,,the ,,kabbalah ,its ,doctrines1 ,development1 and ,literature ,by ,,christian ,d4 ,,ginsburg ,ll4,d4 ,second ,impression ,london ,,george ,,routledge ,,sons ,,limited ,broadway ,house3 #fh-gd ,carter ,lane ,e4,c4 #aibj ,,to ,,percy ,m4 ,,dove1 ,,esq41 ,f4,i4,a41 ,f4,s4,s41 c41 ,i ,,affectionately ,,inscribe ,,this ,,essay1 ,,as ,,an ,,expression ,,of ,,my ,,high ,,regard ,,for ,,him1 ,,both ,,as ,a ,,friend ,,and ,a ,,christian ,,gentleman4 ,,christian ,d4 ,,ginsburg4 ,,the ,,kabbalah4 ,i4 ,a system of religious philosophy1 or more properly of theosophy1 which has not only exercised for hundreds of years an extraordinary influence on the mental development of so shrewd a people as the ,jews1 but has captivated the minds of some of the greatest thinkers of ,christendom in the sixteenth and seventeenth centuries1 claims the greatest attention of both the philosopher and the theologian4 ,when it is added that among its captives were ,raymond ,lully1 the celebrated scholastic1 metaphysician and chemist 7died #acae72 ,john ,reuchlin1 the renowned scholar and reviver of oriental literature in ,europe 7born #adee1 died #aebb72 ,john ,picus di ,mirandola1 the famous philosopher and classical scholar 7#adfc-adid72 ,cornelius ,henry ,agrippa1 the distinguished philosopher1 divine and physician 7#adhf-aece72 ,john ,baptist von ,helmont1 a remarkable chemist and physician 7#aegg-afdd72 as well as our own countrymen ,robert ,fludd1 the famous physician and philosopher 7#aegd-afcg71 and ,dr4 ,henry ,more 7#afad-afhg72 and that these men1 after restlessly searching for a scientific system which should disclose to them 8the deepest depths0 of the ,divine nature1 and show them the real tie which binds all things together1 found the cravings of their minds satisfied by this theosophy1 the claims of the ,kabbalah on the attention of students in literature and philosophy will readily be admitted4 ,the claims of the ,kabbalah1 however1 are not restricted to the literary man and the philosopher3 the poet too will find in it ample materials for the exercise of his lofty genius4 ,how can it be otherwise with a theosophy which1 we are assured1 was born of ,god in ,paradise1 was nursed and reared by the choicest of the angelic hosts in heaven1 and only held converse with the holiest of man's children upon earth4 ,listen to the story of its birth1 growth and maturity1 as told by its followers4 ,the ,kabbalah was first taught by ,god himself to a select company of angels1 who formed a theosophic school in ,paradise4 ,after the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth1 to furnish the protoplasts with the means of returning to their pristine nobility and felicity4 ,from ,adam it passed over to ,noah1 and then to ,abraham1 the friend of ,god1 who emigrated with it to ,egypt1 where the patriarch allowed a portion of this mysterious doctrine to ooze out4 ,it was in this way that the ,egyptians obtained some knowledge of it1 and the other ,eastern nations could introduce it into their philosophical systems4 ,moses1 who was learned in all the wisdom of ,egypt1 was first initiated into it in the land of his birth1 but became most proficient in it during his wanderings in the wilderness1 when he not only devoted to it the leisure hours of the whole forty years1 but received lessons in it from one of the angels4 ,by the aid of this mysterious science the lawgiver was enabled to solve the difficulties which arose during his management of the ,israelites1 in spite of the pilgrimages1 wars and the frequent miseries of the nation4 ,he covertly laid down the principles of this secret doctrine in the first four books of the ,pentateuch1 but withheld them from ,deuteronomy4 ,this constitutes the former the man1 and the latter the woman4 ,moses also initiated the seventy elders into the secrets of this doctrine1 and they again transmitted them from hand to hand4 ,of all who formed the unbroken line of tradition1 ,david and ,solomon were most initiated into the ,kabbalah4 ,no one1 however1 dared to write it down1 till ,simon ben ,jochai1 who lived at the time of the destruction of the second ,temple4 ,having been condemned to death by ,titus1 ,rabbi ,simon managed to escape with his son and concealed himself in a cavern where he remained for twelve years4 ,here1 in this subterranean abode1 he occupied himself entirely with the contemplation of the sublime ,kabbalah1 and was constantly visited by the ,prophet ,elias1 who disclosed to him some of its secrets which were still concealed from the theosophical ,rabbi4 ,here1 too1 his disciples resorted to be initiated by their master into these divine mysteries2 and here1 ,simon ben ,jochai expired with this heavenly doctrine in his mouth1 whilst discoursing on it to his disciples4 ,scarcely had his spirit departed1 when a dazzling light filled the cavern1 so that no one could look at the ,rabbi2 whilst a burning fire appeared outside1 forming as it were a sentinel at the entrance of the cave1 and denying admittance to the neighbours4 ,it was not till the light inside1 and the fire outside1 had disappeared1 that the disciples perceived that the lamp of ,israel was extinguished4 ,as they were preparing for his obsequies1 a voice was heard from heaven1 saying1 8,come ye to the marriage of ,simon b4 ,jochai1 he is entering into peace1 and shall rest in his chamber60 ,a flame preceded the coffin1 which seemed enveloped by1 and burning like fire4 ,and when the remains were deposited in the tomb1 another voice was heard from heaven1 saying1 8,this is he who caused the earth to quake1 and the kingdoms to shake60 ,his son1 ,r4 ,eliezer1 and his secretary1 ,r4 ,abba1 as well as his disciples1 then collated ,r4 ,simon b4 ,jochai's treatises1 and out of these composed the celebrated work called ,sohar 77 i4e41 ,splendour1 which is the grand storehouse of ,kabbalism4 ,from what has been said1 it will be seen that the followers of this secret doctrine claim for it a pre-,adamite existence1 and maintain that1 ever since the creation of the first man1 it has been received uninterruptedly from the hands of the patriarchs1 the prophets1 c4 ,it is for this reason that it is called ,kabbalah 7 from to receive7 which primarily denotes reception1 and then a doctrine received by oral tradition4 ,the ,kabbalah is also called by some ,secret ,wisdom4 7 71 because it was only handed down by tradition through the initiated1 and is indicated in the ,hebrew ,scriptures by signs which are hidden and unintelligible to those who have not been instructed in its mysteries4 ,from the initial letters of this name1 this theosophic system is also denominated ,grace 7 74 ,vague and indefinite as this name may seem to the uninitiated1 inasmuch as it conveys no idea whatever of the peculiar doctrines of the system1 but simply indicates the manner in which they have been transmitted1 it is nevertheless the classical and acknowledged appellation of this theosophy4 ,the difference between the word ,kabbalah 7 receptio7 and the cognate term ,massorah 7 traditio1 from to transmit7--which denotes the traditionally transmitted various readings of the ,hebrew ,scriptures--is1 that the former expresses the act of receiving1 which in this technical sense could only be on the part of one who has reached a certain period of life1 as well as a certain state of sanctity1 implying also a degree of secrecy2 whilst the latter signifies the act of giving over1 surrendering1 without premising any peculiar age1 stage of holiness1 or degree of secrecy4 ,the name1 therefore1 tells us no more than that this theosophy has been received traditionally4 ,to ascertain its tenets we must analyze the system itself or the books which propound it2 and to this task we now betake ourselves4 ,the cardinal doctrines of the ,kabbalah are mainly designed to solve the grand problems about 7,i7 ,the nature of the ,supreme ,being1 7,,ii7 ,the cosmogony1 7,,iii7 ,the creation of angels and man1 7,,iv7 ,the destiny of man and the universe1 and 7,v7 ,to point out the import of the ,revealed ,law4 ,assenting and consenting to the declarations of the ,hebrew ,scriptures about the unity of ,god 7,exod4 xx1 #c2 ,deut4 iv1 #ce1 #ci2 vi1 #d2 xxxii1 #ci71 his incorporeity 7,exod4 xx1 #d2 ,deut4 iv1 #ae2 ,ps4 xiv1 #ah71 eternity 7,exod4 iii1 #ad2 ,deut4 xxxii1 #dj2 ,isa4 xli1 #d2 xliii1 #aj2 xliv1 #f2 xlviii1 #ab71 immutability 7,mal4 iii1 #f71 perfection 7,deut4 xxxii1 #d2 #b ,sam4 xxii1 #ca2 ,job xxxviii1 #af2 ,ps4 xviii1 #ca71 infinite goodness 7,exod4 xxxiv1 #f2 ,ps4 xxv1 #aj2 xxxiii1 #e2 c1 #e2 cxlv1 #i71 the creation of the world in time according to ,god's free will 7,gen4 i1 #a71 the moral government of the universe and special providence1 and to the creation of man in the image of ,god 7,gen4 i4 #bg71 the ,kabbalah seeks to explain the transition from the infinite to the finite2 the procedure of multifariousness from an absolute unity1 and of matter from a pure intelligence2 the operation of pure intelligence upon matter1 in spite of the infinite gulf between them2 the relationship of the ,creator to the creature1 so as to be able to exercise supervision and providence4 ,it1 moreover1 endeavours to show how it is that the ,bible gives names and assigns attributes and a form to so spiritual a ,being2 how the existence of evil is compatible with the infinite goodness of ,god1 and what is the ,divine intention about this creation4 ,in our analysis of the ,kabbalistic doctrines on these grand problems1 we shall follow the order in which they have been enumerated1 and accordingly begin with the lucubrations on the ,supreme ,being and the ,emanations4 ,i4 ,the ,supreme ,being and the doctrine and classification of the ,emanations1 or ,sephiroth4 ,being boundless in his nature--which necessarily implies that he is an absolute unity and inscrutable1 and that there is nothing without him1 or that the is in him1 #a--;,god is called ,en ,soph 7 7 ,endless1 ,boundless4 #b ,in this boundlessness1 or as the ,en ,soph1 he cannot be comprehended by the intellect1 nor described in words1 for there is nothing which can grasp and depict him to us1 and as such he is1 in a certain sense1 not existent 771 because1 as far as our minds are concerned1 that which is perfectly incomprehensible does not exist4 #c ,to make his existence perceptible1 and to render himself comprehensible1 the ,en ,soph1 or the ,boundless1 had to become active and creative4 ,but the ,en ,soph cannot be the direct creator1 for he has neither will1 intention1 desire1 thought1 language1 nor action1 as these properties imply limit and belong to finite beings1 whereas the ,en ,soph is boundless4 ,besides1 the imperfect and circumscribed nature of the creation precludes the idea that the world was created or even designed by him1 who can have no will nor produce anything but what is like himself1 boundless and perfect4 ,on the other hand1 again1 the beautiful design displayed in the mechanism1 the regular order manifested in the preservation1 destruction1 and renewal of things1 forbid us to regard this world as the offspring of chance1 and constrain us to recognize therein an intelligent design4 #d ,we are1 therefore1 compelled to view the ,en ,soph as the creator of the world in an indirect manner4 ,now1 the medium by which the ,en ,soph made his existence known in the creation of the world are ten ,sephiroth #e 77 or intelligences1 which emanated from the ,boundless ,one 7 7 in the following manner3--,at first the ,en ,soph1 or the ,aged of the ,aged 7 7 or the ,holy ,aged 7 71 as he is alternately called1 sent forth from his infinite light one spiritual substance or intelligence4 ,this first ,sephira1 which existed in the ,en ,soph from all eternity1 and became a reality by a mere act1 has no less than seven appellations4 ,it is called--,i1 the ,crown 771 because it occupies the highest position2 ,,ii1 the ,aged 771 because it is the oldest or the first emanation--and this name must not be confounded with the ,aged of the ,aged1 which1 as we have seen1 is the appellation of the ,en ,soph2 ,,iii1 the ,primordial ,point 7 71 or the ,smooth ,point 7 71 because1 as the ,sohar tells us1 8,when the ,concealed of the ,concealed wished to reveal himself1 he first made a single point3 the ,infinite was entirely unknown1 and diffused no light before this luminous point violently broke through into vision20 7,sohar1 i1 #ae a74 ,,iv1 the ,white ,head 7 72 ,v1 the ,long ,face1 ,macroprosopon 7 71 because the whole ten ,sephiroth represent the ,primordial or the ,heavenly ,man 7 71 of which the first ,sephira is the head2 ,,vi1 ,the ,inscrutable ,height 7 71 because it is the highest of all the ,sephiroth proceeding immediately from the ,en ,soph4 ,hence1 on the passage 8,go forth1 ,o ye daughters of ,zion1 and behold the ,king of ,peace #f with the ,crown60 7,song of ,solomon iii1 #b7 the ,sohar remarks1 8,but who can behold the ,king of ,peace1 seeing that ,he is incomprehensible1 even to the heavenly hosts8 ,but he who sees the ,crown sees the glory of the ,king of ,peace40 7,sohar ii4 #ajj b47 ,and1 ,,vii1 it is expressed in the ,bible by the ,divine name ,ehejeh1 or ,i ,am 7 ,exod4 iii1 #d71 because it is absolute being1 representing the ,infinite as distinguished from the finite1 and in the angelic order1 by the celestial beasts of ,ezekiel1 called ,chajoth 774 ,the first ,sephira contained the other nine ,sephiroth1 and gave rise to them in the following order3--,at first a masculine or active potency1 designated ,wisdom 771 proceeded from it4 ,this ,sephira1 which among the divine names is represented by ,jah 7 ,isa4 xxvi1 #d71 and among the angelic hosts by ,oplianim 7 ,wheels71 sent forth an opposite1 i4e4 a feminine or passive1 potency1 denominated ,intelligence 771 which is represented by the divine name ,jehovah 771 and angelic name ,arelim 771 and it is from a union of these two ,sephiroth1 which are also called ,father 77 and ,mother 771 that the remaining seven ,sephiroth proceeded4 ,or1 as the ,sohar 7iii1 #bij a7 expresses it1 8,when the ,holy ,aged1 the ,concealed of all ,concealed1 assumed a form1 he produced everything in the form of male and female1 as the things could not continue in any other form4 ,hence ,wisdom1 which is the beginning of development1 when it proceeded from the ,holy ,aged1 emanated in male and female1 for ,wisdom expanded1 and ,intelligence proceeded from it1 and thus obtained male and female--viz41 ,wisdom1 the father1 and ,intelligence1 the mother1 from whose union the other pairs of ,sephiroth successively emanated40 ,these two opposite potencies--viz41 ,wisdom 77 and ,intelligence 77--are joined together by the first potency1 the ,crown 772 thus yielding the first triad of the ,sephiroth4 ,from the junction of the foregoing opposites emanated again the masculine or active potency1 denominated ,mercy or ,love1 771 also called ,greatness 771 the fourth ,sephira1 which among the divine names is represented by ,el 771 and among the angelic hosts by ,chashmalim 71 ,comp4 ,ezek4 i1 #d74 ,from this again emanated the feminine or passive potency1 ,justice 771 also called ,judicial ,power 771 the fifth ,sephira1 which is represented by the divine name ,eloha 771 and among the angels by ,seraphim 71 ,isa4 vi1 #f72 and from this again the uniting potency1 ,beauty or ,mildness 771 the sixth ,sephira1 represented by the divine name ,elohim 771 and among the angels by ,shinanim 71 ,ps4 lxviii1 #ah74 ,since without this union the existence of things would not be possible1 inasmuch as mercy not tempered with justice1 and justice not tempered with mercy would be unendurable3 and thus the second trinity of the ,sephiroth is obtained4 ,the medium of union of the second trinity1 i4e4 ,beauty 771 the sixth ,sephira1 beamed forth the masculine or active potency1 ,firmness 771 the seventh ,sephira1 corresponding to the divine name ,jehovah ,sabaoth 7 71 and among the angels to ,tarshishim 71 ,dan4 x1 #f72 this again gave rise to the feminine or passive potency1 ,splendour 771 the eighth ,sephira1 to which answer the divine name ,elohim ,sabaoth 7 71 and among the angels ,benei ,elohim 7 1 ,gen4 vi1 #d72 and from it again1 emanated ,foundation or the ,basis 771 the ninth ,sephira1 represented by the divine name ,el ,chai 7 71 and among the angelic hosts by ,ishim 71 ,ps4 civ1 #d71 which is the uniting point between these two opposites--thus yielding the third trinity of ,sephiroth4 ,from the ninth ,sephira1 the ,basis 77 of all1 emanated the tenth1 called ,kingdom 771 and ,shechinah 771 which is represented by the divine name ,adonai 771 and among the angelic hosts by ,cherubim 774 ,the table on the opposite page exhibits the different names of the ,sephiroth1 together with the several names of ,god and the angels1 which correspond to them4 ,from this representation of each triad1 as consisting of a threefold principle1 viz41 the two opposites1 masculine and feminine1 and the uniting principle1 the development of the ,sephiroth1 and of life generally1 is symbolically called the ,balance 771 because the two opposite sexes1 are compared with the two opposite scales1 and the uniting ,sephira is compared with the beam which joins the scales1 and indicates its equipoise4 ,before we enter into further particulars about the nature1 operation1 and classification of these ,sephiroth1 we shall give the ,sohar's speculations about the ,supreme ,being1 and its account of the origin of the ,sephiroth1 and their relationship to the ,deity4 ,,the ,,ten ,,the ,,ten ,,the ,,ten ,,the ,,ten ,,sephiroth4 ,,corresponding ,,corresponding ,,corresponding ,,names ,,of ,,the ,,classes ,,of ,,members ,,of ,,the ,,of ,,the ,,deity4 ,,angels4 ,,human ,,body4 _/ #a4 1 ,crown4 #b4 1 the ,aged4 #c4 1 ,primordial ,point4 #d4 1 ,smooth ,point4 i4 #e4 1 ,white 1 ,i am 1 4 ,head4 ,head4 7,exod4 iii4 #d74 #f4 1 ,macroprosopon4 #g4 1 ,heavenly ,man4 #h4 1 ,inscrutable ,height4 _/ ii4 1 1 1 ,jah 7,isa4 1 4 ,brains4 ,wisdom4 xxvi4 #d74 iii4 1 1 1 ,jehovah4 1 ,arelim ,heart4 ,intelligence4 7,isa4 xxiii4 #g74 _/ #a4 1 1 1 the ,mighty 1 ,right ,arm4 iv4 ,love4 ,one4 ,chasheralim #b4 1 ,greatness4 _/ 7,ezek4 i4 #d74 _/ #a4 1 ,judgment4 1 the 1 ,seraphim ,left ,arm4 v4 #b4 1 ,justice4 ,almighty4 7,isa4 vi4 #g74 #c4 1 ,strength4 _/ vi4 1 ,beauty4 1 ,god4 1 ,shinanim ,chest4 7,ps4 lxviii4 #ah74 vii4 1 ,firmness4 1 ,right ,leg4 ,jehovah ,sabaoth4 ,tarshishim 7,dan4 x4 #f74 viii4 1 ,splendour4 1 1 the ,left ,leg4 ,god ,sabaoth4 ,sons of ,god 7,gen4 vi4 #d74 ix4 1 1 ,mighty 1 ,ishim 7,ps4 ,genital ,foundation4 ,living ,one4 civ4 #d74 ,organs4 _/ #a4 sc4 x4 1 ,kingdom4 1 the ,lord4 1 ,cherubim4 ,union of the #b4 1 ,shechinah4 _/ ,whole ,body4 ,the prophet ,elias having learned in the heavenly