014\u201cNow everyone who has any intelligence knows\nthat the forty-two letters cannot possibly make one word, and that they\nmust therefore have composed several words. There is no doubt that\nthese words conveyed certain ideas, which were designed to bring man\nnearer to the true conception of the Divine essence, through the\nprocess we have already described. These words, composed of numerous\nletters, have been designated as a single name, because like all\naccidental proper names they indicate one single object; and to make\nthe object more intelligible several words are employed, as many words\nare sometimes used to express one single thing. This must be well\nunderstood, that they taught the ideas indicated by these names, and\nnot the simple pronunciation of the meaningless letters. Neither the\ndivine name composed of twelve letters, nor the one of forty-two\nletters, ever obtained the title of Shem Ha-Mephorash\u2014this being the\ndesignation of the particular name, or the Tetragrammaton, as we have\nalready propounded. As to the two former names, they assuredly convey a\ncertain metaphysical lesson, and there is proof that one of them\ncontained a lesson of this kind; for the Rabbins say in the Talmud with\nregard to it: \u2018The name of forty-two letters is very holy, and is only\ncommunicated to such as are pious, &c., &c., &c.\u2019 Thus far the Talmud.\nBut how remote from the meaning of their author is the sense attached\nto these words! Forsooth most people believe that it is simply by the\npronunciation of the mere letters, without any idea being attached to\nthem, that the sublime things are to be obtained, and that it is for\nthem that those moral qualifications and that great preparation are\nrequisite. But it is evident that the design of all this is to convey\ncertain metaphysical ideas which constitute the mysteries of the divine\nLaw as we have already explained. It is shewn in the metaphysical\nTreatises that it is impossible to forget science\u2014I speak of the\nperception of the active intellect\u2014and this is the meaning of the\nremark in the Talmud, \u2018he [to whom the divine name of forty-two letters\nis communicated] retains what he learns.\u2019\u201d [79]\n\nIt is this passage, as well as Maimonides\u2019 comment upon it, which led\nthe erudite Franck to the conclusion that the mysteries of the Kabbalah\nwere known to the doctors of the Talmud, and that the forty-two letters\ncomposing the divine name are the ten Sephiroth, which, by supplying\nthe Vav conjunctive before the last Sephira, consist exactly of\nforty-two letters, as follows:\u2014\n\n\n 5 + 5 + 3 + 3 + 5 + 5 + 5 + 4 + 4 + 3 = 42\n \u200f\u05d5\u05d9\u05e1\u05d5\u05d3\u200e \u200f\u05de\u05dc\u05db\u05d5\u05ea\u200e \u200f\u05d4\u05d5\u05d3\u200e \u200f\u05e0\u05e6\u05d7\u200e \u200f\u05ea\u05e4\u05d0\u05e8\u05ea\u200e \u200f\u05d2\u05d1\u05d5\u05e8\u05d4\u200e \u200f\u05e0\u05d3\u05d5\u05dc\u05d4\u200e \u200f\u05d1\u05d9\u05e0\u05d4\u200e \u200f\u05d7\u05db\u05de\u05d4\u200e \u200f\u05db\u05ea\u05e8\u200e\n\n\nBut Franck, like many other writers, confounds mysticism with Kabbalah.\nThat the Jews had an extensive mysticism, embracing theosophy with its\ncollateral angelology and uranology, as well as christology and magic,\nlong before the development of the Kabbalah, and that there were a\ncertain class of people who specially devoted themselves to the study\nof this mysticism, and who styled themselves \u201cMen of Faith\u201d (\u200f\u05d1\u05e2\u05dc\u05d9\n\u05d0\u05de\u05d5\u05e0\u05d5\u05ea\u200e), is evident from a most cursory glance at the Jewish\nliterature. Based upon the remark\u2014\u201cThe secret of the Lord is with them\nthat fear him, and he will show them his covenant,\u201d (Ps. xxv, 14,) some\nof the most distinguished Jewish doctors in the days of Christ, and\nafterwards, claimed an attainment of superhuman knowledge, communicated\nto them either by a voice from heaven (\u200f\u05d1\u05ea \u05e7\u05d5\u05dc\u200e) or by Elias the\nprophet (Baba Mezia, 59 b; Sabbath, 77 b; Chagiga, 3 b, 10 a;\nSanhedrin, 48 b; Nidda, 20 b; Joma, 9 b). The sages had also secret\ndoctrines about the hexahemeron (\u200f\u05de\u05e2\u05e9\u05d4 \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea\u200e) and the Vision of\nEzekiel = Theosophy (\u200f\u05de\u05e2\u05e9\u05d4 \u05de\u05e8\u05db\u05d1\u05d4\u200e), \u201cwhich were only communicated to\npresidents of courts of justice and those who were of a careful heart\u201d\n(Chagiga, 12 a\u201316 a). Coeven with this are the mysteries connected with\nthe different letters of the several divine names (Kiddushin, 71 a).\nThose who were deemed worthy to be admitted into these secrets could at\nany moment call into existence new creations either in the animal or\nvegetable kingdom (Sanhedrin, 65 b, 67 b; Jerusalem Sanhedrin, vii);\nthey could fly in the air, heal the sick, drive out evil spirits, and\nsuspend the laws of nature, by sundry mystical transpositions and\ncommutations of the letters composing the divine names, which they\nwrote down on slips of vellum or pieces of paper and called \u201camulets\u201d\n(\u200f\u05e7\u05de\u05d9\u05e2\u05d5\u05ea\u200e). This mysticism and the literature embodying it began to\ndevelop themselves more fully and to spread more extensively from the\nend of the eighth and the commencement of the ninth centuries. Towards\nthe close of the eighth century came into existence\n\n1. The celebrated mystical work entitled the Alphabet of Rabbi Akiba,\nwhich alternately treats each letter of the Hebrew Alphabet as\nrepresenting an idea as an abbreviation for a word (\u200f\u05e0\u05d5\u05d8\u05e8\u05d9\u05e7\u05d5\u05df\u200e), and as\nthe symbol of some sentiment, according to its peculiar form, in order\nto attach to those letters moral, theoanthropic, angelogical and\nmystical notions. This work has recently been reprinted in two\nrecensions in Jellinek\u2019s Beth Ha-Midrash, vol. iii, p. 12\u201364, Leipzig,\n1855.\n\n2. The Book of Enoch which describes the glorification of Enoch and his\ntransformation into the angel Metatron, regarding him as \u200f\u05d9\u05d3\u05d5\u05f4\u05d3 \u05d4\u05e7\u05d8\u05d5\u05df\u200e\nthe Minor Deity, in contradistinction to \u200f\u05d9\u05d3\u05d5\u05f4\u05d3 \u05d4\u05d2\u05d3\u05d5\u05dc\u200e the Great God\nand which was originally a constituent part of the Alphabet of R.\nAkiba. It is reprinted in Jellinek\u2019s Beth Ha-Midrash, vol. ii, pp.\n114\u2013117. Leipzig, 1853.\n\n3. Shiur Koma (\u200f\u05e9\u05d9\u05e2\u05d5\u05e8 \u05e7\u05d5\u05de\u05d4\u200e), or the Dimensions of the Deity, which\nclaims to be a revelation from the angel Metatron to R. Ishmael, and\ndescribes the size of the body and the sundry members of the Deity. It\nis given in the Book Raziel (\u200f\u05e1\u05e4\u05e8 \u05e8\u05d6\u05d9\u05d0\u05dc\u200e) of Eleazer b. Jehudah of\nWorms, printed at Amsterdam, 1701, and at Warsaw, 1812.\n\n4. The Palaces (\u200f\u05d4\u05d9\u05db\u05dc\u05d5\u05ea\u200e). This mystical document opens with an\nexaltation of those who are worthy to see the chariot throne (\u200f\u05e6\u05e4\u05d9\u05d9\u05ea\n\u05d4\u05de\u05e8\u05db\u05d1\u05d4\u200e), declaring that they know whatever happens and whatever is\nabout to happen in the world; that he who offends them will be severely\npunished; and that they are so highly distinguished as not to be\nrequired to rise before any one except a king, a high priest, and the\nSanhedrim. It then celebrates the praises of Almighty God and his\nchariot throne; describes the dangers connected with seeing this\nchariot throne (\u200f\u05de\u05e8\u05db\u05d1\u05d4\u200e); gives an episode from the history of the\nmartyrs and the Roman emperor Lupinus, a description of the angels, and\nof the sundry formul\u00e6 wherewith they are adjured. Whereupon follows a\ndescription of the seven heavenly palaces, each of which is guarded by\neight angels, and into which the student of the mysterious chariot\nthrone may transpose himself in order to learn all mysteries, a\ndescription of the formul\u00e6 by virtue of which these angelic guards are\nobliged to grant admission into the celestial palaces, and of the\npeculiar qualifications of those who desire to enter into them. The\ndocument then concludes with detailing some hymns of praise, a\nconversation between God, Israel, and the angels about those mysteries,\na knowledge of which makes man suddenly learned without any trouble,\nand with a description of this mystery, which consists in certain\nprayers and charms. This mystical production has also been reprinted in\nJellinek\u2019s valuable Beth Ha-Midrash, vol. iii, pp. 83\u2013108.\n\nThese mystical treatises constitute the centre around which cluster all\nthe productions of this school, which gradually came into existence in\nthe course of time. So numerous became the disciples of mysticism in\nthe twelfth century, and so general became the belief in their power of\nperforming miraculous cures, driving out evil spirits, &c., &c., by\nvirtue of charms consisting of the letters composing the divers divine\nnames transposed and commuted in mystical forms, that the celebrated\nMaimonides found it necessary to denounce the system. \u201cWe have one\ndivine name only,\u201d says he, \u201cwhich is not derived from His attributes,\nviz., the Tetragrammaton, for which reason it is called Shem\nHa-Mephorash (\u200f\u05e9\u05dd \u05d4\u05de\u05e4\u05d5\u05e8\u05e9\u200e). Believe nothing else, and give no credence\nto the nonsense of the writers of charms and amulets (\u200f\u05db\u05d5\u05ea\u05d1\u05d9 \u05d4\u05e7\u05de\u05d9\u05e2\u05d5\u05ea\u200e),\nto what they tell you or to what you find in their foolish writings\nabout the divine names, which they invent without any sense, calling\nthem appellations of the Deity (\u200f\u05e9\u05de\u05d5\u05ea\u200e), and affirming that they\nrequire holiness and purity and perform miracles. All these things are\nfables: a sensible man will not listen to them, much less believe in\nthem.\u201d (More Nebuchim, i, 61.)\n\nBut this mysticism, with its thaumaturgy, though espoused by later\nKabbalists and incorporated into their writings, is perfectly distinct\nfrom the Kabbalah in its first and pure form, and is to be\ndistinguished by the fact that it has no system, knows nothing of the\nspeculations of the En Soph, the ten Sephiroth, the doctrine of\nemanations, and the four worlds, which are the essential and peculiar\nelements of the Kabbalah. As to Franck\u2019s ingenious hypothesis, based\nupon the same number of letters constituting a divine name, mentioned\nin the Talmud, and the ten Sephiroth, we can only say that the\nKabbalists themselves never claimed this far-fetched identity, and that\nIgnatz Stern has shown (Ben Chananja, iii, p. 261), that the Sohar\nitself takes the ten divine names mentioned in the Bible, which it\nenumerated in vol. iii, 11 a, and which it makes to correspond to the\nten Sephiroth, to be the sacred name composed of forty-two letters,\nviz.:\u2014\n\n\n 4 + 2 + 2 + 5 + 4 + 5 + 2 + 5 + 2 + 4 + 3 + 4 = 42\n \u200f\u05d0\u05d3\u05e0\u05d9\u200e \u200f\u05d7\u05d9\u200e \u200f\u05d0\u05dc\u200e \u200f\u05e6\u05d1\u05d0\u05d5\u05ea\u200e \u200f\u05d9\u05d3\u05d5\u05d3\u200e \u200f\u05d0\u05dc\u05d3\u05d9\u05dd\u200e \u200f\u05d0\u05dc\u200e \u200f\u05d9\u05d3\u05d5\u05d9\u05d3\u200e \u200f\u05d9\u05d4\u200e \u200f\u05d0\u05d4\u05d9\u05d4\u200e \u200f\u05d0\u05e9\u05e8\u200e \u200f\u05d0\u05d4\u05d9\u05d4\u200e\n\n\nHaving ascertained its date, we now come to the origin of the Kabbalah.\nNothing can be more evident than that the cardinal and distinctive\ntenets of the Kabbalah in its original form, as stated at the beginning\nof the second part of this Essay, are derived from Neo-Platonism. Any\ndoubt upon this subject must be relinquished when the two systems are\ncompared. The very expression En Soph (\u200f\u05d0\u05d9\u05df \u05e1\u05d5\u05e3\u200e) which the Kabbalah\nuses to designate the Incomprehensible One, is foreign, and is\nevidently an imitation of the Greek \u1f04\u03c0\u03b5\u03b9\u03c1\u03bf\u03c2. The speculations about the\nEn Soph, that he is superior to actual being, thinking and knowing, are\nthoroughly Neo-Platonic (\u1f10\u03c0\u03ad\u03ba\u03b5\u03b9\u03bd\u03b1 \u03bf\u1f50\u03c3\u03af\u03b1\u03c2, \u1f10\u03bd\u03b5\u03c1\u03b3\u03af\u03b1\u03c2, \u03bd\u03bf\u1fe6 \u03ba\u03b1\u1f76 \u03bd\u03bf\u03ae\u03c3\u03b5\u03c9\u03c2);\nand R. Azariel, whose work, as we have seen, is the first Kabbalistic\nproduction, candidly tells us that in viewing the Deity as purely\nnegative, and divesting him of all attributes, he followed the opinion\nof the philosophers. [80] When R. Azariel moreover tells us that \u201cthe\nEn Soph can neither be comprehended by the intellect, nor described in\nwords; for there is no letter or word which can grasp him,\u201d we have\nhere almost the very words of Proclus, who tells us that, \u201calthough he\nis generally called the unity (\u03c4\u1f78 \u1f15\u03bd) or the first, it would be better\nif no name were given him; for there is no word which can depict his\nnature\u2014he is (\u1f04\u1fe4\u1fe5\u03b7\u03c4\u03bf\u03c2, \u1f04\u03b3\u03bd\u03c9\u03c3\u03c4\u03bf\u03c2), the inexpressible, the unknown.\u201d\n(Theol. Plat. ii, 6.)\n\nThe Kabbalah propounds that the En Soph, not being an object of\ncognition, made his existence known in the creation of the world by the\nSephiroth, or Emanations, or Intelligences. So Neo-Platonism. The\nSephiroth are divided in the Kabbalah into a trinity of triads\nrespectively denominated \u200f\u05e2\u05d5\u05dc\u05dd \u05d4\u05e9\u05db\u05dc\u200e the Intellectual World, \u200f\u05e2\u05d5\u05dc\u05dd\n\u05d4\u05e0\u05e4\u05e9\u200e the Sensuous World, and \u200f\u05e2\u05d5\u05dc\u05dd \u05d4\u05d8\u05d1\u05e2\u200e the Material World, which\nexactly corresponds to the three triads of Neo-Platonism \u03bd\u03bf\u1fe6\u03c2, \u03c8\u03cd\u03c7\u03b7,\nand \u03c6\u03cd\u03c3\u03b9\u03c2. The Kabbalah teaches that these Sephiroth are both infinite\nand perfect, and finite and imperfect, in so far as the source from\nwhich they emanate imparts or withholds his fulness from them.\nNeo-Platonism also teaches that \u201cevery emanation, though less perfect\nthan that from which it emanates, has yet a similarity with it, and, so\nfar as this similarity goes, remains in it, departing from it so far as\nit is unlike, but as far as possible being one with it and remaining in\nit.\u201d [81] Even the comparison between the emanation of the Sephiroth\nfrom the En Soph, and the rays proceeding from light to describe the\nimmanency and perfect unity of the two, is the same as the Neo-Platonic\nfigure employed to illustrate the emanations from one principium (\u03bf\u1f37\u03bf\u03bd\n\u1f10\u03ba \u03c6\u03c9\u03c4\u1f78\u03c2 \u03c4\u1f74\u03bd \u1f10\u03be \u03b1\u1f50\u03c4\u03bf\u1fe6 \u03c0\u03b5\u03c1\u03af\u03bb\u03b1\u03bc\u03c8\u03b9\u03bd).\n\n\n\n\n\n\n\n\n\nIII.\n\n\nIt now remains for us to describe the development of the Kabbalah, to\npoint out the different schools into which its followers are divided,\nand to detail the literature which this theosophy called into existence\nin the course of time. The limits of this Essay demand that this should\nbe done as briefly as possible.\n\nThe great land mark in the development of the Kabbalah is the birth of\nthe Sohar, which divides the history of this theosophy into two\nperiods, viz., the pre-Sohar period and the post-Sohar period. During\nthese two periods different schools developed themselves, which are\nclassified by the erudite historian, Dr. Graetz, as follows:\u2014 [82]\n\nI.\u2014THE SCHOOL OF GERONA, so called from the fact that the founders of\nit were born in this place and established the school in it. To this\nschool, which is the cradle of the Kabbalah, belong\n\n1. Isaac the Blind (flour. 1190\u20131210), denominated the Father of the\nKabbalah. His productions have become a prey to time, and only a few\nfragments have survived as quotations in other theosophic works. From\nthese we learn that he espoused the despised doctrine of metempsychosis\nas an article of creed, and that from looking into a man\u2019s face, he\ncould tell whether the individual possessed a new soul from the\ncelestial world of spirits, or whether he had an old soul which has\nbeen migrating from body to body and has still to accomplish its purity\nbefore its return to rest in its heavenly home.\n\n2. Azariel and Ezra, disciples of Isaac the Blind. The former of these\nis the author of the celebrated Commentary on the Ten Sephiroth, which\nis the first Kabbalistic production, and of which we have given an\nanalysis in the second part of this Essay (vide supra, p. 176). Of Ezra\nnext to nothing is known beyond the fact that his great intimacy with\nAzariel led some writers to identify the two names.\n\n3. Jehudah b. Jakar, a contemporary of the foregoing Kabbalists. No\nworks of his have survived, and he is only known as the teacher of the\ncelebrated Nachmanides and from being quoted as a Kabbalistic\nauthority.\n\n4. Moses Nachmanides, born in Gerona about 1195, the pupil of Azariel,\nEzra, and Jehudah Ibn Jakar. It was the conversion of this remarkable\nand famous Talmudist to this newly-born Kabbalah which gave to it an\nextraordinary importance and rapid spread amongst the numerous\nfollowers of Nachmanides. It is related that, notwithstanding all the\nefforts of his teachers, Nachmanides at first was decidedly adverse to\nthis system; and that one day the Kabbalist who most exerted himself to\nconvert him was caught in a house of ill fame and condemned to death.\nHe requested Nachmanides to visit him on the Sabbath, being the day\nfixed for his execution; and when Nachmanides reproved him for his\nsins, the Kabbalist declared that he was innocent, and that he would\nappear at his house on this very day, after the execution, and partake\nwith him the Sabbath meal. He proved true to his promise, as by means\nof the Kabbalistic mysteries he effected that, and an ass was executed\nin his stead, and he himself was suddenly transposed into Nachmanides\u2019\nhouse. From that time Nachmanides avowed himself a disciple of the\nKabbalah, and was initiated into its mysteries. [83] His numerous\nwritings, an account of which will be found in Alexander\u2019s edition of\nKitto\u2019s Cyclop\u00e6dia, under Nachmanides, are pervaded with the tenets of\nthis system. In the Introduction to his Commentary on the Pentateuch he\nremarks\u2014\u201cWe possess a faithful tradition that the whole Pentateuch\nconsists of names of the Holy One, blessed be he; for the words may be\ndivided into sacred names in another sense, so that it is to be taken\nas an allegory. Thus the words\u2014\u200f\u05d1\u05e8\u05d0\u05e9\u05d9\u05ea \u05d1\u05e8\u05d0 \u05d0\u05dc\u05d4\u05d9\u05dd\u200e in Gen. i, 1, may be\nredivided into other words, ex. gr. \u200f\u05d1\u05e8\u05d0\u05e9 \u05d9\u05ea\u05d1\u05e8\u05d0 \u05d0\u05dc\u05d4\u05d9\u05dd\u200e. In like manner\nis the whole Pentateuch, which consists of nothing but transpositions\nand numerals of divine names.\u201d [84]\n\n5. The Treatise on the Emanations (\u200f\u05de\u05e1\u05db\u05ea \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea\u200e), supposed to have\nbeen written by R. Isaac Nasir in the first half of the twelfth\ncentury. The following is an analysis of this production. Based upon\nthe passage\u2014\u201cJaresiah and Eliah and Zichri, the sons of Jeroham\u201d (1\nChron. viii, 27), which names the Midrash assigns to the prophet Eliah\n(Shemoth Rabba, cap. xl), this prophet is introduced as speaking and\nteaching under the four names of Eliah b. Josep, Jaresiah b. Joseph,\nZechariah b. Joseph and Jeroham b. Joseph. Having stated that the\nsecret and profounder views of the Deity are only to be communicated to\nthe God-fearing, and that none but the pre-eminently pious can enter\ninto the temple of this higher gnosis, the prophet Elias propounds the\nsystem of this secret doctrine, which consists in the following\nmaxims\u2014\u201cI. God at first created light and darkness, the one for the\npious and the other for the wicked, darkness having come to pass by the\ndivine limitation of light. II. God produced and destroyed sundry\nworlds, which, like ten trees planted upon a narrow space, contend\nabout the sap of the soil, and finally perish altogether. III. God\nmanifested himself in four worlds, viz.\u2014Atzilah, Beriah, Jetzira and\nAsiah, corresponding to the Tetragrammaton \u200f\u05d9\u05d4\u05d5\u05d4\u200e. In the Atzilatic\nluminous world is the divine majesty, the Shechinah. In the Briatic\nworld are the souls of the saints, all the blessings, the throne of the\nDeity, he who sits on it in the form of Achtenal (the crown of God, the\nfirst Sephira), and the seven different luminous and splendid regions.\nIn the Jetziratic world are the sacred animals from the vision of\nEzekiel, the ten classes of angels with their princes, who are presided\nover by the fiery Metatron, the spirits of men, and the accessory work\nof the divine chariot. In the Assiatic world are the Ophanim, the\nangels who receive the prayers, who are appointed over the will of man,\nwho control the action of mortals, who carry on the struggle against\nevil, and who are presided over by the angelic prince Synandelphon. IV.\nThe world was founded in wisdom and understanding (Prov. iii, 19), and\nGod in his knowledge originated fifty gates of understanding. V. God\ncreated the world by means of the ten Sephiroth, which are both the\nagencies and qualities of the Deity. The ten Sephiroth are called\nCrown, Wisdom, Intelligence, Mercy, Fear, Beauty, Victory, Majesty and\nKingdom: they are ideal and stand above the concrete world.\u201d [85]\n\n6. Jacob ben Sheshet of Gerona (flour. 1243). He wrote a Kabbalistic\nTreatise in rhymed prose, entitled \u200f\u05e9\u05e2\u05e8 \u05d4\u05e9\u05de\u05d9\u05dd\u200e the Gate of Heaven,\nafter Gen. xxviii, 17. It was first published by Gabriel Warshawer in\nhis collection of eight Kabbalistic Essays, called \u200f\u05e1\u05e4\u05e8 \u05dc\u05e7\u05d5\u05d8\u05d9\u05de \u05d1\u05e7\u05d1\u05dc\u05d4\u200e.\nWarsaw, 1798. It forms the third Essay in this collection, and is\nerroneously entitled \u200f\u05dc\u05e7\u05d5\u05d8\u05d9 \u05e9\u05dd \u05d8\u05d5\u05d1\u200e the Collection of Shem Tob. It has\nnow been published under its proper title, from a codex by Mordecai\nMortera, in the Hebrew Essays and Reviews, entitled Ozar Nechmad (\u200f\u05d0\u05d5\u05e6\u05e8\n\u05e0\u05d7\u05de\u05d3\u200e) vol. iii, p. 153, &c. Vienna, 1860.\n\nThe characteristic feature of this school, which is the creative\nschool, is that it for the first time established and developed the\ndoctrine of the En Soph (\u200f\u05d0\u05d9\u05df \u05e1\u05d5\u05e3\u200e), the Sephiroth (\u200f\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea\u200e) or\nEmanations, metempsychosis (\u200f\u05e1\u05d5\u05d3 \u05d4\u05e2\u05d1\u05d5\u05e8\u200e) with the doctrine of\nretribution (\u200f\u05e1\u05d5\u05d3 \u05d4\u05d2\u05de\u05d5\u05dc\u200e) belonging thereto, and a peculiar\nchristology, whilst the Kabbalistic mode of exegesis is still\nsubordinate in it.\n\nII.\u2014THE SCHOOL OF SEGOVIA, so called because it was founded by Jacob of\nSegovia, and its disciples were either natives of this place or lived\nin it. The chief representatives of this school are\u2014\n\n1, Isaac, and 2, Jacob, junior, the two sons of Jacob Segovia, and 3,\nMoses b. Simon of Burgos, who are only known by sundry fragments\npreserved in Kabbalistic writings.\n\n4. Todras b. Joseph Ha-Levi Abulafia, born 1234, died circa 1305. This\ncelebrated Kabbalist occupied a distinguished position as physician and\nfinancier in the court of Sancho IV, King of Castile, and was a great\nfavourite of Queen Maria de Moline; he formed one of the cort\u00e9ge when\nthis royal pair met Philip IV, the Fair, King of France in Bayonne\n(1290), and his advocacy of this theosophy secured for the doctrines of\nthe Kabbalah a kindly reception. His works on the Kabbalah are\u2014(a) An\nExposition of the Talmudic Hagadoth, entitled \u200f\u05d0\u05d5\u05e6\u05e8 \u05d4\u05db\u05d1\u05d5\u05d3\u200e, (b) A\nCommentary on Ps. xix, and (c) A Commentary on the Pentateuch, in which\nhe propounds the tenets of the Kabbalah. These works, however, have not\nas yet been printed. [86]\n\n5. Shem Tob b. Abraham Ibn Gaon, born 1283, died circa 1332, who wrote\nmany Kabbalistic works.\n\n6. Isaac of Akko (flour. 1290) author of the Kabbalistic Commentary on\nthe Pentateuch, entitled \u200f\u05de\u05d0\u05d9\u05e8\u05ea \u05e2\u05d9\u05e0\u05d9\u05dd\u200e not yet printed, with the\nexception of an extract published by Jellinek. [87]\n\nThe characteristic of this school is that it is devoted to exegesis,\nand its disciples endeavoured to interpret the Bible and the Hagada in\naccordance with the doctrines of the Kabbalah.\n\nIII.\u2014THE QUASI-PHILOSOPHIC SCHOOL of Isaac b. Abraham Ibn-Latif, or\nAllatif. He was born about 1270 and died about 1390. Believing that to\nview Judaism from an exclusively philosophical stand-point does not\nshew \u201cthe right way to the sanctuary,\u201d he endeavoured to combine\nphilosophy with Kabbalah. \u201cHe laid greater stress than his predecessors\non the close connection and intimate union between the spiritual and\nmaterial world, between the Creator and the creation\u2014God is in all and\neverything is in him. The human soul rises to the world-soul in earnest\nprayer, and unites itself therewith \u2018in a kiss,\u2019 operates upon the\nDeity and brings down a divine blessing upon the nether world. But as\nevery mortal is not able to offer such a spiritual and divinely\noperative prayer, the prophets, who were the most perfect men, had to\npray for the people, for they alone knew the power of prayer. Isaac\nAllatif illustrated the unfolding and self-revelation of the Deity in\nthe world of spirits by mathematical forms. The mutual relation thereof\nis the same as that of the point extending and thickening into a line,\nthe line into the flat, the flat into the expanded body. Henceforth the\nKabbalists used points and lines in their mystical diagrams as much as\nthey employed the numerals and letters of the alphabet. [88]\n\n\n\nIV. THE SCHOOL OF ABULAFIA, founded by Abraham ben Samuel Abulafia, is\nrepresented by\u2014\n\n1. Abulafia, the founder of it, who was born at Saragossa in 1240, and\ndied circa 1292. For thirty years he devoted himself to the study of\nthe Bible, the Talmud, philology, philosophy, and medicine, making\nhimself master of the philosophical writings of Saadia, Bachja b.\nJoseph, Maimonides, and Antoli, as well as of the Kabbalistic works\nwhich were then in existence. Finding no comfort in philosophy, he gave\nhimself entirely to the mysteries of the Kabbalah in their most\nfantastic extremes, as the ordinary doctrine of the Sephiroth did not\nsatisfy him. The ordinary doctrine of the Sephiroth he simply regarded\nas a ten unity instead of the Christian three unity. Through divine\ninspiration, he discovered a higher Kabbalah, by means of which the\nsoul can not only hold the most intimate communion with the world-soul,\nbut obtain the prophetic faculty. The simple intercourse with the world\nof spirits, which is effected by separating the words of Holy Writ, and\nespecially those of the divine name, into letters, and by regarding\neach letter as a distinct word (\u200f\u05e0\u05d5\u05d8\u05e8\u05d9\u05e7\u05d5\u05df\u200e), or by transposing the\ncomponent parts of words in every possible way to obtain thereby\npeculiar expressions (\u200f\u05e6\u05d9\u05e8\u05d5\u05e3\u200e), or by taking the letters of each word\nas numerals (\u200f\u05d2\u05de\u05d8\u05e8\u05d9\u05d0\u200e), is not sufficient. To have the prophetic\nfaculty and to see visions ought to be the chief aim, and these are\nsecured by leading an ascetic life, by banishing all worldly feelings,\nby retiring into a quiet closet, by dressing oneself in white apparel,\nby putting on the fringed garment and the phylacteries; by sanctifying\nthe soul so as to be fit to hold converse with the Deity; by\npronouncing the letters composing the divine name with certain\nmodulations of the voice and divine pauses; by exhibiting the divine\nnames in various diagrams under divers energetic movements, turnings,\nand bendings of the body, till the voice gets confused and the heart is\nfilled with fervour. When one has gone through these practices and is\nin such a condition, the fulness of the Godhead is shed abroad in the\nhuman soul: the soul then unites itself with the divine soul in a kiss,\nand prophetic revelations follow as a matter of course.\n\nHe went to Italy, published, in Urbino (1279), a prophecy, in which he\nrecords his conversations with the Deity, calling himself Raziel and\nZechariah, because these names are numerically the same as his own\nname, Abraham, [89] and preached the doctrines of the Kabbalah. In 1281\nhe had a call from God to convert the Pope, Martin IV, to Judaism, for\nwhich he was thrown into prison, and narrowly escaped a martyr\u2019s death\nby fire. Seeing that his Holiness refused to embrace the Jewish\nreligion, Abulafia went to Sicily, accompanied by several of his\ndisciples. In Messina another revelation from God was vouchsafed to\nhim, announcing to him that he was the Messiah, which he published\n1284. This apocalypse also announced that the restoration of Israel\nwould take place in 1296; and so great was the faith which the people\nreposed in it, that thousands prepared themselves for returning to\nPalestine. Those, however, who did not believe in the Messiahship and\nin the Kabbalah of Abulafia, raised such a violent storm of opposition\nagainst him, that he had to escape to the island of Comino, near Malta\n(circa 1288), where he remained for some time, and wrote sundry\nKabbalistic works.\n\nHis Kabbalistic system may be gathered from the following analysis of\nhis Rejoinder to R. Solomon ben Abraham ben Adereth, who attacked his\ndoctrines and Messianic as well as prophetic pretensions. \u201cThere are,\u201d\nsays Abulafia, \u201cfour sources of knowledge\u2014I, The five senses, or\nexperimental maxims; II, Abstract numbers or \u00e0 priori maxims; III, The\ngenerally acknowledged maxims, or consensus communis; and IV,\nTransmitted doctrines or traditional maxims. The Kabbalistic tradition,\nwhich goes back to Moses, is divisible into two parts, the first of\nwhich is superior to the second in value, but subordinate to it in the\norder of study. The first part is occupied with the knowledge of the\nDeity, obtained by means of the doctrine of the Sephiroth, as\npropounded in the Book Jetzira. The followers of this part are related\nto those philosophers who strive to know God from his works, and the\nDeity stands before them objectively as a light beaming into their\nunderstanding. These, moreover, give to the Sephiroth sundry names to\nserve as signs for recognition; and some of this class differ but\nlittle from Christians, inasmuch as they substitute a decade for the\ntriad, which they identify with God, and which they learned in the\nschool of Isaac the Blind.\n\n\u201cThe second and more important part strives to know God by means of the\ntwenty-two letters of the alphabet, from which, together with the vowel\npoints and accents, those sundry divine names are combined, which\nelevate the Kabbalists to the degree of prophecy, drawing out their\nspirit, and causing it to be united with God and to become one with the\nDeity. This is gradually effected in the following manner. The ten\nSephiroth sublimate gradually to the upper Sephira, called thought,\ncrown, or primordial air, which is the root of all the other Sephiroth,\nand reposes in the creative En Soph. In the same manner all the\nnumerals are to be traced back to one, and all the trees, together with\ntheir roots and branches, are converted into their original earth as\nsoon as they are thrown into the fire. To the ten Sephiroth, consisting\nof upper, middle and lower, correspond the letters of the alphabet,\nwhich are divided into three rows of ten letters each, the final\nletters inclusive, beginning and ending with Aleph; as well as the\nhuman body, with its head, the two arms, loins, testicles, liver,\nheart, brain, all of which unite into a higher unity and become one in\nthe active \u03bd\u03bf\u1fe6\u03c2, which in its turn again unites itself with God, as the\nunity to which everything must return.\n\n\u201cThe ten Sephiroth are after a higher conception, to be traced to a\nhigher triad, which correspond to the letters Aleph, Beth, Gimmel, and\nthe three principles combined in man, the vital in the heart, the\nvegetable in the liver, and the pleasurable in the brain, and also form\nthemselves in a higher unity. It is in this way that the Kabbalist who\nis initiated into the prophetic Kabbalah may gradually concentrate all\nhis powers direct to one point to God, and unite himself with the\nDeity, for which purpose the ideas developed in unbroken sequence, from\nthe permutations of numbers and letters, will serve him as steps upon\nwhich to ascend to God.\u201d [90]\n\nAbulafia wrote no less than twenty-six grammatical, exegetical,\nmystical and Kabbalistic works, and twenty-two prophetic treatises. And\nthough these productions are of great importance to the history of the\nliterature and development of the Kabbalah, yet only two of them, viz.,\nthe above-named Epistle to R. Solomon and the Epistle to R. Abraham,\nentitled the Seven Paths of the Law (\u200f\u05e1\u05d5\u05e2 \u05e0\u05ea\u05d9\u05d1\u05d5\u05ea \u05d4\u05ea\u05d5\u05e8\u05d4\u200e), have as yet\nbeen published.\n\n2. Joseph Gikatilla b. Abraham (flour. 1260), disciple of Abulafia. He\nwrote in the interests and defence of this school the following\nworks:\u2014i. A Kabbalistic work entitled the Garden of Nuts (\u200f\u05d2\u05e0\u05ea \u05d0\u05d2\u05d5\u05d6\u200e),\nconsisting of three parts, and treating respectively on the import of\nthe divine names, on the mysteries of the Hebrew letters, and on the\nvowel points. It was published at Hanau, 1615. ii. The import of the\nvowel points entitled the Book on Vowels (\u200f\u05e1\u05e4\u05e8 \u05d4\u05e0\u05d9\u05e7\u05d5\u05d3\u200e), or the Gate to\nthe Points (\u200f\u05e9\u05e2\u05e8 \u05d4\u05e0\u05d9\u05e7\u05d5\u05d3\u200e), published in the collection of seven\ntreatises, called the Cedars of Lebanon (\u200f\u05d0\u05e8\u05d6\u05d9 \u05dc\u05d1\u05e0\u05d5\u05df\u200e), Venice, 1601,\nand Cracow, 1648, of which it is the third treatise. iii. The Mystery\nof the Shining Metal (\u200f\u05e1\u05d5\u05d3 \u05d4\u05d7\u05e9\u05de\u05dc\u200e), being a Kabbalistic exposition of\nthe first chapter of Ezekiel, also published in the preceding seven\ntreatises, of which it is the fourth. iv. The Gate of Light (\u200f\u05e9\u05e2\u05e8\n\u05d0\u05d5\u05e8\u05d4\u200e), being a treatise on the names of the Deity and the ten\nSephiroth, first published in Mantua, 1561; then Riva de Trento, 1561;\nCracow, 1600. A Latin version of it by Knorr von Rosenroth is given in\nthe first part of the Kabbala Denudata, Sulzbach, 1677\u201378. v. The Gates\nof Righteousness (\u200f\u05e9\u05e2\u05e8\u05d9 \u05e6\u05d3\u05e7\u200e), on the ten divine names answering to the\nten Sephiroth, published at Riva de Trento, 1561. vi. Mysteries\n(\u200f\u05e1\u05d5\u05d3\u05d5\u05ea\u200e) connected with sundry Pentateuchal ordinances, published by\nJechiel Ashkenazi in his Temple of the Lord (\u200f\u05d4\u05d9\u05db\u05dc \u05d9\u05d4\u05d5\u05d4\u200e), Venice and\nDantzic, 1596\u20131606. [91]\n\nFrom the above description it will be seen that the characteristic\nfeatures of this school are the stress which its followers lay on the\nextensive use of the exegetical rules called Gematria (\u200f\u05d2\u05de\u05d8\u05e8\u05d9\u05d0\u200e),\nNotaricon (\u200f\u05e0\u05d5\u05d8\u05e8\u05d9\u05e7\u05d5\u05df\u200e), and Ziruph (\u200f\u05e6\u05d9\u05e8\u05d5\u05e3\u200e), in the exposition of the\ndivine names and Holy Writ, as well as in the claim to prophetic gifts.\nIt must, however, be remarked that in this employment of commutations,\npermutations and reduction of each letter in every word to its\nnumerical value, Abulafia and his followers are not original.\n\nV. THE SOHAR SCHOOL, which is a combination and absorption of the\ndifferent features and doctrines of all the previous schools, without\nany plan or method.\n\n1236\u20131315. Less than a century after its birth the Kabbalah became\nknown among Christians through the restless efforts of Raymond Lully,\nthe celebrated scholastic metaphysician and experimental chemist. This\nDoctor illuminatus, as he was styled, in consequence of his great\nlearning and piety, was born about 1236 at Palma, in the island of\nMajorca. He relinquished the military service and writing erotic poetry\nwhen about thirty, and devoted himself to the study of theology. Being\ninspired with an ardent zeal for the conversion of the Mohammedans and\nthe Jews to Christianity, he acquired a knowledge of Arabic and Hebrew\nfor this purpose. In pursuing his Hebrew studies Lully became\nacquainted with the mysteries of the Kabbalah, and, instead of\nconverting his Kabbalistic teachers, he embraced the doctrine of \u201cthe\nidentity of the Deity and nature;\u201d [92] and there is very little doubt\nthat the Kabbalistic method of palming their notions on the text of\nScripture, by means of the Gematria, Notaricon and Ziruph, suggested to\nhim the invention of the Great Art (Ars Magna). It is therefore not to\nbe wondered at that he had the loftiest conception of the Kabbalah,\nthat he regarded it as a divine science and as a genuine revelation\nwhose light is revealed to a rational soul. [93] It cannot be said that\nLully derived as much benefit from the Mohammedans, for after making\nthree perilous journeys to Africa to bring the sons of Ishmael to the\ntruth of Christianity, he was stoned to death by them, June 30, 1315.\n\nThe new era in the development of the Kabbalah, created by the\nappearance of the Sohar, has continued to the present day, for nearly\nall those who have since espoused the doctrines of this theosophy have\nmade the Sohar their text-book, and the principal writers have\ncontented themselves more or less with writing commentaries on this\ngigantic pseudonym.\n\n1290\u20131350. Foremost among these is Menahem di Recanti, who was born in\nRecanti (Latin Recinetum) about 1290. He wrote, when about forty years\nof age (1330), a commentary on the Pentateuch, which is little else\nthan a commentary on the Sohar. This commentary\u2014which was first\npublished by Jacob b. Chajim in Bomberg\u2019s celebrated printing\nestablishment, Venice, 1523, then again, ibid., 1545, and in Lublin,\n1595\u2014has been translated into Latin by the famous Pico della Mirandola.\n[94]\n\n1320. At the beginning of the fourteenth century Joseph b. Abraham Ibn\nWakkar (flour. 1290\u20131340) endeavoured to reconcile this theosophy with\nphilosophy, and to this end wrote a Treatise on the cardinal doctrines\nof the Kabbalah, which is regarded as one of the best if not the best\nintroductory compendium. This production, which is unpublished, and a\nMS. of which exists in the Bodleian Library (Codex Land. 119; described\nby Uri No. 384), consists of four parts or Gates, subdivided into\nchapters, as follows:\u2014\n\nGate I, which is entitled, On the views of the Kabbalists respecting\nthe Primary Cause, blessed be he, and the Sephiroth, as well as their\nnames and order, consists of eight chapters, treating respectively on\nthe fundamental doctrines of the emanations of the Sephiroth from the\nFirst Cause, as transmitted from Abraham and indicated in the Bible and\nthe Rabbinic writings in Gematrias (cap. i); on the unity of the\nSephiroth (cap. ii); the relation of the Sephiroth to each other, the\nFirst Cause itself being a trinity consisting of a threefold light, the\nnumber of the Sephiroth being from 10, 20, 30 and so on up to 310,\nstating that there is a difference of opinion amongst the Kabbalists\nwhether the Primary Cause is within or without the Sephiroth (cap.\niii); on the three worlds of the Sephiroth (cap. iv); on the\nbeginninglessness of the first and necessary first Emanation,\ninvestigating the question as to how many Sephiroth this property\nextends (cap. v); on the subordination and order of the Sephiroth and\nthe diagrams, mentioning, in addition to the three known ones, the\nfigure of bridegroom and bride under the nuptial canopy (cap. vi); on\nthe names of the Deity and the angels derived from the Sephiroth (cap.\nvii); on the unclean (demon) Sephiroth or Hells (\u200f\u05e7\u05dc\u05d9\u05e4\u05d5\u05ea\u200e) and their\nrelation to the pure ones (cap. viii).\n\nGate II, which is entitled, On the influence of the Sephiroth on the\ngovernment of the world (Providence), consists of six chapters,\ntreating respectively on the relation of the Sephiroth to the\nfundamental characteristics of Providence, such as mercy, justice, &c.\n(cap. i); on the corresponding relations of the unclean Sephiroth (cap.\nii); on the influence of the Sephiroth on men, especially on the Hebrew\nrace, and their vicissitudes (caps. iii and iv); on the possibility of\nthe Sephiroth withholding this influence (cap. v); and on the relation\nof the Sephiroth to the days of the week (cap. vi).\n\nGate III, which is entitled, On the names of the Sephiroth among the\nKabbalists, and which is the most extensive part of the work, consists\nof seven chapters, treating respectively on the names of the Deity,\ngiving the sundry explanations of \u200f\u05d0\u05d4\u05d9\u05d4 \u05d0\u05e9\u05e8 \u05d0\u05d4\u05d9\u05d4\u200e current among the\nJewish philosophers (cap. i); on the names of the Sephiroth, stating\nthat there is no uniform principle among the Kabbalists; that the\nappellations are derived from the Bible, the Talmud and later literati;\nthat the greatest difference of opinion prevails among the Kabbalists\nas to the mode in which these ancient sources are to be interpreted,\nrecommending the following works as reliable guides: the Talmud,\nMidrash Rabboth, Siphra, Siphri, Bahir, Perakim of R. Eliezer, the\nopinions of Nachmanides and Todros Ha-Levi Abulafia of honoured memory,\nbut guarding against the Sohar, because \u201cmany blunders occur therein\u201d\n(cap. ii); on the import of the names of the Sephiroth, with examples\nof interpretation of the Bible and Talmud to serve as aids for the\nstudent who is to prosecute the work according to these examples,\nmentioning three explanations of the word Sephira (cap. iii); on the\ndivine names occurring in the Pentateuch (cap. iv); on the masculine\nand feminine nature of the Sephiroth (cap. v); this is followed (cap.\nvi) by an alphabetical dictionary of the names of the Sephiroth, giving\nunder each letter the Biblical and the corresponding Talmudic\nappellation appropriated by the Kabbalists to the Sephiroth; and (cap.\nvii) by an index of the names of each Sephira in alphabetical order\nwithout any explanation.\n\nGate IV, which is entitled On the positive proofs of the existence of\nthe Kabbalah, describes the author\u2019s own views of the Kabbalistic\nsystem, and submits that the Kabbalist has a preference over the\nphilosopher and astronomer by virtue of the acknowledged maxim that he\nhas a thorough knowledge of a thing who knows most details about it.\nNow the Kabbalists build their system upon the distinction of words,\nletters, &c., &c., in the sacred writings; and they also explain\ncertain formularies among the Rabbins, which have undoubtedly a\nrecondite sense. [95]\n\n1370\u20131500. During the fourteenth and fifteenth centuries the Kabbalah\ntook deep root in Spain. Its followers, who were chiefly occupied with\nthe study of the Sohar, with editing some older works, and with writing\nKabbalistic commentaries on the Bible, became more and more aggressive,\ndenouncing in unmeasured terms their co-religionists who could not see\nthe advantages of this secret doctrine. Thus Abraham b. Isaac of\nGranada\u2014who wrote (1391\u20131409) a Kabbalistic work entitled The Covenant\nof Peace, discussing the mysteries of the names of God and the angels,\nof permutations, commutations, the vowel points and accents\u2014declares\nthat he who does not acknowledge God in the manner of the Kabbalah sins\nunwittingly, is not regarded by God, has not his special providence,\nand, like the abandoned and the wicked, is left to fate. [96]\n\nSimilar in import and tone are the writings of Shem Tob Ibn Shem Tob\n(died 1430). In his Treatise, entitled the Book of Faithfulness, which\nis an attack on the Jewish philosophers Ibn Ezra, Maimonides, Levi b.\nGershon, &c., and a defence of the Kabbalah, Shem Tob denounces the\nstudents of philosophy as heretics, and maintains that the salvation of\nIsrael depends upon the Kabbalah. He also wrote Homilies on the\nPentateuch, the Feasts and Fasts, &c., in which the Kabbalistic\ndoctrines are fully propounded. [97]\n\nMoses Botarel or Botarelo, also a Spaniard, wrote at this time (1409)\nhis commentary on the famous Book Jetzira, an analysis of which is\ngiven in the foregoing part of this Essay (vide supra, p. 147, &c.)\nUnlike Abraham of Granada and Shem Tob, his two contemporary champions\nof the Kabbalah, he praises philosophy, speaks of Aristotle as of a\nprophet, and maintains that philosophy and the Kabbalah propound\nexactly the some doctrines, and that they only differ in language and\nin technical terms. In this commentary, which he wrote to instruct the\nChristian scholar Maestro Juan in the Kabbalah, Botarel shows how, by\nfasting, ablutions, prayer, invocation of divine and angelic names, a\nman may have such dreams as shall disclose to him the secrets of the\nfuture. In confirmation of his opinions he quotes such ancient\nauthorities as Rab Ashi, Saadia Gaon, Hai Gaon, &c., whom the Kabbalah\nclaims as its great pillars. [98] It is almost needless to remark that\nthese men lived long before the birth of the Kabbalah, and that this\nmode of palming comparatively modern opinions upon great men of remote\nages, has also been adopted by advocates of other systems who were\nanxious to invest their views with the halo of antiquity.\n\nAs countrymen of the foregoing writers, and as exponents of the\nopinions of older Kabbalists, are to be mentioned\u2014(i) Jehudah Chajath\nwho was among the large number of Jews expelled from Spain in 1493, and\nwho wrote a commentary on the Kabbalistic work, entitled The Divine\nOrder; [99] and (ii) Abraham Ibn Sabba, who was banished with thousands\nof his brethren from Lisbon, 1499, and who is the author of a very\nextensive commentary on the Pentateuch, entitled The Bundle of Myrrh,\nin which he largely avails himself of the Sohar and other earlier\nKabbalistic works. [100]\n\n1463\u20131494. The Kabbalah, which soon after its birth became partially\nknown to Christians through Raymond Lully, was now accessible to\nChristian scholars through the exertions and influence of the famous\nCount John Pico di Mirandola (born in 1463). This celebrated\nphilosopher determined to fathom the mysteries of the Kabbalah, and for\nthis purpose put himself under the tuition of a Jew, R. Jochanan\nAleman, who came to Italy from Constantinople. His extraordinary\nintellectual powers soon enabled Mirandola to overcome the difficulties\nand to unravel the secrets of this theosophy. His labours were greatly\nrewarded; for, according to his shewing, he found that [101] there is\nmore Christianity in the Kabbalah than Judaism; he discovered in it\nproof for the doctrine of the Trinity, the Incarnation, the divinity of\nChrist, original sin, the expiation thereof by Christ, the heavenly\nJerusalem, the fall of the angels, the order of the angels, purgatory\nand hell-fire; in fact the same Gospel which we find in St. Paul,\nDionysius, St. Jerome and St. Augustine. As the result of his\nKabbalistic studies Mirandola published, in 1486, when only twenty-four\nyears of age, nine hundred Theses, which were placarded in Rome, and\nwhich he undertook to defend in the presence of all European scholars,\nwhom he invited to the eternal city, promising to defray their\ntravelling expenses. Among these Theses was the following, \u201cNo science\nyields greater proof of the divinity of Christ than magic and the\nKabbalah.\u201d [102] Pope Sixtus IV (1471\u20131484) was so delighted with it\nthat he greatly exerted himself to have Kabbalistic writings translated\ninto Latin for the use of divinity students. [103] Mirandola\naccordingly translated the following three works: 1, Menahem di\nRecanti\u2019s Commentary on the Pentateuch, erroneously called R. Levi de\nRecineto (Wolf, ibid., p. 10); 2, Eliezer of Worms\u2019 \u200f\u05d7\u05db\u05de\u05ea \u05d4\u05e0\u05e4\u05e9\u200e de\nScientia animae; and 3, Shem Tob Falaquera\u2019s \u200f\u05e1\u05e4\u05e8 \u05d4\u05de\u05e2\u05dc\u05d5\u05ea\u200e\n\n1455\u20131522. Not only did Mirandola make the Kabbalah known to the\nChristians in Italy, but he was the means of introducing it into\nGermany through John Reuchlin, the father of the German Reformation.\nThis eminent scholar,\u2014who is also called by the Greek name Capnion\n(\u03ba\u03b1\u03c0\u03bd\u03af\u03bf\u03bd), or Capnio, which is a translation of his German name\nReuchlin, i.e. smoke, in accordance with the fashion of the time; just\nas Gerard, signifying amiable, assumed the name of Desiderius Erasmus,\nand Schwartzerth, denoting black earth, took the name of\nMelanchthon,\u2014was born at Phorzheim December 28, 1455. At the age of\nseventeen he was called to the court of Baden, and received among the\ncourt singers in consequence of his beautiful voice. His brilliant\nattainments soon attracted notice, and he was sent (1473) with the\nyoung Margrave Frederick, eldest son of Charles II, afterwards bishop\nof Utrecht, to the celebrated high school of Paris. Here he acquired,\nfrom Hermonymus of Sparta and other fugitive Greek literati, who went\nto Paris after the taking of Constantinople (1453), that remarkable\nknowledge of Greek which enabled him so largely to amass the Attic lore\nand rendered him so famous through Europe. He went to Basle in 1474,\ndelivered lectures on the Latin language and the classics, and had\namong his hearers nobles of high rank both from France and Germany. He\nwent to T\u00fcbingen in 1481, where his fame secured for him the friendship\nof Eberhard the Bearded, who made him his private secretary and privy\ncouncillor, and as such this prince took Reuchlin with him to Rome in\n1482, where he made that splendid Latin oration before the Pope and the\ncardinals, which elicited from his Holiness the declaration that\nReuchlin deserved to be placed among the best orators of France and\nItaly. From Rome Eberhard took him to Florence, and it was here that\nReuchlin became acquainted with the celebrated Mirandola and with the\nKabbalah. But as he was appointed licentiate and assessor of the\nsupreme court in Stuttgard, the new residence of Eberhard, on his\nreturn in 1484, and as the order of Dominicans elected him as their\nproctor in the whole of Germany, Reuchlin had not time to enter at once\nupon the study of Hebrew and Aramaic, which are the key to the\nKabbalah, and he had reluctantly to wait till 1492, when he accompanied\nEberhard to the imperial court at Ling. Here he became acquainted with\nR. Jacob b. Jechiel Loanz, a learned Hebrew, and court physician of\nFrederick III, from whom he learned Hebrew. [104] Whereupon Reuchlin at\nonce betook himself to the study of the Kabbalah, and within two years\nof his beginning to learn the language in which it is written, his\nfirst Kabbalistic treatise, entitled De Verbo Mirifico (Basle, 1494),\nappeared. This treatise is of the greatest rarity, and the following\nanalysis of it is given by Franck. It is in the form of a dialogue\nbetween an Epicurean philosopher named Sidonius, a Jew named Baruch,\nand the author, who is introduced by his Greek name Capnio, and\nconsists of three books, according to the number of speakers.