college the profound mystery and true import of the words in ,isa4 xl1 #be1 #bf1 8,to whom will ye liken me1 and shall ,i be equal8 saith the ,holy ,one4 ,lift up your eyes on high1 and behold who 77 hath created these things 7710 revealed to ,r4 ,simon b4 ,jochai that ,god in his absolute nature is unknown and incomprehensible1 and hence1 in a certain sense1 non-existent2 that this ,who 7 unknown subject7 had to become active and creative1 to demonstrate his existence1 and that it is only by these 77 works of creation that he made himself known to us4 ,it is therefore the combination of the unknown ,who 77 with these visible 77 works that showed him to be ,god 7 which is produced by transposed1 i4e4 1 and united with 74 ,or1 as it is in the language of the ,kabbalah2-- 8,before he gave any shape to this world1 before he produced any form1 he was alone1 without a form and resemblance to anything else4 ,who then can comprehend him how he was before the creation1 since he was formless8 ,hence it is forbidden to represent him by any form1 similitude1 or even by his sacred name1 by a single letter or a single point2 and to this the words #8,ye saw no manner of similitude on the day that the ,lord spake unto you' 7,deut4 iv1 #ae7--;i4e4 ye have not seen anything which you could represent by any form or likeness--refer4 ,but after he created the form of the ,heavenly ,man 7 71 he used it as a chariot 77 wherein to descend1 and wishes to be called by this form1 which is the sacred name ,jehovah4 ,he wishes to be known by his attributes1 and each attribute separately2 and therefore had himself called the ,god of ,mercy1 the ,god of ,justice1 ,almighty1 ,god of ,sabaoth1 and the ,being4 ,he wishes thereby to make known his nature1 and that we should see how his mercy and compassion extend both to the world and to all operations4 ,for if he had not poured out his light upon all his creatures1 how could we ever have known him8 ,how could the words be fulfilled1 #8,the whole earth is full of his glory' 7,isa4 vi1 #c78 ,woe be to him who compares him with his own attributes6 or still worse with the son of man whose foundation is in the dust1 who vanishes and is no more6 ,hence1 the form in which we delineate him simply describes each time his dominion over a certain attribute1 or over the creatures generally4 ,we cannot understand more of his nature than the attribute expresses4 ,hence1 when he is divested of all these things1 he has neither any attribute nor any similitude or form4 ,the form in which he is generally depicted is to be compared to a very expansive sea2 for the waters of the sea are in themselves without a limit or form1 and it is only when they spread themselves upon the earth that they assume a form 774 ,we can now make the following calculation3 the source of the sea's water and the water stream proceeding therefrom to spread itself are two4 ,a great reservoir is then formed1 just as if a huge hollow had been dug2 this reservoir is called sea1 and is the third4 ,the unfathomable deep divides itself into seven streams1 resembling seven long vessels4 ,the source1 the water stream1 the sea and the seven streams make together ten4 ,and when the master breaks the vessels which he has made1 the waters return to the source1 and then only remain the pieces of these vessels1 dried up and without any water4 ,it is in this way that the ,cause of ,causes gave rise to the ten ,sephiroth4 ,the ,crown is the source from which streams forth an infinite light3 hence the name ,en ,soph 7 7 infinite1 by which the highest cause is designated3 for it then had neither form nor shape1 and there is neither any means whereby to comprehend it1 nor a way by which to know it4 ,hence it is written1 #8,seek not out the things that are too hard for thee1 neither search the things that are above thy strength4' 7,ecclus4 iii1 #ba47 ,he then made a vessel1 as small as a point1 like the letter 1 which is filled from this source 7i4e4 the ,en ,soph74 ,this is the source of wisdom1 wisdom itself 771 after which the ,supreme ,cause is called #8wise ,god4' ,upon this he made a large vessel like a sea1 which is called ,intelligence 773 hence the name #8intelligent ,god4' ,it must1 however1 be remarked that ,god is wise1 and through himself1 for wisdom does not derive its name through itself1 but through the wise one who fills it with the light which flows from him1 just as intelligence is not comprehended through itself1 but through him who is intelligent and fills it with his own substance4 ,god needs only to withdraw himself and it would be dried up4 ,this is also the meaning of the words1 #8the waters have disappeared from the sea1 and the bed is dry and parched up4' 7,job xiv1 #aa47 ,the sea is finally divided into seven streams1 and the seven costly vessels are produced1 which are called ,greatness 771 ,judicial ,strength 771 ,beauty 771 ,firmness 771 ,splendour 771 ,foundation 771 and ,kingdom 774 ,therefore is he called the ,great or the ,merciful1 the ,mighty1 the ,glorious1 the ,god of victory1 the ,creator1 to whom all praise is due1 and the ,foundation of all things4 ,upon the last attribute all the others are based as well as the world4 ,finally1 he is also the ,king of the universe1 for everything is in his power2 he can diminish the number of the vessels1 and increase in them the light which streams from them1 or reduce it1 just as it pleases him40 7,sohar1 i1 #db b1 #dc a1 section 47 ,in another place again the same authority gives the following description of the ,deity and the emanation of the ,sephiroth4 8,the ,aged of the ,aged1 the ,unknown of the ,unknown1 has a form and yet has no form4 ,he has a form whereby the universe is preserved1 and yet has no form1 because he cannot be comprehended4 ,when he first assumed the form of the first ,sephira1 he caused nine splendid lights to emanate from it1 which1 shining through it1 diffused a bright light in all directions4 ,imagine an elevated light sending forth its rays in all directions4 ,now if we approach it to examine the rays1 we understand no more than that they emanate from the said light4 ,so is the ,holy ,aged an absolute light1 but in himself concealed and incomprehensible4 ,we can only comprehend him through those luminous emanations 77 which again are partly visible and partly concealed4 ,these constitute the sacred name of ,god40 7,idra ,suta1 ,sohar1 iii1 #bhh a47 ,four things must be borne in mind with regard to the ,sephiroth4 ,i4 ,that they were not created by1 but emanated 77 from1 the ,en ,soph2 the difference between creation and emanation being1 that in the former a diminution of strength takes place1 whilst in the latter this is not the case4 #g ,,ii4 ,that they form among themselves1 and with the ,en ,soph1 a strict unity1 and simply represent different aspects of one and the same being1 just as the different rays which proceed from the light1 and which appear different things to the eye1 form only different manifestations of one and the same light4 ,,iii4 ,that since they simply differ from each other as the different colours of the same light1 all the ten emanations alike partake of the perfections of the ,en ,soph2 and ,,iv1 that1 as emanations from the ,infinite1 the ,sephiroth are infinite and perfect like the ,en ,soph1 and yet constitute the first finite things4 #h ,they are infinite and perfect when the ,en ,soph imparts his fulness to them1 and finite and imperfect when the fulness is withdrawn from them1 so that in this respect these ten ,sephiroth exactly correspond to the double nature of ,christ1--his finite and imperfect human nature and his infinite and perfect divine nature4 ,in their totality and unity these ten ,sephiroth are not only denominated the world of ,sephiroth 7 7 and the world of ,emanations 7 71 but represent and are called the ,primordial or ,archetypal ,man 7 71 and the ,heavenly ,man 7 74 ,in the figure1 the ,crown 77 is the head2 ,wisdom 771 the brains2 and ,intelligence 771 which unites the two and produces the first triad1 is the heart or the understanding--thus forming the head4 ,the fourth and fifth ,sephiroth1 i4e41 ,mercy 77 and ,justice 771 are the two arms of the ,lord1 the former the right arm and the latter the left1 one distributing life and the other death4 ,and the sixth ,sephira1 ,beauty 771 which unites these two opposites and produces the second triad1 is the chest2 whilst the seventh and eighth ,sephiroth1--i4e41 ,firmness 77 and ,splendour 771 of the third triad1--are the two legs2 and ,foundation 771 the ninth ,sephira1 represents the genital organs1 since it denotes the basis and source of all things4 ,thus it is said 8,every thing will return to its origin just as it proceeded from it4 ,all marrow1 all sap1 and all power are congregated in this spot4 ,hence all powers which exist originate through the genital organs40 7,sohar1 iii1 #bif a47 ,kingdom 771 the tenth ,sephira1 represents the harmony of the whole ,archetypal ,man4 ,the following is the archetypal figure of the ten ,sephiroth4 ,it is this form which the prophet ,ezekiel saw in the mysterious chariot1 and of which the earthly man is a faint copy4 ,moreover1 these ,sephiroth1 as we have already remarked1 created the world and all things therein according to their own archetype or in the likeness and similitude of the ,heavenly ,man or the ,world of ,emanations4 ,but1 before we propound the ,kabbalistic doctrine of the creation of the world1 it is necessary to describe a second mode in which the trinity of triads in the ,sephiroth is represented1 and to mention the appellations and offices of the respective triads4 ,,crown ,,wisdom ,,intelligence ,,beauty ,,love ,,justice ,,foundation ,,splendour ,,firmness ,,kingdom ,now in looking at the ,sephiroth which constitute the first triad1 it will be seen that they represent the intellect2 hence this triad is called the ,intellectual ,world 7 74 ,the second triad1 again1 represents moral qualities2 hence it is designated the moral or ,sensuous ,world 7 73 whilst the third triad represents power and stability1 and hence is designated the ,material ,world 7 74 ,these three aspects in which the ,en ,soph manifested himself are called the ,faces 7 and 1 the two words are identical1 the former being pure ,aramaic1 and the latter from the ,greek74 ,in the arrangement of this trinity of triads1 so as to produce what is called the ,kabbalistic tree1 denominated the ,tree of ,life 7 71 or simply the ,tree 771 the first triad is placed above1 the second and third are placed below1 in such a manner that the three masculine ,sephiroth are on the right1 the three feminine on the left1 whilst the four uniting ,sephiroth occupy the centre1 as shown in the following diagrams3-- ,i4 #a ,crown #c ,intelligence #b ,wisdom #e ,justice #d ,love #f ,beauty #h ,splendour #g ,firmness #i ,foundation #aj ,kingdom ,,ii4 ,the ,endless4 ,crown #a ,intelligence #c ,wisdom #b ,justice #e ,love #d ,beauty #f ,splendour #h ,firmness #g ,foundation #i ,kingdom #aj ,the three ,sephiroth on the right1 representing the principle of mercy 771 are called the ,pillar of ,mercy 7 72 the three on the left1 representing the principle of rigour 771 are denominated the ,pillar of ,judgment 7 72 whilst the four ,sephiroth in the centre1 representing mildness 771 are called the ,middle ,pillar 7 74 ,each ,sephira composing this trinity of triads is1 as it were1 a trinity in itself4 ,i1 ,it has its own absolute character2 ,,ii1 ,it receives from above2 and ,,iii1 ,it communicates to what is below it4 ,hence the remark1 8,just as the ,sacred ,aged is represented by the number three1 so are all the other lights 7,sephiroth7 of a threefold nature40 7,sohar1 iii1 #bhh b47 ,within this trinity in each unit and trinity of triads there is a trinity of units1 which must be explained before we can propound the ,kabbalistic view of the cosmogony4 ,we have seen that three of the ,sephiroth constitute uniting links between three pairs of opposites1 and by this means produce three triads1 respectively denominated the ,intellectual ,world1 the ,sensuous or ,moral ,world1 and the ,material ,world1 and that these three uniting ,sephiroth1 together with the one which unites the whole into a common unity1 form what is called the ,middle ,pillar of the ,kabbalistic tree4 ,now from the important position they thus occupy1 these ,sephiroth are synecdochically used to represent the worlds which by their uniting potency they respectively yield4 ,hence the ,sephira1 ,crown 771 from which the ,sephiroth1 ,wisdom 77 and ,intelligence 771 emanated1 and by which they are also united1 thus yielding the ,intellectual ,world1 is by itself used to designate the ,intellectual ,world 7 74 ,its own names1 however1 are not changed in this capacity1 and it still continues to be designated by the several appellations mentioned in the description of the first ,sephira4 ,the sixth ,sephira1 called ,beauty 771 which unites ,sephiroth ,,iv 71 ,love7 and ,v 71 ,justice71 thus yielding the ,sensuous ,world1 is by itself used to denote the ,sensuous ,world1 and in this capacity is called the ,sacred ,king 7 71 or simply the ,king 772 whilst the ,sephira called ,kingdom 771 which unites the whole ,sephiroth1 is here used to represent the ,material ,world1 instead of the ninth ,sephira1 called ,foundation 771 and is in this capacity denominated the ,queen 77 or the ,matron 774 ,thus we obtain within the trinity of triads a higher trinity of units1--viz41 the ,crown 771 ,beauty 771 and ,kingdom 771--which represents the potencies of all the ,sephiroth4 ,,ii4 ,the ,creation or the ,kabbalistic ,cosmogony4 ,having arrived at the highest trinity which comprises all the ,sephiroth1 and which consists of the ,crown1 the ,king1 and the ,queen1 we shall be able to enter into the cosmogony of the ,kabbalah4 ,now1 it is not the ,en ,soph who created the world1 but this trinity1 as represented in the combination of the ,sephiroth2 or rather the creation has arisen from the conjunction of the emanations4 ,the world was born from the union of the crowned ,king and ,queen2 or1 according to the language of the ,kabbalah1 these opposite sexes of royalty1 who emanated from the ,en ,soph1 produced the universe in their own image4 ,worlds1 we are told1 were indeed created before ever the ,king and ,queen or the ,sephiroth gave birth to the present state of things1 but they could not continue1 and necessarily perished1 because the ,en ,soph had not yet assumed this human form in its completeness1 which not only implies a moral and intellectual nature1 but1 as conditions of development1 procreation1 and continuance1 also comprises sexual opposites4 ,this creation1 which aborted and which has been succeeded by the present order of things1 is indicated in ,gen4 xxxvi1 #ca-dj4 ,the kings of ,edom1 or the old kings as they are also denominated1 who are here said to have reigned before the monarchs of ,israel1 and are mentioned as having died one after the other1 are those primordial worlds which were successively convulsed and destroyed2 whilst the sovereigns of ,israel denote the ,king and ,queen who emanated from the ,en ,soph1 and who have given birth to and perpetuate the present world4 ,thus we are told3-- 8,before the ,aged of the ,aged1 the ,concealed of the ,concealed1 expanded into the form of ,king1 the ,crown of ,crowns i4e4 the first ,sephira1 there was neither beginning nor end4 ,he hewed and incised forms and figures into it i4e4 the crown in the following manner3--,he spread before him a cover1 and carved therein kings i4e4 worlds1 and marked out their limits and forms1 but they could not preserve themselves4 ,therefore it is written1 #8,these are the kings that reigned in the land of ,edom before there reigned any king over the children of ,israel4' 7,gen4 xxxvi1 #ca47 ,this refers to the primordial kings and primordial ,israel4 ,all these were imperfect3 he therefore removed them and let them vanish1 till he finally descended himself to this cover and assumed a form40 7,idra ,rabba1 ,sohar1 iii1 #adh a47 ,this important fact that worlds were created and destroyed prior to the present creation is again and again reiterated in the ,sohar4 #i ,these worlds are compared with sparks which fly out from a red hot iron beaten by a hammer1 and which are extinguished according to the distance they are removed from the burning mass4 8,there were old worlds10 the ,sohar tells us1 8which perished as soon as they came into existence3 were formless1 and they were called sparks4 ,thus the smith when hammering the iron1 lets the sparks fly in all directions4 ,these sparks are the primordial worlds1 which could not continue1 because the ,sacred ,aged had not as yet assumed his form of opposite sexes--the ,king and ,queen1 and the master was not yet at his work40 7,idra ,suta1 ,sohar1 iii1 #bib b47 ,but since nothing can be annihilated--8,nothing perisheth in this world1 not even the breath which issues from the mouth1 for this1 like everything else1 has its place and destination1 and the ,holy ,one1 blessed be his name6 turns it into his service20 7,sohar1 ii1 #aaj b47--these worlds could not be absolutely destroyed4 ,hence when the question is asked--#8,why were these primordial worlds destroyed8' the reply is given--8,because the ,man1 represented by the ten ,sephiroth1 was not as yet4 ,the human form contains every thing1 and as it did not as yet exist1 the worlds were destroyed40 ,it is added1 8,still when it is said that they perished1 it is only meant thereby that they lacked the true form1 till the human form came into being1 in which all things are comprised1 and which also contains all those forms4 ,hence1 though the ,scripture ascribes death 77 to the kings of ,edom1 it only denotes a sinking down from their dignity1 i4e41 the worlds up to that time did not answer to the ,divine idea1 since they had not as yet the perfect form of which they were capable40 7,idra ,rabba1 ,sohar1 iii1 #ace b47 ,it was therefore after the destruction of previous worlds1 and after the ,en ,soph or the ,boundless assumed the ,sephiric form1 that the present world was created4 8,the ,holy ,one1 blessed be he1 created and destroyed several worlds before the present one was made1 and when this last work was nigh completion1 all the things of this world1 all the creatures of the universe1 in whatever age they were to exist1 before ever they entered into this world1 were present before ,god in their true form4 ,thus are the words of ,ecclesiastes to be understood #8,what was1 shall be1 and what has been done1 shall be done4'0 7,sohar1 iii1 #fa b47 8,the lower world is made after the pattern of the upper world2 every thing which exists in the upper world is to be found as it were in a copy upon earth2 still the whole is one40 7,ibid41 ii1 #bj a47 ,this world1 however1 is not a creation ex nihilo1 but is simply an immanent offspring and the image of the ,king and ,queen1 or1 in other words1 a farther expansion or evolution of the ,sephiroth which are the emanations of the ,en ,soph4 ,this is expressed in the ,sohar in the following passage--8,the indivisible point the ,absolute1 who has no limit1 and who cannot be comprehended because of his purity and brightness1 expanded from without1 and formed a brightness which served as a covering to the indivisible point1 yet it too could not be viewed in consequence of its immeasurable light4 ,it too expanded from without1 and this expansion was its garment4 ,thus everything originated through a constant upheaving agitation1 and thus finally the world originated40 7,sohar1 i1 #bj a47 ,the universe therefore is an immanent emanation from the ,sephiroth1 and reveals and makes visible the ,boundless and the ,concealed of the ,concealed4 ,and though it exhibits the ,deity in less splendour than its parents the ,sephiroth1 because it is further removed from the primordial source of light1 yet1 as it is ,god manifested1 all the multifarious forms in the world point out the unity which they represent2 and nothing in it can be destroyed1 but everything must return to the source whence it emanated4 ,hence it is said that 8all things of which this world consists1 spirit as well as body1 will return to their principal1 and the root from which they proceeded40 7,sohar1 ii1 #bah b47 8,he is the beginning and end of all the degrees in the creation4 ,all these degrees are stamped with his seal1 and he cannot be otherwise described than by the unity4 ,he is one1 notwithstanding the innumerable forms which are in him40 7,ibid41 i1 #ba a47 ,now these ,sephiroth1 or the ,world of ,emanation 7 71 or the ,atzilatic ,world1 gave birth to three worlds in the following order3--,from the conjunction of the ,king and ,queen 7i4e41 the ten ,sephiroth7 proceeded--,i4 ,the ,world of ,creation1 or the ,briatic ,world 7 71 also called ,the ,throne 771 which is the abode of pure spirits1 and which1 like its parents1 consists of ten ,sephiroth1 or ,emanations4 ,the ,briatic ,world1 again1 gave rise to1 ,,ii4 ,the ,world of ,formation1 or the ,jetziratic ,world 7 71 which is the habitation of the angels1 and also consists of ten ,sephiroth2 whilst the ,jetziratic ,world1 again1 sent forth1 ,,iii4 ,the ,world of ,action1 or the ,assiatic ,world 7 71 also called the ,world of ,keliphoth 7 71 which contains the ,spheres 77 and matter1 and is the residence of the ,prince of ,darkness and his legions4 ,or1 as the ,sohar describes it--8,after the ,sephiroth1 and for their use1 ,god made the ,throne 7i4e41 the ,world of ,creation71 with four legs and six steps1 thus making ten 7i4e41 the decade of ,sephiroth which each world has74444 ,for this ,throne and its service he formed the ten ,angelic hosts 7i4e41 the ,world of ,formation71 ,malachim1 ,arelim1 ,chajoth1 ,ophanim1 ,chashmalim1 ,elim1 ,elohim1 ,benei ,elohim1 ,ishim1 and ,seraphim 7 71 and for their service1 again1 he made ,samal and his legions 7i4e41 the ,world of ,action71 who are1 as it were1 the clouds upon which the angels ride in their descent on the earth1 and serve1 as it were1 for their horses4 ,hence it is written--#8,behold the ,lord rideth upon a swift cloud1 and shall come into ,egypt4'0 7,isa4 xix1 #a47 7,sohar ii1 #dc a47 ,there are1 therefore1 four worlds1 each of which has a separate ,sephiric system1 consisting of a decade of emanations4 ,i4 ,the ,atzilatic ,world1 called alternately the ,world of ,emanations 7 71 the ,image 7 with prefixed71 and the ,heavenly ,man 7 71 which1 by virtue of its being a direct emanation from ,god and most intimately allied with the ,deity1 is perfect and immutable4 ,,ii4 ,the ,briatic ,world1 called the ,world of ,creation 7 7 and the ,throne 771 which is the immediate emanation of the former1 and whose ten ,sephiroth1 being further removed from the ,en ,soph1 are of a more limited and circumscribed potency1 though the substances they comprise are of the purest nature and without any admixture of matter4 ,,iii4 ,the ,jetziratic ,world1 called the ,world of ,formation 7 7 and the ,world of ,angels 771 which proceeded from the former world1 and whose ten ,sephiroth1 though of a still less refined substance than the former1 because further removed from the primordial source1 are still without matter4 ,it is in this angelic world where those intelligent and uncorporeal beings reside1 who are wrapped in a luminous garment1 and who assume a sensuous form when they appear to man4 ,and ,,iv4 ,the ,assiatic ,world1 called the ,world of ,action 7 7 and the ,world of ,matter 7 7 which emanated from the preceding world1 the ten ,sephiroth of which are made up of the grosser elements of all the former three worlds1 and which has sunk down in consequence of its materiality and heaviness4 ,its substances consist of matter limited by space and perceptible to the senses in a multiplicity of forms4 ,it is subject to constant changes1 generations1 and corruptions1 and is the abode of the ,evil ,spirit4 ,before leaving this doctrine about the creation and the relationship of the ,supreme ,being to the universe1 we must reiterate two things4 ,i4 ,though the trinity of the ,sephiroth gave birth to the universe1 or1 in other words1 is an evolution of the emanations1 and is thus a further expansion of the ,deity itself1 it must not be supposed that the ,kabbalists believe in a ,trinity in our sense of the word4 ,their view on this subject will best be understood from the following remark in the ,sohar--8,whoso wishes to have an insight into the sacred unity1 let him consider a flame rising from a burning coal or a burning lamp4 ,he will see first a twofold light1 a bright white and a black or blue light2 the white light is above1 and ascends in a direct light1 whilst the blue or dark light is below1 and seems as the chair of the former1 yet both are so intimately connected together that they constitute only one flame4 ,the seat1 however1 formed by the blue or dark light1 is again connected with the burning matter which is under it again4 ,the white light never changes its colour1 it always remains white2 but various shades are observed in the lower light1 whilst the lowest light1 moreover1 takes two directions--above it is connected with the white light1 and below with the burning matter4 ,now this is constantly consuming itself1 and perpetually ascends to the upper light1 and thus everything merges into a single unity 7 ,sohar1 i1 #ea a74 #aj ,and ,,ii4 ,the creation1 or the universe1 is simply the garment of ,god woven from the ,deity's own substance2 or1 as ,spinoza expresses it1 ,god is the immanent basis of the universe4 ,for although1 to reveal himself to us1 the ,concealed of all the ,concealed sent forth the ten emanations called the ,form of ,god1 ,form of the ,heavenly ,man1 yet since even this luminous form was too dazzling for our vision1 it had to assume another form1 or had to put on another garment which consists of the universe4 ,the universe1 therefore1 or the visible world1 is a further expansion of the ,divine ,substance1 and is called in the ,kabbalah 8the ,garment of ,god40 ,thus we are told1 8when the ,concealed of all the ,concealed wanted to reveal himself1 he first made a point i4e4 the first ,sephira1 shaped it into a sacred form i4e4 the totality of the ,sephiroth1 and covered it with a rich and splendid garment that is the world40 7,sohar1 i1 #b a74 ,,iii4 ,the ,creation of ,angels and ,men4 ,the different worlds which successively emanated from the ,en ,soph and from each other1 and which sustain the relationship to the ,deity of first1 second1 third1 and fourth generations1 are1 with the exception of the first 7i4e41 the ,world of ,emanations71 inhabited by spiritual beings of various grades4 8,god animated every part of the firmament with a separate spirit1 and forthwith all the heavenly hosts were before him4 ,this is meant by the ,psalmist1 when he says 7,ps4 xxxiii1 #f7 #8,by the breath of his mouth were made all their hosts4' 7,sohar1 iii1 #fh a47 ,these angels consist of two kinds--good and bad2 they have their respective princes1 and occupy the three habitable worlds in the following order4 ,as has already been remarked1 the first world1 or the ,archetypal ,man1 in whose image everything is formed1 is occupied by no one else4 ,the angel ,metatron 77 occupies the second or the ,briatic ,world 7 71 which is the first habitable world2 he alone constitutes the world of pure spirits4 ,he is the garment of i4e41 the visible manifestation of the ,deity2 his name is numerically equivalent to that of the ,lord4 7,sohar1 iii1 #bca a47 ,he governs the visible world1 preserves the unity1 harmony1 and the revolutions of all the spheres1 planets and heavenly bodies1 and is the ,captain of the myriads of the angelic hosts #aa who people the second habitable or the ,jetziratic ,world 7 71 and who are divided into ten ranks1 answering to the ten ,sephiroth4 ,each of these angels is set over a different part of the universe4 ,one has the control of one sphere1 another of another heavenly body2 one angel has charge of the sun1 another of the moon1 another of the earth1 another of the