\n\nBook I, the exponent of which is Baruch the Jewish Kabbalist, is\noccupied with a refutation of the Epicurean doctrines; and simply\nreproduces the arguments generally urged against this system, for which\nreason we omit any further description of it.\n\nBook II endeavours to shew that all wisdom and true philosophy are\nderived from the Hebrews, that Plato, Pythagoras and Zoroaster borrowed\ntheir ideas from the Bible, and that traces of the Hebrew language are\nto be found in the liturgies and sacred books of all nations. Then\nfollows an explanation of the four divine names, which are shown to\nhave been transplanted into the systems of Greek philosophy. The first\nand most distinguished of them \u200f\u05d0\u05d4\u05d9\u05d4 \u05d0\u05e9\u05e8 \u05d0\u05d4\u05d9\u05d4\u200e ego sum qui sum (Exod.\niii, 12), is translated in the Platonic philosophy by \u03c4\u1f78 \u1f44\u03bd\u03c4\u03c9\u03c2 \u1f62\u03bd. The\nsecond divine name, which we translate by \u200f\u05d4\u05d5\u05d0\u200e He, i.e., the sign of\nunchangeableness and of the eternal idea of the Deity, is also to be\nfound among the Greek philosophers in the term \u03c4\u03b1\u03c5\u03c4\u1f78\u03bd, which is opposed\nto \u03b8\u03b1\u03c4\u03b5\u03c1\u1f78\u03bd. The third name of God used in Holy Writ is \u200f\u05d0\u05e9\u200e Fire. In\nthis form God appeared in the burning bush when he first manifested\nhimself to Moses. The prophets describe him as a burning fire, and John\nthe Baptist depicts him as such when he says, \u201cI baptize you with\nwater, but he who cometh after me shall baptize you with fire.\u201d (Matt.\niii, 11.) The fire of the Hebrew prophets is the same as the ether\n(\u03b1\u1f30\u03b8\u1f74\u03c1) mentioned in the hymns of Orpheus. But these three names are in\nreality only one, showing to us the divine nature in three different\naspects. Thus God calls himself the Being, because every existence\nemanates from him; he calls himself Fire, because it is he who\nilluminates and animates all things and he is always He, because he\nalways remains like himself amidst the infinite variety of his works.\nNow just as there are names which express the nature of the Deity, so\nthere are names which refer to his attributes, and these are the ten\nSephiroth. If we look away from every attribute and every definite\npoint of view in which the divine subsistence may be contemplated, if\nwe endeavour to depict the absolute Being as concentrating himself\nwithin himself, and not affording us any explicable relation to our\nintellect, he is then described by a name which it is forbidden to\npronounce, by the thrice holy Tetragrammaton, the name Jehovah (\u200f\u05d9\u05d4\u05d5\u05d4\u200e)\nthe Shem Ha-Mephorash (\u200f\u05e9\u05dd \u05d4\u05de\u05e4\u05d5\u05e8\u05e9\u200e).\n\nThere is no doubt that the tetrad (\u03c4\u03b5\u03c4\u03c1\u03b1\u03ba\u03c4\u03cd\u03c2) of Pythagoras is an\nimitation of the Hebrew Tetragrammaton, and that the worship of the\ndecade has simply been invented in honour of the ten Sephiroth. The\nfour letters composing this name represent the four fundamental\nconstituents of the body (i.e., heat, cold, dryness and humidity), the\nfour geometrical principal points (i.e., the point, the line, flat and\nbody), the four notes of the musical scale, the four rivers in the\nearthly paradise, the four symbolical figures in the vision of Ezekiel,\n&c., &c., &c. Moreover if we look at these four letters separately we\nshall find that each of them has equally a recondite meaning. The first\nletter \u200f\u05d9\u200e, which also stands for the number ten, and which by its form\nreminds us of the mathematical point, teaches us that God is the\nbeginning and end of all things. The number five, expressed by \u200f\u05d4\u200e the\nsecond letter, shows us the union of God with nature\u2014of God inasmuch as\nhe is depicted by the number three, i.e., the Trinity; and of visible\nnature, inasmuch as it is represented by Plato and Pythagoras under the\ndual. The number six, expressed by \u200f\u05d5\u200e, the third letter, which is\nlikewise revered in the Pythagorean school, is formed by the\ncombination of one, two, and three, the symbol of all perfection.\nMoreover the number six is the symbol of the cube, the bodies (solida),\nor the world. Hence it is evident that the world has in it the imprint\nof divine perfection. The fourth and last letter of this divine name\n(\u200f\u05d4\u200e) is like the second, represents the number five, and here\nsymbolizes the human and rational soul, which is the medium between\nheaven and earth, just as five is the centre of the decade, the\nsymbolic expression of the totality of things.\n\nBook III, the exponent of which is Capnio, endeavours to shew that the\nmost essential doctrines of Christianity are to be found by the same\nmethod. Let a few instances of this method suffice. Thus the doctrine\nof the Trinity is to be found in the first verse of Genesis. If the\nHebrew word \u200f\u05d1\u05e8\u05d0\u200e which is translated created, be examined, and if each\nof the three letters composing this word be taken as the initial of a\nseparate word, we obtain the expressions \u200f\u05d1\u05df \u05e8\u05d5\u05d7 \u05d0\u05d1\u200e Son, Spirit,\nFather. Upon the same principle we find the two persons of the Trinity\nin the words, \u201cthe stone which the builders refused is become the heed\nstone of the corner\u201d (Ps. cxviii, 22), inasmuch as the three letters\ncomposing the word \u200f\u05d0\u05d1\u05df\u200e stone, are to be divided into \u200f\u05d0\u05d1 \u05d1\u05df\u200e Father,\nSon. Orpheus, in his hymn on the night, described the Trinity of the\nNew Testament in the words, \u03bd\u1f7a\u03be, \u03bf\u1f50\u03c1\u03b1\u03bd\u1f78\u03c2, \u03b1\u1f30\u03b8\u1f74\u03c1, for night which begets\neverything can only designate the Father; heaven, that olyphus which in\nits boundlessness embraces all things, and which proceeded from the\nnight, signifies the Son; whilst ether, which the ancient poet also\ndesignates fiery breath, is the Holy Ghost. The name Jesus in Hebrew\n\u200f\u05d9\u05f4\u05d4\u05f4\u05e9\u05f4\u05d5\u05f4\u05d4\u200e the \u03c0\u03b5\u03bd\u03c4\u03b1\u03b3\u03c1\u03ac\u03bc\u03bc\u03b1\u03c4\u03bf\u03bd yields the name \u200f\u05d9\u05d4\u05d5\u05d4\u200e Jehovah; and the\n\u200f\u05e9\u200e which in the language of the Kabbalah is the symbol of fire or\nlight, which St. Jerome, in his mystical exposition of the alphabet,\nhas made the sign of the \u039b\u03cc\u03b3\u03bf\u03c2. This mysterious name therefore contains\na whole revelation, inasmuch as it shows us that Jesus is God himself,\nthe Light or the Logos. Even the cross, which is the symbol of\nChristianity, is plainly indicated in the Old Testament, by the tree of\nlife which God planted in the midst of the garden; by the praying\nattitude of Moses, when he raised his hands towards heaven in his\nintercession for Israel during the combat with Amalek; and by the tree\nwhich converted the bitter waters into sweet in the wilderness of\nMarah. [105]\n\nThe Treatise de Verbo Mirifico is, however, only an introduction to\nanother work on the same subject which Reuchlin published twenty-two\nyears later, entitled De Arte Cabalistica. Hagenau, 1516. This\nTreatise, like the first, is in the form of a dialogue between a\nMohammedan named Marrianus, a Pythagorean Philosopher named Philolaus,\nand a Jewish doctor named Simon. The dialogue is held in Frankfort,\nwhere the Jew resides, to whom the Mohammedan and Pythagorean resort to\nbe initiated into the mysteries of the Kabbalah. The whole is a more\nmatured exposition and elaboration of the ideas hinted at in his first\nwork.\n\nThe Kabbalah, according to Reuchlin, is a symbolical reception of\nDivine revelation; and a distinction is to be made between Cabalici, to\nwhom belongs heavenly inspiration, their disciples Cabalaai, and their\nimitators Cabalistae. The design of the Kabbalah is to propound the\nrelations of the absolute Creator to the creature. God is the Creator\nof all beings which emanated from him, and he implanted aspirations in\nthem to attain actual communion with him. In order that feeble man\nmight attain this communion, God revealed himself to mankind in various\nways, but especially to Moses. This Divine revelation to Moses contains\nfar more than appears on the surface of the Pentateuch. There is a\nrecondite wisdom concealed in it which distinguishes it from other\ncodes of morals and precepts. There are in the Pentateuch many\npleonasms and repetitions of the same things and words, and as we\ncannot charge God with having inserted useless and superfluous words in\nthe Holy Scriptures, we must believe that something more profound is\ncontained in them, to which the Kabbalah gives the key.\n\nThis key consists in permutations, commutations, &c., &c. But this act\nof exchanging and arranging letters, and of interpreting for the\nedification of the soul the Holy Scriptures, which we have received\nfrom God as a divine thing not to be understood by the multitude, was\nnot communicated by Moses to everybody, but to the elect, such as\nJoshua, and so by tradition it came to the seventy interpreters. This\ngift is called Kabbalah. God, out of love to his people, has revealed\nhidden mysteries to some of them, and these have found the living\nspirit in the dead letter; that is to say, the Scriptures consist of\nseparate letters, visible signs which stand in a certain relation to\nthe angels as celestial and spiritual emanations from God; and by\npronouncing them, the latter also are affected. To a true Kabbalist,\nwho has an insight into the whole connection of the terrestrial with\nthe celestial, these signs thus put together are the means of placing\nhim in close union with spirits, who are thereby bound to fulfil his\nwishes. [106]\n\nThe extraordinary influence which Reuchlin\u2019s Kabbalistic Treatises\nexercised upon the greatest thinkers of the time and upon the early\nreformers may be judged of from the unmeasured terms of praise which\nthey bestowed upon their author. The Treatises were regarded as\nheavenly communications, revealing new divine wisdom. Conrad\nLeontarius, writing to Wimpheling on the subject, says\u2014\u201cI never saw\nanything more beautiful or admirable than this work (i.e., De Verbo\nMirifico), which easily convinces him who reads it that no philosopher,\nwhether Jew or Christian, is superior to Reuchlin.\u201d Aegidius, general\nof the Eremites, wrote to the holy Augustine \u201cthat Reuchlin had\nrendered him, as well as the rest of mankind, happy by his works, which\nhad made known to all a thing hitherto unheard of.\u201d Philip Beroaldus,\nthe younger, sent him word \u201cthat Pope Leo X had read his Pythagorean\nbook greedily, as he did all good books; afterwards the Cardinal de\nMedici had done so, and he himself should soon enjoy it.\u201d [107] Such\nwas the interest which this newly-revealed Kabbalah created among\nChristians, that not only learned men but statesmen and warriors began\nto study the oriental languages, in order to be able to fathom the\nmysteries of this theosophy.\n\n1450\u20131498. Whilst the Kabbalah was gaining such high favour amongst\nChristians both in Italy and Germany, through the exertions of\nMirandola and Reuchlin, a powerful voice was raised among the Jews\nagainst the Sohar, the very Bible of this theosophy. Elia del Medigo,\nborn at Candia, then in Venetia, 1450, of a German literary family,\nprofessor of philosophy in the University of Padua, teacher of Pico de\nMirandola, and a scholar of the highest reputation both among his\nJewish brethren and among Christians, impugned the authority of the\nSohar. In his philosophical Treatise on the nature of Judaism as a\nharmonizer between religion and philosophy, entitled An Examination of\nthe Law (\u200f\u05d1\u05d7\u05d9\u05e0\u05ea \u05d4\u05d3\u05ea\u200e), which he wrote December 29, 1491, he puts into\nthe mouth of an antagonist to the Kabbalah the following three\narguments against the genuineness of the Sohar: 1, Neither the Talmud,\nnor the Gaonim and Rabbins knew anything of the Sohar or of its\ndoctrines; 2, The Sohar was published at a very late period; and 3,\nMany anachronisms occur in it, inasmuch as it describes later Amoraic\nauthorities as having direct intercourse with the Tanaite R. Simon b.\nJochai who belongs to an earlier period. [108]\n\n1522\u20131570. The voice of Elia del Medigo and others, however, had no\npower to check the rapid progress of the Kabbalah, which had now found\nits way from Spain and Italy into Palestine and Poland, and penetrated\nall branches of life and literature. Passing over the host of minor\nadvocates and teachers, we shall mention the two great masters in\nPalestine, who formed two distinct schools, distinguished by the\nprominence which they respectively gave to certain doctrines of the\nKabbalah. The first of these is Moses Cordovero, also called Remak =\n\u200f\u05e8\u05de\u05f3\u05e7\u200e from the acrostic of his name \u200f\u05e7\u05d5\u05e8\u05d3\u05d5\u05d0\u05d9\u05e8\u05d5\u200e R. Moses Cordovero. He\nwas born in Cordova, 1522, studied the Kabbalah under his learned\nbrother-in-law, Solomon Aleavez, and very soon became so distinguished\nas a Kabbalist and author that his fame travelled to Italy, where his\nworks were greedily bought. His principal works are: 1, An Introduction\nto the Kabbalah, entitled A Sombre or Sweet Light (\u200f\u05d0\u05d5\u05e8 \u05e0\u05e2\u05e8\u05d1\u200e) first\npublished in Venice, 1587, then in Cracow, 1647, and in F\u00fcrth, 1701; 2,\nKabbalistic reflections and comments on ninety-nine passages of the\nBible, entitled The Book of Retirement (\u200f\u05e1\u05e4\u05e8 \u05e0\u05e8\u05d5\u05e9\u05d9\u05df\u200e), published in\nVenice, 1543; and 3, A large Kabbalistic work entitled The Garden of\nPomegranates (\u200f\u05e4\u05e8\u05d3\u05e1 \u05e8\u05de\u05d5\u05e0\u05d9\u05dd\u200e), which consists of thirteen sections or\ngates (\u200f\u05e9\u05e2\u05e8\u05d9\u05dd\u200e) subdivided into chapters, and discusses the Sephiroth,\nthe Divine names, the import and significance of the letters, &c., &c.\nIt was first published in Cracow, 1591. Excerpts of it have been\ntranslated into Latin by Bartolocci, Bibliotheca Magna Rabbinica, vol.\niv, p. 231, &c., and Knorr von Rosenroth, Tractatus de Anima ex libro\nPardes Rimmonim in his Kabbala Denudata, Sulzbach, 1677. [109]\n\nThe peculiar feature of Cordovero is that he is chiefly occupied with\nthe scientific speculations of the Kabbalah, or the speculative\nKabbalah (\u200f\u05e7\u05d1\u05dc\u05d4 \u05e2\u05d9\u05d5\u05e0\u05d9\u05ea\u200e), as it is called in the modern terminology of\nthis esoteric doctrine, in contra-distinction to the wonder-working\nKabbalah (\u200f\u05e7\u05d1\u05dc\u05d4 \u05de\u05e2\u05e9\u05d9\u05ea\u200e), keeping aloof to a great extent from the\nextravagances which we shall soon have to notice. In this respect\ntherefore he represents the Kabbalah in its primitive state, as may be\nseen from the following specimen of his lucubrations on the nature of\nthe Deity. \u201cThe knowledge of the Creator is different from that of the\ncreature, since in the case of the latter, knowledge and the thing\nknown are distinct, thus leading to subjects which are again separate\nfrom him. This is described by the three expressions\u2014cogitation, the\ncogitator and the cogitated object. Now the Creator is himself\nknowledge, knowing and the known object. His knowledge does not consist\nin the fact that he directs his thoughts to things without him, since\nin comprehending and knowing himself, he comprehends and knows\neverything which exists. There is nothing which is not united with him,\nand which he does not find in his own substance. He is the archetype of\nall things existing, and all things are in him in their purest and most\nperfect form; so that the perfection of the creatures consists in the\nsupport whereby they are united to the primary source of his existence,\nand they sink down and fall from that perfect and lofty position in\nproportion to their separation from him.\u201d [110]\n\n1534\u20131572. The opposite to this school is the one founded by Isaac\nLuria or Loria, also called Ari = \u200f\u05d0\u05e8\u05f4\u05d9\u200e from the initials of his name\n\u200f\u05d4\u05d0\u05e9\u05db\u05e0\u05d6\u05d9 \u05e8\u05f3 \u05d9\u05e6\u05d7\u05e7\u200e R. Isaac Ashkanazi. He was born at Jerusalem 1534,\nand, having lost his father when very young, was taken by his mother to\nKahira, where he was put by his rich uncle under the tuition of the\nbest Jewish master. Up to his twenty-second year he was a diligent\nstudent of the Talmud and the Rabbinic lore, and distinguished himself\nin these departments of learning in a most remarkable manner. He then\nlived in retirement for about seven years to give free scope to his\nthoughts and meditations, but he soon found that simple retirement from\ncollegiate studies did not satisfy him. He therefore removed to the\nbanks of the Nile, where he lived in a sequestered cottage for several\nyears, giving himself up entirely to meditations and reveries. Here he\nhad constant interviews with the prophet Elias, who communicated to him\nsublime doctrines. Here, too, his soul ascended to heaven whenever he\nwas asleep, and in the celestial regions held converse with the souls\nof the great teachers of bygone days. When thirty-six years of age\n(1570) the Prophet Elias appeared to him again and told him to go to\nPalestine, where his successor was awaiting him. Obedient to the\ncommand, he went to Safet, where he gathered round him ten disciples,\nvisited the sepulchres of ancient teachers, and there, by prostrations\nand prayers, obtained from their spirits all manner of revelations, so\nmuch so that he was convinced he was the Messiah b. Joseph and that he\nwas able to perform all sorts of miracles. It was this part of the\nKabbalah, i.e., the ascetic and miraculous (\u200f\u05db\u05d1\u05dc\u05d4 \u05de\u05e2\u05e9\u05d9\u05ea\u200e), which Loria\ntaught. His sentiments he delivered orally, as he himself did not write\nanything, except perhaps some marginal notes of a critical import in\nolder books and MSS. His disciples treasured up his marvellous sayings,\nwhereby they performed miracles and converted thousands to the\ndoctrines of this theosophy.\n\n1543\u20131620. The real exponent of Loria\u2019s Kabbalistic system is his\ncelebrated disciple Chajim Vital, a descendant of a Calabrian family,\nwho died in 1620 at the age of seventy-seven. After the demise of his\nteacher, Chajim Vital diligently collected all the MS. notes of the\nlectures which Loria\u2019s disciples had written down, from which, together\nwith his own jottings, he produced the gigantic and famous system of\nthe Kabbalah, entitled the Tree of Life (\u200f\u05e2\u05e5 \u05d4\u05d7\u05d9\u05d9\u05dd\u200e). This work, over\nwhich Vital laboured thirty years, was at first circulated in MS.\ncopies, and every one of the Kabbalistic disciples had to pledge\nhimself, under pain of excommunication, not to allow a copy to be made\nfor a foreign land; so that for a time all the Codd. remained in\nPalestine. At last, however, this Thesaurus of the Kabbalah, which\nproperly consists of six works, was published by J. Satanow at Zolkiev,\n1772. New editions of it appeared in Korez, 1785; Sklow, 1800;\nDobrowne, 1804; Stilikow, 1818; and Knorr von Rosenroth has translated\ninto Latin a portion of that part of the great work which treats on the\ndoctrine of the metempsychosis (\u200f\u05d4\u05d2\u05dc\u05d2\u05d5\u05dc\u05d9\u05dd\u200e). [111]\n\n1558\u20131560. The circulation of Loria\u2019s work which gave an extraordinary\nimpetus to the Kabbalah, and which gave rise to the new school and a\nseparate congregation in Palestine, was not the only favourable\ncircumstance which had arisen to advance and promulgate the esoteric\ndoctrine. The Sohar, which since its birth had been circulated in MS.,\nwas now for the first time printed in Mantua, and thousands of people\nwho had hitherto been unable to procure the MS. were thus enabled to\npossess themselves of copies. [112] It is, however, evident that with\nthe increased circulation of these two Bibles of the Kabbalah, as the\nSohar and Loria\u2019s Etz Chajim are called, there was an increased cry on\nthe part of learned Jews against the doctrines propounded in them.\nIsaac b. Immanuel de Lates, the Rabbi of Pesaro, and the great champion\nfor the Kabbalah, who prefixed a commendatory epistle to the Sohar,\ntells us most distinctly that some Rabbins wanted to prevent the\npublication of the Sohar, urging that it ought to be kept secret or be\nburned, because it tends to heretical doctrines. [113]\n\n1571\u20131648. Of the numerous opponents to the Kabbalah which the Sohar\nand Loria\u2019s work called forth, Leo de Modena was by far the most\ndaring, the most outspoken and the most powerful. This eminent scholar\nwho is known to the Christian world by his celebrated History of the\nRites, Customs and Manners of the Jews, which was originally written in\nItalian, published in Padua, 1640, and which has been translated into\nLatin, English, French, Dutch, &c., attacked the Kabbalah in two of his\nworks. His first onslaught is on the doctrine of metempsychosis in his\nTreatise entitled Ben David. He composed this Treatise in 1635\u201336, at\nthe request of David Finzi, of Egypt, and he demonstrates therein that\nthis doctrine is of Gentile origin, and was rejected by the great men\nof the Jewish faith in bygone days, refuting at the same time the\nphilosophico-theological arguments advanced in its favour. [114] It is,\nhowever, his second attack on this esoteric doctrine, in his work\nentitled The Roaring Lion (\u200f\u05d0\u05e8\u05d9 \u05e0\u05d5\u05d4\u05dd\u200e), which is so damaging to the\nKabbalah. In this Treatise\u2014which Leo de Modena composed in 1639, at the\nadvanced age of sixty-eight, to reclaim Joseph Chamiz, a beloved\ndisciple of his, who was an ardent follower of the Kabbalah\u2014he shows\nthat the books which propound this esoteric doctrine, and which are\npalmed upon ancient authorities, are pseudonymous; that the doctrines\nthemselves are mischievous; and that the followers of this system are\ninflated with proud notions, pretending to know the nature of God\nbetter than anyone else, and to possess the nearest and best way of\napproaching the Deity. [115]\n\n1623. The celebrated Hebraist, Joseph Solomon del Medigo (born 1591,\ndied 1637), a contemporary of the preceding writer, also employed his\nvast stores of erudition to expose this system. Having been asked by R.\nSerach for his views of the Kabbalah, del Medigo, in a masterly letter,\nwritten in 1623, shows up the folly of this esoteric doctrine, and the\nunreasonableness of the exegetical rules, whereby the followers of this\nsystem pretend to deduce it from the Bible. [116]\n\n1635. We have seen that the information about the Kabbalah, which\nMirandola and Reuchlin imparted to Christians, was chiefly derived from\nthe writings of Recanti and Gikatilla. Now that the Sohar had been\npublished, Joseph de Voisin determined to be the first to make some\nportions of it accessible to those Christian readers who did not\nunderstand the Aramaic in which this Thesaurus is written. Accordingly\nhe translated some extracts of the Sohar which treat of the nature of\nthe human soul. [117]\n\n1652\u20131654. Just at the very time when some of the most distinguished\nJews exposed the pretensions of the Kabbalah, and denounced the\nfanciful and unjustifiable rules of interpretation whereby its\nadvocates tried to evolve it from the letters of the revealed law, the\ncelebrated Athanasius Kircher, in a most learned and elaborate treatise\non this subject, maintained that the Kabbalah was introduced into Egypt\nby no less a person than the patriarch Abraham; and that from Egypt it\ngradually issued all over the East, and intermixed with all religions\nand systems of philosophy. What is still more extraordinary is that\nthis learned Jesuit, in thus exalting the Kabbalah, lays the greatest\nstress on that part of it which developed itself afterwards, viz., the\ncombinations, transpositions and permutations of the letters, and does\nnot discriminate between it and the speculations about the En Soph, the\nSephiroth, &c., which were the original characteristics of this\ntheosophy. [118] The amount of Eastern lore, however, which Kircher has\namassed in his work will always remain a noble monument to the\nextensive learning of this Jesuit.\n\n1645\u20131676. The wonder-working or practical branch of the Kabbalah\n(\u200f\u05e7\u05d1\u05dc\u05d4 \u05de\u05e2\u05e9\u05d9\u05ea\u200e), as it is called, so elaborately propounded and defended\nby Kircher, which consists in the transpositions of the letters of the\nsundry divine names, &c., and which as we have seen constituted no part\nof the original Kabbalah, had now largely laid hold on the minds and\nfancies of both Jews and Christians, and was producing among the former\nthe most mournful and calamitous effects. The famous Kabbalist,\nSabbatai Zevi, who was born in Smyrna, July, 1641, was the chief actor\nin this tragedy. When a child he was sent to a Rabbinic school, and\ninstructed in the Law, the Mishna, the Talmud, the Midrashim, and the\nwhole cycle of Rabbinic lore. So great were his intellectual powers,\nand so vast the knowledge he acquired, that when fifteen he betook\nhimself to the study of the Kabbalah, rapidly mastered its mysteries,\nbecame peerless in his knowledge of \u201cthose things which were revealed\nand those things which were hidden;\u201d and at the age of eighteen\nobtained the honourable appellation sage (\u200f\u05d7\u05db\u05dd\u200e), and delivered public\nlectures, expounding the divine law and the esoteric doctrine before\ncrowded audiences. At the age of twenty-four he gave himself out as the\nMessiah, the Son of David, and the Redeemer of Israel, pronouncing\npublicly the Tetragrammaton, which was only allowed to the high priests\nduring the existence of the second Temple. Though the Jewish sages of\nSmyrna excommunicated him for it, he travelled to Salonica, Athens,\nMorea and Jerusalem, teaching the Kabbalah, proclaiming himself as the\nMessiah, anointing prophets and converting thousands upon thousands. So\nnumerous were the believers in him, that in many places trade was\nentirely stopped; the Jews wound up their affairs, disposed of their\nchattels and made themselves ready to be redeemed from their captivity\nand led by Sabbatai Zevi back to Jerusalem. The consuls of Europe were\nordered to enquire into this extraordinary movement, and the governors\nof the East reported to the Sultan the cessation of commerce. Sabbatai\nZevi was then arrested by order of the Sultan, Mohammed IV, and taken\nbefore him at Adrianople. The Sultan spoke to him as follows\u2014\u201cI am\ngoing to test thy Messiahship. Three poisoned arrows shall be shot into\nthee, and if they do not kill thee, I too will believe that thou art\nthe Messiah.\u201d He saved himself by embracing Islamism in the presence of\nthe Sultan, who gave him the name Effendi, and appointed him Kapidgi\nBashi. Thus ended the career of the Kabbalist Sabbatai Zevi, after\nhaving ruined thousands upon thousands of Jewish families. [119]\n\n1677\u20131684. Whether the learned Knorr Baron von Rosenroth knew of the\nextravagances of Sabbatai Zevi or not is difficult to say. At all\nevents this accomplished Christian scholar believed that Simon b.\nJochai was the author of the Sohar, that he wrote it under divine\ninspiration, and that it is most essential to the elucidation of the\ndoctrines of Christianity. With this conviction he determined to master\nthe difficulties connected with the Kabbalistic writings, in order to\nrender the principal works of this esoteric doctrine accessible to his\nChristian brethren. For, although Lully, Mirandola, Reuchlin and\nKircher had already done much to acquaint the Christian world with the\nsecrets of the Kabbalah, none of these scholars had given translations\nof any portions of the Sohar.\n\nKnorr Baron von Rosenroth, therefore put himself under the tuition of\nR. Meier Stern, a learned Jew, and with his assistance was enabled to\npublish the celebrated work entitled the Unveiled Kabbalah (Kabbala\nDenudata), in two large volumes, the first of which was printed at\nSulzbach, 1677\u201378, and the second at Frankfort-on-the-Maine, 1684,\ngiving a Latin translation of the Introduction to and the following\nportion of the Sohar\u2014the Book of Mysteries (\u200f\u05e1\u05e4\u05e8 \u05d3\u05e6\u05e0\u05d9\u05e2\u05d5\u05ea\u05d0\u200e); the Great\nAssembly (\u200f\u05d0\u05d3\u05e8\u05d0 \u05e8\u05d1\u05d0\u200e); the Small Assembly (\u200f\u05d0\u05d3\u05e8\u05d0 \u05d6\u05d5\u05d8\u05d0\u200e); Joseph\nGikatilla\u2019s Gate of Light (\u200f\u05e9\u05e2\u05e8 \u05d0\u05d5\u05e8\u05d4\u200e); the Doctrine of Metempsychosis\n(\u200f\u05d4\u05d2\u05dc\u05d2\u05d5\u05dc\u05d9\u05dd\u200e), and the Tree of Life (\u200f\u05e2\u05e5 \u05d7\u05d9\u05d9\u05dd\u200e), of Chajim Vital; the\nGarden of Pomegranates (\u200f\u05e4\u05e8\u05d3\u05e1 \u05e8\u05d9\u05de\u05d5\u05e0\u05d9\u05dd\u200e), of Moses Cordovero; the House\nof the Lord (\u200f\u05d1\u05d9\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd\u200e), and the Gate of Heaven (\u200f\u05e9\u05e2\u05e8 \u05d4\u05e9\u05de\u05d9\u05dd\u200e), of\nAbraham Herera; the Valley of the King (\u200f\u05e2\u05de\u05e7 \u05d4\u05de\u05dc\u05da\u200e), of Naphtah b.\nJacob; the Vision of the Priest (\u200f\u05de\u05e8\u05d0\u05d4 \u05db\u05d4\u05df\u200e), of Issachar Beer b.\nNaphtali Cohen, &c., &c., with elaborate annotations, glossaries and\nindices. The only drawback to this gigantic work is that it is without\nany system, and that it mixes up in one all the earlier developments of\nthe Kabbalah with the later productions. Still the criticism passed\nupon it by Buddeus, that it is a \u201cconfused and obscure work, in which\nthe necessary and the unnecessary, the useful and the useless are mixed\nup and thrown together as it were into one chaos,\u201d [120] is rather too\nsevere; and it must be remembered that if the Kabbala Denudata does not\nexhibit a regular system of this esoteric doctrine, it furnishes much\nmaterial for it. Baron von Rosenroth has also collected all the\npassages of the New Testament which contain similar doctrines to those\npropounded by the Kabbalah.\n\n1758\u20131763. Amongst the Jews, however, the pretensions and consequences\nof the Kabbalistic Pseudo-Messiah, Sabbatai Zevi, and his followers,\nproduced a new era in the criticism of the Sohar. Even such a scholar\nand thorough Kabbalist as Jacob b. Zevi of Emden, or Jabez (\u200f\u05d9\u05e2\u05d1\u05f4\u05e5\u200e),\nas he is called from the acrostic of his name (\u200f\u05d9\u05e2\u05e7\u05d1 \u05d1\u05df \u05e6\u05d1\u05d9\u200e),\nmaintains in his work, which he wrote in 1758\u20131763, and which he\nentitled The Wrapper of Books, that with the exception of the kernel of\nthe Sohar all the rest is of a late origin. [121] He shows that (1) The\nSohar misquotes passages of Scripture, misunderstands the Talmud, and\ncontains some rituals which were ordained by later Rabbinic authorities\n(\u200f\u05e4\u05d5\u05e1\u05e7\u05d9\u05dd\u200e). (2) Mentions the crusades against the Mohammedans. (3) Uses\nthe philosophical terminology of Ibn Tibbon\u2019s Hebrew Translation of\nMaimonides\u2019 More Nebuchim, and borrows the figure of Jehudah Ha-Levi\u2019s\nKhosari, that \u201cIsrael is the heart in the organism of the human race,\nand therefore feels its sufferings more acutely\u201d (Khosari, ii, 36, with\nSohar, iii, 221 b, 161 a); and (4) Knows the Portuguese and North\nSpanish expression Esnoga.\n\n1767. Whilst the Jews were thus shaken in their opinion about the\nantiquity of the Sohar, learned Christians both on the Continent and in\nEngland maintained that Simon b. Jochai was the author of the Bible of\nthe Kabbalah, and quoted its sentiments in corroboration of their\npeculiar views. Thus Dr. Gill, the famous Hebraist and commentator, in\nhis work on the Antiquity of the Hebrew Language, adduces passages from\nthe Sohar to shew that the Hebrew vowel points were known A.D. 120, at\nwhich time he tells us \u201clived Simon ben Jochai, a disciple of R. Akiba,\nauthor of the Zohar.\u201d [122]\n\n1830. Allen, in the account of the Kabbalah in his Modern Judaism, also\npremises the antiquity of the Sohar. Taking this pseudonym as the\nprimary source of the primitive Kabbalah, Allen, like all his\npredecessors, mixes up the early mysticism and magic, as well as the\nlater abuse of the Hagadic rules of interpretation, denominated\nGematria, Notaricon, Ziruph, &c., which the Kabbalists afterwards\nappropriated, with the original doctrines of this theosophy. [123]\n\n1843. Even the erudite Professor Franck, in his excellent work La\nKabbale (Paris, 1843), makes no distinction between the Book Jetzira\nand the Sohar, but regards the esoteric doctrines of the latter as a\ndevelopment and continuation of the tenets propounded in the former. He\nmoreover maintains that the Sohar consists of ancient and modern\nfragments, that the ancient portions are the Book of Mysteries (\u200f\u05e1\u05e4\u05e8\u05d0\n\u05d3\u05e6\u05e0\u05d9\u05e2\u05d5\u05ea\u05d0\u200e), the Great Assembly or Idra Rabba (\u200f\u05d0\u05d3\u05e8\u05d0 \u05e8\u05d1\u05d0\u200e), and the\nSmall Assembly or Idra Suta (\u200f\u05d0\u05d3\u05e8\u05d0 \u05d6\u05d5\u05d8\u05d0\u200e), and actually proceeds from\nthe school of R. Simon b. Jochai, while several of the other parts\nbelong to a subsequent period, but not later than the seventh century;\nthat the fatherland of the Sohar is Palestine; that the fundamental\nprinciples of the Kabbalah, which were communicated by R. Simon b.\nJochai to a small number of his disciples, were at first propagated\norally; that they were then from the first to the seventh century\ngradually edited and enlarged through additions and commentaries, and\nthat the whole of this compilation, completed in the seventh century,\nowing to its many attacks on the Asiatic religions, was kept secret\ntill the thirteenth century, when it was brought to Europe. To fortify\nhis opinions about the antiquity of the Kabbalah, Franck is obliged to\npalm the doctrine of the Sephiroth upon passages in the Talmud in a\nmost unnatural manner. As this point, however has been discussed in the\nsecond part of this Essay, (vide supra, p. 183, etc.) there is no\nnecessity for repeating the arguments here. [124] Still Franck\u2019s\nvaluable contribution to the elucidation of the Sohar will always be a\nwelcome aid to the student of this difficult book.\n\n1845. A new era in the study of the Kabbalah was created by the\nresearches of M. H. Landauer, who died February 3rd, 1841, when\nscarcely thirty-three years of age. This learned Rabbi, whose premature\ndeath is an irreparable loss to literature, in spite of constitutional\ninfirmities, which occasioned him permanent sufferings during the short\nperiod of his earthly career, devoted himself from his youth to the\nstudy of Hebrew, the Mishna, the Talmud, and the rich stores of Jewish\nlearning. He afterwards visited the universities of Munich and\nT\u00fcbingen, and in addition to his other researches in the department of\nBiblical criticism, determined to fathom the depths of the Kabbalah. It\nwas this scholar who, after a careful study of this esoteric doctrine,\nfor the first time distinguished between the ancient mysticism of the\nGaonim period and the real Kabbalah, and shewed that \u201cthe former, as\ncontained in the Alphabet of R. Akiba (\u200f\u05d0\u05d5\u05ea\u05d9\u05d5\u05ea \u05d1\u05e8\u05f3 \u05e2\u05e7\u05d9\u05d1\u05d0\u200e), the\nDimensions of the Deity (\u200f\u05e9\u05d9\u05e2\u05d5\u05e8 \u05e7\u05d5\u05de\u05d4\u200e), the Heavenly Mansions\n(\u200f\u05d4\u05d9\u05db\u05dc\u05d5\u05ea\u200e), and even the Book of Jetzira (\u200f\u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4\u200e) and similar\ndocuments, essentially differ from the later Kabbalah, inasmuch as it\nknows nothing about the so-called Sephiroth and about the speculations\nrespecting the nature of the Deity, and that, according to the proper\nnotions of the Kabbalah, its contents ought to be described as Hagada\nand not as Kabbalah.\u201d [125] As to the Sohar, Landauer maintains that it\nwas written by Abraham b. Samuel Abulafia towards the end of the second\nhalf of the thirteenth century. Landauer\u2019s views on the Kabbalah and on\nthe authorship of the Sohar, as Steinschneider rightly remarks, are all\nthe more weighty and instructive because he originally started with\nopinions of an exactly opposite character. (Jewish Literature, p. 299.)\n\n1849. D. H. Joel, Rabbi of Sheversenz, published in 1849 a very\nelaborate critique on Franck\u2019s Religious Philosophy of the Sohar, which\nis an exceedingly good supplement to Franck\u2019s work, though Joel\u2019s\ntreatise is of a negative character, and endeavours to demolish\nFranck\u2019s theory without propounding another in its stead. Thus much,\nhowever, Joel positively states, that though the Sohar in its present\nform could not have been written by R. Simon b. Jochai, and though the\nauthor of it may not have lived before the thirteenth century, yet its\nfundamental doctrines to a great extent are not the invention of the\nauthor, but are derived from ancient Jewish sources, either documentary\nor oral. [126]\n\n1851. After a lapse of seven years Jellinek fulfilled the promise which\nhe made in the preface to his German translation of Franck\u2019s la Kabbale\nou la philosophie religieuse des H\u00e9breux, by publishing an Essay on the\nauthorship of the Sohar. And in 1851 this industrious scholar published\na historico-critical Treatise, in which he proves, almost to\ndemonstration, that Moses b. Shem Tob de Leon is the author of the\nSohar. [127] Several of his arguments are given in the second part of\nthis Essay (vide supra, p. 174, &c.), in our examination of the age and\nauthorship of the Sohar.\n\n1852. Whilst busily engaged in his researches on the authorship and\ncomposition of the Sohar, Jellinek was at the same time extending his\nlabours to the history of the Kabbalah generally, the results of which\nhe communicated in two parts (Leipzig, 1852), entitled Contributions to\nthe History of the Kabbalah. The first of these parts embraces (1) the\nstudy and history of the Book Jetzira, (2) diverse topics connected\nwith the Sohar, and (3) Kabbalistic doctrines and writings prior to the\nSohar; whilst the second part (1) continues the investigation on the\nKabbalistic doctrines and writings prior to the Sohar, as well as (2)\ndiscusses additional points connected with the Sohar, and (3) gives the\noriginal text to the history of the Kabbalah. [128]\n\n1853. Supplementary to the above works, Jellinek published, twelve\nmonths afterwards, the first part of a Selection of Kabbalistic\nMysticism, which comprises the Hebrew texts of (1) The Treatise on the\nEmanations (\u200f\u05de\u05e1\u05db\u05ea \u05d0\u05e6\u05d9\u05dc\u05d5\u05ea\u200e), (2) The Book of Institutions (\u200f\u05e1\u05e4\u05e8 \u05d4\u05e2\u05d9\u05d5\u05df\u200e),\nby R. Chamai Gaon, (3) The Rejoinder of R. Abraham b. Samuel Abulafia\nto R. Solomon b. Adereth, and (4) The Treatise entitled Kether Shem Tob\n(\u200f\u05db\u05ea\u05e8 \u05e9\u05dd \u05d8\u05d5\u05d1\u200e), by R. Abraham of Cologne. These Treatises, which are\nchiefly taken from MSS. at the public Libraries in Paris and Hamburg,\nare preceded by learned Introductions discussing the characteristics,\nthe age, the authorship and the sources of each document, written by\nthe erudite editor. [129] May Dr. Jellinek soon fulfil his promise, and\ncontinue to edit these invaluable contributions to the Kabbalah, as\nwell as publish his own work on the import of this esoteric doctrine.\n\n1856. Dr. Etheridge, in his Manual on Hebrew Literature, entitled\nJerusalem and Tiberias, devotes seventy pages to a description of the\nKabbalah. It might have been expected that this industrious writer, who\ndraws upon Jewish sources, would give us the result of the researches\nof the above-named Hebraists. But Dr. Etheridge has done no such\nthing;\u2014he confuses the import of the Book Jetzira, the Maase Bereshith\n(\u200f\u05de\u05e2\u05e9\u05d4 \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea\u200e) and the Maase Merkaba (\u200f\u05de\u05e2\u05e9\u05d4 \u05de\u05e8\u05db\u05d1\u05d4\u200e), with the\ndoctrines of the Kabbalah; and assigns both to the Book Jetzira and to\nthe Sohar an antiquity which is contrary to all the results of modern\ncriticism. The following extract from his work will suffice to shew the\ncorrectness of our remarks:\u2014\n\n\u201cTo the authenticity of the Zohar, as a work of the early Kabbalistic\nschool, objections have indeed been made, but they are not of\nsufficient gravity to merit an extended investigation. The opinion that\nascribes it as a pseudo fabrication to Moses de Leon in the thirteenth\ncentury, has, I imagine, but few believers among the learned in this\nsubject in our own day. The references to Shemun ben Yochai and the\nKabala in the Talmud, and abundant internal evidence found in the book\nitself, exhibit the strongest probability, not that Shemun himself was\nthe author of it, but that it is the fruit and result of his personal\ninstructions, and of the studies of his immediate disciples.\u201d [130]\n\n\nNow the bold assertion that there are few believers among the learned\nof our own time in the pseudo fabrication of the Sohar by Moses de Leon\nin the thirteenth century, when such learned men as Zunz, [131] Geiger,\n[132] Sachs, [133] Jellinek [134] and a host of other most\ndistinguished Jewish scholars, regard it almost as an established fact;\nas well as the statement that there are references to the Kabbalah in\nthe Talmud, can only be accounted for from the fact that Dr. Etheridge\nhas not rightly comprehended the import of the Kabbalah, and that he is\nentirely unacquainted with the modern researches in this department of\nliterature.\n\n1857. The elaborate essay on Jewish literature by the learned\nSteinschneider, which appeared in Ersch and Gruber\u2019s Encyclop\u00e6dia, and\nwhich has been translated into English, contains a most thorough review\nof this esoteric doctrine. It is, however, to be remarked that the\npages devoted to this subject give not so much an analysis of the\nsubject, as a detailed account of its literature; and, like all the\nwritings of this excellent scholar, are replete with most useful\ninformation. [135]\n\n1858\u20131861. A most instructive and thorough analysis of the Sohar\nappeared in a Jewish periodical, entitled Ben Chananja, volumes i, ii,\niii, and iv. [136] This analysis was made by Ignatz Stern, who has also\ntranslated into German those portions of the Sohar which are called the\nBook of Mysteries, the Great Assembly, and the Small Assembly, and has\nwritten a vocabulary to the Sohar. The recent death of this great\nstudent in the Kabbalah is greatly to be lamented. With the exception\nof the analysis of the Sohar, all his works are in MS.; and it is to be\nhoped that the accomplished Leopold L\u00f6w, chief Rabbi of Szegedin, and\neditor of the Ben Chananja, who was the means of bringing the retiring\nIgnatz Stern into public, will publish his literary remains.\n\n1859. As the Kabbalah has played so important a part in the mental and\nreligious development, and in the history of the Jewish people, the\nmodern historians of the Jews, in depicting the vicissitudes of the\nnation, felt it to be an essential element of their narrative, to trace\nthe rise and progress of this esoteric doctrine. Thus the learned and\namiable Dr. Jost devotes seventeen pages, in his history of the Jews,\nto this theosophy. [137]\n\n1863. No one, however, has prosecuted with more thoroughness, learning\nand impartiality the doctrines, origin and development of this esoteric\nsystem than the historian Dr. Graetz. He, more than any of his\npredecessors since the publication of Landauer\u2019s literary remains, has\nin a most masterly manner carried out the principle laid down by this\ndeceased scholar, and has distinguished between mysticism and the\nKabbalah. Graetz has not only given a most lucid description of the\ndoctrines and import of the Kabbalah in its original form, but has\nproved to demonstration, in a very elaborate treatise, that Moses de\nLeon is the author of the Sohar. [138] Whatever may be the shortcomings\nof this portion of Graetz\u2019s history, no one who studies it will fail to\nlearn from it the true nature of this esoteric doctrine.\n\n1863. Leopold L\u00f6w, the chief Rabbi of Szegedin, whose name has already\nbeen mentioned in connection with Ignatz Stern, published a very\nlengthy review of Graetz\u2019s description of the Kabbalah. Though the\nRabbi laboured hard to shake Dr. Graetz\u2019s position, yet, with the\nexception perhaps of showing that the Kabbalah was not invented in\nopposition to Maimonides\u2019 system of philosophy, the learned historian\u2019s\nresults remain unassailed. Moreover, there is a confusion of mysticism\nwith the Kabbalah through many parts of Dr. L\u00f6w\u2019s critique. [139]\n\nWe are not aware that anything has appeared upon this subject since the\npublication of Graetz\u2019s researches on the Kabbalah and L\u00f6w\u2019s lengthy\ncritique on these researches. Of course it is not to be supposed that\nwe have given a complete history of the Literature on this theosophy;\nsince the design of this Essay and the limits of the volume of \u201cthe\nLiterary and Philosophical Society\u2019s Transactions,\u201d in which it\nappears, alike preclude such a history. This much, however, we may\nconfidently say, that nothing has been omitted which essentially bears\nupon the real progress or development of this esoteric doctrine.\n\nSeveral works, in which lengthy accounts of the Kabbalah are given,\nhave been omitted, because these descriptions do not contribute\nanything very striking in their treatment of the Kabbalah, nor have\nthey been the occasion of any remarkable incidents among the followers\nof this system.\n\nAmong the works thus omitted are Buddeus\u2019 Introduction to the History\nof Hebrew Philosophy; [140] Basnage\u2019s History of the Jews, [141] where\na very lengthy account is given of the Kabbalah, without any system\nwhatever, chiefly derived from the work of Kircher; Wolfs account of\nthe Jewish Kabbalah, given in his elaborate Bibliographical Thesaurus\nof Hebrew Literature, where a very extensive catalogue is given of\nKabbalistic authors; [142] and Molitor\u2019s Philosophy of History. [143]\n\nWe sincerely regret to have omitted noticing Munk\u2019s description of the\nKabbalah. [144] For, although he does not attempt to separate the\ngnostic from the mystical elements, which were afterwards mixed up with\nthe original doctrines of this esoteric system, yet no one can peruse\nthe interesting portion treating on the Kabbalah and the Sohar without\nderiving from it information not to be found elsewhere.\n\n\n\n\n\n\n\n\n\nNOTES\n\n\n[1] \u200f\u05d3\u05e2 \u05db\u05d9 \u05d0\u05d9\u05df \u05e1\u05d5\u05e3 \u05dc\u05d0 \u05d9\u05db\u05e0\u05e1 \u05d1\u05d4\u05e8\u05d4\u05d5\u05e8 \u05d5\u05db\u05dc \u05e9\u05db\u05df \u05d1\u05d3\u05d1\u05d5\u05e8 \u05d0\u05e3 \u05e2\u05dc \u05e4\u05d9 \u05e9\u05d9\u05e9 \u05dc\u05d5 \u05e8\u05de\u05d6 \u05d1\u05db\u05dc\n\u05d3\u05d1\u05e8 \u05e9\u05d0\u05d9\u05df \u05d7\u05d5\u05e5 \u05de\u05de\u05e0\u05d5 \u05d5\u05dc\u05db\u05da \u05d0\u05d9\u05df \u05d0\u05d5\u05ea \u05d5\u05d0\u05d9\u05df \u05e9\u05dd \u05d5\u05d0\u05d9\u05df \u05d3\u05d1\u05e8 \u05d0\u05e9\u05e8 \u05d9\u05d2\u05d1\u05dc\u05e0\u05d5\u200e, Commentary\nof the ten Sephiroth, ed. Berlin, p. 4 a. This doctrine, however, that\neverything is in the Deity is not peculiar to the Kabbalah, it has been\npropounded by the Jews from time immemorial, before the Kabbalah came\ninto existence, as may be seen from the following passage in the\nMidrash. \u201cThe Holy One, blessed be he, is the space of the universe,\nbut the universe is not his space (\u200f\u05d4\u05e7\u05d1\u05f4\u05d4 \u05de\u05e7\u05d5\u05de\u05d5 \u05e9\u05dc \u05e2\u05d5\u05dc\u05dd \u05d5\u05d0\u05d9\u05df \u05d4\u05e2\u05d5\u05dc\u05dd\n\u05de\u05e7\u05d5\u05de\u05d5\u200e). R. Isaac submitted: from the passage \u200f\u05de\u05e2\u05d5\u05e0\u05d4 \u05d0\u05dc\u05d4\u05d9 \u05e7\u05d3\u05dd\u200e (Deut.\nxxxiii, 27), we do not know whether the Holy One, blessed be he, is the\nhabitation of the universe or the universe his habitation; but from the\nremark \u200f\u05d0\u05d3\u05e0\u05d9 \u05de\u05e2\u05d5\u05df \u05d0\u05ea\u05d4\u200e Lord thou art the dwelling place (Ps. xc, 1), it\nis evident that the Holy One, blessed be he, is the dwelling place of\nthe universe, and not the universe his dwelling place.\u201d (Bereshith\nRabba, \u00a7 lxviii.) To the same effect is the remark of Philo, \u201cGod\nhimself is the space of the universe, for it is he who contains all\nthings.\u201d (De Somniis, i.) It is for this reason that God is called\n\u200f\u05de\u05e7\u05d5\u05dd\u200e or \u200f\u05d4\u05de\u05e7\u05d5\u05dd\u200e = \u1f41 \u03c4\u03cc\u03c0\u03bf\u03c2, locus, and that the Septuagint renders\n\u200f\u05d5\u05d9\u05e8\u05d0\u05d5 \u05d0\u05ea \u05d0\u05dc\u05d4\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05d2\u05d5\u05f3\u200e (Exod. xxiv, 10), by \u03ba\u03b1\u1f76 \u03b5\u1f36\u03b4\u03bf\u03bd \u03c4\u1f78\u03bd \u03c4\u03cc\u03c0\u03bf\u03bd, \u03bf\u1f57\n\u03b5\u1f31\u03c3\u03c4\u03ae\u03ba\u03b5\u03b9 \u1f41 \u03b8\u03b5\u1f78\u03c2, which has occasioned so much difficulty to\ninterpreters.\n\n[2] \u200f\u05dc\u05d0 \u05d9\u05d3\u05e2 \u05d5\u05dc\u05d0 \u05d0\u05ea\u05d9\u05d3\u05e2 \u05de\u05d4 \u05d3\u05d4\u05d5\u05d9 \u05d1\u05e8\u05d0\u05d9\u05e9\u05d0 \u05d3\u05d0 \u05d3\u05dc\u05d0\u05f3 \u05d0\u05ea\u05d3\u05d1\u05e7 \u05d1\u05d7\u05db\u05de\u05ea\u05d0 \u05d5\u05dc\u05d0 \u05db\u05e1\u05d5\u05db\u05dc\u05ea\u05e0\u05d5\n\u05d5\u05d1\u05d2\u05df \u05db\u05df \u05d0\u05e7\u05e8\u05d9 \u05d0\u05d9\u05df\u200e (Sohar iii, 283 b.) To the same effect is the ancient\nexpository work on the doctrine of the Emanations which we quoted in\nthe preceding note, comp. \u200f\u05de\u05d4 \u05e9\u05d0\u05d9\u05e0\u05d5 \u05de\u05d5\u05d2\u05d1\u05dc \u05e7\u05e8\u05d5\u05d9 \u05d0\u05d9\u05df \u05e1\u05d5\u05e3 \u05d5\u05d4\u05d5\u05d0 \u05d4\u05d4\u05e9\u05d5\u05d0\u05d4\n\u05d2\u05de\u05d5\u05e8\u05d4 \u05d1\u05d0\u05d7\u05d3\u05d5\u05ea \u05d4\u05e9\u05dc\u05de\u05d7 \u05e9\u05d0\u05d9\u05df \u05d1\u05d4 \u05e9\u05e0\u05d5\u05d9 \u05d5\u05d0\u05dd \u05d4\u05d5\u05d0 \u05de\u05d1\u05dc\u05d9 \u05d2\u05d1\u05d5\u05dc \u05d0\u05d9\u05df \u05d7\u05d5\u05e5 \u05de\u05de\u05e0\u05d5\u200e,\nCommentary on the ten Sephiroth, ed. Berlin, p. 2 a.\n\n[3] \u200f\u05d3\u05e2 \u05db\u05d9 \u05d0\u05d9\u05df \u05e1\u05d5\u05e3 \u05d0\u05d9\u05df \u05dc\u05d5\u05de\u05e8 \u05db\u05d9 \u05d9\u05e9 \u05dc\u05d5 \u05e8\u05e6\u05d5\u05df \u05d5\u05dc\u05d0 \u05db\u05d5\u05e0\u05d4 \u05d5\u05dc\u05d0 \u05d7\u05e4\u05e5 \u05d5\u05dc\u05d0 \u05de\u05d7\u05e9\u05d1\u05d4\n\u05d5\u05dc\u05d0 \u05d3\u05d1\u05d5\u05e8 \u05d5\u05de\u05e2\u05e9\u05d4\u200e ibid., 4 a.