sea1 another of the fire1 another of the wind1 another of the light1 another of the seasons1 c4 c42 and these angels derive their names from the heavenly bodies they respectively guard4 ,hence one is called ,venus 771 one ,mars 771 one the substance of ,heaven 7 71 one the angel of light 771 and another the angel of fire 747 7,comp4 ,sohar i1 #db1 c47 ,the demons1 constituting the second class of angels1 which are the grossest and most deficient of all forms1 and are the shells 77 of being1 inhabit the third habitable or ,assiatic ,world 7 74 ,they1 too1 form ten degrees1 answering to the decade of ,sephiroth1 in which darkness and impurity increase with the descent of each degree4 ,thus the two first degrees are nothing more than the absence of all visible form and organisation1 which the ,mosaic cosmology describes in the words before the hexahemeron1 and which the ,septuagint renders by 4 ,the third degree is the abode of the darkness which the book of ,genesis describes as having in the beginning covered the face of the earth4 ,whereupon follow seven infernal halls 7 7 ,hells1 occupied by the demons1 which are the incarnation of all human vices1 and which torture those poor deluded beings who suffered themselves to be led astray in this world4 ,these seven infernal halls are subdivided into endless compartments1 so as to afford a separate chamber of torture for every species of sin4 ,the prince of this region of darkness1 who is called ,satan in the ,bible1 is denominated by the ,kabbalah1 ,samal 77 angel of poison or of death4 ,he is the same evil spirit1 ,satan1 the serpent1 who seduced ,eve4 #ab ,he has a wife1 called the ,harlot or the ,woman of ,whoredom 7 71 but they are both generally represented as united in the one name of the ,beast 74 ,comp4 ,sohar1 ii1 #bee-bei1 with i1 #ce b47 ,the whole universe1 however1 was incomplete1 and did not receive its finishing stroke till man was formed1 who is the acme of the creation1 and the microcosm uniting in himself the totality of beings4 8,the ,heavenly ,adam 7i4e41 the ten ,sephiroth71 who emanated from the highest primordial obscurity 7i4e41 the ,en ,soph71 created the ,earthly ,adam40 7,sohar1 ii1 #gj b47 8,man is both the import and the highest degree of creation1 for which reason he was formed on the sixth day4 ,as soon as man was created1 everything was complete1 including the upper and nether worlds1 for everything is comprised in man4 ,he unites in himself all forms40 7,sohar1 iii1 #dh a47 #ac ,man was created with faculties and features far transcending those of the angels4 ,the bodies of the protoplasts were not of that gross matter which constitutes our bodies4 ,adam and ,eve1 before the fall1 were wrapped in that luminous ethereal substance in which the celestial spirits are clad1 and which is neither subject to want nor to sensual desires4 ,they were envied by the angels of the highest rank4 ,the fall1 however1 changed it all1 as we are told in the following passage--8,when ,adam dwelled in the garden of ,eden1 he was dressed in the celestial garment1 which is a garment of heavenly light4 ,but when he was expelled from the garden of ,eden1 and became subject to the wants of this world1 what is written8 #8,the ,lord ,god made coats of skins unto ,adam and to his wife1 and clothed them' 7,gen4 iii1 #ba72 for prior to this they had garments of light--light of that light which was used in the garden of ,eden40 7,sohar1 ii1 #bbi b47 ,the garments of skin1 therefore1 mean our present body1 which was given to our first parents in order to adapt them to the changes which the fall introduced4 ,but even in the present form1 the righteous are above the angels1 #ad and every man is still the microcosm1 and every member of his body corresponds to a constituent part of the visible universe4 8,what is man8 ,is he simply skin1 flesh1 bones1 and veins8 ,no6 ,that which constitutes the real man is the soul1 and those things which are called the skin1 the flesh1 the bones1 and the veins1 all these are merely a garment1 they are simply the clothes of the man1 but not the man himself4 ,when man departs1 he puts off these garments wherewith the son of man is clothed4 ,yet are all these bones and sinews formed in the secret of the highest wisdom1 after the heavenly image4 ,the skin represents the firmament1 which extends everywhere1 and covers everything like a garment--as it is written1 #8,who stretchest out the heavens like a curtain4' 7,ps4 clv1 #b7 444 ,the flesh represents the deteriorated part of the world2444 the bones and the veins represent the heavenly chariot1 the inner powers1 the servants of ,god4444 ,but these are the outer garments1 for in the inward part is the deep mystery of the heavenly man4 ,everything here below1 as above1 is mysterious4 ,therefore it is written--#8,god created man in his own image1 in the image of ,god created he him' 7,gen4 i1 #bg72 repeating the word ,god twice1 one for the man and the other for the woman4 ,the mystery of the earthly man is after the mystery of the ,heavenly ,man4 ,and just as we see in the firmament above1 covering all things1 different signs which are formed of the stars and planets1 and which contain secret things and profound mysteries1 studied by those who are wise and expert in these signs2 so there are in the skin1 which is the cover of the body of the son of man1 and which is like the sky that covers all things1 signs and features which are the stars and planets of the skin1 indicating secret things and profound mysteries1 whereby the wise are attracted1 who understand to read the mysteries in the human face40 7,sohar1 ii1 #gf a47 ,he is still the presence of ,god upon earth 7 71 and the very form of the body depicts the ,tetragrammaton1 the most sacred name ,jehovah 774 ,thus the head is the form of the 1 the arms and the shoulders are like the 1 the breast represents the form of the 1 whilst the two legs with the back represent the form of the second 4 7,sohar1 ii1 #db a47 #ae ,the souls of all these epitomes of the universe are pre-existent in the ,world of ,emanations1 #af and are without exception destined to inhabit human bodies1 and pursue their course upon earth for a certain number of years4 ,hence we are told that1 8,when the ,holy ,one1 blessed be his name1 wished to create the world1 the universe was before him in idea4 ,he then formed all the souls which are destined for the whole human race4 ,all were minutely before him in the same form which they were to assume in the human body4 ,he looked at each one of them2 and there were some among them which would corrupt their way upon the earth40 7,sohar1 i1 #if b74 ,like the ,sephiroth from which it emanates1 every soul has ten potencies1 which are subdivided into a trinity of triads1 and are respectively represented by 7,i7 ,the ,spirit1 771 which is the highest degree of being1 and which both corresponds to and is operated upon by ,the ,crown 771 representing the highest triad in the ,sephiroth1 called the ,intellectual ,world2 7,,ii7 ,the ,soul 771 which is the seat of good and evil1 as well as the moral qualities1 and which both corresponds to and is operated upon by ,beauty 771 representing the second triad in the ,sephiroth1 called the ,moral ,world2 and 7,,iii7 ,the ,cruder ,spirit 771 which is immediately connected with the body1 is the direct cause of its lower functions1 instincts1 and animal life1 and which both corresponds to and is operated upon by ,foundation 771 representing the third triad in the ,sephiroth1 called the ,material ,world4 ,in its original state each soul is androgynous1 and is separated into male and female when it descends on earth to be borne in a human body4 ,we have seen that the souls of the righteous1 in the world of spirits1 are superior in dignity to the heavenly powers and the ministering angels4 ,it might1 therefore1 be asked why do these souls leave such an abode of bliss1 and come into this vale of tears to dwell in tabernacles of clay8 ,the only reply to be given is that these happy souls have no choice in the matter4 ,indeed we are told that the soul1 before assuming a human body1 addresses ,god--8,lord of the ,universe6 ,i am happy in this world1 and do not wish to go into another world1 where ,i shall be a bond-maid1 and be exposed to all kinds of pollutions40 7,sohar1 ii1 #if47 #ag ,and can you wonder at this pitiful ejaculation8 ,should your philanthropic feelings and your convictions that our heavenly ,father ordains all things for the good of his children1 impel you to ask that an explanation of this mystery might graciously be vouchsafed to you in order to temper your compassion and calm your faith1 then take this parable4 8,a son was born to a ,king2 he sends him to the country1 there to be nursed and brought up till he is grown up1 and instructed in the ceremonies and usages of the royal palace4 ,when the ,king hears that the education of his son is finished1 what does his fatherly love impel him to do8 ,for his son's sake he sends for the ,queen his mother1 conducts him into the palace and makes merry with him all day4 ,thus the ,holy ,one1 blessed be he1 has a son with the ,queen3 this is the heavenly and sacred soul4 ,he sends him into the country1 that is into this world1 therein to grow up and to learn the customs of the court4 ,when the ,king hears that this his son has grown up in the country1 and