\n\n[4] \u200f\u05d0\u05dd \u05d4\u05d0\u05de\u05e8 \u05db\u05d9 \u05d4\u05d5\u05d0 \u05d1\u05dc\u05d1\u05d3 \u05db\u05d9\u05d5\u05df \u05d1\u05d1\u05e8\u05d9\u05d0\u05d7 \u05e2\u05d5\u05dc\u05de\u05d5 \u05d9\u05e9 \u05dc\u05d4\u05e9\u05d9\u05d1 \u05e2\u05dc \u05d6\u05d4 \u05db\u05d9 \u05d4\u05db\u05d5\u05e0\u05d4 \u05de\u05d5\u05e8\u05d4\n\u05e2\u05dc \u05d4\u05e1\u05e8\u05d5\u05df \u05d4\u05de\u05db\u05d5\u05df\u200e, Commentary on the ten Sephiroth, p. 2 b. Again, says\nthe same authority, \u200f\u05d5\u05d0\u05dd \u05ea\u05d0\u05de\u05e8 \u05e9\u05d4\u05d2\u05d1\u05d5\u05dc \u05d4\u05d2\u05de\u05e6\u05d0 \u05de\u05de\u05e0\u05d5 \u05ea\u05d7\u05dc\u05d4 \u05d4\u05d9\u05d4 \u05d4\u05e2\u05d5\u05dc\u05dd \u05d4\u05d6\u05d4 \u05e9\u05d4\u05d5\u05d0\n(\u05d4\u05e2\u05d5\u05dc\u05dd) \u05d7\u05e1\u05e8 \u05de\u05d4\u05e9\u05dc\u05de\u05d5\u05ea\u05d5 \u05d7\u05e1\u05e8\u05ea \u05d7\u05db\u05d5\u05d7 \u05e9\u05d4\u05d5\u05d0 \u05de\u05de\u05e0\u05d5 .... \u05d5\u05d0\u05dd \u05ea\u05d0\u05de\u05e8 \u05e9\u05dc\u05d0 \u05db\u05d9\u05d5\u05df \u05d1\u05d1\u05e8\u05d9\u05d0\u05d7\u05d5\n\u05d0\u05dd \u05db\u05df \u05d4\u05d9\u05ea\u05d4 \u05d4\u05d1\u05e8\u05d9\u05d0\u05d4 \u05d1\u05de\u05e7\u05e8\u05d4, \u05d5\u05db\u05dc \u05d3\u05d1\u05e8 \u05d4\u05d1\u05d0 \u05d1\u05de\u05e7\u05e8\u05d4 \u05d0\u05d9\u05df \u05dc\u05d5 \u05e1\u05d3\u05e8, \u05d5\u05d0\u05e0\u05d5 \u05e8\u05d5\u05d0\u05d9\u05dd \u05db\u05d9\n\u05d4\u05e0\u05d1\u05e8\u05d0\u05d9\u05dd \u05d9\u05e9 \u05dc\u05d7\u05dd \u05e1\u05d3\u05e8, \u05d5\u05e2\u05dc \u05e1\u05d3\u05e8 \u05d4\u05dd \u05de\u05ea\u05e7\u05d9\u05de\u05d9\u05dd, \u05d5\u05e2\u05dc \u05e1\u05d3\u05e8 \u05d4\u05dd \u05de\u05ea\u05db\u05d8\u05dc\u05d9\u05dd, \u05d5\u05e2\u05dc \u05e1\u05d3\u05e8 \u05d4\u05dd\n\u05de\u05ea\u05d7\u05d3\u05e9\u05d9\u05dd\u200e, ibid., p. 2.\n\n[5] Both the etymology and the exact meaning of the word \u200f\u05e1\u05e4\u05d9\u05e8\u05d4\u200e\n(plural \u200f\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea\u200e) are matters of dispute. R. Azariel, the first\nKabbalist, derives it from \u200f\u05e1\u05e4\u05e8\u200e to number, whilst the later Kabbalists\nderive it alternately from \u200f\u05e1\u05e4\u05d9\u05e8\u200e Saphir, from \u200f\u05d4\u05e9\u05de\u05d9\u05dd \u05de\u05e1\u05e4\u05e8\u05d9\u05dd \u05db\u05d1\u05d5\u05d3 \u05d0\u05dc\u200e\n(Ps. xix, 1), and from the Greek \u03c3\u03c6\u03b1\u1fd6\u03c1\u03b1\u03b9, and are not at all certain\nwhether to regard the Sephiroth as principles (\u1f00\u03c1\u03c7\u03b1\u1f76), or as substances\n(\u1f51\u03c0\u03bf\u03c3\u03c4\u03ac\u03c3\u03b5\u03b9\u03c2), or as potencies, powers (\u03b4\u03c5\u03bd\u03ac\u03bc\u03b5\u03b9\u03c2), or as intelligent\nworlds (\u03ba\u03cc\u03c3\u03bc\u03bf\u03b9 \u03bd\u03bf\u03b7\u03c4\u03b9\u03ba\u03bf\u03af), or as attributes, or as entities (\u200f\u05e2\u05e6\u05de\u05d5\u05ea\u200e),\nor as organs of the Deity (\u200f\u05db\u05dc\u05d9\u05dd\u200e).\n\n[6] The Sohar, like the Talmud, generally renders the words \u200f\u05de\u05dc\u05da \u05e9\u05dc\u05de\u05d4\u200e\nKing Solomon; while verses in the Song of Songs, by \u200f\u05de\u05dc\u05db\u05d0 \u05d3\u05d9 \u05e9\u05dc\u05de\u05d0\n\u05d3\u05d9\u05dc\u05d9\u05d4\u200e the King to whom peace belongs.\n\n[7] \u200f\u05db\u05d9 \u05db\u05dc \u05d1\u05e8\u05d9\u05d0\u05d4 \u05db\u05e9\u05e0\u05d5\u05d8\u05dc\u05d9\u05df \u05de\u05de\u05e0\u05d4 \u05ea\u05ea\u05de\u05e2\u05d8 \u05d5\u05ea\u05ea\u05d7\u05e1\u05e8 .... \u05db\u05d7 \u05d4\u05d0\u05e6\u05d9\u05dc\u05d5\u05ea \u05e9\u05e0\u05d5\u05d8\u05dc\u05d9\u05df\n\u05de\u05de\u05e0\u05d5 \u05d5\u05d0\u05d9\u05e0\u05d5 \u05d7\u05e1\u05e8\u200e, Commentary on the ten Sephiroth, 2 b; 4 a.\n\n[8] \u200f\u05d4\u05e1\u05e4\u05d9\u05e8\u05d5\u05ea \u05e9\u05d4\u05dd \u05db\u05d7 \u05d4\u05e9\u05dc\u05dd \u05d5\u05db\u05d7 \u05d4\u05d7\u05e1\u05e8 \u05db\u05e9\u05d4\u05dd \u05de\u05e7\u05d1\u05dc\u05d9\u05dd \u05de\u05d4\u05e9\u05e4\u05e2 \u05d4\u05d1\u05d0 \u05de\u05d4\u05e9\u05dc\u05de\u05ea\u05d5 \u05d4\u05dd \u05db\u05d7\n\u05e9\u05dc\u05dd \u05d5\u05d1\u05d4\u05de\u05e0\u05e2 \u05d4\u05e9\u05e4\u05e2 \u05de\u05d4\u05dd \u05d9\u05e9 \u05d1\u05d7\u05dd \u05db\u05d7 \u05d7\u05e1\u05e8 \u05dc\u05db\u05da \u05d9\u05e9 \u05d1\u05d4\u05dd \u05db\u05d7 \u05dc\u05e4\u05e2\u05d5\u05dc \u05d1\u05d4\u05e9\u05dc\u05de\u05d4 \u05d5\u05d1\u05d7\u05e1\u05e8\u05d5\u05df\u200e.\n\n[9] The notion, however, that worlds were created and destroyed prior\nto the present creation, was propounded in the Midrash long before the\nexistence of the Kabbalah. Thus on the verse, \u201cAnd God saw everything\nthat he had made, and behold it was very good\u201d (Gen. i, 31), R. Abahu\nsubmits \u200f\u05d0\u05f4\u05e8 \u05d0\u05d1\u05d4\u05d5 \u05de\u05db\u05d0\u05df \u05e9\u05d4\u05e7\u05d1\u05f4\u05d4 \u05d4\u05d9\u05d4 \u05d1\u05d5\u05e8\u05d0 \u05e2\u05d5\u05dc\u05de\u05d5\u05ea \u05d5\u05de\u05d7\u05e8\u05d9\u05d1\u05df \u05d5\u05d1\u05d5\u05e8\u05d0 \u05e2\u05d5\u05dc\u05de\u05d5\u05ea\n\u05d5\u05de\u05d7\u05e8\u05d9\u05d1\u05df \u05e2\u05d3 \u05e9\u05d1\u05e8\u05d0 \u05d0\u05ea \u05d0\u05dc\u05d5 \u05d0\u05de\u05e8 \u05d3\u05d9\u05df \u05d4\u05e0\u05d9\u05d9\u05df \u05dc\u05d9 \u05d9\u05ea\u05d4\u05d5\u05df \u05dc\u05d0 \u05d4\u05e0\u05d9\u05d9\u05df \u05dc\u05d9\u200e from this we\nsee that the Holy One, blessed be he, had successively created and\ndestroyed sundry worlds before he created the present world, and when\nhe created the present world he said, this pleases me, the previous\nones did not please me. (Bereshith Rabba, section or Parsha ix.)\n\n[10] The question, however, about the doctrine of the Trinity in other\npassages of the Sohar will be discussed more amply in the sequel, where\nwe shall point out the relation of the Kabbalah to Christianity.\n\n[11] The Kabbalistic description of Metatron is taken from the Jewish\nangelology of a much older date than this theosophy. Thus Ben Asai and\nBen Soma already regard the divine voice, the \u03bb\u03cc\u03b3\u03bf\u03c2 (\u200f\u05e7\u05d5\u05dc \u05d0\u05dc\u05d4\u05d9\u05dd\u200e) as\nMetatron. (Beresh. Rab., Parsha v.) He is called the Great Teacher, the\nTeacher of Teachers (\u200f\u05e1\u05e4\u05e8\u05d0 \u05e8\u05d1\u05d0\u200e), and it is for this reason that Enoch,\nwho walked in close communion with God, and taught mankind by his holy\nexample, is said by the Chaldee paraphrase of Jonathan b. Uzziel, to\n\u2018have received the name Metatron, the Great Teacher\u2019 after he was\ntransplanted. (Gen. v, 24.) Metatron, moreover, is the Presence Angel\n(\u200f\u05e9\u05e8 \u05d4\u05e4\u05e0\u05d9\u05dd\u200e), the Angel of the Lord that was sent to go before Israel\n(Exod. xxiii, 21); he is the visible manifestation of the Deity, for in\nhim is the name of the Lord, i.e., his name and that of the Deity are\nidentical, inasmuch as they are of the same numerical value\n(viz.:\u2014\u200f\u05e9\u05d3\u05d9\u200e and \u200f\u05de\u05d8\u05d8\u05e8\u05d5\u05df\u200e are the same according to the exegetical rule\ncalled Gematria, \u200f\u05d9\u200e 10 + \u200f\u05d3\u200e 4 + \u200f\u05e9\u200e 300 = 314; \u200f\u05df\u200e 50 + \u200f\u05d5\u200e 6 + \u200f\u05e8\u200e\n200 + \u200f\u05d8\u200e 9 + \u200f\u05d8\u200e 9 + \u200f\u05de\u200e 40 = 314. See Rashi on Exod. xxiii, 21,\n\u200f\u05e8\u05d1\u05d5\u05ea\u05d9\u05e0\u05d5 \u05d0\u05de\u05e8\u05d5 \u05d6\u05d4 \u05de\u05d8\u05d8\u05e8\u05d5\u05df \u05e9\u05e9\u05de\u05d5 \u05db\u05e9\u05dd \u05e8\u05d1\u05d5 \u05de\u05d8\u05d8\u05e8\u05d5\u05df \u05d1\u05d2\u05de\u05d8\u05e8\u05d9\u05d0 \u05e9\u05d3\u05d9\u200e and Sanhedrim\n38 b). So exalted is Metatron\u2019s position in the ancient Jewish\nangelology, that we are told that when Elisha b. Abaja, also called\nAcher, saw this angel who occupies the first position after the Deity,\nhe exclaimed, \u2018Peradventure, but far be it, there are two Supreme\nPowers\u2019 (\u200f\u05e9\u05de\u05d0 \u05d7\u05e1 \u05d5\u05e9\u05dc\u05d5\u05dd \u05e9\u05ea\u05d9 \u05e8\u05e9\u05d5\u05d9\u05d5\u05ea \u05d4\u05df\u200e Talmud, Chagiga, 15 a). The\netymology of \u200f\u05de\u05d8\u05d8\u05e8\u05d5\u05df\u200e is greatly disputed; but there is no doubt that\nit is to be derived from Metator, messenger, outrider, way maker, as\nhas been shown by Elias Levita, and is maintained by Cassel (Ersch und\nGruber\u2019s Encyklop\u00e4die, section ii, vol. xxvii, s.v.; Juden, p. 40, note\n84). Sachs (Beitr\u00e4ge zur Sprach- und Alterthumsforschung, vol. i,\nBerlin 1852, p. 108) rightly remarks that this etymology is fixed by\nthe passage from Siphra, quoted in Kaphter-Va-Pherach, c. x, p. 34 b\n\u200f\u05d0\u05e6\u05d1\u05e2\u05d5 \u05e9\u05dc \u05d4\u05e7\u05d1\u05f4\u05d4 \u05e0\u05e2\u05e9\u05d4 \u05de\u05d8\u05d8\u05e8\u05d5\u05df \u05dc\u05de\u05e9\u05d4 \u05d5\u05d4\u05e8\u05d0\u05d4\u05d5 \u05db\u05dc \u05d0\u05e8\u05e5 \u05d9\u05e9\u05e8\u05d0\u05dc\u200e the finger of God\nwas the messenger or guide to Moses, and showed him all the land of\nIsrael. The termination \u200f\u05d5\u05df\u200e has been appended to \u200f\u05de\u05d8\u05d8\u05e8\u200e to obtain the\nsame numerical value, as \u200f\u05e9\u05d3\u05d9\u200e. The derivation of it from \u03bc\u03b5\u03c4\u1f70 \u03b8\u03c1\u03cc\u03bd\u03bf\u03c2,\nbecause this angel is immediately under the divine throne (\u200f\u05db\u05d5\u05e8\u05e1\u05d9\u05d9\u05d0\u200e),\nwhich is maintained by Frank (Kabbala, p. 43), Graetz (Gnosticismus, p.\n44) and others, has been shown by Frankel (Zeitschrift, 1846. vol. iii,\np. 113), and Cassel (Ersch und Gruber\u2019s Encyklop. section ii, vol.\nxxvii, p. 41), to be both contrary to the form of the word and to the\ndescription of Metatron.\n\n[12] The view that the serpent which seduced the protoplasts is\nidentical with Satan is not peculiar to the Kabbalah. It is stated in\nthe Talmud in almost the same words \u200f\u05d4\u05d5\u05d0 \u05d9\u05e6\u05e8 \u05d4\u05e8\u05e2 \u05d4\u05d5\u05d0 \u05d4\u05e9\u05d8\u05df \u05d4\u05d5\u05d0 \u05de\u05dc\u05d0\u05da \u05d4\u05de\u05d5\u05ea\n\u05db\u05de\u05ea\u05e0\u05d9\u05d7\u05d0 \u05ea\u05e0\u05d0 \u05d9\u05d5\u05e8\u05d3 \u05d5\u05de\u05d8\u05e2 \u05e2\u05d5\u05dc\u05d4 \u05d5\u05de\u05e9\u05d8\u05d9\u05df \u05d9\u05d5\u05e8\u05d3 \u05d5\u05de\u05de\u05d9\u05dd\u200e the evil spirit, Satan,\nand the angel of death, are the same. It is propounded in the Boraitha\nthat he descends and seduces; he then ascends and accuses, and then\ncomes down again and kills. Baba Bathra, 16 a.\n\n[13] \u200f\u05db\u05d9\u05d5\u05df \u05d3\u05e0\u05d1\u05e8\u05d0 \u05d0\u05d3\u05dd \u05d0\u05ea\u05ea\u05e7\u05df \u05db\u05dc\u05d0 \u05d5\u05db\u05dc \u05de\u05d4 \u05d3\u05dc\u05e2\u05d9\u05dc\u05d0 \u05d5\u05ea\u05ea\u05d0 \u05d5\u05e1\u05dc\u05d0 \u05d0\u05ea\u05db\u05dc\u05d9\u05dc \u05d1\u05d0\u05d3\u05dd ...\n\u05d0\u05d9\u05d4\u05d5 \u05e9\u05dc\u05d9\u05de\u05d5\u05ea\u05d0 \u05d3\u05db\u05dc\u05d0. \u05d6\u05d5\u05d7\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f3 \u05d3\u05e3 \u05de\u05f4\u05d7 \u05d0\u05f3\u200e\n\n[14] That the righteous are greater than the angels is already\npropounded in the Talmud (\u200f\u05d2\u05d3\u05d5\u05dc\u05d9\u05dd \u05e6\u05d3\u05d9\u05e7\u05d9\u05dd \u05d9\u05d5\u05ea\u05e8 \u05de\u05de\u05dc\u05d0\u05db\u05d9 \u05d4\u05e9\u05e8\u05ea\u200e Sanhedrim 93\na); and it is asserted that no one angel can do two things (\u200f\u05d0\u05d9\u05df \u05de\u05dc\u05d0\u05da\n\u05d0\u05d7\u05d3 \u05e2\u05d5\u05e9\u05d4 \u05e9\u05ea\u05d9 \u05e9\u05dc\u05d9\u05d7\u05d5\u05ea\u200e Bereshith Rabba, section 1), for which reason\nthree angels had to be sent, one to announce to Sarai the birth of\nIsaac, the other to destroy Sodom and Gomorrah, and the third to save\nLot and his family; whilst a man can perform several duties. The\nsuperiority of man over angels is also asserted in the New Testament.\n(1 Cor. vi, 3.)\n\n[15] The Karmarthi, who interpreted the precepts of Islamism\nallegorically, also maintained that the human body represents the\nletters in the name of God. When standing the human body represents an\nElif, when kneeling a L\u00e2m, and when prostrated on the ground a H\u00ea, so\nthat the body is like a book in which may be read the name Allah. De\nSacy, Introduction \u00e0 l\u2019Expos\u00e9 de la Religion des Druzes, pp. 86, 87.\nComp. Frank, Die Kabbala, p. 32.\n\n[16] The pre-existence of the human souls in the celestial regions was\nbelieved by the Jews before the Kabbalah came into vogue. We find this\ndoctrine in the Book of Wisdom (viii, 20); in Josephus, where we are\ntold that the Essenes believed \u2018that souls were immortal, and that they\ndescended from the pure air, \u03c3\u03c5\u03bc\u03c0\u03bb\u03ad\u03ba\u03b5\u03c3\u03b8\u03b1\u03b9 \u1f65\u03c3\u03c0\u03b5\u03c1 \u03b5\u1f30\u03c1\u03ba\u03c4\u03b1\u1fd6\u03c2 \u03c4\u03bf\u1fd6\u03c2 \u03c3\u03ce\u03bc\u03b1\u03c3\u03b9,\nto be chained to bodies\u2019 (de Bell. Jud. ii, 12); by Philo, who says\n\u2018the air was full of them, and that those which were nearest the earth\n\u03ba\u03b1\u03c4\u03af\u03b1\u03c3\u03b9\u03bd \u1f10\u03ba\u03b4\u03b5\u03b8\u03b7\u03c3\u03bf\u03bc\u03ad\u03bd\u03b1\u03b9 \u03c3\u03ce\u03bc\u03b1\u03c3\u03b9 \u03b8\u03bd\u03b7\u03c4\u03bf\u1fd6\u03c2, descending to be tied to mortal\nbodies, \u03c0\u03b1\u03bb\u03b9\u03bd\u03b4\u03c1\u03bf\u03bc\u03bf\u1fe6\u03c3\u03b9 \u03b1\u1f56\u03b8\u03b9\u03c2, return back to bodies, being desirous to\nlive in them.\u2019 (De Gignat. p. 222, C.; De Somniis, p. 455, D. Comp.\nArnald on the Book of Wisdom, viii, 20, and Whitby on John ix, 2.,\nwhere these quotations and others are given); and in the Talmud where\nit is declared that the human souls which are to be born (\u200f\u05e8\u05d5\u05d7\u05d5\u05ea \u05d5\u05e0\u05e9\u05de\u05d5\u05ea\n\u05e9\u05e2\u05ea\u05d9\u05d3\u05d9\u05df \u05dc\u05d4\u05d1\u05e8\u05d0\u05d5\u05ea\u200e), have their abode in the seventh heaven (Chagiga, 12\nb); that they leave gradually the storehouse of souls to people this\nearth (\u200f\u05e2\u05d3 \u05e9\u05d9\u05db\u05dc\u05d5 \u05db\u05dc \u05d4\u05e0\u05e9\u05de\u05d5\u05d4 \u05e9\u05d1\u05d2\u05d5\u05e3\u200e Jebamoth, 62; Aboda Sara, 5; Nidda,\n13); and that the Holy One, blessed be he, took counsel with them when\nhe was about to create the world \u200f\u05db\u05e0\u05e4\u05e9\u05ea\u05df \u05e9\u05dc \u05e6\u05e8\u05d9\u05e7\u05d9\u05df \u05e0\u05de\u05dc\u05da \u05d4\u05e7\u05d1\u05f4\u05d4 \u05d5\u05d1\u05e8\u05d0 \u05d0\u05ea\n\u05d4\u05e2\u05d5\u05dc\u05dd\u200e (Bereshith Rabba, section viii).\n\n[17] The notion about the reluctance of the soul to enter into this\nworld is also not peculiar to the Kabbalah. The most ancient tract of\nthe Mishna thus speaks of the soul: \u201cAgainst thy will thou becomest an\nembryo, and against thy will thou art born\u201d (\u200f\u05e2\u05dc \u05db\u05e8\u05d7\u05da \u05d0\u05ea\u05d4 \u05e0\u05d5\u05e6\u05e8 \u05d5\u05e2\u05dc \u05db\u05e8\u05d7\u05da\n\u05d0\u05ea\u05d4 \u05e0\u05d5\u05dc\u05d3\u200e Aboth, iv. 29); on which Bartenora, in his commentary,\nremarks: \u201cThe soul does not wish to quit the pure abode of the curtain\nwhich encloses the Holy of Holies.\u201d\n\n[18] \u200f\u05db\u05dc \u05d0\u05d9\u05e0\u05d5\u05df \u05e8\u05d5\u05d7\u05d9\u05df \u05d5\u05e0\u05e9\u05de\u05ea\u05d9\u05df \u05db\u05dc\u05d4\u05d5 \u05db\u05dc\u05d9\u05dc\u05df \u05d3\u05db\u05e8 \u05d5\u05e0\u05d5\u05e7\u05d1\u05d0 \u05d3\u05de\u05ea\u05d7\u05d1\u05e8\u05df \u05db\u05d7\u05d3\u05d0 \u05d5\u05d0\u05ea\u05de\u05e1\u05e8\u05df\n\u05d1\u05d9\u05d3\u05d0 \u05d3\u05d4\u05d4\u05d5\u05d0 \u05de\u05de\u05e0\u05d0 \u05e9\u05dc\u05d9\u05d4\u05d0 \u05d3\u05d0\u05ea\u05e4\u05e7\u05e8 \u05e2\u05dc \u05e2\u05d3\u05d5\u05d0\u05d9\u05d4\u05df [\u05e2\u05d9\u05d1\u05d5\u05e8\u05d9\u05d4\u05df] \u05d3\u05d1\u05e0\u05d9 \u05e0\u05e9\u05d0 \u05d5\u05dc\u05d9\u05dc\u05d4 \u05e9\u05de\u05d9\u05d4\n\u05d5\u05d1\u05e9\u05e2\u05d4\u05d0 \u05d3\u05e0\u05d7\u05ea\u05d9\u05df \u05d5\u05d0\u05ea\u05de\u05e1\u05e8\u05df \u05d1\u05d9\u05d3\u05d5\u05d9 \u05de\u05ea\u05e4\u05d3\u05e9\u05d9\u05df \u05d9\u05dc\u05d6\u05de\u05e0\u05d9\u05df \u05d3\u05d0 \u05d0\u05e7\u05e8\u05d9\u05dd \u05de\u05df \u05d3\u05d0 \u05d5\u05d0\u05d7\u05d9\u05ea \u05dc\u05d4\u05d5\n\u05d1\u05d1\u05e0\u05d9 \u05e0\u05e9\u05d0 \u05d5\u05db\u05d3 \u05de\u05d8\u05d0 [\u05de\u05d7\u05d0] \u05e2\u05d9\u05d3\u05df \u05d3\u05d6\u05d5\u05d5\u05d2\u05d0 \u05d3\u05dc\u05d4\u05d5\u05df \u05e7\u05d1\u05f4\u05d4 \u05d3\u05d9\u05d3\u05e2 \u05d0\u05d9\u05e0\u05d5\u05df \u05e8\u05d5\u05d4\u05d9\u05df \u05d5\u05e0\u05e9\u05de\u05d4\u05d9\u05df\n\u05de\u05d7\u05d1\u05e8 \u05dc\u05d5\u05df \u05db\u05d3\u05d1\u05e7\u05d3\u05de\u05d9\u05ea\u05d0 \u05d5\u05de\u05db\u05e8\u05d6\u05d0 \u05e2\u05dc\u05d9\u05d9\u05d4\u05d5 \u05d5\u05db\u05d3 \u05d0\u05ea\u05d7\u05d1\u05e8\u05df \u05d0\u05ea\u05e2\u05d2\u05d9\u05d3\u05d5 \u05d7\u05d3 \u05d2\u05d5\u05e4\u05d0 \u05d7\u05d3 \u05e0\u05e9\u05de\u05ea\u05d0\n\u05d9\u05de\u05d9\u05e0\u05d0 \u05d9\u05e9\u05de\u05d0\u05dc\u05d0 \u05db\u05d3\u05e7\u05d0 \u05d7\u05d6\u05d9 \u05d5\u05d1\u05d2\u05d9\u05df \u05db\u05da \u05d0\u05d9\u05df \u05db\u05dc \u05d7\u05d3\u05e9 \u05ea\u05d7\u05ea \u05d4\u05e9\u05de\u05e9. \u05d5\u05d0\u05d9 \u05ea\u05d9\u05de\u05d0 \u05d4\u05d0 \u05ea\u05e0\u05d9\u05e0\u05df\n\u05dc\u05d9\u05ea \u05d6\u05d5\u05d5\u05d2\u05d0 \u05d0\u05dc\u05d0 \u05dc\u05e4\u05d5\u05dd \u05e2\u05d5\u05d2\u05d3\u05d5\u05d9 \u05d5\u05d0\u05d5\u05e8\u05d4\u05d5\u05d9 \u05d3\u05d1\u05e8 \u05e0\u05e9 \u05d4\u05db\u05d9 \u05d4\u05d5\u05d0 \u05d5\u05d3\u05d0\u05d9. \u05d3\u05d0\u05d9 \u05d6\u05db\u05d9 \u05d5\u05e2\u05d5\u05d1\u05d3\u05d5\u05d9\n\u05d0\u05ea\u05db\u05e9\u05e8\u05df \u05d6\u05db\u05d9 \u05dc\u05d4\u05d4\u05d5\u05d0 \u05d3\u05d9\u05dc\u05d9\u05d4 \u05dc\u05d0\u05ea\u05d7\u05d1\u05e8\u05d0 \u05d1\u05d9\u05d3 \u05db\u05de\u05d4 \u05d3\u05e0\u05e4\u05d9\u05e7. \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d0 \u05d3\u05e3 \u05e6\u05d0 \u05d1\u200e\n\n[19] \u200f\u05d1\u05e1\u05e4\u05e8\u05d0 \u05d3\u05e9\u05dc\u05de\u05d4 \u05de\u05dc\u05db\u05d0 \u05d0\u05e9\u05db\u05d7\u05e0\u05d0 \u05d3\u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05d6\u05d5\u05d5\u05d2\u05d0 \u05d0\u05e9\u05ea\u05db\u05d7 \u05dc\u05ea\u05ea\u05d0 \u05e9\u05d3\u05e8 \u05e7\u05d1\u05f4\u05d4 \u05d7\u05d3\n\u05d3\u05d9\u05d5\u05e7\u05e0\u05d0 \u05d1\u05e4\u05e8\u05e6\u05d5\u05e4\u05d0 \u05d3\u05f4\u05e0 \u05e8\u05e9\u05d9\u05de\u05d4 \u05d7\u05e7\u05d9\u05e7\u05d4 \u05d1\u05e6\u05d5\u05dc\u05de\u05d0 \u05d5\u05e7\u05d9\u05d9\u05de\u05d0 \u05e2\u05dc \u05d4\u05d4\u05d5\u05d0 \u05d6\u05d5\u05d5\u05d2\u05d0 \u05d5\u05d0\u05dc\u05de\u05dc\u05d9\n\u05d0\u05ea\u05d9\u05d4\u05d9\u05d1 \u05e8\u05e9\u05d5 \u05dc\u05e2\u05d9\u05e0\u05d0 \u05dc\u05de\u05d7\u05de\u05d9 \u05d7\u05de\u05d9 \u05d1\u05f4\u05e0 \u05e2\u05dc \u05e8\u05d9\u05e9\u05d9\u05d4 \u05d7\u05d3 \u05e6\u05d5\u05dc\u05de\u05d0 \u05e8\u05e9\u05d9\u05de\u05d0 \u05db\u05e4\u05e8\u05e6\u05d5\u05e4\u05d0 \u05d3\u05d1\u05e8 \u05e0\u05e9\n\u05d5\u05d1\u05d4\u05d4\u05d5\u05d0 \u05e6\u05d9\u05dc\u05de\u05d0 \u05d0\u05ea\u05d1\u05e8\u05d9 \u05d1\u05f4\u05e0 \u05d5\u05e2\u05d3 \u05d3\u05dc\u05d0 \u05e7\u05d9\u05d9\u05de\u05d0 [\u05e1\u05f4\u05d0 \u05d5\u05e2\u05d3 \u05dc\u05d0 \u05e7\u05d9\u05d9\u05de\u05d0] \u05d4\u05d4\u05d5\u05d0 \u05e6\u05d5\u05dc\u05de\u05d0 \u05d3\u05e9\u05d3\u05e8\n\u05dc\u05d9\u05d4 \u05de\u05d0\u05e8\u05d9\u05d4 \u05e2\u05dc \u05e8\u05d9\u05e9\u05d9\u05d4 \u05d5\u05d9\u05e9\u05ea\u05db\u05d7 \u05ea\u05de\u05df \u05dc\u05d0 \u05d0\u05ea\u05d1\u05e8\u05d9 \u05d1\u05f4\u05e0 \u05d4\u05d4\u05f4\u05d3 \u05d5\u05d9\u05d1\u05e8\u05d0 \u05d0\u05dc\u05e7\u05d9\u05dd \u05d0\u05ea \u05d4\u05d0\u05d3\u05dd\n\u05d1\u05e6\u05dc\u05de\u05d5. \u05d4\u05d4\u05d5\u05d0 \u05e6\u05dc\u05dd \u05d0\u05d6\u05d3\u05de\u05df \u05dc\u05e7\u05d1\u05dc\u05d9\u05d4 \u05e2\u05d3 \u05d3\u05e0\u05e4\u05d9\u05e7 \u05dc\u05e2\u05dc\u05de\u05d0 \u05db\u05d3 \u05e0\u05e4\u05e7 \u05d1\u05d4\u05d4\u05d5\u05d0 \u05e6\u05dc\u05dd \u05d0\u05ea\u05e8\u05d1\u05d9\n\u05d1\u05d4\u05d4\u05d5\u05d0 \u05e6\u05dc\u05dd \u05d0\u05d6\u05d9\u05dc \u05d4\u05d4\u05f4\u05d3 \u05d0\u05da \u05d1\u05e6\u05dc\u05dd \u05d9\u05ea\u05d4\u05dc\u05da \u05d0\u05d9\u05e9 \u05dc\u05d4\u05d0\u05d9 \u05e6\u05dc\u05dd \u05d4\u05d5\u05d0 \u05de\u05dc\u05e2\u05d9\u05dc\u05d0 \u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05d0\u05d9\u05e0\u05d5\u05df\n\u05e8\u05d5\u05d7\u05d9\u05df \u05e0\u05e4\u05e7\u05d9\u05df \u05de\u05d0\u05ea\u05e8\u05d9\u05d9\u05d4\u05d5 \u05db\u05dc \u05e8\u05d5\u05d7\u05d0 \u05d5\u05e8\u05d5\u05d7\u05d0 \u05d0\u05ea\u05ea\u05e7\u05df \u05e7\u05de\u05d9 \u05de\u05dc\u05db\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0 \u05d1\u05ea\u05e7\u05d5\u05e0\u05d9 \u05d9\u05e7\u05e8\n\u05d1\u05e4\u05e8\u05e6\u05d5\u05e4\u05d0 \u05d3\u05e7\u05d0\u05d9\u05f3 \u05d1\u05d4\u05d0\u05d9 \u05e2\u05dc\u05de\u05d0. \u05d5\u05de\u05d4\u05d4\u05d5\u05d0 \u05d3\u05d9\u05d5\u05e7\u05e0\u05d0 \u05ea\u05e7\u05d5\u05e0\u05d0 \u05d9\u05e7\u05e8 \u05e0\u05e4\u05d9\u05e7 \u05d4\u05d0\u05d9 \u05e6\u05dc\u05dd. \u05d5\u05d3\u05d0\n\u05ea\u05dc\u05d9\u05ea\u05d0\u05d4 \u05dc\u05e8\u05d5\u05d7\u05d0 \u05d5\u05d0\u05e7\u05d3\u05d9\u05de\u05ea \u05d1\u05d4\u05d0\u05d9 \u05e2\u05dc\u05de\u05d0 \u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05d6\u05d5\u05d5\u05d2\u05d0 \u05d0\u05e9\u05ea\u05db\u05d7 \u05d5\u05dc\u05d9\u05ea \u05dc\u05da \u05d6\u05d5\u05d5\u05d2\u05d0 \u05d1\u05e2\u05dc\u05de\u05d0\n\u05d3\u05dc\u05d0 \u05e2\u05dc\u05dd \u05d1\u05d2\u05d5\u05d5\u05d9\u05d9\u05d4\u05d5. \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2 \u05d3\u05e3 \u05e7\u05d3 \u05d0 ,\u05d1\u200e\n\n[20] The two kinds of faculties, as well as the two sorts of feelings,\nare also mentioned in the Talmud. Thus it is said\u2014\u201cAll the prophets\nlooked into the Non-Luminous Mirror, whilst our teacher, Moses, looked\ninto the Luminous Mirror.\u201d (\u200f\u05db\u05dc \u05d4\u05e0\u05d1\u05d9\u05d0\u05d9\u05dd \u05e0\u05e1\u05d4\u05db\u05dc\u05d5 \u05d1\u05d0\u05e1\u05e4\u05e7\u05dc\u05e8\u05d9\u05d0 \u05e9\u05d0\u05d9\u05e0\u05d4 \u05de\u05d0\u05d9\u05e8\u05d4\n\u05de\u05e9\u05d4 \u05e8\u05d1\u05d9\u05e0\u05d5 \u05e0\u05e1\u05ea\u05db\u05dc \u05d1\u05d0\u05e1\u05e4\u05e7\u05dc\u05e8\u05d9\u05d0 \u05d4\u05de\u05d0\u05d9\u05d3\u05d4\u200e Jebamoth, 49 b). And again\u2014\u201cAlso the\ndivine service which is engendered by fear and not by love, has its\nmerit.\u201d (Jerusalem Berachoth, 44; Babylon Sota, 22 a.)\n\n[21] \u200f\u05dc\u05e9\u05dd \u05d9\u05d7\u05d5\u05d3 \u05e7\u05d1\u05f4\u05d4 \u05d5\u05e9\u05db\u05d9\u05e0\u05ea\u05d4 \u05d1\u05e8\u05d7\u05d9\u05de\u05d5 \u05d5\u05d3\u05d7\u05d9\u05dc\u05d5 \u05d5\u05d1\u05e8\u05d7\u05d9\u05dc\u05d5 \u05d5\u05e8\u05d7\u05d9\u05de\u05d5 \u05dc\u05d9\u05d7\u05e8\u05d0 \u05e9\u05dd \u05d9\u05f4\u05d4\n\u05d1\u05d5\u05f4\u05d4 \u05d1\u05d9\u05d7\u05d5\u05d3\u05d0 \u05e9\u05dc\u05d9\u05dd \u05d1\u05e9\u05dd \u05db\u05dc \u05d9\u05e9\u05e8\u05d0\u05dc\u200e\n\n[22] \u200f\u05db\u05dc \u05e0\u05e9\u05de\u05ea\u05d9\u05df \u05e2\u05d0\u05dc\u05d9\u05df \u05d1\u05d2\u05dc\u05d2\u05d5\u05dc\u05d0 \u05d5\u05dc\u05d0 \u05d9\u05d3\u05e2\u05d9\u05df \u05d1\u05e0\u05d9 \u05e0\u05e9\u05d0 \u05d0\u05d5\u05e8\u05d7\u05d5\u05d9 \u05d3\u05e7\u05d5\u05d3\u05e9\u05d0 \u05d1\u05e8\u05d9\u05da \u05d4\u05d5\u05d0\n\u05d5\u05d4\u05d9\u05da \u05e7\u05d9\u05d9\u05de\u05d0 \u05d8\u05d9\u05e7\u05dc\u05d0 \u05d5\u05d4\u05d9\u05da \u05d0\u05ea\u05d3\u05e0\u05d5 \u05d1\u05e0\u05d9 \u05e0\u05e9\u05d0 \u05d1\u05db\u05dc \u05d9\u05d5\u05de\u05d0 \u05d5\u05d1\u05db\u05dc \u05e2\u05d9\u05d3\u05df \u05d5\u05d4\u05d9\u05da \u05e0\u05e9\u05de\u05ea\u05d9\u05df\n\u05e2\u05d0\u05dc\u05d9\u05df \u05d1\u05d3\u05d9\u05e0\u05d0 \u05e2\u05d3 \u05dc\u05d0 \u05d9\u05d9\u05ea\u05d5\u05df \u05dc\u05d4\u05d0\u05d9 \u05e2\u05dc\u05de\u05d0 \u05d5\u05d4\u05d9\u05da \u05e2\u05d0\u05dc\u05d9\u05df \u05d1\u05d3\u05d9\u05e0\u05d0 \u05dc\u05d1\u05ea\u05e8 \u05d3\u05e0\u05e4\u05e7\u05d9 \u05de\u05d4\u05d0\u05d9\n\u05e2\u05dc\u05de\u05d0. \u05db\u05de\u05d4 \u05d2\u05dc\u05d2\u05d5\u05dc\u05d9\u05df \u05d5\u05db\u05de\u05d4 \u05e2\u05d5\u05d1\u05d3\u05d9\u05df \u05e1\u05ea\u05d9\u05de\u05d9\u05df \u05e2\u05d1\u05d9\u05d3\u05df \u05e7\u05d5\u05d3\u05e9\u05d0 \u05d1\u05e8\u05d9\u05da \u05d4\u05d5\u05d0 \u05d1\u05d4\u05d3\u05d9 \u05db\u05de\u05d4\n\u05e0\u05e9\u05de\u05ea\u05d9\u05df \u05e2\u05e8\u05d8\u05d9\u05dc\u05d0\u05d9\u05df \u05d5\u05db\u05de\u05d4 \u05e8\u05d5\u05d7\u05d9\u05df \u05e2\u05e8\u05d8\u05d9\u05dc\u05d0\u05d9\u05df \u05d0\u05d6\u05dc\u05d9\u05df \u05d1\u05d4\u05d4\u05d5\u05d0 \u05e2\u05dc\u05de\u05d0 \u05d3\u05dc\u05d0 \u05e2\u05d0\u05dc\u05d9\u05df \u05dc\u05e4\u05e8\u05d2\u05d5\u05d3\u05d0\n\u05d3\u05de\u05dc\u05db\u05d0. \u05d5\u05db\u05de\u05d4 \u05e2\u05dc\u05de\u05d9\u05df \u05d0\u05ea\u05d4\u05e4\u05da \u05d1\u05d4\u05d5 \u05d5\u05e2\u05dc\u05de\u05d0 \u05d3\u05d0\u05ea\u05d4\u05e4\u05da \u05d1\u05db\u05de\u05d4 \u05e4\u05dc\u05d9\u05d0\u05df \u05e1\u05ea\u05d9\u05de\u05d9\u05df \u05d5\u05d1\u05e0\u05d9 \u05e0\u05e9\u05d0 \u05dc\u05d0\n\u05d9\u05d3\u05e2\u05d9\u05df \u05d5\u05dc\u05d0 \u05de\u05e9\u05d2\u05d9\u05d7\u05d9\u05df \u05d5\u05d7\u05d9\u05da \u05de\u05ea\u05d2\u05dc\u05d2\u05dc\u05df \u05e0\u05e9\u05de\u05ea\u05d9\u05df \u05db\u05d0\u05d1\u05e0\u05d0 \u05d1\u05e7\u05d5\u05e1\u05e4\u05ea\u05d0 \u05db\u05de\u05d4 \u05d3\u05d0\u05ea \u05d0\u05de\u05e8 \u05d5\u05d0\u05ea \u05e0\u05e4\u05e9\n\u05d0\u05d5\u05d9\u05d1\u05d9\u05da \u05d9\u05e7\u05dc\u05e2\u05e0\u05d4 \u05d1\u05ea\u05d5\u05da \u05db\u05e3 \u05d4\u05e7\u05dc\u05e2 \u05d4\u05e9\u05ea\u05d0 \u05d0\u05d9\u05ea \u05dc\u05d2\u05dc\u05d0\u05d4 \u05d3\u05d4\u05d0 \u05db\u05dc. \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d1\u05f3 \u05d3\u05e3 \u05e6\u05d8 \u05d1\u05f3\u200e\n\n[23] According to Josephus, the doctrine of the transmigration of souls\ninto other bodies (\u03bc\u03b5\u03c4\u03b5\u03bc\u03c8\u03cd\u03c7\u03c9\u03c3\u03b9\u03c2), was also held by the Pharisees (comp.\nAntiq. xviii, 1, 3: de Bell. Jud. ii, 8, 14), restricting, however, the\nmetempsychosis to the righteous. And though the Midrashim and the\nTalmud are silent about it, yet from Saadia\u2019s vituperations against it\n(\u200f\u05d0\u05d1\u05dc \u05d0\u05d5\u05de\u05e8 \u05e9\u05de\u05e6\u05d0\u05ea\u05d9 \u05d0\u05e0\u05e9\u05d9\u05dd \u05de\u05de\u05d9 \u05e9\u05e0\u05e7\u05e8\u05d0\u05d9\u05dd \u05d9\u05d4\u05d5\u05d3\u05d9\u05dd \u05d0\u05d5\u05de\u05e8\u05d9\u05dd \u05d1\u05d4\u05e9\u05e0\u05d5\u05ea \u05d5\u05e7\u05d5\u05e8\u05d0\u05d9\u05dd \u05d0\u05d5\u05ea\u05d5\n\u05d4\u05d4\u05e2\u05ea\u05e7\u05d7\u200e Emunoth ve-Deoth, vi, 7; viii, 3) there is no doubt that this\ndoctrine was held among some Jews in the ninth century of the present\nera. At all events it is perfectly certain that the Karaite Jews firmly\nbelieved in it ever since the seventh century. (Comp. Frankel,\nMonatschrift, x, 177, &c.) St. Jerome assures us that it was also\npropounded among the early Christians as an esoteric and traditional\ndoctrine which was entrusted to the select few, (abscondite quasi in\nfoveis viperarum versari et quasi haereditario malo serpere in paucis.\nComp. epist. ad Demedriadem); and Origen was convinced that it was only\nby means of this doctrine that certain Scriptural narratives, such as\nthe struggle of Jacob with Esau before their birth, the reference about\nJeremiah when still in his mother\u2019s womb, and many others, can possibly\nbe explained. (\u03c0\u03b5\u03c1\u1f76 \u1f00\u03c1\u03c7\u1ff6\u03bd i, 1, cap. vii; Adver. Celsum, i, 3.)\n\n[24] The notion that the creation is a blessing, and that this is\nindicated in the first letter, is already propounded in the Midrash, as\nmay be seen from the following remark. The reason why the Law begins\nwith Beth, the second letter of the Alphabet, and not with Aleph, the\nfirst letter, is that the former is the first letter in the word\nblessing, while the latter is the first letter in the word accursed,\n\u200f\u05dc\u05de\u05d4 \u05d1\u05d1\u05d9\u05ea \u05de\u05e4\u05e0\u05d9 \u05e9\u05d4\u05d5\u05d0 \u05dc\u05e9\u05d5\u05df \u05d1\u05e8\u05db\u05d4 \u05d5\u05dc\u05d0 \u05d1\u05d0\u05f4\u05dc\u05e3 \u05e9\u05d4\u05d5\u05d0 \u05dc\u05e9\u05d5\u05df \u05d0\u05e8\u05d9\u05e8\u05d4\u200e (Midrash\nRabba, sec. i).\n\n[25] This view that the mere literal narrative is unworthy of\ninspiration, and that it must contain a spiritual meaning concealed\nunder the garment of the letter, is not peculiar to the Kabbalah. Both\nthe Synagogue and the Church have maintained the same from time\nimmemorial. Thus the Talmud already describes the impious Manasseh,\nKing of Israel, as making himself merry over the narratives of the\nPentateuch and ironically asking (\u200f\u05de\u05e0\u05e9\u05d5\u05d4 \u05d1\u05df \u05d7\u05d6\u05e7\u05d9\u05d4 \u05e9\u05d4\u05d9\u05d4 \u05d9\u05d5\u05e9\u05d1 \u05d5\u05d3\u05d5\u05e8\u05e9\n\u05d1\u05d4\u05d2\u05d3\u05d5\u05ea \u05e9\u05dc \u05d3\u05d5\u05e4\u05d9 \u05d0\u05de\u05e8 \u05d5\u05db\u05d9 \u05dc\u05d0 \u05d4\u05d9\u05d4 \u05dc\u05d5 \u05dc\u05de\u05e9\u05d4 \u05dc\u05db\u05ea\u05d5\u05d1 \u05d0\u05dc\u05d0 \u05d0\u05d7\u05d5\u05ea \u05dc\u05d5\u05d8\u05df \u05ea\u05de\u05e0\u05e2 \u05d5\u05d4\u05de\u05e0\u05e2\n\u05d4\u05d9\u05ea\u05d4 \u05e4\u05dc\u05d2\u05e9 \u05dc\u05d0\u05dc\u05d9\u05e4\u05d6 \u05d5\u05d9\u05dc\u05da \u05e8\u05d0\u05d5\u05d1\u05df \u05d1\u05d9\u05de\u05d9 \u05e7\u05e6\u05d9\u05e8 \u05d7\u05d8\u05d9\u05dd \u05d5\u05d9\u05de\u05e6\u05d0 \u05d3\u05d5\u05d3\u05d0\u05d9\u05dd \u05d1\u05e9\u05d3\u05d4\u200e), whether\nMoses could not find anything better to relate than that \u201cLoton\u2019s\nsister was Timna\u201d (Gen. xxxvi, 22); \u201cTimna was the concubine of\nEliphaz\u201d (ibid., v. 12); that \u201cReuben went in the days of the wheat\nharvest, and found mandrakes in the field\u201d (ibid., xxx, 14), &c, &c.\nAnd it is replied that these narratives contain another sense besides\nthe literal one. (Sanhedrim, 99 b.) Hence the rule (\u200f\u05db\u05dc \u05de\u05d4 \u05e9\u05d0\u05d9\u05e8\u05e2 \u05dc\u05d0\u05d1\u05d5\u05ea\n\u05e1\u05d9\u05de\u05df \u05dc\u05d1\u05e0\u05d9\u05dd\u200e), what happened to the fathers is typical of the children.\n\n[26] Origen\u2019s words are almost literally the same\u2014\u201cSi adsideamus\nlitterae et secundum hoc vel quod Judaeis, vel quod vulgo videtur,\naccipiamus qu\u00e6 in lege scripta sunt, erubesco dicere et confiteri quia\ntales leges dederit Deus: videbuntur enim magis elegantes et\nrationabiles hominum leges, verbi gratia vel Romanorum vel\nAtheniensium, vel Lacedaemoniorum.\u201d Homil. vii, in Levit. Again, the\nsame erudite father says, \u201cWhat person in his senses will imagine that\nthe first, second, and third day, in connection with which morning and\nevening are mentioned, were without sun, moon and stars, nay that there\nwas no sky on the first day? Who is there so foolish and without common\nsense as to believe that God planted trees in the garden eastward of\nEden like a husbandman, and planted therein the tree of life,\nperceptible to the eyes and senses, which gave life to the eater\nthereof; and another tree which gave to the eater thereof a knowledge\nof good and evil? I believe that everybody must regard these as\nfigures, under which a recondite sense is concealed.\u201d Lib. iv, cap. ii,\n\u03c0\u03b5\u03c1\u1f76 \u1f00\u03c1\u03c7\u1ff6\u03bd. Huet, Origeniana, p. 167. Comp. Davidson, Sacred\nHermeneutics, Edinburgh, 1843, p. 99, &c. It must, however, not be\nsupposed that this sort of interpretation, which defies all rules of\nsound exegesis and common sense, is confined to the ancient Jewish\nRabbins or the Christian fathers. The Commentary on Genesis and Exodus\nby Chr. Wordsworth, D.D., Canon of Westminster, may fairly compete in\nthis respect with any production of bygone days. Will it be believed\nthat Dr. Wordsworth actually sees it \u201csuggested by the Holy Spirit\nHimself,\u201d that Noah drunk, exposing his nakedness, and mocked by his\nown child, Ham, is typical of Christ who drank the cup of God\u2019s wrath,\nstripped Himself of His heavenly glory, and was mocked by his own\nchildren the Jews? But we must give the Canon\u2019s own words. \u201cNoah drank\nthe wine of his vineyard; Christ drank the cup of God\u2019s wrath, which\nwas the fruit of the sin of the cultivators of the vineyard, which he\nhad planted in the world. Noah was made naked to his shame; Christ\nconsented for our sake to strip Himself of His heavenly glory, and took\non him the form of a servant. (Phil. ii, 7.) He laid aside his\ngarments, and washed his disciples\u2019 feet (John, xiii, 4.) He hid not\nhis face from shame and spitting. (Isa. 1, 6.) When he was on the\nCross, they that passed by reviled Him. (Matt. xxvii, 39.) He was\nmocked by His own children, the Jews. He deigned to be exposed to\ninsult for our sakes, in shame and nakedness on the Cross (Heb. xii,\n2), in order that we might receive eternal glory from His shame, and be\nclothed through His weakness with garments of heavenly beauty.\u201d\n(Commentary on Genesis and Exodus, London, 1864, p. 52.)\n\n[27] The notion that the Bible is to be explained in this fourfold\nmanner was also propounded by the Jewish doctors generally, long before\nthe existence of the Kabbalah (Comp. Ginsburg, Historical and Critical\nCommentary on Ecclesiastes, Longman, 1861, p. 30), and has been adopted\nby some of the fathers and schoolmen. Origen, although only advocating\na threefold sense, viz.:\u2014\u03c3\u03c9\u03bc\u03b1\u03c4\u03b9\u03ba\u1f78\u03c2, \u03c8\u03c5\u03c7\u03b9\u03ba\u1f78\u03c2, \u03c0\u03bd\u03b5\u03c5\u03bc\u03b1\u03c4\u03b9\u03ba\u1f78\u03c2, to correspond\nto the Platonic notion of the component parts of man, viz.:\u2014\u03c3\u1ff6\u03bc\u03b1, \u03c8\u03c5\u03c7\u1f74,\n\u03c0\u03bd\u03b5\u1fe6\u03bc\u03b1, almost uses the same words as the Kabbalah. \u201cThe sentiments of\nHoly Scriptures must be imprinted upon each one\u2019s soul in a threefold\nmanner, that the more simple may be built up by the flesh (or body) of\nScripture, so to speak, by which we mean the obvious explanation; that\nhe who has advanced to a higher state may be edified by the soul of\nScripture as it were; but he that is perfect, and like to the\nindividuals spoken of by the Apostle (1 Cor. ii, 6, 7), must be edified\nby the spiritual law, having a shadow of good things to come. \u03c0\u03b5\u03c1\u1f76\n\u1f00\u03c1\u03c7\u1ff6\u03bd, lib. iv, cap. ii. Comp. Davidson, Sacred Hermeneutics, p. 97.\nWhilst Nicholas de Lyra, the celebrated commentator and forerunner of\nthe Reformation (born about 1270, died October 23, 1340), distinctly\nespouses the Jewish four modes of interpretation, which he describes in\nthe following couplet\u2014\n\n \u201cLittera gesta docet, quid credas Allegoria,\n Moralis quid agas, quo tendas anagogia.\u201d\n\nComp. Alexander\u2019s edition of Kitto\u2019s Cyclop\u00e6dia of Biblical Literature,\ns. v. Lyra.\n\n[28] The above-mentioned exegetical canons, however, are not peculiar\nto the Kabbalah. They have been in vogue among the Jews from time\nimmemorial. Thus the difficult passage in Isa. xxi, 8, \u200f\u05d5\u05d9\u05e7\u05e8\u05d0 \u05d0\u05e8\u05d9\u05d4\u200e\nwhich is rendered in the Authorised Version, and he cried, A lion! or\n\u2018as a lion,\u2019 as the margin has it, is explained by the ancient Jewish\ntradition as a prophecy respecting Habakkuk, who, as Isaiah foresaw,\nwould in coming days use the very words here predicted. (Comp. Isa.\nxxi, 8, 9, with Hab. ii, 1); and this interpretation is obtained by\nrule i; inasmuch as \u200f\u05d0\u05e8\u05d9\u05d4\u200e lion and \u200f\u05d7\u05d1\u05e7\u05d5\u05e7\u200e Habakkuk are numerically\nthe same, viz.:\u2014\n\n\t \u200f\u05d4\u200e \u200f\u05d9\u200e \u200f\u05e8\u200e \u200f\u05d0\u200e and \u200f\u05e7\u200e \u200f\u05d5\u200e \u200f\u05e7\u200e \u200f\u05d1\u200e \u200f\u05d7\u200e\n\t 5 + 10 + 200 + 1 = 216 and 100 + 6 + 100 + 2 + 8 = 216\n\n(See the Commentaries of Rashi, Ibn Ezra, and Kimchi on Isa. xxi, 8.)\nAgain, in the fact that Jacob made Joseph \u2018a coat of many colours\u2019\n(Gen. xxxvii, 3), as the Authorised Version has it, or \u2018pieces,\u2019 as it\nis in the margin, the Midrash or the ancient Jewish exposition, sees\nthe sufferings of Joseph indicated; inasmuch as \u200f\u05e4\u05e1\u05d9\u05dd\u200e according to\nrule ii, is composed of the initials of \u200f\u05e4\u05d5\u05d8\u05d9\u05e4\u05e8\u200e Potiphar, who\nimprisoned Joseph; \u200f\u05e1\u05d5\u05d7\u05e8\u05d9\u05dd\u200e merchants \u200f\u05d9\u05e9\u05de\u05e2\u05d0\u05dc\u05d9\u05dd\u200e Ishmaelites and\n\u200f\u05de\u05d3\u05d9\u05e0\u05d9\u05dd\u200e Midianites, who bought him and sold him again as a slave.\n(Gen. xxxvii, 25\u201328; xxxix, 1; comp. Rashi on Gen. xxxvii, 3.) For more\nextensive information on this subject, we must refer to Ginsburg\u2019s\nHistorical and Critical Commentary on Ecclesiastes, Longman, 1861, p.\n30, &c.\n\n[29] The limits of this Essay preclude the possibility of entering into\na disquisition on the seventy-two Divine names. Those who wish to\nexamine the subject more extensively we must refer to the Commentaries\non the Sohar (Exod. xiv. 19\u201331), mentioned in the third part of this\nEssay; and to Bartolocci, Bibliotheca Magna Rabbinica, Pars iv, p. 230\nseq., where ample information is given on this and kindred subjects.\n\n[30] \u200f\u05d9\u05d7\u05d5\u05d3\u05d0 \u05e8\u05db\u05dc \u05d9\u05d5\u05db\u05de\u05d0 \u05d0\u05d9\u05d7\u05d5 \u05d9\u05d7\u05d5\u05d3\u05d0 \u05dc\u05de\u05e0\u05e8\u05e2 \u05d5\u05dc\u05e9\u05d5\u05d0\u05d7 \u05e8\u05e2\u05d5\u05ea\u05d0. \u05d9\u05d7\u05d5\u05d3\u05d0 \u05d3\u05d0 \u05d7\u05d0 \u05d0\u05de\u05e8\u05df\n\u05d1\u05db\u05de\u05d7 \u05d3\u05d5\u05db\u05ea\u05d9 \u05d9\u05d7\u05d5\u05d3\u05d0 \u05d3\u05db\u05dc \u05d9\u05d5\u05de\u05d0 \u05d0\u05d9\u05d7\u05d5 \u05d9\u05d7\u05d9\u05d3 \u05d3\u05e7\u05e8\u05d0 \u05d9\u05d3\u05d5\u05f4\u05d3 \u05e7\u05d9\u05de\u05d0\u05d4 \u05d0\u05dc\u05d7\u05d9\u05e0\u05d5 \u05d9\u05d3\u05d5\u05f4\u05d3 \u05d7\u05d0\n\u05db\u05dc\u05d7\u05d5 \u05d7\u05d3 \u05d5\u05e2\u05f4\u05d3 \u05e7\u05e8\u05d9 \u05d0\u05d7\u05d3. \u05d7\u05d0 \u05ea\u05dc\u05ea \u05e9\u05de\u05d7\u05df \u05d7\u05d9\u05da \u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3 \u05d5\u05d0\u05e3 \u05e2\u05dc \u05d2\u05e0 \u05d3\u05e7\u05e8\u05d9\u05e0\u05df \u05d0\u05d7\u05d3 \u05d7\u05d9\u05da\n\u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3 \u05d0\u05dc\u05d0 \u05d1\u05d7\u05d5\u05d9\u05d5\u05e0\u05d0 \u05d3\u05e8\u05d5\u05d7 \u05e7\u05e8\u05e9\u05d0 \u05d0\u05ea\u05d9\u05d3\u05e2 \u05d5\u05d0\u05d9\u05e0\u05d5\u05df \u05d1\u05d7\u05d9\u05d6\u05d5 \u05d3\u05e2\u05d9\u05e0\u05d0 \u05e1\u05ea\u05d9\u05de\u05d0 \u05dc\u05de\u05e0\u05d3\u05e2\n\u05d3\u05ea\u05dc\u05ea\u05d0 \u05d0\u05dc\u05d9\u05df \u05d0\u05d7\u05d3. \u05d5\u05d3\u05d0 \u05d0\u05d9\u05d7\u05d5 \u05e8\u05d6\u05d0 \u05d3\u05e7\u05d5\u05dc, \u05d3\u05d0\u05e9\u05ea\u05de\u05e2 \u05e7\u05d5\u05dc \u05d0\u05d9\u05d7\u05d5 \u05d5\u05d6\u05e8 \u05d5\u05d0\u05d9\u05d9\u05d7\u05d5 \u05ea\u05dc\u05ea\u05d0\n\u05d2\u05d5\u05d5\u05e0\u05d9\u05df, \u05d0\u05e9\u05d0 \u05d5\u05e8\u05d5\u05d7\u05d0 \u05d5\u05de\u05d9\u05d0 \u05d5\u05db\u05dc\u05d7\u05d5 \u05d7\u05d6 \u05d1\u05e8\u05d6\u05d0 \u05e8\u05e7\u05d5\u05dc \u05d5\u05dc\u05d0\u05d5 \u05d0\u05d9\u05e0\u05d5\u05df \u05d0\u05dc\u05d0 \u05d7\u05d3. \u05d0\u05d5\u05e3 \u05d4\u05db\u05d0\n\u05d9\u05f4\u05d9 \u05d0\u05db\u05d4\u05d9\u05e0\u05d5 \u05d9\u05f4\u05d9 \u05d0\u05d5\u05e0\u05d5\u05df \u05d7\u05d3, \u05ea\u05dc\u05ea\u05d0 \u05d2\u05d5\u05d5\u05e0\u05d9\u05df \u05d5\u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3. \u05d5\u05e8\u05d0 \u05d0\u05d9\u05d4\u05d5 \u05e7\u05d9\u05dc \u05d3\u05e2\u05d1\u05d9\u05d3 \u05d1\u05e8\n\u05e0\u05e9 \u05d1\u05d9\u05d7\u05d5\u05d3\u05d0 \u05d5\u05dc\u05e9\u05d5\u05d0\u05d7 \u05e8\u05e2\u05d5\u05ea\u05d9\u05d4 \u05d1\u05d9\u05d4\u05d5\u05d3\u05d0 \u05d3\u05db\u05dc\u05d0 \u05de\u05d0\u05d9\u05df \u05d8\u05d5\u05ea \u05e2\u05d3 \u05e1\u05d5\u05e4\u05d0. \u05d3\u05db\u05dc\u05d0 \u05d1\u05d0\u05d0\u05d9 \u05e7\u05d5\u05dc \u05d3\u05e7\u05d0\n\u05e2\u05d1\u05d9\u05d3 \u05d1\u05d7\u05e0\u05d9 \u05ea\u05dc\u05ea\u05d0 \u05d3\u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3, \u05d5\u05d3\u05d0 \u05d0\u05d9\u05d4\u05d5 \u05d9\u05d7\u05d5\u05d3\u05d0 \u05d3\u05db\u05dc \u05d9\u05d5\u05de\u05d0 \u05d3\u05d0\u05ea\u05d2\u05dc\u05d9 \u05d1\u05e8\u05d6\u05d0 \u05d3\u05e8\u05d5\u05d7\n\u05e7\u05d3\u05e9\u05d0. \u05d5\u05db\u05de\u05d4 \u05d2\u05d5\u05d5\u05e0\u05d9\u05df \u05d3\u05d9\u05d7\u05d5\u05d3\u05d0 \u05d0\u05ea\u05e2\u05e8\u05d5 \u05d5\u05db\u05dc\u05d4\u05d5 \u05e7\u05e9\u05d5\u05d8 \u05de\u05d0\u05df \u05d3\u05e2\u05d1\u05d9\u05d3 \u05d4\u05d0\u05d9 \u05e2\u05d1\u05d9\u05d3 \u05d5\u05de\u05d0\u05df \u05d3\u05e2\u05d1\u05d9\u05d3\n\u05d4\u05d0\u05d9 \u05e2\u05d1\u05d9\u05d3, \u05d0\u05d1\u05dc \u05d4\u05d0\u05d9 \u05d9\u05d7\u05d5\u05d3\u05d0 \u05d3\u05e7\u05d0 \u05d0\u05e0\u05df \u05de\u05ea\u05e2\u05e8\u05d9 \u05de\u05ea\u05ea\u05d0 \u05d1\u05e8\u05d6\u05d0 \u05d3\u05e7\u05d5\u05dc \u05d3\u05d0\u05d9\u05d4\u05d5 \u05d4\u05d3, \u05d3\u05d0 \u05d4\u05d5\u05d0\n\u05d1\u05e8\u05d9\u05e8\u05d0 \u05d3\u05de\u05dc\u05d4. \u05d6\u05d5\u05d4\u05e8 \u05d4\u05dc\u05e6 \u05d1\u05f3 \u05d3\u05e3 \u05de\u05f4\u05d2 \u05d1\u05f3\u200e\n\n[31] \u200f\u05e8\u05d1\u05d9 \u05d0\u05dc\u05e2\u05d6\u05e8 \u05d4\u05d5\u05d4 \u05d9\u05ea\u05d9\u05d1 \u05e7\u05de\u05d9\u05d4 \u05d3\u05e8\u05f4\u05e9 \u05d0\u05d1\u05d5\u05d9 \u05d0\u05de\u05e8 \u05dc\u05d9\u05d4 \u05d4\u05d0 \u05ea\u05e0\u05d9\u05e0\u05df \u05d0\u05dc\u05d4\u05d9\u05dd \u05d1\u05db\u05dc \u05d0\u05ea\u05e8\n\u05d3\u05d9\u05e0\u05d0 \u05d4\u05d5\u05d0, \u05d9\u05d5\u05f4\u05d3 \u05d4\u05f4\u05d0 \u05d5\u05d0\u05f4\u05d5 \u05d4\u05f4\u05d0 \u05d0\u05d9\u05ea \u05d0\u05ea\u05e8 \u05d3\u05d0\u05e7\u05e8\u05d9 \u05d0\u05dc\u05d4\u05d9\u05dd \u05db\u05d2\u05d5\u05df \u05d0\u05d3\u05e0\u05d9 \u05d9\u05d4\u05d5\u05d4, \u05d0\u05de\u05d0\u05d9\n\u05d0\u05e7\u05e8\u05d9 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d5\u05d4\u05d0 \u05d0\u05ea\u05d5\u05d5\u05df \u05e8\u05d7\u05de\u05d9 \u05d0\u05d9\u05e0\u05d5\u05df \u05d1\u05db\u05dc \u05d0\u05ea\u05e8 \u05d0\u05de\u05e8 \u05dc\u05d9\u05d4 \u05d4\u05db\u05d9 \u05d4\u05d5\u05d0 \u05db\u05ea\u05d9\u05d1 \u05d1\u05e7\u05e8\u05d0,\n\u05d3\u05db\u05ea\u05d9\u05d1 \u05d5\u05d9\u05d3\u05e2\u05ea \u05d4\u05d9\u05d5\u05dd \u05d5\u05d4\u05e9\u05d1\u05d5\u05ea \u05d0\u05dc \u05dc\u05d1\u05d1\u05da \u05db\u05d9 \u05d9\u05f4\u05d9 \u05d4\u05d5\u05d0 \u05d4\u05d0\u05dc\u05d4\u05d9\u05dd, \u05d5\u05db\u05ea\u05d9\u05d1 \u05d9\u05f4\u05d9 \u05d4\u05d5\u05d0\n\u05d4\u05d0\u05dc\u05d4\u05d9\u05dd. \u05d0\u05de\u05e8 \u05dc\u05d9\u05d4 \u05de\u05dc\u05d4 \u05d3\u05d0 \u05d9\u05d3\u05e2\u05e0\u05d0 \u05d3\u05d1\u05d0\u05ea\u05e8 \u05d3\u05d0\u05d9\u05ea \u05d3\u05d9\u05e0\u05d0 \u05d0\u05d9\u05ea \u05e8\u05d7\u05de\u05d9, \u05d5\u05dc\u05d6\u05de\u05e0\u05d0 \u05d1\u05d0\u05ea\u05e8 \u05d3\u05d0\u05d9\u05ea\n\u05e8\u05d7\u05de\u05d9 \u05d0\u05d9\u05ea \u05d3\u05d9\u05e0\u05d0 \u05d0\u05de\u05e8 \u05b4\u05d9\u05d4 \u05ea\u05d0 \u05d7\u05d6\u05d9 \u05d3\u05d4\u05db\u05d9 \u05d4\u05d5\u05d0 \u05d9\u05d3\u05d5\u05f4\u05d3 \u05d1\u05db\u05dc \u05d0\u05ea\u05e8 \u05e8\u05d7\u05de\u05d9 \u05d5\u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05de\u05d4\u05e4\u05db\u05d9\n\u05d7\u05d9\u05d9\u05d1\u05d9\u05d0 \u05e8\u05d7\u05de\u05d9 \u05dc\u05d3\u05d9\u05e0\u05d0 \u05db\u05d3\u05d9\u05df \u05db\u05ea\u05d9\u05d1 \u05d9\u05d4\u05d5\u05d4 \u05d5\u05db\u05e8\u05d9\u05e0\u05df \u05dc\u05d9\u05d4 \u05d0\u05dc\u05d4\u05d9\u05dd, \u05d0\u05d1\u05dc \u05ea\u05d0 \u05d7\u05d6\u05d9 \u05e8\u05d6\u05d0 \u05d3\u05de\u05dc\u05d4\n\u05d2\u05f3 \u05d3\u05e8\u05d2\u05d9\u05df \u05d0\u05d9\u05e0\u05d5\u05df \u05d5\u05db\u05dc \u05d3\u05e8\u05d2\u05d0 \u05d5\u05d3\u05e8\u05d2\u05d0 \u05d1\u05dc\u05d7\u05d5\u05d3\u05d5\u05d9 \u05d5\u05d0\u05e2\u05e0\u05f3 \u05d3\u05db\u05dc\u05d0 \u05d7\u05d3 \u05d5\u05de\u05ea\u05db\u05e9\u05e8\u05d9 \u05d1\u05d7\u05d3 \u05d5\u05dc\u05d0\n\u05de\u05ea\u05e4\u05e8\u05e9\u05d9 \u05d3\u05d0 \u05de\u05df \u05d3\u05d0: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f3 \u05d3\u05e3 \u05e1\u05f3\u05d4 \u05d0\u05f3\u200e\n\n[32] \u200f\u05de\u05d0\u05df \u05d3\u05d0\u05de\u05e8 \u05d0\u05d7\u05d3 \u05d0\u05e6\u05d8\u05e8\u05d9\u05da \u05dc\u05d7\u05d9\u05e4\u05d0 \u05d0\u05dc\u05f4\u05e3 \u05d5\u05dc\u05e7\u05e6\u05e8\u05d0 \u05e7\u05e8\u05d9\u05d0\u05d4 \u05d3\u05d9\u05dc\u05d4 \u05d5\u05dc\u05d0 \u05d9\u05e2\u05db\u05d1 \u05d1\u05d4\u05d0\u05d9\n\u05d0\u05d5\u05ea \u05db\u05dc\u05dc. \u05d5\u05de\u05d0\u05df \u05d3\u05e2\u05d1\u05d9\u05d3 \u05d3\u05d0 \u05d9\u05ea\u05d0\u05e8\u05db\u05d5\u05df \u05d7\u05d9\u05d9\u05d5 \u05d0\u05de\u05e8\u05d5 \u05dc\u05d9\u05d4 \u05ea\u05d5 \u05d0\u05de\u05e8 \u05ea\u05e8\u05d9\u05e0\u05d0\u05d9\u05e0\u05d5\u05df \u05d5\u05d7\u05d3\u05d0\n\u05d0\u05e9\u05ea\u05ea\u05e3 \u05d1\u05d4\u05d5 \u05d5\u05d0\u05d9\u05e0\u05d5\u05df \u05ea\u05dc\u05ea\u05d0 \u05d5\u05db\u05d3 \u05d4\u05d5\u05d5 \u05ea\u05dc\u05ea\u05d0 \u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3. \u05d0\u05de\u05e8 \u05dc\u05d5\u05df \u05d0\u05dc\u05d9\u05df \u05ea\u05e8\u05d9\u05df \u05e9\u05de\u05d4\u05df\n\u05d3\u05e9\u05de\u05e2 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d3\u05d0\u05d9\u05e0\u05d5\u05df \u05d9\u05d4\u05d5\u05d4 \u05d9\u05d4\u05d5\u05d4 \u05d0\u05dc\u05d4\u05d9\u05e0\u05d5 \u05d0\u05e9\u05ea\u05ea\u05e3 \u05d1\u05d4\u05d5 \u05d5\u05d0\u05d9\u05d4\u05d5 \u05d7\u05d5\u05ea\u05de\u05d0 \u05d3\u05d2\u05d5\u05e9\u05e4\u05e0\u05db\u05d0 \u05d0\u05de\u05ea,\n\u05d5\u05db\u05d3 \u05de\u05ea\u05d7\u05d1\u05e8\u05df \u05db\u05d7\u05d3\u05d0 \u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d3 \u05d1\u05d9\u05d7\u05d5\u05d3\u05d0 \u05d7\u05d3\u05d0: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f3 \u05d3\u05e3 \u05e7\u05e1\u05f4\u05d1 \u05d0\u05f3\u200e\n\n[33] Comp. Galatinus, De Arcanis Cathol. lib. ii, c. 3, p. 31; who says\nthat some Codices of the Chaldee paraphrase in Isa. vi, 3, had also\n\u200f\u05e7\u05d3\u05d9\u05e9 \u05d0\u05d1\u05d0 \u05e7\u05d3\u05d9\u05e9 \u05d1\u05e8\u05d9\u05d0 \u05e7\u05d3\u05d9\u05e9\u200e \u200f\u05e8\u05d5\u05d7\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0\u200e the Holy Father, the Holy Son,\nand the Holy Ghost; see also Wolf, Bibliotheca Hebreca i, 1136; Graetz,\nGeschichte der Juden vii, 249.\n\n[34] Comp. Joel, Die Religionsphilosophie des Sohar. Leipzig, 1849, p.\n240 ff.\n\n[35] \u200f\u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05d9\u05ea\u05e4\u05e1\u05d9\u05df \u05e6\u05d3\u05d9\u05e7\u05d9\u05d9\u05d0 \u05d1\u05de\u05e8\u05e2\u05d9\u05df \u05d0\u05d5 \u05d1\u05de\u05db\u05ea\u05e9\u05d9\u05df \u05d1\u05d2\u05d9\u05df \u05dc\u05db\u05e4\u05e8\u05d0 \u05e2\u05dc \u05e2\u05dc\u05de\u05d0 \u05d4\u05d9\u05d5,\n\u05db\u05d3\u05d9\u05df \u05d9\u05ea\u05db\u05e4\u05e8\u05d5\u05df \u05db\u05dc \u05d7\u05d5\u05d1\u05d9 \u05d3\u05e8\u05d0. \u05de\u05e0\u05dc\u05df \u05de\u05db\u05dc \u05e9\u05d9\u05d9\u05e4\u05d9 \u05d2\u05d5\u05e4\u05d0. \u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05db\u05dc \u05e9\u05d9\u05d9\u05e4\u05d9\u05df \u05d1\u05e2\u05e7\u05d0\u05d5\n\u05d5\u05de\u05e8\u05e2 \u05e1\u05d2\u05d9 \u05e9\u05e8\u05d9\u05d9\u05d0 \u05e2\u05dc\u05d9\u05d9\u05d4\u05d5 \u05e9\u05d9\u05d9\u05e4\u05d0 \u05d7\u05d3\u05d0 \u05d0\u05e6\u05d8\u05e8\u05d9\u05da \u05dc\u05d0\u05dc\u05e7\u05d0\u05d4 \u05d1\u05d2\u05d9\u05df \u05d3\u05d9\u05ea\u05e1\u05d5\u05df \u05db\u05dc\u05d4\u05d5. \u05d5\u05de\u05e0\u05d5\n\u05d3\u05e8\u05d5\u05e2\u05d4. \u05d3\u05e8\u05d5\u05e2\u05d0 \u05d0\u05dc\u05e7\u05d9 \u05d5\u05d0\u05e4\u05d9\u05e7\u05d5 \u05de\u05e0\u05d9\u05d4 \u05d3\u05de\u05d0 \u05db\u05d3\u05d9\u05df \u05d4\u05d0 \u05d0\u05e1\u05d5\u05d5\u05ea\u05d0 \u05dc\u05db\u05dc \u05e9\u05d9\u05d9\u05e4\u05d9 \u05d2\u05d5\u05e4\u05d0. \u05d0\u05d5\u05e3\n\u05d4\u05db\u05d9 \u05d1\u05e0\u05d9 \u05e2\u05dc\u05de\u05d0 \u05d0\u05d9\u05e0\u05d5\u05df \u05e9\u05d9\u05d9\u05e4\u05d9\u05df \u05d3\u05d0 \u05e2\u05dd \u05d3\u05d0. \u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05d1\u05e2\u05d9 \u05e7\u05d1.\u05f4\u05d4 \u05dc\u05de\u05d9\u05d4\u05d1 \u05d0\u05e1\u05d5\u05d5\u05ea\u05d0 \u05dc\u05e2\u05dc\u05de\u05d0\n\u05d0\u05dc\u05e7\u05d9 \u05dc\u05d7\u05d3 \u05e6\u05d3\u05d9\u05e7\u05d0 \u05d1\u05d9\u05e0\u05d9\u05d9\u05d4\u05d5 \u05d1\u05de\u05e8\u05e2\u05d9\u05df \u05d5\u05d1\u05de\u05db\u05ea\u05e9\u05d9\u05df \u05d5\u05d1\u05d2\u05d9\u05e0\u05d9\u05d4 \u05d9\u05d4\u05d9\u05d1 \u05d0\u05e1\u05d5\u05d5\u05ea\u05d0 \u05dc\u05db\u05dc\u05d0 \u05de\u05e0\u05dc\u05df\n\u05d3\u05db\u05ea\u05d9\u05d1 \u05d5\u05d4\u05d5\u05d0 \u05de\u05d7\u05d5\u05dc\u05dc \u05de\u05e4\u05e9\u05e2\u05d9\u05e0\u05d5 \u05de\u05d3\u05d5\u05db\u05d0 \u05de\u05e2\u05d5\u05d5\u05e0\u05d5\u05ea\u05d9\u05d9\u05e0\u05d5 \u05d5\u05d2\u05d5\u05f3 \u05d5\u05d1\u05d7\u05d1\u05e8\u05ea\u05d9 \u05e0\u05e8\u05e4\u05d0 \u05dc\u05e0\u05d5\n\u05d5\u05d1\u05d7\u05d1\u05e8\u05ea\u05d5 \u05d0\u05e7\u05d6\u05d5\u05ea\u05d0 \u05d3\u05d3\u05de\u05d0 \u05de\u05db\u05d0\u05df \u05d3\u05d0\u05e7\u05d9\u05d6 \u05d3\u05e8\u05d5\u05e2\u05d0, \u05d5\u05d1\u05d4\u05d4\u05d5\u05d0 \u05d7\u05d1\u05d5\u05e8\u05d4 \u05e0\u05e8\u05e4\u05d0 \u05dc\u05e0\u05d5 \u05d0\u05e1\u05d5\u05d5\u05ea\u05d0 \u05d4\u05d5\u05d0\n\u05dc\u05e0\u05d5 \u05dc\u05db\u05dc \u05e9\u05d9\u05d9\u05e4\u05d9\u05df \u05d3\u05d2\u05d5\u05e4\u05d0: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f3 \u05d3\u05e3 \u05e8\u05d9\u05f4\u05d7 \u05d0\u05f3\u200e\n\n[36] \u200f\u05d0\u05e0\u05d5\u05df \u05e0\u05e9\u05de\u05ea\u05d9\u05df \u05d3\u05d1\u05d2\u05e0\u05ea\u05d0 \u05d3\u05e2\u05d3\u05df \u05dc\u05ea\u05ea\u05d0 .... \u05de\u05e9\u05d8\u05d8\u05d9 \u05d5\u05de\u05e1\u05ea\u05db\u05dc\u05df \u05d1\u05d0\u05d9\u05e0\u05d5\u05df \u05de\u05d0\u05e8\u05d9\u05d4\u05d5\u05df\n\u05d3\u05db\u05d0\u05d1\u05d9\u05df \u05d5\u05d1\u05e0\u05d9 \u05de\u05e8\u05e2\u05d9\u05df \u05d5\u05d0\u05e0\u05d5\u05df \u05d3\u05e1\u05d1\u05dc\u05d9\u05df \u05e2\u05dc \u05d9\u05d7\u05d5\u05d3\u05d0 \u05d3\u05de\u05d0\u05e8\u05d9\u05d4\u05d5\u05df \u05d5\u05ea\u05d0\u05d1\u05d9\u05df \u05d5\u05d0\u05de\u05e8\u05d9\u05df \u05dc\u05d9\u05d4\n\u05dc\u05de\u05e9\u05d9\u05d4\u05d0 \u05d1\u05e9\u05e2\u05ea\u05d0 \u05d3\u05d0\u05de\u05e8\u05d9\u05df \u05dc\u05d9\u05d4 \u05dc\u05de\u05e9\u05d9\u05d7\u05d0 \u05e6\u05e2\u05e8\u05d0 \u05d3\u05d9\u05e9\u05e8\u05d0\u05dc \u05d1\u05d2\u05dc\u05d5\u05ea\u05d4\u05d5\u05df \u05d5\u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d9\u05d9\u05d1\u05d9\u05d0 \u05d3\u05d9\n\u05d1\u05d4\u05d5\u05df \u05d3\u05dc\u05d0 \u05de\u05e1\u05ea\u05db\u05dc\u05d9 \u05dc\u05de\u05e0\u05d3\u05e2 \u05dc\u05de\u05d0\u05e8\u05d9\u05d4\u05d5\u05df\u05f3 \u05d0\u05e8\u05d9\u05dd \u05e7\u05dc\u05d0 \u05d5\u05d1\u05db\u05d9 \u05e2\u05dc \u05d0\u05d9\u05e0\u05d5\u05df \u05d7\u05d9\u05d9\u05d1\u05d9\u05df \u05d3\u05d1\u05d4\u05d5 \u05d4\u05d4\u05f4\u05d3\n\u05d5\u05d4\u05d5\u05d0 \u05de\u05d7\u05d5\u05dc\u05dc \u05de\u05e4\u05e9\u05e2\u05d9\u05e0\u05d5 \u05de\u05d3\u05d5\u05db\u05d0 \u05de\u05e2\u05d5\u05e0\u05d5\u05ea\u05d9\u05e0\u05d5. \u05ea\u05d9\u05d9\u05d1\u05d9\u05df \u05d0\u05d9\u05e0\u05d5\u05df \u05e0\u05e9\u05de\u05ea\u05d9\u05df \u05d5\u05e7\u05d9\u05d9\u05de\u05d9\u05df\n\u05d1\u05d0\u05ea\u05e8\u05d9\u05d9\u05d4\u05d5. \u05d1\u05d2\u05e0\u05ea\u05d0 \u05d3\u05e2\u05d3\u05df \u05d0\u05d9\u05ea \u05d4\u05d9\u05db\u05dc\u05d0 \u05d7\u05d3\u05d0 \u05d3\u05d0\u05e7\u05e8\u05d9 \u05d4\u05d9\u05db\u05dc\u05d0 \u05d3\u05d1\u05e0\u05d9 \u05de\u05e8\u05e2\u05d9\u05df\u05f3 \u05db\u05d3\u05d9\u05df \u05de\u05e9\u05d9\u05d7\n\u05e2\u05d0\u05dc \u05d1\u05d4\u05d4\u05d5 \u05d4\u05d9\u05db\u05dc\u05d0 \u05d5\u05e7\u05d0\u05e8\u05d9 \u05dc\u05db\u05dc \u05de\u05e8\u05e2\u05d9\u05df \u05d5\u05db\u05dc \u05db\u05d0\u05d1\u05d9\u05df \u05db\u05dc \u05d9\u05e1\u05d5\u05e8\u05d9\u05d4\u05d5\u05df \u05d3\u05d9\u05e9\u05e8\u05d0\u05dc \u05d3\u05d9\u05d9\u05ea\u05d5\u05df \u05e2\u05dc\u05d9\u05d4\n\u05d5\u05db\u05dc\u05d4\u05d5 \u05d0\u05ea\u05d9\u05d9\u05df \u05e2\u05dc\u05d9\u05d4 \u05d5\u05d0\u05dc\u05de\u05dc\u05d0 \u05d3\u05d0\u05d9\u05d4\u05d5 \u05d0\u05e7\u05d9\u05dc \u05de\u05e2\u05dc\u05d9\u05d9\u05d4\u05d5 \u05d3\u05d9\u05e9\u05e8\u05d0\u05dc \u05d5\u05e0\u05d8\u05d9\u05dc \u05e2\u05dc\u05d9\u05d4\u05f3 \u05dc\u05d0 \u05d4\u05d5\u05d9 \u05d1\u05e8\n\u05e0\u05e9 \u05d3\u05d9\u05db\u05d9\u05dc \u05dc\u05de\u05e1\u05d1\u05dc \u05d9\u05e1\u05d5\u05e8\u05d9\u05d4\u05d5\u05df \u05d3\u05d9\u05e9\u05e8\u05d0\u05dc \u05e2\u05dc \u05e2\u05d5\u05e0\u05e9\u05d9 \u05d3\u05d0\u05d5\u05e8\u05d9\u05ea\u05d0. \u05d4\u05d4\u05f4\u05d3 \u05d0\u05db\u05df \u05d7\u05dc\u05d9\u05d9\u05e0\u05d5 \u05d4\u05d5\u05d0\n\u05e0\u05e9\u05d0 \u05d5\u05d2\u05d5\u05f3 ... \u05db\u05d3 \u05d4\u05d5\u05d5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d1\u05d0\u05e8\u05e2\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0 \u05d1\u05d0\u05d9\u05e0\u05d5\u05df \u05e4\u05d5\u05dc\u05d7\u05e0\u05d9\u05df \u05d5\u05e7\u05e8\u05d1\u05e0\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e2\u05d1\u05d3\u05d9\n\u05d4\u05d5\u05d5 \u05de\u05e1\u05dc\u05e7\u05d9\u05df \u05db\u05dc \u05d0\u05d9\u05e0\u05d9\u05df \u05de\u05e8\u05e2\u05d9\u05df \u05d5\u05d9\u05e1\u05d5\u05e8\u05d9\u05df \u05de\u05e2\u05dc\u05de\u05d0. \u05d4\u05e9\u05ea\u05d0 \u05de\u05e9\u05d9\u05d7 \u05de\u05e1\u05dc\u05e7 \u05dc\u05d5\u05df \u05de\u05d1\u05e0\u05d9 \u05e2\u05dc\u05de\u05d0:\n\u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d1\u05f3 \u05d3\u05e3 \u05e8\u05d9\u05d1 \u05d0\u05f3\u200e\n\n[37] Comp. Peter Beer, Geschichte der religi\u00f6sen Secten der Juden.