that it is time to bring him into the palace1 what does his love for his son impel him to do8 ,he sends1 for his sake1 for the ,queen and conducts him to the palace40 7,sohar1 i1 #bde b47 ,as has already been remarked1 the human soul1 before it descends into the world1 is androgynous1 or in other words1 consists of two component parts1 each of which comprises all the elements of our spiritual nature4 ,thus the ,sohar tells us--8,each soul and spirit1 prior to its entering into this world1 consists of a male and female united into one being4 ,when it descends on this earth the two parts separate and animate two different bodies4 ,at the time of marriage1 the ,holy ,one1 blessed be he1 who knows all souls and spirits1 unites them again as they were before1 and they again constitute one body and one soul1 forming as it were the right and left of one individual2 therefore #8,there is nothing new under the sun4' 7,eccl4 i1 #i47444 ,this union1 however1 is influenced by the deeds of the man and by the ways in which he walks4 ,if the man is pure and his conduct is pleasing in the sight of ,god1 he is united with that female part of his soul which was his component part prior to his birth40 7,sohar1 i1 #ia b47 #ah ,the soul carries her knowledge with her to the earth1 so that 8every thing which she learns here below she knew already1 before she entered into this world40 7,ibid41 iii1 #fa b47 ,since the form of the body as well as the soul1 is made after the image of the ,heavenly ,man1 a figure of the forthcoming body which is to clothe the newly descending soul1 is sent down from the celestial regions1 to hover over the couch of the husband and wife when they copulate1 in order that the conception may be formed according to this model4 8,at connubial intercourse on earth1 the ,holy ,one1 blessed be he1 sends a human form which bears the impress of the divine stamp4 ,this form is present at intercourse1 and if we were permitted to see it we should perceive over our heads an image resembling a human face2 and it is in this image that we are formed4 ,as long as this image is not sent by ,god and does not descend and hover over our heads1 there can be no conception1 for it is written--#8,and ,god created man in his own image4' 7,gen4 i1 #bg47 ,this image receives us when we enter the world1 it develops itself with us when we grow1 and accompanies us when we depart this life2 as it is written--#8,surely1 man walked in an image' 7,ps4 xxxvii1 #e73 and this image is from heaven4 ,when the souls are to leave their heavenly abode1 each soul separately appears before the ,holy ,king1 dressed in a sublime form1 with the features in which it is to appear in this world4 ,it is from this sublime form that the image proceeds4 ,it is the third after the soul1 and precedes it on the earth2 it is present at the conception1 and there is no conception in the world where this image is not present40 7,sohar1 iii1 #ajd a b47 #ai ,all human countenances are divisible into the four primordial types of faces1 which appeared at the mysterious chariot throne in the vision of the prophet ,ezekiel1 viz41 the face of man1 of the lion1 the ox and the eagle4 ,our faces resemble these more or less according to the rank which our souls occupy in the intellectual or moral dominion4 8,and physiognomy does not consist in the external lineaments1 but in the features which are mysteriously drawn in us4 ,the features in the face change according to the form which is peculiar to the inward face of the spirit4 ,it is the spirit which produces all those physiognomical peculiarities known to the wise2 and it is only through the spirit that the features have any meaning4 ,all those spirits and souls which proceed from ,eden 7i4e41 the highest wisdom7 have a peculiar form1 which is reflected in the face40 7,sohar1 ii1 #gc b47 ,the face thus lighted up by the peculiar spirit inhabiting the body1 is the mirror of the soul2 and the formation of the head indicates the character and temper of the man4 ,an arched forehead is a sign of a cheerful and profound spirit1 as well as of a distinguished intellect2 a broad but flat forehead indicates foolishness and silliness2 whilst a forehead which is flat1 compressed on the sides and spiral1 betokens narrowness of mind and vanity4 7,comp4 ,sohar1 ii1 #ga b1 #ge a47 ,as a necessary condition of free existence and of moral being1 the souls are endowed by the ,deity1 from the very beginning1 with the power of adhering in close proximity to the primordial source of infinite light from which they emanated1 and of alienating themselves from that source and pursuing an independent and opposite course4 ,hence1 ,simon ben ,jochai said1 8,if the ,holy ,one1 blessed be he1 had not put within us both the good and the evil desire1 which are denominated light and darkness1 the created man would have neither virtue nor vice4 ,for this reason it is written--#8,behold1 ,i have set before thee this day life and good1 and death and evil4' 7,deut4 xxx1 #ae47 ,to this the disciples replied1 ,wherefore is all this8 ,would it not be better if reward and punishment had not existed at all1 since in that case man would have been incapable of sinning and of doing evil4 ,he rejoined1 ,it was meet and right that he should be created as he was created1 because the ,law was created for him1 wherein are written punishments for the wicked and rewards for the righteous2 and there would not have been any reward for the righteous and punishment for the wicked but for created man40 7,sohar1 i1 #bc a47 ,so complete is their independence1 that souls1 even in their pre-existent state1 can and do choose which way they intend to pursue4 8,all souls which are not guiltless in this world1 have already alienated themselves in heaven from the ,holy ,one1 blessed be he2 they have thrown themselves into an abyss at their very existence1 and have anticipated the time when they are to descend on earth4444 ,thus were the souls before they came into this world40 7,ibid41 iii1 #fa b47 ,,iv4 ,the ,destiny of ,man and the ,universe4 ,as the ,en ,soph constituted man the microcosm1 and as the ,deity is reflected in this epitome of the universe more than in any component part of the creation1 all things visible and invisible are designed to aid him in passing through his probationary state here below1 in gathering that experience for which his soul has been sent down1 and in returning in a pure state to that source of light from which his soul emanated4 ,this destiny of man--i4e41 the reunion with the ,deity from which he emanated--is the constant desire both of ,god and man1 and is an essential principle of the soul1 underlying its very essence4 ,discarding that blind power from our nature1 which governs our animal life1 which never quits this earth1 and which therefore plays no part in our spiritual being1 the soul possesses two kinds of powers and two sorts of feelings4 ,it has the faculty for that extraordinary prophetical knowledge1 which was vouchsafed to ,moses in an exceptional manner1 called the ,luminous ,mirror 7 specularia71 and the ordinary knowledge termed the ,non-,luminous ,mirror 7 71 respectively represented in the earthly ,paradise by the ,tree of ,life and the ,tree of ,knowledge of good and evil2 and it possesses the higher feeling of love and the lower feeling of fear4 #bj ,now the full fruition of that higher knowledge and of that loftier feeling of love can only be reaped when the soul returns to the ,infinite ,source of ,light1 and is wrapped in that luminous garment which the protoplasts forfeited through the fall4 ,thus we are told1 8,come and see when the soul reaches that place which is called the ,treasury of ,life 7 71 she enjoys a bright and luminous mirror 7 71 which receives its light from the highest heaven4 ,the soul could not bear this light but for the luminous mantle which she puts on4 ,for just as the soul1 when sent to this earth1 puts on an earthly garment to preserve herself here1 so she receives above a shining garment1 in order to be able to look without injury into the mirror whose light proceeds from the ,lord of ,light4 ,moses too could not approach to look into that higher light which he saw1 without putting on such an ethereal garment2 as it is written--#8,and ,moses went into the midst of the cloud' 7,exod4 xxiv1 #ah71 which is to be translated by means of the cloud wherewith he wrapped himself as if dressed in a garment4 ,at that time ,moses almost discarded the whole of his earthly nature2 as it is written1--#8,and ,moses was on the mountain forty days and forty nights' 7ibid472 and he thus approached that dark cloud where ,god is enthroned4 ,in this wise the departed spirits of the righteous dress themselves in the upper regions in luminous garments1 to be able to endure that light which streams from the ,lord of ,light40 7,sohar1 i1 #fe b1 #ff a47 ,the two feelings of love and fear are designed to aid the soul in achieving her high destiny1 when she shall no more look through the dark glass1 but see face to face in the presence of the ,luminous ,mirror1 by permeating all acts of obedience and divine worship4 ,and though perfect love1 which is serving ,god purely out of love1 like that higher knowledge1 is to be man's destiny in heaven1 yet the soul may attain some of it on earth1 and endeavour to serve ,god out of love and not from fear1 