\nBerlin, 1822\u201323, vol. ii, p. 309, &c.\n\n[38] \u200f\u05d5\u05dc\u05d0 \u05d9\u05d3\u05e2\u05ea\u05d9 \u05d0\u05dd \u05d9\u05de\u05d7\u05d5\u05dc \u05d9\u05d9 \u05dc\u05d0\u05e9\u05e8 \u05d4\u05d3\u05e4\u05d9\u05e1\u05dd \u05d0\u05d5\u05ea\u05dd \u05d4\u05e1\u05e4\u05e8\u05d9\u05dd\u200e Comp. \u200f\u05d0\u05e8\u05d9 \u05e0\u05d5\u05d4\u05dd\u200e\ned. F\u00fcrst, Leipzig, 1840, p. 7.\n\n[39] \u200f\u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4 \u05d5\u05d4\u05d5\u05d0 \u05dc\u05d0\u05d1\u05e8\u05d4\u05dd .... \u05d4\u05d5\u05e8\u05d4 \u05e2\u05dc \u05d0\u05dc\u05d4\u05d5\u05ea\u05d5 \u05d5\u05d0\u05d7\u05d3\u05d5\u05ea\u05d5 \u05d1\u05d3\u05d1\u05e8\u05d9\u05dd \u05de\u05ea\u05d7\u05dc\u05e4\u05d9\u05dd\n\u05de\u05ea\u05e8\u05d1\u05d9\u05dd \u05de\u05e6\u05d3 \u05d0\u05d1\u05dc \u05d4\u05dd \u05de\u05ea\u05d0\u05d7\u05d3\u05d9\u05dd \u05e0\u05e1\u05db\u05de\u05d9\u05dd \u05de\u05e6\u05d3 \u05d0\u05d7\u05e8 \u05d5\u05d4\u05e1\u05db\u05de\u05ea\u05dd \u05de\u05e6\u05d3 \u05d4\u05d0\u05d7\u05d3 \u05d0\u05e9\u05e8 \u05d9\u05e1\u05d3\u05e8\u05dd\n\u05de\u05d4\u05dd: \u05db\u05d5\u05d6\u05e8\u05d9 \u05de\u05d0\u05de\u05e8 \u05e8\u05d1\u05d9\u05e2\u05d9 \u05db\u05f4\u05d4\u200e\n\n[40] It is for this reason that the Book Jetzira is also called \u200f\u05d0\u05d5\u05ea\u05d9\u05d5\u05ea\n\u05d1\u05d0\u05d1\u05e8\u05d4\u05dd \u05d0\u05d1\u05d9\u05e0\u05d5\u200e The Letters or Alphabet of the Patriarch Abraham.\n\n[41] \u200f\u05d1\u05e9\u05dc\u05e9\u05d9\u05dd \u05d5\u05e9\u05ea\u05d9\u05dd \u05e4\u05dc\u05d9\u05d0\u05d5\u05ea \u05d7\u05db\u05de\u05d7 \u05d7\u05e7\u05e7 \u05d9\u05d4 \u05d9\u05d4\u05d5\u05d4 \u05e6\u05d1\u05d0\u05d5\u05ea \u05d0\u05dc\u05d4\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc \u05d0\u05dc\u05d4\u05d9\u05dd \u05d7\u05d9\u05d9\u05dd\n\u05d5\u05de\u05dc\u05da \u05e2\u05d5\u05dc\u05dd \u05d0\u05dc \u05e8\u05d7\u05d5\u05dd \u05d5\u05d7\u05e0\u05d5\u05df \u05e8\u05dd \u05d5\u05e0\u05e9\u05d0 \u05e9\u05d5\u05db\u05df \u05e2\u05d3 \u05de\u05e8\u05d5\u05dd \u05d5\u05e7\u05d3\u05d5\u05e9 \u05e9\u05de\u05d5 \u05d1\u05e9\u05dc\u05e9\u05d4 \u05e1\u05e4\u05e8\u05d9\u05dd \u05d1\u05e1\u05e4\u05e8\n\u05d5\u05e1\u05e4\u05e8 \u05d5\u05e1\u05d9\u05e4\u05d5\u05e8: \u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4 \u05e4\u05e8\u05e7\u05d9 \u05d0\u05f3 \u05de\u05e9\u05e0\u05d4 \u05d0\u05f3\u200e\n\n[42] \u200f\u05d0\u05d7\u05ea \u05e8\u05d5\u05d7 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d7\u05d9\u05d9\u05dd \u05d1\u05e8\u05d5\u05da \u05d5\u05de\u05d1\u05d5\u05e8\u05da \u05e9\u05de\u05d5 \u05e9\u05dc \u05d7\u05d9 \u05d4\u05e2\u05d5\u05dc\u05de\u05d9\u05dd \u05e7\u05d5\u05dc \u05d5\u05e8\u05d5\u05d7 \u05d5\u05d3\u05d9\u05d1\u05d5\u05e8\n\u05d5\u05d6\u05d7 \u05e8\u05d5\u05d7 \u05d7\u05e7\u05d3\u05d5\u05e9: \u05e4\u05e8\u05e5 \u05d0\u05f3 \u05de\u05e9\u05e0\u05d4 \u05d8\u05f3\u200e\n\n[43] \u200f\u05e9\u05ea\u05d9\u05dd \u05e8\u05d5\u05d7 \u05de\u05e8\u05d5\u05d7 \u05d7\u05e7\u05e7 \u05d5\u05d7\u05e6\u05d1 \u05d1\u05d4 \u05e2\u05e9\u05e8\u05d9\u05dd \u05e8\u05e9\u05ea\u05d9\u05dd \u05d0\u05d5\u05ea\u05d9\u05d5\u05ea \u05d9\u05e1\u05d5\u05d3 \u05e9\u05dc\u05e9 \u05d0\u05de\u05d5\u05ea \u05d5\u05e9\u05d1\u05e2\u05d4\n\u05db\u05e4\u05d5\u05dc\u05d5\u05ea \u05d5\u05e9\u05e0\u05d9\u05dd \u05e2\u05e9\u05e8 \u05e4\u05e9\u05d5\u05d8\u05d5\u05ea \u05d5\u05e8\u05d5\u05d7 \u05d0\u05d7\u05ea \u05de\u05d4\u05df: \u05e9\u05dc\u05e9 \u05de\u05d9\u05dd \u05de\u05e8\u05d5\u05d7 \u05d7\u05e7\u05e7 \u05d5\u05d7\u05e6\u05d1 \u05d1\u05d4\u05df \u05ea\u05d4\u05d5\n\u05d5\u05d1\u05d4\u05d5 \u05e8\u05e4\u05e9 \u05d5\u05d8\u05d9\u05d8 \u05d7\u05e7\u05e7\u05df \u05db\u05de\u05d9\u05df \u05e2\u05e8\u05d5\u05d2\u05d4 \u05d7\u05e6\u05d9\u05d1\u05df \u05db\u05de\u05d9\u05df \u05d7\u05d5\u05de\u05d4 \u05e1\u05db\u05db\u05df \u05db\u05de\u05d9\u05df \u05de\u05e2\u05d6\u05d9\u05d1\u05d4: \u05d0\u05e8\u05d1\u05e2 \u05d0\u05e9\n\u05de\u05de\u05d9\u05dd \u05d7\u05e7\u05e7 \u05d5\u05d7\u05e6\u05d1 \u05d1\u05d4 \u05db\u05e1\u05d0 \u05d4\u05db\u05d1\u05d5\u05d3 \u05d5\u05d0\u05d5\u05e4\u05e0\u05d9\u05dd \u05d5\u05e9\u05e8\u05e4\u05d9\u05dd \u05d5\u05d7\u05d9\u05d5\u05ea \u05d4\u05e7\u05d3\u05e9 \u05d5\u05de\u05dc\u05d0\u05db\u05d9 \u05d4\u05e9\u05e8\u05ea\n\u05d5\u05de\u05e9\u05dc\u05e9\u05ea\u05df \u05d9\u05e1\u05d3 \u05de\u05e2\u05d5\u05e0\u05d5 \u05e9\u05e0\u05d0\u05de\u05e8 \u05e2\u05e9\u05d4 \u05de\u05dc\u05d0\u05db\u05d9\u05d5 \u05e8\u05d5\u05d7\u05d5\u05ea \u05de\u05e9\u05e8\u05ea\u05d9\u05d5 \u05d0\u05e9 \u05dc\u05d5\u05d4\u05d8: \u05e4\u05e8\u05e7 \u05d0\u05f3 \u05de\u05e9\u05e0\u05d4 \u05d8\u05f3\n\u05d5\u05d9\u05f3\u200e\n\n[44] \u200f\u05e2\u05e9\u05e8\u05d9\u05dd \u05d5\u05e9\u05ea\u05d9\u05dd \u05d0\u05d5\u05ea\u05d9\u05d5\u05ea \u05d9\u05e1\u05d5\u05d3 \u05d7\u05e7\u05e7\u05df \u05d7\u05e6\u05d1\u05df \u05e9\u05e7\u05dc\u05df \u05d5\u05d4\u05de\u05d9\u05e8\u05df \u05e6\u05e8\u05e4\u05df \u05e6\u05e8 \u05d1\u05d4\u05dd \u05e0\u05e4\u05e9 \u05db\u05dc\n\u05d4\u05d9\u05e6\u05d5\u05e8 \u05d5\u05e0\u05e4\u05e9 \u05db\u05dc \u05d4\u05e2\u05ea\u05d9\u05e8 \u05dc\u05e6\u05d5\u05e8: \u05e4\u05e8\u05e7 \u05e9\u05e0\u05d9 \u05e9\u05e0\u05d4 \u05d1\u05f3\u200e\n\n[45] \u200f\u05db\u05d9\u05e6\u05d3 \u05e9\u05e7\u05dc\u05df \u05d5\u05d4\u05de\u05d9\u05e8\u05df \u05d0\u05dc\u05e3 \u05e2\u05dd \u05db\u05d5\u05dc\u05dd \u05d5\u05db\u05d5\u05dc\u05dd \u05e2\u05dd \u05d0\u05dc\u05e3, \u05d1\u05d9\u05ea \u05e2\u05dd \u05db\u05d5\u05dc\u05dd \u05d5\u05db\u05d5\u05dc\u05dd \u05e2\u05dd\n\u05d1\u05d9\u05ea \u05d5\u05d7\u05d5\u05d6\u05e8\u05ea \u05d7\u05dc\u05d9\u05dc\u05d4 \u05e0\u05de\u05e6\u05d0 \u05db\u05dc \u05d4\u05d9\u05e6\u05d5\u05e8 \u05d5\u05db\u05dc \u05d4\u05d3\u05d1\u05d5\u05e8 \u05d9\u05d5\u05e6\u05d0 \u05d1\u05e9\u05dd \u05d0\u05d7\u05d3: \u05e4\u05e8\u05e7 \u05e9\u05e0\u05d9 \u05de\u05e9\u05e0\u05d4 \u05d3\u05f3\u200e\n\n[46] \u200f\u05e9\u05ea\u05d9 \u05d0\u05d5\u05ea\u05d9\u05d5\u05ea \u05d1\u05d5\u05e0\u05d5\u05ea \u05e9\u05ea\u05d9 \u05d1\u05ea\u05d9\u05dd \u05e9\u05dc\u05d5\u05e9\u05d4 \u05d1\u05d5\u05e0\u05d5\u05ea \u05e9\u05e9\u05d4 \u05d1\u05ea\u05d9\u05dd \u05d0\u05e8\u05d1\u05e2\u05d4 \u05d1\u05d5\u05e0\u05d5\u05ea \u05d0\u05e8\u05d1\u05e2\n\u05d5\u05e2\u05e9\u05e8\u05d9\u05dd \u05d1\u05ea\u05d9\u05dd \u05d7\u05de\u05e9 \u05d1\u05d5\u05e0\u05d5\u05ea \u05de\u05d0\u05d4 \u05d5\u05e2\u05e9\u05e8\u05d9\u05dd \u05d1\u05ea\u05d9\u05dd \u05e9\u05e9 \u05d1\u05d5\u05e0\u05d5\u05ea \u05e9\u05d1\u05e2 \u05de\u05d0\u05d5\u05ea \u05d5\u05e2\u05e9\u05e8\u05d9\u05dd \u05d1\u05ea\u05d9\u05dd\n\u05de\u05db\u05d0\u05df \u05d5\u05d0\u05d9\u05dc\u05da \u05e6\u05d0 \u05d5\u05d7\u05e9\u05d5\u05d1 \u05de\u05d4 \u05e9\u05d0\u05d9\u05df \u05d4\u05e4\u05d4 \u05d9\u05db\u05d5\u05dc\u05d4 \u05dc\u05d3\u05d1\u05e8 \u05d5\u05d0\u05e5 \u05d4\u05d0\u05d5\u05d6\u05df \u05d9\u05db\u05d5\u05dc\u05d4 \u05dc\u05e9\u05de\u05d5\u05e2: \u05e4\u05e8\u05e7\n\u05d3\u05f3 \u05de\u05e9\u05e0\u05d4 \u05d3\u05f3\u200e\n\n[47] \u200f\u05e2\u05d3\u05d9\u05dd \u05e0\u05d0\u05de\u05e0\u05d9\u05dd \u05e2\u05d5\u05dc\u05dd \u05e9\u05e0\u05d4 \u05e0\u05e4\u05e9: \u05e4\u05e8\u05e7 \u05d5\u05f3 \u05de\u05e9\u05e0\u05d4 \u05d0\u05f3\u200e\n\n[48] \u200f\u05d0\u05d7\u05d3 \u05e2\u05dc \u05d2\u05d1\u05d9 \u05e9\u05dc\u05e9\u05d4 \u05e9\u05dc\u05e9\u05d4 \u05e2\u05dc \u05d2\u05d1\u05d9 \u05e9\u05d1\u05e2\u05d4 \u05e9\u05d1\u05e2\u05d4 \u05e2\u05dc \u05d2\u05d1\u05d9 \u05e9\u05e0\u05d9\u05dd \u05e2\u05e9\u05e8 \u05d5\u05db\u05d5\u05dc\u05df\n\u05d0\u05d3\u05d5\u05e7\u05d9\u05df \u05d6\u05d4 \u05d1\u05d6\u05d4: \u05e4\u05e8\u05e7 \u05d5\u05f3 \u05de\u05e9\u05e0\u05d4 \u05d2\u05f3\u200e\n\n[49] \u200f\u05ea\u05dc\u05d9 \u05d1\u05e2\u05d5\u05dc\u05dd \u05db\u05de\u05dc\u05da \u05e2\u05dc \u05db\u05e1\u05d0\u05d5 \u05d2\u05dc\u05d2\u05dc \u05d1\u05e9\u05e0\u05d4 \u05db\u05de\u05dc\u05da \u05d1\u05de\u05d3\u05d9\u05e0\u05d4 \u05dc\u05d1 \u05d1\u05e0\u05e4\u05e9 \u05db\u05de\u05dc\u05da \u05d1\u05de\u05dc\u05d7\u05de\u05d4\u200e\n\n[50] \u200f\u05e9\u05e0\u05d9\u05dd \u05e2\u05e9\u05e8 \u05e2\u05d5\u05de\u05d3\u05d9\u05dd \u05d1\u05de\u05dc\u05d7\u05de\u05d4 \u05e9\u05dc\u05e9\u05d4 \u05d0\u05d5\u05d4\u05d1\u05d9\u05dd \u05e9\u05dc\u05e9\u05d4 \u05e9\u05e0\u05d0\u05d9\u05dd \u05e9\u05dc\u05e9\u05d4 \u05de\u05d7\u05d9\u05d9\u05dd \u05e9\u05dc\u05e9\u05d4\n\u05de\u05de\u05d9\u05ea\u05d9\u05dd \u05e9\u05dc\u05e9\u05d4 \u05d0\u05d5\u05d4\u05d1\u05d9\u05dd \u05d4\u05dc\u05d1 \u05d5\u05d4\u05d0\u05d6\u05e0\u05d9\u05dd \u05d5\u05d4\u05e4\u05d4 \u05e9\u05dc\u05e9\u05d4 \u05e9\u05d5\u05e0\u05d0\u05d9\u05dd \u05d4\u05db\u05d1\u05d3 \u05d4\u05de\u05e8\u05d4 \u05d5\u05d4\u05dc\u05e9\u05d5\u05df \u05d5\u05d0\u05dc\n\u05de\u05dc\u05da \u05e0\u05d0\u05de\u05df \u05de\u05d5\u05e9\u05dc \u05d1\u05db\u05d5\u05dc\u05df \u05d0\u05d7\u05d3 \u05e2\u05dc \u05d2\u05d1\u05d9 \u05e9\u05dc\u05e9\u05d4 \u05e9\u05dc\u05e9\u05d4 \u05e2\u05dc \u05d2\u05d1\u05d9 \u05e9\u05d1\u05e2\u05d4 \u05e9\u05d1\u05e2\u05d4 \u05e2\u05dc \u05d2\u05d1\u05d9 \u05e9\u05e0\u05d9\u05dd\n\u05e2\u05e9\u05e8 \u05d5\u05db\u05d5\u05dc\u05df \u05d0\u05d3\u05d5\u05e7\u05d9\u05df \u05d6\u05d4 \u05d1\u05d6\u05d4: \u05e4\u05e8\u05e7 \u05d5\u05f3 \u05de\u05e9\u05e0\u05d4 \u05d2\u05f3\u200e\n\n[51] Die gottesdienstlichen Vortr\u00e4ge der Juden. Berlin, 1832, p. 165,\n&c.\n\n[52] \u200f\u05e8\u05d1 \u05d7\u05e0\u05d9\u05e0\u05d4 \u05d5\u05e8\u05d1 \u05d0\u05d5\u05e9\u05e2\u05d9\u05d0 \u05d3\u05db\u05dc \u05de\u05e2\u05dc\u05d9 \u05e9\u05d1\u05ea\u05d0 \u05d4\u05d5\u05d5 \u05e2\u05e1\u05e7\u05d9 \u05d1\u05d4\u05dc\u05db\u05d5\u05ea \u05d9\u05e6\u05d9\u05e8\u05d4 \u05d5\u05de\u05d9\u05d1\u05e8\u05d9\n\u05dc\u05d4\u05d5 \u05e2\u05d9\u05d2\u05dc\u05d0 \u05ea\u05d9\u05dc\u05ea\u05d0 \u05d5\u05d0\u05db\u05dc\u05d9 \u05dc\u05d9: \u05e1\u05e0\u05d4\u05d3\u05e8\u05d9\u05df \u05e1\u05f4\u05d5 \u05d1\u05f3\u200e\n\n[53] \u200f\u05d0\u05de\u05e8 \u05e8\u05f3 \u05d9\u05d4\u05d5\u05e9\u05d5\u05e2 \u05d1\u05df \u05d7\u05e0\u05e0\u05d9\u05d0 \u05d9\u05db\u05d9\u05dc \u05d0\u05e0\u05d0 \u05e2\u05dc \u05d9\u05d3\u05d9 \u05e1\u05e4\u05e8 \u05d9\u05e6\u05d9\u05e8\u05d4 \u05e0\u05e1\u05d9\u05d1 \u05e7\u05ea\u05d9\u05d9\u05df\n\u05d5\u05d0\u05d1\u05d8\u05d9\u05d7\u05d9\u05df \u05d5\u05e2\u05d1\u05d9\u05d3\u05dc\u05d5\u05df \u05d0\u05d9\u05d9\u05dc\u05d9\u05df \u05d8\u05d1\u05d9\u05df \u05d5\u05d4\u05d9\u05d3\u05e0\u05d5\u05df \u05e2\u05d1\u05d9\u05d3\u05d9\u05df \u05d0\u05d9\u05d9\u05dc\u05d9\u05df \u05d5\u05d8\u05d1\u05d9\u05df:\u200e\n\n[54] Der Israelitische Volkslehrer, vol. ix. Frankfort-on-the-Maine,\n1859, p. 364, &c.\n\n[55] For those who should wish to prosecute the study of the\nmetaphysical Book Jetzira, we must mention that this Treatise was first\npublished in a Latin translation by Postellus, Paris, 1552. It was then\npublished in the original with five commentaries, viz., the spurious\none of Saadia Gaon, one by Moses Nachmanides, one by Eleazer Worms, one\nby Abraham b. David, and one by Moses Botarel. Mantua, 1565. Another\nLatin version is given in Jo. Pistorii artis cabalisticae scriptorum,\n1587, Tom. l, p. 869 seq. which is ascribed to Reuchlin and Paul Ricci;\nand a third Latin translation, with notes and the Hebrew text, was\npublished by Rittangel, Amsterdam, 1662. The Book is also published\nwith a German translation and notes, by John Friedrich v. Meyer,\nLeipzig, 1830. As useful helps to the understanding of this difficult\nBook we may mention The Kusari of R. Jehudah Ha-Levi, with Cassel\u2019s\nGerman version and learned annotations, Part iv. chap 25, p. 344. &c.,\nLeipzig, 1853; Zunz, Die gottesdienstlichen Vortr\u00e4ge der Juden (Berlin,\n1832), p. 165, &c.; Graetz, Gnosticismus und Judenthum (Krotoshin,\n1846), p. 102, &c.; Jellinek, Beitr\u00e4ge zur Geschichte der Kabbala, Part\ni (Leipzig, 1852). p. 3, &c. Comp. also Wolf, Bibliotheca Hebraea, vol\ni., p. 23, &c., vol. ii., p. 1196, vol. iii, p. 17, vol. iv. p. 753,\n&c.; Philosophie der Geschichte, vol. i, 2nd ed. (M\u00fcnster, 1857), p.\n63. &c.; Steinschneider, Jewish Literature (London, 1857), pp. 107,\n302, &c.; and by the same author, Catalogus Libr. Hebr. in Bibliotheca\nBodleiana, col. 552.\n\n[56] The Sohar was first published by Da Padova and Jacob b. Naphtali,\n3 vols. 4to, Mantua, 1558\u20131560, with an Introduction by Is. de Lattes;\nthen again in Cremona, 1560, fol.; Lublin, 1623, fol.; then again\nedited by Rosenroth, with the variations from the works Derech Emeth,\nand with the explanation of the difficult words by Issachar B\u00e4r, an\nIndex of all the passages of Scripture explained in the Sohar, and with\nan Introduction by Moses b. Uri Sheraga Bloch, Sulzbach, 1684, fol.;\nwith an additional Index of matters, Amsterdam, 1714, 3 vols. 8vo;\nibid. 1728; 1772, and 1805. The references in this Essay are to the\nlast mentioned edition. It must, however, be remarked that most of the\neditions have the same paging. Comp. Steinschneider, Catalogus Libr.\nHebr. in Bibliotheca Bodleiana, Col., 537\u2013545; F\u00fcrst, Bibliotheca\nJudaica, iii, 329\u2013385.\n\n[57] \u200f\u05d5\u05db\u05da \u05d0\u05d8\u05e8\u05e8\u05e0\u05d0 \u05dc\u05db\u05d5 \u05e8\u05d1\u05d9 \u05d0\u05d1\u05d0 \u05d9\u05db\u05ea\u05d5\u05d1 \u05d5\u05e8\u05d1\u05d9 \u05d0\u05dc\u05e2\u05d6\u05e8 \u05d1\u05e8\u05d9 \u05d9\u05dc\u05e2\u05d9 \u05d5\u05e9\u05d0\u05e8 \u05d7\u05d1\u05e8\u05d9\u05d9\u05d4\n\u05d9\u05e8\u05d7\u05e9\u05d5\u05df \u05d1\u05dc\u05d1\u05d9\u05d9\u05d4\u05d5: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f3 \u05d3\u05e3 \u05e8\u05e4 \u05d6 \u05d1\u05f3:\u200e\n[58] \u200f\u05d0\u05e1\u05d4\u05d3\u05e0\u05d4 \u05e2\u05dc\u05d9 \u05e9\u05de\u05d9\u05d9\u05d0 \u05e2\u05dc\u05d0\u05d9\u05df \u05d3\u05e2\u05dc\u05d0\u05d9\u05df \u05d5\u05d0\u05e8\u05e2\u05d4 \u05e7\u05d3\u05d9\u05e9\u05d4 \u05e2\u05dc\u05d0\u05d4 \u05d3\u05e2\u05dc\u05d0\u05d4 \u05d3\u05d0\u05e0\u05d0 \u05d7\u05de\u05d9\n\u05d4\u05e9\u05ea\u05d0 \u05de\u05d4 \u05d3\u05dc\u05d0 \u05d7\u05de\u05d0 \u05d1\u05e8 \u05e0\u05e9 \u05de\u05d9\u05d5\u05de\u05d4 \u05d3\u05e1\u05dc\u05d9\u05e7 \u05de\u05e9\u05d4 \u05d6\u05de\u05e0\u05d4 \u05ea\u05e0\u05d9\u05d9\u05e0\u05d0 \u05dc\u05d8\u05d5\u05e8\u05d0 \u05d3\u05e1\u05d9\u05e0\u05d9 \u05d3\u05d0\u05e0\u05d0\n\u05d7\u05de\u05d9\u05e0\u05d0 \u05d0\u05e0\u05e4\u05d0\u05d9 \u05e0\u05d4\u05d9\u05e8\u05d9\u05df \u05db\u05e0\u05d4\u05d5\u05e8\u05d0 \u05d3\u05e9\u05de\u05e9\u05d0 \u05ea\u05e7\u05d9\u05e4\u05d0 \u05d3\u05d6\u05de\u05d9\u05df \u05dc\u05de\u05d9\u05e4\u05e7 \u05d1\u05d0\u05e1\u05d5\u05d5\u05ea\u05d0 \u05dc\u05e2\u05dc\u05de\u05d0 \u05d3\u05db\u05ea\u05d9\u05d1\n\u05d5\u05d6\u05e8\u05d7\u05d4 \u05dc\u05db\u05dd \u05d9\u05e8\u05d0\u05d9 \u05e9\u05de\u05d9 \u05e9\u05de\u05e9 \u05e6\u05d3\u05e7\u05d4 \u05d5\u05de\u05e8\u05e4\u05d4 \u05d1\u05db\u05e0\u05e4\u05d9\u05d4: \u05d5\u05e2\u05d5\u05d3 \u05d3\u05d0\u05e0\u05d0 \u05d9\u05d3\u05e2\u05e0\u05d0 \u05d3\u05d0\u05e0\u05e4\u05d0\u05d9 \u05e0\u05d4\u05d9\u05e8\u05d9\u05df\n\u05d5\u05de\u05e9\u05d4 \u05dc\u05d0 \u05d9\u05d3\u05e2 \u05d5\u05dc\u05d0 \u05d0\u05e1\u05ea\u05db\u05dc \u05d4\u05d4\u05f4\u05d3 \u05d5\u05de\u05e9\u05d4 \u05dc\u05d0 \u05d9\u05d3\u05e2 \u05db\u05d9 \u05e7\u05e8\u05df \u05e2\u05d5\u05e8 \u05e4\u05e0\u05d9\u05d5: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f4 \u05d3\u05e3\n\u05e7\u05dc\u05f3\u05d1 \u05d1\u05f3:\u200e\n\n[59] \u200f\u05db\u05ea\u05d9\u05d1 \u05d9\u05e8\u05d0\u05d4 \u05db\u05dc \u05d6\u05db\u05d5\u05e8\u05da \u05d0\u05dc \u05e4\u05e0\u05d9 \u05d4\u05d0\u05d3\u05d5\u05df \u05d4\u05f3 \u05de\u05d0\u05df \u05e4\u05e0\u05d9 \u05d4\u05d0\u05d3\u05d5\u05df \u05d4\u05f3 \u05d3\u05d0 \u05e8\u05e9\u05d1\u05f4\u05d9 \u05d3\u05de\u05d0\u05df\n\u05d3\u05d0\u05d9\u05d4\u05d5 \u05d3\u05db\u05d5\u05e8\u05d0 \u05de\u05df \u05d3\u05db\u05e8\u05e0\u05d9\u05d0 \u05d1\u05e2\u05d9 \u05dc\u05d0\u05ea\u05d7\u05d6\u05d0\u05d4 \u05e7\u05de\u05d9\u05d4: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d1\u05f3 \u05d3\u05e3 \u05dc\u05d7 \u05d0\u05f3:\u200e\n\n[60] Comp. Alexander\u2019s edition of Kitto\u2019s Cyclop\u00e6dia of Biblical\nLiterature, s.v. Mocha.\n\n[61] Comp. Sachs, Die religi\u00f6se Poesie der Juden in Spanien, Berlin,\n1845, p. 229, note 2.\n\n[62] For a description of the Mezuza, which consists of a piece of\nparchment, whereon is written Deut. vi, 4\u20139; xi, 13\u201321, put into a reed\nor hollow cylinder, and affixed to the right hand door-post of every\ndoor in the houses of the Jews, see Alexander\u2019s edition of Kitto\u2019s\nCyclop\u00e6dia of Biblical Literature, s.v. Mezuza.\n\n[63] Comp. Nissen, in the collection of various Hebrew Dissertations,\nentitled \u200f\u05e6\u05d9\u05d5\u05df\u200e, edited by Jost and Creizenach, vol. ii,\nFrankfort-on-the-Maine, 1842\u201343, p. 161, &c.\n\n[64] \u200f\u05d5\u05e9\u05db\u05d9\u05e0\u05ea\u05d0 \u05e0\u05d5\u05d2\u05d4 \u05d5\u05e0\u05d5\u05d2\u05d4 \u05dc\u05d0\u05e9 \u05d5\u05de\u05d4\u05db\u05d0 \u05e7\u05e8\u05d9 \u05dc\u05d1\u05d9 \u05db\u05e0\u05d9\u05e9\u05ea\u05d0 \u05d0\u05e9 \u05e0\u05d5\u05d2\u05d4: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f3\n\u05d3\u05e3 \u05e8\u05e4\u05f3\u05d0 \u05d0\u05f3\u200e\n\n[65] \u200f\u05d5\u05d5\u05d9 \u05e2\u05dc \u05d4\u05d4\u05d5\u05d0 \u05d6\u05de\u05e0\u05d0 \u05d3\u05d0\u05ea\u05d9\u05dc\u05d9\u05d3 \u05d9\u05e9\u05de\u05e2\u05d0\u05dc \u05d1\u05e2\u05dc\u05de\u05d0 \u05d5\u05d0\u05ea\u05d2\u05d6\u05e8. \u05de\u05d4 \u05e2\u05d1\u05e8 \u05e7\u05d1\u05f4\u05d4 \u05d0\u05e8\u05d7\u05d9\u05e7\n\u05dc\u05d4\u05d5 \u05dc\u05d1\u05e0\u05d9 \u05d9\u05e9\u05de\u05e2\u05d0\u05dc \u05de\u05d3\u05d1\u05e7\u05d5\u05ea\u05d0 \u05d3\u05dc\u05e2\u05d9\u05dc\u05d0 \u05d5\u05d9\u05d4\u05d1 \u05dc\u05d4\u05d5 \u05d7\u05d5\u05dc\u05e7\u05d0 \u05dc\u05ea\u05ea\u05d0 \u05d1\u05d0\u05e8\u05e2\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0 \u05d1\u05d2\u05d9\u05df\n\u05d4\u05d4\u05d5\u05d0 \u05d2\u05d6\u05d9\u05e8\u05d5 \u05d3\u05d1\u05d4\u05d5\u05df \u05d5\u05d6\u05de\u05d9\u05e0\u05d9\u05df \u05d1\u05df \u05d9\u05e9\u05de\u05e2\u05d0\u05dc \u05dc\u05de\u05d9\u05e9\u05dc\u05d8 \u05d1\u05d0\u05e8\u05e2\u05d0 \u05e7\u05d3\u05d9\u05e9\u05d0 \u05db\u05d3 \u05d0\u05d9\u05d4\u05d9 \u05e8\u05d9\u05e7\u05e0\u05d9\u05d0\n\u05de\u05db\u05dc\u05d0 \u05d6\u05de\u05e0\u05f3 \u05e1\u05d2\u05d9 \u05db\u05de\u05d4 \u05d3\u05d2\u05d6\u05d9\u05e8\u05d5 \u05d3\u05dc\u05d4\u05d5\u05df \u05d1\u05e8\u05d9\u05e7\u05e0\u05d9\u05d0 \u05d1\u05dc\u05d0 \u05e9\u05dc\u05d9\u05de\u05d5: \u05d5\u05d0\u05d9\u05e0\u05d5\u05df \u05d9\u05e2\u05db\u05d1\u05d5\u05df \u05dc\u05d4\u05d5\u05df\n\u05dc\u05d1\u05e0\u05f3\u05d9 \u05dc\u05d0\u05ea\u05d1\u05d0 \u05dc\u05d3\u05d5\u05db\u05ea\u05d9\u05d9\u05d4\u05d5 \u05e2\u05d3 \u05d3\u05d9\u05e9\u05ea\u05dc\u05d9\u05dd \u05d4\u05d4\u05d5\u05d0 \u05d6\u05db\u05d5\u05ea\u05d0 \u05d3\u05d1\u05e0\u05d9 \u05d9\u05e9\u05de\u05e2\u05d0\u05dc: \u05d5\u05d6\u05de\u05d9\u05e0\u05d9\u05df \u05d1\u05e0\u05d9\n\u05d9\u05e9\u05de\u05e2\u05d0\u05dc \u05dc\u05d0\u05ea\u05e2\u05e8\u05d4 \u05e7\u05e8\u05d1\u05d9\u05df \u05ea\u05e7\u05d9\u05e4\u05d9\u05df \u05d1\u05e2\u05dc\u05de\u05d0 \u05d5\u05dc\u05d0\u05ea\u05db\u05e0\u05e9\u05d0 \u05d1\u05e0\u05d9 \u05d0\u05d3\u05d5\u05dd \u05e2\u05dc\u05d9\u05d9\u05d4\u05d5 \u05d5\u05d9\u05ea\u05e2\u05e8\u05d5\u05df \u05e7\u05e8\u05d1\u05d0\n\u05d1\u05d4\u05d5 \u05d7\u05d3 \u05e2\u05dc \u05d9\u05de\u05d0 \u05d5\u05d7\u05d3 \u05e2\u05dc \u05d9\u05d1\u05e9\u05d0 \u05d5\u05d7\u05d3 \u05e1\u05de\u05d5\u05da \u05dc\u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd \u05d5\u05d9\u05e9\u05dc\u05d8\u05d5\u05df \u05d0\u05dc\u05d9\u05df \u05d1\u05d0\u05dc\u05d9\u05df \u05d5\u05d0\u05e8\u05e2\u05d0\n\u05e7\u05d3\u05d9\u05e9\u05d0 \u05dc\u05d0 \u05d9\u05ea\u05de\u05e1\u05e8 \u05dc\u05d1\u05e0\u05d9 \u05d0\u05d3\u05d5\u05dd: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d1\u05f3 \u05d3\u05e3 \u05dc\u05d1 \u05d0\u05f3\u200e\n\n[66] \u200f\u05ea\u05e0\u05df \u05d6\u05de\u05d9\u05df \u05e7\u05d1\u05f4\u05d4 \u05dc\u05de\u05d1\u05e0\u05d9 \u05d9\u05e8\u05d5\u05e9\u05dc\u05d9\u05dd \u05d5\u05dc\u05d0\u05d7\u05d6\u05d0\u05d4 \u05d7\u05d3 \u05db\u05db\u05d1\u05d0 \u05e7\u05d1\u05d9\u05e2\u05d0 \u05de\u05e0\u05e6\u05e6\u05d0 \u05d1\u05e2\u05f3 \u05e8\u05d4\u05d8\u05d9\u05df\n\u05d5\u05d1\u05e2\u05f3 \u05d6\u05e7\u05d9\u05df \u05e0\u05d4\u05e8\u05d9\u05df \u05de\u05e0\u05d9\u05d4 \u05d1\u05d0\u05de\u05e6\u05e2\u05d5\u05ea \u05e8\u05e7\u05d9\u05e2\u05d0 \u05d5\u05d9\u05e9\u05ea\u05d0\u05d1\u05d5\u05df \u05d1\u05d9\u05d4 \u05e2\u05f3 \u05db\u05db\u05d1\u05d9\u05df \u05d0\u05d7\u05e8\u05e0\u05d9\u05df \u05d5\u05d9\u05d4\u05d0\n\u05e0\u05d4\u05d9\u05e8 \u05d5\u05dc\u05d4\u05d9\u05d8 \u05e2\u05f3 \u05d9\u05d5\u05de\u05d9\u05df \u05d5\u05d1\u05d9\u05d5\u05de\u05d0 \u05e9\u05ea\u05d9\u05ea\u05d0\u05d4 \u05d9\u05ea\u05d7\u05d6\u05d9 \u05d1\u05db\u05f4\u05d4 \u05d9\u05d5\u05de\u05d9\u05df \u05dc\u05d9\u05e8\u05d7\u05d0 \u05e9\u05ea\u05d9\u05ea\u05d0\u05d4\n[\u05e9\u05d1\u05d9\u05e2\u05d0\u05d4] \u05d5\u05d9\u05ea\u05db\u05e0\u05d9\u05e9 \u05d1\u05d9\u05d5\u05de\u05d4 \u05e9\u05d1\u05d9\u05e2\u05d0\u05d4 \u05dc\u05e1\u05d5\u05e3 \u05e2\u05f3 \u05d9\u05d5\u05de\u05d9\u05df \u05d9\u05d5\u05de\u05d0 \u05e7\u05d3\u05de\u05d0\u05d4 \u05d9\u05ea\u05d7\u05d6\u05d9 \u05d1\u05e7\u05e8\u05ea\u05d0\n\u05d3\u05e8\u05d5\u05de\u05d9 \u05d5\u05d4\u05d4\u05d5\u05d0 \u05d9\u05d5\u05de\u05d0 \u05d9\u05e0\u05e4\u05dc\u05d5\u05df \u05d2\u05f3 \u05e9\u05d5\u05e8\u05d9\u05df \u05e2\u05dc\u05d0\u05d9\u05df \u05de\u05d4\u05d4\u05d9\u05d0 \u05e7\u05e8\u05ea\u05d0 \u05d3\u05e8\u05d5\u05de\u05d9 \u05d5\u05d4\u05d9\u05db\u05dc\u05d0 \u05e8\u05d1\u05e8\u05d1\u05d0\n\u05d9\u05e0\u05e4\u05d5\u05dc \u05d5\u05e9\u05dc\u05d9\u05d8\u05d0 \u05d3\u05d4\u05d4\u05d5\u05d0 \u05e7\u05e8\u05ea\u05d0 \u05d9\u05de\u05d5\u05ea: \u05d6\u05d5\u05d4\u05e8 \u05d7\u05dc\u05e7 \u05d2\u05f3 \u05d3\u05e3 \u05e8\u05d9\u05f3\u05d1 \u05d1\u05f3:\u200e\n\n[67] Comp. Beer, in Frankel\u2019s Monatschrift f\u00fcr Geschichte und\nWissenschaft des Judenthums, vol. v, Leipzig, 1856, p. 158\u2013160.\n\n[68] \u200f\u05d5\u05db\u05d3 \u05d9\u05d9\u05ea\u05d9 \u05d0\u05dc\u05e3 \u05e9\u05ea\u05d9\u05ea\u05d0\u05d4 \u05d3\u05d0\u05d9\u05d4\u05d5 \u05e8\u05d6\u05d0 \u05d3\u05d5\u05d0\u05f4\u05d5 \u05db\u05d3\u05d9\u05df \u05d5\u05d0\u05f4\u05d5 \u05d9\u05d5\u05e7\u05d9\u05dd \u05dc\u05d4\u05f4\u05d0, \u05d1\u05d6\u05de\u05e0\u05d0\n\u05e9\u05d9\u05ea \u05d6\u05de\u05e0\u05d9\u05df \u05e2\u05e9\u05e8 \u05e9\u05d9\u05ea\u05d9\u05df \u05e0\u05e4\u05e9 \u05db\u05d3\u05d9\u05df \u05e9\u05dc\u05d9\u05de\u05d5 \u05d5\u05d0\u05f4\u05d5 \u05e2\u05e9\u05e8 \u05d6\u05de\u05e0\u05d9\u05df \u05d5\u05d0\u05f4\u05d5 \u05e9\u05d9\u05ea \u05d6\u05de\u05e0\u05d9\u05df \u05e2\u05e9\u05e8.\n(\u05d3\u05d5\u05d0\u05f4\u05d5) \u05d5\u05d0\u05f4\u05d5 \u05e1\u05dc\u05e7\u05d0 (\u05d1\u05e2\u05e9\u05e8) \u05d1\u05d9\u05f3 \u05d5\u05d0\u05f4 \u05d5\u05e0\u05d7\u05ea\u05d0 \u05d1\u05d4\u05f4\u05d0 \u05d0\u05e9\u05ea\u05dc\u05d9\u05dd \u05d5\u05d0\u05f4\u05d5 \u05d2\u05d5 \u05e2\u05e9\u05e8 \u05e9\u05d9\u05ea\n\u05d6\u05de\u05e0\u05d9\u05df \u05db\u05d3\u05d9\u05df \u05d4\u05d5\u05d5 \u05e9\u05d9\u05ea\u05d9\u05df \u05dc\u05d0\u05e7\u05de\u05d0 \u05de\u05e2\u05e4\u05e8\u05d0: \u05d6\u05d5\u05d4\u05e8 \u05d4\u05dc\u05e7 \u05d0\u05f3 \u05d3\u05e3 \u05e7\u05d9\u05f3\u05d5 \u05d1\u05f3 \u05e7\u05d9\u05f3\u05d6 \u05d1\u05f3\u200e\n\n[69] Steinschneider, in Ersch und Gruber\u2019s Encyklop\u00e4die, section II,\nvol. xxxi, p. 101; and Jewish Literature, Longman, 1857, p. 113.\n\n[70] \u200f\u05d1\u05d7\u05d3\u05e9 \u05d0\u05d3\u05e8 \u05db\u05ea\u05d1 \u05e8\u05f3 \u05d9\u05e6\u05d7\u05e7 \u05d3\u05de\u05df \u05e2\u05db\u05d5 \u05db\u05d9 \u05e2\u05db\u05d5 \u05e0\u05d7\u05e8\u05d1\u05d4 \u05d1\u05e9\u05e0\u05ea \u05d7\u05de\u05e9\u05d9\u05dd \u05dc\u05e4\u05e8\u05d8 \u05d5\u05e9\u05e0\u05d4\u05e8\u05d2\u05d5\n\u05d7\u05e1\u05d9\u05d3\u05d9 \u05d9\u05e9\u05e8\u05d0\u05dc \u05e9\u05dd \u05d1\u05d3\u05f3 \u05de\u05d9\u05ea\u05d5\u05ea \u05d1\u05f4\u05d3\u05f3 \u05d5\u05d1\u05e9\u05e0\u05ea \u05e1\u05f4\u05d4 \u05d4\u05d9\u05d4 \u05d6\u05d4 \u05e8\u05f3 \u05d9\u05e6\u05d7\u05e7 \u05d3\u05de\u05df \u05e2\u05db\u05d5 \u05d1\u05e0\u05d1\u05d0\u05e8\u05d4\n\u05d1\u05d0\u05d9\u05d8\u05d0\u05dc\u05d9\u05d4 \u05d5\u05e0\u05d9\u05e6\u05dc \u05de\u05e2\u05db\u05d5 \u05d5\u05d1\u05e9\u05e0\u05ea \u05e1\u05f4\u05d4 \u05e2\u05e6\u05de\u05d4 \u05d1\u05d0 \u05dc\u05d8\u05d5\u05dc\u05d9\u05d8\u05d5\u05dc\u05d4, \u05d5\u05de\u05e6\u05d0\u05ea\u05d9 \u05d1\u05e1\u05e4\u05e8 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05d9\u05de\u05d9\u05dd\n\u05e9\u05dc\u05d5 \u05e8\u05f4\u05dc \u05de\u05e8\u05f3 \u05d9\u05e6\u05d7\u05e7 \u05d3\u05de\u05df \u05e2\u05db\u05d5 \u05d4\u05d5\u05d0 \u05e9\u05e2\u05e9\u05d4 \u05e1\u05e4\u05e8 \u05e7\u05d1\u05dc\u05d4 \u05d1\u05e9\u05e0\u05ea \u05d7\u05de\u05dc\u05d0\u05da \u05d5\u05e0\u05d7\u05e8\u05d1\u05d4 \u05d1\u05d6\u05de\u05e0\u05d5 \u05e2\u05db\u05d5\n\u05d5\u05e0\u05e9\u05d1\u05d5 \u05db\u05d5\u05dc\u05dd \u05d1\u05d6\u05de\u05df \u05d1\u05df \u05d1\u05e0\u05d5 \u05e9\u05dc \u05d4\u05e8\u05de\u05d1\u05f4\u05df \u05d5\u05d1\u05d6\u05de\u05df \u05d1\u05df \u05e8\u05f3 \u05d3\u05d5\u05d3 \u05d1\u05df \u05d0\u05d1\u05e8\u05d4\u05dd \u05d1\u05df \u05d4\u05e8\u05de\u05d1\u05f4\u05dd\n\u05d6\u05f4\u05dc\u05d9 \u05d5\u05d4\u05d5\u05d0 \u05d4\u05dc\u05da \u05dc\u05e1\u05e4\u05e8\u05d3 \u05dc\u05d7\u05e7\u05d5\u05e8 \u05db\u05d9\u05e6\u05d3 \u05e0\u05de\u05e6\u05d0 \u05d1\u05d6\u05de\u05e0\u05d5 \u05e1\u05e4\u05e8 \u05d4\u05d6\u05d5\u05d4\u05e8 \u05d0\u05e9\u05e8 \u05e2\u05e9\u05d4 \u05e8\u05f3 \u05e9\u05d5\u05de\u05e2\u05d5\u05df\n\u05d5\u05e8\u05f3 \u05d0\u05dc\u05e2\u05d6\u05e8 \u05d1\u05e0\u05d5 \u05d1\u05de\u05e2\u05e8\u05d4 \u05d0\u05e9\u05e8\u05d9 \u05d4\u05d6\u05d5\u05db\u05d9\u05dd \u05dc\u05d0\u05de\u05ea\u05ea\u05d5\u05f3 \u05d1\u05d0\u05d5\u05e8\u05d5 \u05d9\u05e8\u05d0\u05d5 \u05d0\u05d5\u05e8: \u05d5\u05d0\u05de\u05e8\u05d9 \u05dc\u05d0\u05de\u05ea\u05ea\u05d5,\n\u05de\u05e4\u05e0\u05d9 \u05e9\u05d6\u05d9\u05d9\u05e3 \u05de\u05e7\u05e6\u05ea \u05d0\u05e9\u05e8 \u05d6\u05d9\u05d9\u05e3. \u05d5\u05d0\u05de\u05e8 \u05e9\u05e7\u05d1\u05dc \u05db\u05d9 \u05de\u05d4 \u05e9\u05e0\u05de\u05e6\u05d0 \u05d1\u05dc\u05e9\u05d5\u05df \u05d9\u05e8\u05d5\u05e9\u05dc\u05de\u05d9 \u05d4\u05d0\u05de\u05d9\u05df \u05db\u05d9\n\u05d4\u05dd \u05d3\u05d1\u05e8\u05d9 \u05e8\u05f3 \u05e9\u05de\u05e2\u05d5\u05df. \u05d5\u05d0\u05dd \u05ea\u05e8\u05d0\u05d4 \u05d1\u05dc\u05e9\u05d5\u05df \u05e7\u05d3\u05e9 \u05d4\u05d0\u05de\u05df \u05db\u05d9 \u05d0\u05d9\u05e0\u05dd \u05d3\u05d1\u05e8\u05d9\u05d5 \u05e8\u05e7 \u05d3\u05d1\u05e8\u05d9 \u05d4\u05de\u05d6\u05d9\u05d9\u05e3\n\u05de\u05e4\u05e0\u05d9 \u05e9\u05d4\u05e1\u05e4\u05e8 \u05d4\u05d0\u05de\u05ea\u05d9 \u05d4\u05d5\u05d0 \u05d1\u05dc\u05e9\u05d5\u05df \u05d9\u05e8\u05d5\u05e9\u05d9\u05dc\u05de\u05d9 \u05db\u05dc\u05d5 \u05d5\u05d6\u05f4\u05dc: \u05d5\u05de\u05e4\u05e0\u05d9 \u05e9\u05e8\u05d0\u05d9\u05ea\u05d9 \u05db\u05d9 \u05d3\u05d1\u05e8\u05d9\u05d5\n\u05de\u05d5\u05e4\u05dc\u05d0\u05d9\u05dd \u05d9\u05e9\u05d0\u05d1\u05d5 \u05de\u05de\u05e7\u05d5\u05e8 \u05d4\u05e2\u05dc\u05d9\u05d5\u05df \u05d4\u05de\u05e2\u05d9\u05d9\u05df \u05d4\u05de\u05e9\u05e4\u05d9\u05e2 \u05d1\u05dc\u05ea\u05d9 \u05de\u05e7\u05d1\u05dc\u05ea \u05d1\u05e9\u05db\u05de\u05dc\u05f4\u05d5, \u05e8\u05d3\u05e4\u05ea\u05d9\n\u05d0\u05d7\u05e8\u05d9\u05d5 \u05d5\u05d0\u05e9\u05d0\u05dc\u05d4 \u05d0\u05ea \u05d4\u05ea\u05dc\u05db\u05de\u05d9\u05d3\u05d9\u05dd \u05d4\u05e0\u05de\u05e6\u05d0\u05d9\u05dd \u05d1\u05d9\u05d3\u05dd \u05d3\u05d1\u05e8\u05d9\u05dd \u05d2\u05d3\u05d5\u05dc\u05d9\u05dd \u05de\u05de\u05e0\u05d5 \u05de\u05d0\u05d9\u05df \u05d1\u05d0 \u05dc\u05d4\u05dd\n\u05e1\u05d5\u05d3\u05d5\u05ea \u05de\u05d5\u05e4\u05dc\u05d0\u05d9\u05dd \u05de\u05e7\u05d5\u05d1\u05dc\u05d9\u05dd \u05de\u05e4\u05d4 \u05d0\u05dc \u05e4\u05d4 \u05d0\u05e9\u05e8 \u05dc\u05d0 \u05e0\u05ea\u05e0\u05d5 \u05dc\u05d9\u05db\u05ea\u05d1 \u05d5\u05e0\u05de\u05e6\u05d0\u05d5 \u05e9\u05dd \u05de\u05d1\u05d5\u05d0\u05e8\u05d9\u05dd \u05dc\u05db\u05dc\n\u05e7\u05d5\u05e8\u05d0 \u05e1\u05e4\u05e8. \u05d5\u05dc\u05d0 \u05de\u05e6\u05d0\u05ea\u05d9 \u05ea\u05e9\u05d5\u05d1\u05d5\u05ea\u05d9\u05d4\u05dd \u05e2\u05dc \u05e9\u05d0\u05dc\u05ea\u05d9 \u05d6\u05d0\u05ea \u05de\u05db\u05d5\u05d5\u05e0\u05d5\u05ea\u05f3 \u05d6\u05d4 \u05d0\u05d5\u05de\u05e8 \u05d1\u05db\u05d4 \u05d5\u05d6\u05d4\n\u05d0\u05d5\u05de\u05e8 \u05d1\u05db\u05d4: \u05e9\u05de\u05e2\u05ea\u05d9 \u05d0\u05d5\u05de\u05e8\u05d9\u05dd \u05dc\u05d9 \u05e2\u05dc \u05e9\u05d0\u05dc\u05ea\u05d9 \u05db\u05d9 \u05d4\u05e8\u05d1 \u05d4\u05e0\u05d0\u05de\u05df \u05d4\u05e8\u05de\u05d1\u05f4\u05df \u05d6\u05f4\u05dc \u05e9\u05dc\u05d7 \u05d0\u05d5\u05ea\u05d5\n\u05de\u05d0\u05e8\u05e5 \u05d9\u05e9\u05e8\u05d0\u05dc \u05dc\u05e7\u05d8\u05dc\u05d5\u05e0\u05d9\u05d0 \u05dc\u05d1\u05e0\u05d5 \u05d5\u05d4\u05d1\u05d9\u05d0\u05d5 \u05d4\u05e8\u05d5\u05d7 \u05dc\u05d0\u05e8\u05e5 \u05d0\u05e8\u05d2\u05d5\u05df \u05d5\u05d9\u05f4\u05d0 \u05dc\u05d0\u05dc\u05e7\u05e0\u05d8\u05d9 \u05d5\u05e0\u05e4\u05dc \u05d1\u05d9\u05d3\n\u05d4\u05d7\u05db\u05dd \u05e8\u05f3 \u05de\u05e9\u05d4 \u05d3\u05d9 \u05dc\u05d9\u05d0\u05d5\u05df \u05d4\u05d5\u05d0 \u05e9\u05d0\u05d5\u05de\u05e8\u05d9\u05dd \u05e2\u05dc\u05d9\u05d5 \u05e8\u05f3 \u05de\u05e9\u05d4 \u05d3\u05d9\u05d5\u05d3\u05d0\u05dc \u05d7\u05d2\u05d0\u05e8\u05d4. \u05d5\u05d9\u05f4\u05d0 \u05e9\u05de\u05e2\u05d5\u05dc\u05dd\n\u05dc\u05d0 \u05d7\u05d1\u05e8 \u05e8\u05e9\u05d1\u05f4\u05d9 \u05e1\u05e4\u05e8 \u05d6\u05d4, \u05d0\u05d1\u05dc \u05e8\u05f3 \u05de\u05e9\u05d4 \u05d6\u05d4 \u05d4\u05d9\u05d4 \u05d9\u05d5\u05d3\u05e2 \u05e9\u05dd \u05d4\u05db\u05d5\u05ea\u05d1 \u05d5\u05d1\u05db\u05d7\u05d5 \u05d9\u05db\u05ea\u05d5\u05d1 \u05e8\u05f3 \u05de\u05e9\u05d4\n\u05d6\u05d4 \u05d3\u05d1\u05e8\u05d9\u05dd 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\u05db\u05df.\n\u05d5\u05ea\u05e2\u05df \u05d0\u05e9\u05ea \u05e8\u05f3 \u05de\u05e9\u05d4 \u05d5\u05ea\u05e9\u05d1\u05e2 \u05dc\u05d0\u05e9\u05ea \u05e8\u05f3 \u05d9\u05d5\u05e1\u05e3 \u05dc\u05d0\u05de\u05e8 \u05db\u05d4 \u05d9\u05e2\u05e9\u05d4 \u05dc\u05d9 \u05d0\u05dc\u05e7\u05d9\u05dd \u05d5\u05db\u05d4 \u05d9\u05d5\u05e1\u05d9\u05e3 \u05d0\u05dd\n\u05de\u05e2\u05d5\u05dc\u05dd \u05e1\u05e4\u05e8 \u05d6\u05d4 \u05d4\u05d9\u05d4 \u05e2\u05dd \u05d0\u05d9\u05e9\u05d9 \u05d0\u05d1\u05dc \u05de\u05e8\u05d0\u05e9\u05d5 \u05d5\u05dc\u05d1\u05d5 \u05de\u05d3\u05e2\u05ea\u05d5 \u05d5\u05e9\u05db\u05dc\u05d5 \u05db\u05ea\u05d1 \u05db\u05dc \u05de\u05d4 \u05e9\u05db\u05ea\u05d1.\n\u05d5\u05d0\u05d5\u05de\u05e8\u05d4 \u05dc\u05d5 \u05d1\u05e8\u05d0\u05d5\u05ea\u05d9 \u05d0\u05d5\u05ea\u05d5 \u05db\u05d5\u05ea\u05d1 \u05de\u05d1\u05dc\u05e2\u05d3\u05d9 \u05d3\u05d1\u05e8 \u05dc\u05e4\u05e0\u05d9\u05d5: \u05de\u05d3\u05d5\u05e2 \u05ea\u05d0\u05de\u05e8 \u05e9\u05d0\u05ea\u05d4 \u05de\u05e2\u05ea\u05d9\u05e7 \u05de\u05e1\u05e4\u05e8\n\u05d5\u05d0\u05ea\u05d4 \u05d0\u05d9\u05df \u05dc\u05da \u05e1\u05e4\u05e8 \u05e8\u05e7 \u05de\u05e8\u05d0\u05e9\u05da \u05d0\u05ea\u05d4 \u05db\u05d5\u05ea\u05d1 \u05d4\u05dc\u05d0 \u05e0\u05d0\u05d4 \u05dc\u05da \u05dc\u05d0\u05de\u05e8 \u05db\u05d9 \u05de\u05e9\u05db\u05dc\u05da \u05d0\u05ea\u05d4 \u05db\u05d5\u05ea\u05d1\n\u05d5\u05d9\u05d5\u05ea\u05e8 \u05d9\u05d4\u05d9\u05d4 \u05db\u05d1\u05d5\u05d3 \u05dc\u05da, \u05d5\u05d9\u05e2\u05df \u05d0\u05dc\u05d9 \u05d5\u05d9\u05d0\u05de\u05e8: \u05d0\u05dc\u05d5 \u05d0\u05d5\u05d3\u05d9\u05e2 \u05dc\u05d4\u05dd \u05e1\u05d5\u05d3\u05d9 \u05d6\u05d4 \u05e9\u05de\u05e9\u05db\u05dc\u05d9 \u05d0\u05e0\u05d9\n\u05db\u05d5\u05ea\u05d1 \u05dc\u05d0 \u05d9\u05e9\u05d2\u05d9\u05d7\u05d5 \u05d1\u05d3\u05d1\u05e8\u05d9 \u05d5\u05dc\u05d0 \u05d9\u05ea\u05e0\u05d5 \u05d1\u05e2\u05d1\u05d5\u05e8\u05dd \u05e4\u05e8\u05d5\u05d8\u05d4 \u05db\u05d9 \u05d9\u05d0\u05de\u05e8\u05d5 \u05db\u05d9 \u05de\u05dc\u05d1\u05d5 \u05d4\u05d5\u05d0 \u05d1\u05d5\u05d3\u05d4\n\u05d0\u05d5\u05ea\u05dd, \u05d0\u05d1\u05dc \u05e2\u05ea\u05d4 \u05db\u05d0\u05e9\u05e8 \u05d9\u05e9\u05de\u05e2\u05d5 \u05e9\u05de\u05ea\u05d5\u05da \u05e1\u05e4\u05e8 \u05d4\u05d6\u05d5\u05d4\u05e8 \u05d0\u05e9\u05e8 \u05d7\u05d1\u05e8 \u05e8\u05e9\u05d1\u05f4\u05d9 \u05d1\u05e8\u05d5\u05d7 \u05d4\u05e7\u05d3\u05e9 \u05d0\u05e0\u05d9\n\u05de\u05e2\u05ea\u05d9\u05e7\u05dd \u05d9\u05e7\u05e0\u05d5 \u05d0\u05d5\u05ea\u05dd \u05d1\u05d3\u05de\u05d9\u05dd \u05d9\u05e7\u05e8\u05d9\u05dd \u05db\u05d0\u05e9\u05e8 \u05e2\u05d9\u05e0\u05d9\u05da \u05e8\u05d5\u05d0\u05d5\u05ea:\u200e\n\n[71] Moses ben Schem-Tob de Leon, und sein Verh\u00e4ltniss zum Sohar, von\nAdolph Jellinek, Leipzig, 1851, p. 21\u201336. Jellinek also gives\nadditional information on this subject in his other contributions to\nthe Kabbalah which will be found mentioned in the third part of this\nEssay.\n\n[72] Comp. Graetz, Geschichte der Juden, vol. vii, Leipzig, 1863, p.\n498, where other facts are given, proving that Moses de Leon is the\nauthor of the Sohar.\n\n[73] \u200f\u05e4\u05d9\u05e8\u05d5\u05e9 \u05e2\u05e9\u05e8 \u05e1\u05e4\u05d9\u05e8\u05d5\u05ea \u05e2\u05dc \u05d3\u05e8\u05da \u05e9\u05d0\u05dc\u05d7 \u05d5\u05ea\u05e9\u05d5\u05d1\u05d7\u200e Commentary on the Ten\nSephiroth, by way of Questions and Answers. This commentary was first\nknown through the Kabbalistic works of Meier Ibn Gabbai, entitled \u200f\u05d3\u05e8\u05da\n\u05d0\u05de\u05d5\u05e0\u05d4\u200e, The Path of Faith, printed in Padua, 1563, and \u200f\u05e2\u05d1\u05d3\u05ea \u05d4\u05e7\u05d3\u05e9\u200e, The\nService of Holiness, also called \u200f\u05de\u05e8\u05d0\u05d5\u05ea \u05d0\u05dc\u05d4\u05d9\u05dd\u200e, The Vision of the Lord,\nfirst printed in Mantua, 1545; then Venice, 1567, and Cracow, 1578. It\nwas then published in Gabriel Warschawer\u2019s volume entitled A Collection\nof Kabbalistic Treatises (\u200f\u05e1\u05e4\u05e8 \u05dc\u05e7\u05d5\u05d8\u05d9\u05dd \u05d1\u05e7\u05d1\u05dc\u05d4\u200e), Warsaw, 1798; and has\nrecently been published in Berlin, 1850. It is to this Berlin edition\nthat the references in this Essay are made.\n\n[74] The above analysis is taken from Dr. Jellinek\u2019s Beitr\u00e4ge zur\nGeschichte der Kabbalah. Erstes Heft. Leipzig, 1852. This erudite\nscholar also gives some additional information on R. Azariel in the\nsecond part of his Beitr\u00e4ge zur Geschichte der Kabbalah, p. 32, &c.\nLeipzig, 1852.\n\n[75] \u200f\u05d5\u05e7\u05d1\u05dc\u05d4 \u05e9\u05d1\u05d9\u05d3\u05d9\u05e0\u05d5 \u05e2\u05dc \u05d4\u05d9\u05d5\u05ea \u05d0\u05dc\u05d5 \u05d4\u05d7\u05db\u05de\u05d9\u05dd \u05de\u05e9\u05dc\u05e9\u05dc\u05ea \u05e7\u05d1\u05dc\u05d4 \u05de\u05e2\u05e9\u05d4 \u05de\u05e8\u05db\u05d1\u05d4 \u05de\u05e1\u05d9\u05e0\u05d9 \u05e2\u05d3\n\u05e2\u05de\u05d5\u05d3 \u05d4\u05d9\u05de\u05d9\u05e0\u05d9 \u05d4\u05d7\u05e1\u05d9\u05d3 \u05e8 \u05d9\u05e6\u05d7\u05e7 \u05e1\u05d2\u05d9 \u05e0\u05d4\u05d5\u05e8 \u05d1\u05df \u05d4\u05e7\u05d3\u05d5\u05e9 \u05e8\u05f3 \u05d0\u05d1\u05e8\u05d4\u05dd \u05e9\u05d1\u05d1\u05e7\u05e8\u05e9 [\u05e9\u05d1\u05e4\u05d5\u05e9\u05e7\u05d9\u05e8\u05e9]\u200e\nThis passage from Gikatilla\u2019s \u200f\u05e4\u05d9\u05e8\u05d5\u05e9 \u05d4\u05d4\u05d2\u05d3\u05d4\u200e which is contained in Moses\nde Leon\u2019s \u200f\u05e1\u05e4\u05e8 \u05d4\u05e0\u05e4\u05e9 \u05d4\u05d7\u05db\u05de\u05d4\u200e is quoted by Graetz, Geschichte der Juden,\nvol. vii, p. 444.\n\n[76] \u200f\u05e8\u05f3 \u05d9\u05e6\u05d7\u05e7 \u05e1\u05d2\u05d0 \u05e0\u05d4\u05d5\u05e8 \u05d0\u05d1\u05d9 \u05d4\u05e7\u05d1\u05dc\u05d4\u200e Comp. Commentary on Pericope \u200f\u05d5\u05d9\u05e9\u05dc\u05d7\u200e\ned. Lemberg, 1811.\n\n[77] In his Super-Commentary on Nachmanides\u2019 Treatise on Secrets,\n(\u200f\u05e1\u05d5\u05d3\u05d5\u05ea \u05d4\u05e8\u05f4\u05de\u05d1\u05df\u200e) entitled \u200f\u05db\u05ea\u05e8 \u05e9\u05dd \u05d8\u05d5\u05d1\u200e or \u200f\u05e1\u05e4\u05e8 \u05e9\u05dd \u05d8\u05d5\u05d1\u200e Shem Tob Ibn\nGaon on Pericope \u200f\u05d5\u05d9\u05e9\u05dc\u05d7\u200e remarks as follows \u200f\u05db\u05d9 \u05e4\u05d9\u05e8\u05d5\u05e9 \u05e4\u05e1\u05d5\u05e7 \u05d6\u05d4 \u05d4\u05d5\u05d0 \u05d0\u05d9\u05e9\n\u05de\u05e4\u05d9 \u05d0\u05d9\u05e9 \u05e2\u05d3 \u05e8\u05f3 \u05d9\u05e6\u05d7\u05e7 \u05d1\u05df \u05d4\u05e8\u05d1 [\u05e8\u05d0\u05d1\u05f4\u05d3] \u05e2\u05d3 \u05d0\u05dc\u05d9\u05d4\u05d5 \u05d4\u05e0\u05d1\u05d9\u05d0\u200e In another\nKabbalistic work, entitled \u200f\u05d1\u05d3\u05d9 \u05d4\u05d0\u05e8\u05d5\u05df \u05d5\u05de\u05d2\u05d3\u05dc \u05d7\u05e0\u05e0\u05d0\u05dc\u200e which he completed\nat Tafet in 1355, he says\u2014\u200f\u05d5\u05e8\u05d1\u05d9 \u05e2\u05d6\u05e8\u05d0 \u05d5\u05e8\u05d1\u05d9 \u05e2\u05d6\u05e8\u05d9\u05d0\u05dc \u05de\u05d2\u05d9\u05e8\u05d5\u05e0\u05d4 \u05d7\u05d1\u05e8\u05d5 \u05e4\u05d9\u05e8\u05d5\u05e9\n\u05d4\u05d4\u05d2\u05d3\u05d5\u05ea \u05e2\u05dc \u05e4\u05d9 \u05e7\u05d1\u05dc\u05d4 \u05d5\u05d4\u05d5\u05e1\u05d9\u05e3 \u05e2\u05d6\u05e8\u05d0 \u05dc\u05d7\u05d1\u05e8 \u05e4\u05d9\u05e8\u05d5\u05e9 \u05d4\u05ea\u05e4\u05d9\u05dc\u05d5\u05ea.... \u05db\u05de\u05d5 \u05e9\u05e7\u05d1\u05dc\u05d5 \u05de\u05e8\u05d1\u05d9\n\u05d9\u05e6\u05d7\u05e7 \u05e1\u05d2\u05d9 \u05e0\u05d4\u05d5\u05e8\u200e These two works are still in MS, and the quotations are\ngiven in Cormoly\u2019s Itin\u00e9raris, p. 276, and in Graetz\u2019s Geschichte der\nJuden, vol. vii, p. 445.\n\n[78] \u200f\u05d5\u05d3\u05e2 \u05db\u05d9 \u05d4\u05d0\u05d9\u05df \u05e1\u05d5\u05e3 \u05d0\u05e9\u05e8 \u05d6\u05db\u05e8\u05e0\u05d5 \u05d0\u05d9\u05e0\u05e0\u05d5 \u05e8\u05de\u05d5\u05d6 \u05dc\u05d0 \u05d1\u05ea\u05d5\u05e8\u05d4 \u05d5\u05dc\u05d0 \u05d1\u05e0\u05d1\u05d9\u05d0\u05d9\u05dd \u05d5\u05dc\u05d0\n\u05d1\u05db\u05ea\u05d5\u05d1\u05d9\u05dd \u05d5\u05dc\u05d0 \u05d1\u05d3\u05d1\u05e8\u05d9 \u05e8\u05f4\u05d6\u05dc \u05d0\u05da \u05e7\u05d1\u05dc\u05d5 \u05d1\u05d5 \u05d1\u05e2\u05dc\u05d9 \u05d4\u05e2\u05d1\u05d5\u05d3\u05d4 \u05e7\u05e6\u05ea \u05e8\u05de\u05d6\u200e Comp. \u200f\u05de\u05e2\u05e8\u05db\u05ea\n\u05d0\u05dc\u05d4\u05d5\u05ea\u200e cap. vii, 32 b, ed. Mantua, 1558.\n\n[79] Comp. More Nebuchim, part 1, cap. lxii.\n\n[80] \u200f\u05e8\u05d7\u05db\u05de\u05d9 \u05d4\u05e1\u05d7\u05e7\u05e8 \u05de\u05d5\u05d3\u05d9\u05dd \u05d1\u05d3\u05d1\u05e8 \u05d5\u05d0\u05d5\u05de\u05e8\u05d9\u05dd \u05db\u05d9 \u05d0\u05d9\u05df \u05d4\u05e9\u05e0\u05ea\u05e0\u05d5 \u05db\u05d9 \u05d0\u05dd \u05e2\u05dc \u05d3\u05e8\u05da \u05dc\u05d0\u200e\nCommentary on the ten Sephiroth, 2 a.\n\n[81] Proclus, Inst. Theol. 7, 31; Smith, Dictionary of Roman and Greek\nBiography and Mythology, s.v. Proclus.\n\n[82] Comp. Geschichte der Juden, vol. vii, p. 110, &c.\n\n[83] Vide Ibn Jachja, Shalsheleth Ha-Kabbalah; Graetz, Geschichte der\nJuden, vii, 88, &c.\n\n[84] \u200f\u05e2\u05d5\u05d3 \u05d9\u05e9 \u05d1\u05d9\u05d3\u05d9\u05e0\u05d5 \u05e7\u05d1\u05dc\u05d4 \u05e9\u05dc \u05d0\u05de\u05ea \u05db\u05d9 \u05db\u05dc \u05d4\u05ea\u05d5\u05e8\u05d4 \u05db\u05d5\u05dc\u05d4 \u05e9\u05de\u05d5\u05ea\u05d9\u05d5 \u05e9\u05dc \u05d4\u05e7\u05d1\u05f4\u05d4\n\u05e9\u05d4\u05ea\u05d9\u05d1\u05d5\u05f3 \u05de\u05ea\u05d7\u05dc\u05e7\u05d5\u05ea \u05dc\u05e9\u05de\u05d5\u05ea \u05d1\u05e2\u05e0\u05d9\u05df \u05d0\u05d7\u05e8 \u05db\u05d0\u05dc\u05d5 \u05ea\u05d7\u05e9\u05d5\u05d1 \u05e2\u05dc \u05d3\u05e8\u05da \u05de\u05e9\u05dc \u05db\u05d9 \u05e4\u05e1\u05d5\u05e7 \u05d1\u05e8\u05d0\u05e9\u05d9\u05ea\n\u05d9\u05ea\u05d7\u05dc\u05e7 \u05dc\u05ea\u05d9\u05d1\u05d5\u05ea \u05d0\u05d7\u05e8\u05d5\u05ea \u05db\u05d2\u05d5\u05df \u05d1\u05e8\u05d0\u05e9 \u05d9\u05ea\u05d1\u05e8\u05d0 \u05d0\u05dc\u05d4\u05d9\u05dd \u05d5\u05db\u05dc \u05d4\u05ea\u05d5\u05e8\u05d4 \u05db\u05d9 \u05de\u05dc\u05d1\u05d3 \u05e6\u05d9\u05e8\u05d5\u05e4\u05d9\u05d4\u05df\n\u05d5\u05d2\u05d9\u05de\u05d8\u05e8\u05d9\u05d5\u05ea\u05d9\u05d4\u05df \u05e9\u05dc \u05e9\u05de\u05d5\u05ea.\u200e\n\n[85] This remarkable Treatise was first published by R. Abraham, Vilna,\n1802; it was then reprinted with all its faults in Lemberg, 1850. The\nerudite and indefatigable Dr. Jellinek has now reprinted it in his\nAuswahl kabbalistischer Mystik, part i, Leipzig, 1853, and the above\nanalysis is from the Introduction to this excellent edition.\n\n[86] Steinschneider, Catalogus Libr. Hebr. in Bibliotheca Bodleiana,\n2677\u20132680. Graetz, Geschichte der Juden, vii, 218, &c.\n\n[87] Comp. Beitr\u00e4ge zur Geschichte der Kabbala, von Adolph Jellinek,\npart ii, Leipzig, 1852, p. xiii, &c.\n\n[88] Comp. Graetz, Geschichte der Juden, vol. vii, p. 221, &c.\n\n[89] This will be seen from the reduction of the respective names to\ntheir numerical value by the rule Gematria, viz.:\u2014\n\n \u200f\u05dc\u200e 30 + \u200f\u05d0\u200e 1 + \u200f\u05d9\u200e 10 + \u200f\u05d6\u200e 7 + \u200f\u05e8\u200e 200 = 248;\n \u200f\u05d5\u200e 6 + \u200f\u05d4\u200e 5 + \u200f\u05d9\u200e 10 + \u200f\u05e8\u200e 200 + \u200f\u05db\u200e 20 + \u200f\u05d6\u200e 7 = 248;\n and \u200f\u05dd\u200e 40 + \u200f\u05d4\u200e 5 + \u200f\u05e8\u200e 200 + \u200f\u05d1\u200e 2 + \u200f\u05d0\u200e 1 = 248.\n\n[90] This Epistle of Abulafia has been published by Jellinek in his\nAuswahl kabbalistischer Mystik, part i. p. 13, &c., Leipzig, 1853, who\nalso gives the above analysis, which we have translated as literally as\npossible.\n\n[91] Comp. Jellinek, Beitr\u00e4ge zur Geschichte der Kabbala, part ii, p.\n60, &c.; Steinschneider, Catalogus Libr. Hebr. in Bibliotheca\nBodleiana, Col. 1461\u20131470.\n\n[92] Comp. Tennemann, Geschichte der Philosophie, vol. viii. p. 837.\n\n[93] Dicitur haec doctrina Kabbala quod idem est secundum Hebraeos ut\nreceptio veritatis cujuslibet rei divinitus revelatae animae\nrationali.... Est igitur Kabbala habitus anima rationalis ex rect\u00e2\nratione divinarum rerum cognitivus; propter quod est de maximo etiam\ndivino consequutive divina scientia vocari debet. Comp. De Auditu\nKabbalistico, sive ad omnes scientias introductorium. Strasburg, 1651.\n\n[94] For the other works of Recanti, both published and unpublished, as\nwell as for the exact date of his literary labours, we must refer to\nSteinschneider, Catalogus Libr. Hebr. in Bibliotheca Bodleiana, Col.\n1733\u20131737; and to F\u00fcrst, Bibliotheca Judaica, vol. iii, pp. 135, 136.\n\n[95] The MS. of Ibn Wakkar\u2019s Treatise is minutely described by Uri (No\n384). It is written in a character resembling the later German Hebrew,\nis furnished with references to the passages in the Bible and verbal\ntranslations in Latin, and contains such clerical blunders as no Hebrew\ncopyist would commit. The above analysis of it is taken from the\narticle in Ersch und Gruber\u2019s Allgemeine Encyklop\u00e4die, section ii, vol.\nxxxi, p. 100, &c., written by the erudite Steinschneider. For the other\nKabbalistic works of Ibn Wakkar we must refer to the same elaborate\narticle.\n\n[96] This \u200f\u05d1\u05e8\u05d9\u05ea \u05de\u05e0\u05d5\u05d7\u05d4\u200e has been published in Amsterdam, 1648.\n\n[97] The \u200f\u05e1\u05e4\u05e8 \u05d0\u05de\u05d5\u05e0\u05d5\u05ea\u200e consists of eleven parts, subdivided into\nchapters; and was published in Ferrara, 1557; the Homilies, entitled\n\u200f\u05d3\u05e8\u05e9\u05d5\u05ea \u05e2\u05dc \u05d4\u05ea\u05d5\u05e8\u05d4\u200e were first published in Venice, 1547, and then in\nPadua, 1567.\n\n[98] Botarel\u2019s Commentary on the Book Jetzira was first published with\nthe text of this book and other commentaries, Mantua, 1562; then\nZolkiev, 1745; and in Grodno, 1806, 1820.\n\n[99] The \u200f\u05de\u05e0\u05d7\u05ea \u05d9\u05d4\u05d5\u05d3\u05d4\u200e which is a Commentary on the \u200f\u05de\u05e2\u05e8\u05db\u05ea \u05d4\u05d0\u05dc\u05d4\u05d5\u200e was\npublished together with it in Ferrara, 1558.\n\n[100] The Commentary \u200f\u05e6\u05e8\u05d5\u05e8 \u05d4\u05de\u05d5\u05e8\u200e was first published at Constantinople,\n1514; then in Venice, 1523, 1546, 1566; and in Cracow 1595. Pellican\nhas translated this Commentary into Latin, and the MS. of this version\nis in the Zurich Library.\n\n[101] Vidi in illis (testis est Deus) religionem non tam Mosaicam quam\nChristianam; ibi Trinitatis mysterium; ibi verbi Incarnatio, ibi\nMessiae divinitates; ibi de pecato originali, de illius per Christum\nexpiatione, de c\u00e6lesti Hierusalem, de casu d\u00e6monum, de ordinibus\nAngelorum, de Purgatoriis, de Inferorum poenis; Eadem legi, quae apud\nPaulum et Dionysium, apud Hieronymum et Augustinum quotidie legimus.\nComp. Index a Jacobo Gaffarello, published by Wolf, Bibliotheca\nHebraea, vol. i, p. 9 at the end of the volume.\n\n[102] Nulla est scientia, quae nos magis certificet de divinitate\nChristi, quam magia et Cabbala, vide Apologia, p. 42, opp. vol. 1.\nBasil, 1601.\n\n[103] Hic libri (Cabbalistorum) Sixtus IV, Pontifex maximus, qui hunc,\nsub quo vivimus feliciter, Innocentium VIII, proxime antecessit, maxima\ncura studioque curavit, ut in publicam fidei nostrae utilitarem,\nLatinis literis mandarentur, jamque cum ille decessit, tres ex illis\npervenerant ad Latinos. Vide Gaffarelli in Wolf, Bibliotheca Hebraea,\nappendix to vol. i, p. 9.\n\n[104] \u201cIs (Jekiel Loanz) me, supra quam dici queat, fideliter literos\nHebraicos primus edocuit.\u201d Comp. Rudim. Hebr. p. 3.\n\n[105] Comp. Franck, Die Kabbalah oder die Religion Philosophie der\nHebr\u00e4er \u00fcbersetzt von Jellinek. Leipzig, 1844, p. 8, &c.\n\n[106] Comp. The Life and Times of John Reuchlin, by Francis Besham, p.\n102, &c.\n\n[107] Vide Life of John Reuchlin, p, 108.\n\n[108] The \u200f\u05d1\u05d7\u05d9\u05e0\u05ea \u05d4\u05d3\u05ea\u200e was first published in a collection of diverse\nTreatises, in Basle, 1629\u201331; and then in Vienna, 1833, with an\nelaborate philosophical commentary by T. S. Reggio. The arguments\nagainst the Sohar are in this edition, p. 43.\n\n[109] For the other works of Cordovero, both published and unpublished,\nwe must refer to F\u00fcrst, Bibliotheca Judaica, vol. i, p. 187, &c.; and\nSteinschneider, Catalogus Libr. Hebr. in Bibliotheca Bodleiana, col.\n1793, &c.\n\n[110] Pardes Rimmonim = The Garden of Pomegranates, 65 a.\n\n[111] For a description of the component parts of the \u200f\u05e1\u05e4\u05e8 \u05e2\u05e5 \u05d4\u05d7\u05d9\u05d9\u05dd\u200e as\nwell as for an account of the sundry editions of the several parts,\npublished at different times, we must refer to F\u00fcrst, Bibliotheca\nJudaica, vol. iii, pp. 479\u2013481.\n\n[112] An analysis of the Sohar, as well as a description of the\ndifferent editions of it, are given in the second part of this Essay,\np. 160, &c.\n\n[113] Comp. his Resp., ed. Vienna, 1860, p. 24, &c., \u200f\u05e4\u05e1\u05e7 \u05e0\u05d2\u05d3 \u05d4\u05e8\u05d1\u05e0\u05d9\u05dd\n\u05d0\u05e9\u05e8 \u05d1\u05e7\u05e9\u05d5 \u05dc\u05e2\u05db\u05d1 \u05d4\u05d3\u05e4\u05e1\u05ea \u05d4\u05d6\u05d5\u05d4\u05e8 \u05de\u05d8\u05e2\u05dd \u05d2\u05d6\u05e8\u05d5\u05ea \u05d4\u05de\u05dc\u05db\u05d5\u05ea \u05e2\u05dc \u05e9\u05e8\u05d9\u05e4\u05d4 \u05d4\u05ea\u05dc\u05de\u05d5\u05d3\u200e; and\nagain, ibid. p. 26, \u200f\u05e2\u05d5\u05d3 \u05d9\u05e9 \u05de\u05d4\u05dd \u05e9\u05d4\u05d5\u05e1\u05d9\u05e4\u05d5 \u05e1\u05e8\u05d4 \u05d5\u05d0\u05de\u05e8\u05d5 \u05db\u05d9 \u05d4\u05e2\u05d9\u05d5\u05df \u05d1\u05d6\u05d5\u05d4\u05e8 \u05d9\u05d1\u05d9\u05d0\n\u05dc\u05de\u05d9\u05e0\u05d5\u05ea \u05d5\u05dc\u05e4\u05d9\u05db\u05da \u05d8\u05e2\u05d5\u05df \u05d2\u05e0\u05d9\u05d6\u05d4 \u05d0\u05d5 \u05e9\u05e8\u05d9\u05e4\u05d4 \u05dc\u05d1\u05e2\u05e8 \u05d4\u05e7\u05d3\u05e9.\u200e\n\n[114] This Treatise is published in the collection entitled \u200f\u05d8\u05e2\u05dd \u05d6\u05e7\u05e0\u05d9\u05dd\u200e\nby Eliezar Ashkanazi, Frankfort-on-the-Maine, 1854.\n\n[115] The \u200f\u05d0\u05e8\u05d9 \u05e0\u05d5\u05d4\u05dd\u200e was published by Dr. Julius F\u00fcrst, Leipzig, 1840.\nLeo de Modena\u2019s relation to the Kabbalah, the Talmud and Christianity\nis shown in an elaborate Introduction by Geiger in the \u200f\u05de\u05d0\u05de\u05e8 \u05de\u05d2\u05df \u05d5\u05e6\u05e0\u05d4\u200e\nBerlin, 1856. See also the article Leo de Modena, in Alexander\u2019s\nedition of Kitto\u2019s Cyclop\u00e6dia of Biblical Literature, vol. ii, p. 811.\n\n[116] This Epistle, together with a German translation and learned\nnotes, has been published by Geiger in his collection of sundry\ntreatises, entitled Melo Chofnajim. Berlin, 1840.\n\n[117] Comp. Disputatio Cabalistica R. Israel filii Mosis de anim\u00e2, &c.,\nadjectis commentariis ex Zohar. Paris, 1635.\n\n[118] Kircher\u2019s Treatise on the Kabbalah is contained in his stupendous\nwork, entitled \u0152dipus \u00c6gyptiacus, vol. ii, pp. 209\u2013360. Rome, 1635.\n\n[119] Comp. Jost, Geschichte des Judenthums und seiner Secten, vol.\niii, p. 153, &c. Leipzig, 1859.\n\n[120] Confusam et obscuram opus, in quo necessaria cum non necessariis,\nutilia cum inutilibus, confusa sunt, et in unam velut chaos conjecta.\nIntroductio in Historiam Philosophiae Hebraeorum. Halle, 1702. Buddeus\ngives in this Introduction (p. 232, &c.), a detailed description of the\nKabbala Denudata.\n\n[121] The \u200f\u05de\u05d8\u05e4\u05d7\u05ea \u05d4\u05e1\u05e4\u05e8\u05d9\u05dd\u200e of Jabez was published at Altona, 1763. A\nthorough critique of it is given by Graetz, Geschichte der Juden, vol.\nvii, p. 494, &c.\n\n[122] Comp. A Dissertation concerning the Antiquity of the Hebrew\nLanguage, Letters, Vowel-points and Accents. By John Gill, D.D. London,\n1767.\n\n[123] Modern Judaism, by John Allen, p. 67\u201396, 2nd edition. London,\n1830.\n\n[124] Franck\u2019s La Kabbale has been translated into German, with notes\nand corrections by the learned and indefatigable Adolph Jellinek; Die\nKabbala oder die Religions-Philosophie der Hebr\u00e4er. Leipzig, 1844.\n\n[125] The Literary Remains of Landauer, comprising his researches on\nthe Kabbalah, have been published in the Literaturblatt des Orients,\nvol. vi, p. 178, &c.\n\n[126] Die Religions-philosophie des Sohar, Von D. H. Joel. Leipzig,\n1849, p. 72, &c.\n\n[127] Moses Ben Schem-Tob de Leon und sein Verh\u00e4ltniss zum Sohar, Von\nAdolph Jellinek. Leipzig, 1851.\n\n[128] Beitr\u00e4ge zur Geschichte der Kabbala, Von Adolph Jellinek, first\nand second parts. Leipzig, 1852.\n\n[129] Auswahl Kabbalistischer Mystik, part 1. Leipzig, 1853.\n\n[130] Jerusalem and Tiberias; Sora and Cordova, by J. W. Etheridge,\nM.A., Doctor in Philosophy. London, 1856, p. 314.\n\n[131] Die Gottesdienstlichen Vortr\u00e4ge der Juden. Berlin, 1831, p. 405.\n\n[132] Melo Chafnajim. Berlin, 1840. Introduction, p. xvii.\n\n[133] Die Religi\u00f6se Poesie der Juden in Spanien. Berlin, 1845, p. 327.\n\n[134] Moses Ben Schem Tob de Leon. Leipzig, 1851.\n\n[135] Jewish Literature, from the German of M. Steinschneider. London,\n1857, pp. 104\u2013122; 240\u2013309.\n\n[136] Versuch einer umst\u00e4ndlichen Analyse des Sohar, von Schuldirektor\nIgnatz Stern, in Ben Chananja, Monatschrift f\u00fcr j\u00fcdische Theologie,\nvol. iv. Szegedin, 1858\u20131861.\n\n[137] Geschichte des Judenthums und seiner Secten, Von Dr. J. M. Jost,\nvol. iii, p. 66\u201381. Leipzig, 1859.\n\n[138] Geschichte der Juden, Von Dr. H. Graetz, vol. vii, pp. 73\u201387;\n442\u2013459; 487\u2013507. Leipzig, 1863.\n\n[139] Comp. Ben Chananja, Monatschrift f\u00fcr j\u00fcdische Theologie, vol. vi,\npp. 725\u2013733; 741\u2013747; 785\u2013791; 805\u2013809; 821\u2013828; 933\u2013942. Szegedin,\n1863.\n\n[140] Introductio ad Hist. Philosoph. Ebraeorum. Halle, 1702.\n\n[141] Histoire des Juifs, English translation, pp. 184\u2013256. London,\n1708.\n\n[142] De Cabbala Judeorum, in his Bibliotheca Hebraea, vol. ii, pp.\n1191\u20131247. Hamburg, 1728.\n\n[143] Philosophie der Geschichte oder \u00fcber die Tradition, vol. iii.\nM\u00fcnster, 1839.\n\n[144] M\u00e9langes de Philosophie Juive et Arabe, p. 275, &c. Paris, 1859.","title":"The Kabbalah: its doctrines, development, and literature","tradition":"scripture-revelation","translated_text":null,"word_count":52634}