as thereby she will have an antepast on earth of its union with the ,deity1 which is to be so rapturous and indissoluble in heaven4 8,yet is the service which arises from fear not to be depreciated1 for fear leads to love4 ,it is true that he who obeys ,god out of love has attained to the highest degree1 and already belongs to the saints of the world to come1 but it must not be supposed that to worship ,god out of fear is no worship4 ,such a service has also its merit1 though in this case the union of the soul with the ,deity is slight4 ,there is only one degree which is higher than fear3 it is love4 ,in love is the mystery of the divine unity4 ,it is love which unites the higher and lower degrees together2 it elevates everything to that position where everything must be one4 ,this is also the mystery of the words1 #8,hear ,o ,israel1 the ,lord our ,god is one ,god4'0 7,sohar1 ii1 #baf a47 ,hence it is that these two principles play so important a part in the devotions and contemplations of the ,kabbalists2 ,love is made to correspond to ,mercy1 the fourth ,sephira1 whilst ,fear is made to answer to ,rigour1 the fifth ,sephira2 and it is asserted that when these two principles are thoroughly combined by the righteous in their divine worship and acts of obedience1 the name ,jehovah1 which comprises these two principles1 and which is now rent in twain by the preponderance of sin and disobedience1 will be re-united4 ,then1 and then only1 will all the souls return to the bosom of the ,father of our spirits2 then will the restitution of all things take place1 and the earth shall be covered with the knowledge of ,god even as the waters cover the sea4 ,this is the reason why the ,kabbalists utter the following prayer prior to the performance of any of the commandments3 8,for the re-union of the ,holy ,one1 blessed be his name1 and his ,shechinah1 ,i do this in love and fear1 in fear and love1 for the union of the name with into a perfect harmony6 ,i pronounce this in the name of all ,israel60 #ba ,in order to represent this union to the senses the words ,fear and ,love 1 are divided1 and so placed above each other that they may be read either across or down1 as follows3-- ,when thus fulfilling the commandments the pious not only enjoy a prelibation of that sublime light which shines in heaven1 and which will serve them as a garment when they enter into the other world and appear before the ,holy ,one 7,sohar1 ii1 #bii b71 but become on earth already the habitation of the ,sephiroth1 and each saint has that ,sephira incarnate in him which corresponds to the virtue he most cultivates1 or to the feature most predominant in his character4 ,among the patriarchs1 therefore1 who were the most exalted in piety1 we find that ,love1 the fourth ,sephira1 was incarnate in ,abraham2 ,rigour1 the fifth ,sephira1 in ,isaac2 ,mildness1 the sixth ,sephira1 in ,jacob2 ,firmness1 the seventh ,sephira1 in ,moses2 ,splendour1 the eighth ,sephira1 in ,aaron2 ,foundation1 the ninth ,sephira1 in ,joseph2 and ,kingdom1 the tenth ,sephira1 was incarnate in ,david4 ,hence all the righteous who constitute the emanations1 of the ten ,sephiroth are divided into three classes corresponding to the three principles or ,pillars exhibited in the ,kabbalistic ,tree1 viz43--,i4 ,the ,pillar of ,mercy 771 represented by the ,patriarch ,abraham 7comp4 ,micah1 vii1 #bj27 ,,ii4 ,the ,pillar of ,justice 771 represented by ,isaac 7comp4 ,gen4 xxxi1 #db72 and ,,iii4 ,the ,middle ,pillar1 represented by ,jacob 7comp4 ,micah vii1 #bj71 which is the connecting or uniting principle4 7,sohar1 i1 #adf a2 #adh b47 ,it is for this reason that the patriarchs are denominated the ,chariot-throne of the ,lord4 ,following the paths of righteousness1 the saints on earth enjoy the protection of heaven in an especial manner1 by virtue of the divine wisdom inherent in them1 for they are able to decipher the signs which ,god has put in the firmament to shield them from accidents4 8,in heaven above1 that surrounds the universe1 are signs in which the deepest mysteries are concealed4 ,these signs are constellations and stars1 which are studied and deciphered by the wise40 7,sohar1 ii1 #gf a47 ,hence the admonition--8,he who has to start on a journey very early1 should rise at daybreak1 look carefully towards the east1 and he will perceive certain signs resembling letters which pierce through the sky and appear above the horizon4 ,these shining forms are those of the letters wherewith ,god created heaven and earth4 ,now1 if man knows the secret meaning of the sacred name1 consisting of forty-two letters1 and meditates on it with becoming devotion and enthusiasm1 he will perceive six ,jods 77 in the pure sky1 three to the right and three to the left1 as well as three ,vavs 771 which hover about in the heavenly arch4 ,these are the letters of the priestly benediction 7 74444 ,in the bright morning he will perceive a pillar towards the west1 hanging perpendicularly over the earthly paradise1 and another pillar hanging over the centre of paradise4 ,this luminous pillar has the three colours of a purple web3 three birds stand on it1 singing in the following manner4 ,the first sings1 #8,hallelujah6 ,praise1 ,o ye servants of the ,lord1 praise the name of the ,lord' 7,ps4 cxiii1 #a72 the second1 #8,blessed be the name of the ,lord from this time forth and for evermore' 7ibid41 v4 #b72 and the third1 #8,from the rising of the sun unto the going down of the same1 the ,lord's name is to be praised' 7ibid41 v4 #c74 ,this is the time when the pious traveller is to offer up his morning prayer1 in order that he may secure heaven's blessings and the sublime and divine mercy as his sure guide40 7,sohar1 ii1 #acj b47 ,now since it is an absolute condition of the soul to return to the ,infinite ,source from which it emanated1 after developing all those perfections1 the germs of which are eternally implanted in it2 and since some souls do not at once develope these fruits of righteousness1 which precludes their immediate reunion with their ,primordial ,source1 another term of life is vouchsafed to them1 so that they may be able to cultivate those virtues which they stifled in their former bodily life1 and without which it is impossible for them to return to their heavenly home4 ,hence1 if the soul1 in its first assuming a human body and sojourn on earth1 fails to acquire that experience for which it descends from heaven1 and becomes contaminated by that which is polluting1 it must re-inhabit a body again and again till it is able to ascend in a purified state through repeated trials4 ,thus we are told that #bb 8,all souls are subject to transmigration 7 71 and men do not know the ways of the ,holy ,one1 blessed be he2 they do not know that they are brought before the tribunal1 both before they enter into this world and after they quit it1 they are ignorant of the many transmigrations and secret probations which they have to undergo1 and of the number of souls and spirits which enter into this world1 and do not return to the palace of the ,heavenly ,king4 ,men do not know how the souls revolve like a stone which is thrown from a sling2 as it is written--#8,and the souls of thine enemies them shall he sling out1 as out of the middle of a sling4' 7#a ,sam41 xxv1 #bi47 ,but the time is at hand when these mysteries will be disclosed40 7,sohar1 ii1 #ii b47 ,the transmigration of the soul into another body1 however1 is restricted to three times2 and if two souls in their third residence in human bodies are still too weak to resist all earthly trammels and to acquire the necessary experience1 they are both united and sent into one body1 so that they may be able conjointly to learn that which they were too feeble to do separately4 ,it sometimes1 however1 happens that it is the singleness and isolation of the soul which is the source of her weakness1 and she requires help to pass through her probation4 ,in that case she chooses for a companion a soul which has more strength and better fortune4 ,the stronger of the two then becomes as it were the mother2 she carries the sickly one in her bosom1 and nurses her from her own substance1 just as a woman nurses her child4 ,such an association is therefore called pregnancy 771 because the stronger soul gives as it were life and substance to the weaker companion4 #bc ,as the world1 like all other living beings1 is a further expansion of the ,deity's own substance1 it too must ultimately share that blessedness which it enjoyed in its first evolution4 ,this is indicated in the letter with which the history of the creation begins 7i4e4 71 and which is also the first letter in the word blessing 774 #bd ,even the archangel of wickedness1 or the venomous beast 7 71 or ,samel 771 as he is called1 will be restored to his angelic nature and name1 inasmuch as he too1 like all other beings1 proceeded from the same infinite source of all things4 ,the first part of his name 771 which signifies venom1 will then be dropped1 and he will retain the second part 771 which is the common name of all the angels4 ,this1 however1 will only take place at the advent of ,messiah4 ,but his coming is retarded by the very few new souls which enter into the world2 as many of the old souls which have already inhabited bodies have to reenter those bodies which are now born1 in consequence of having polluted themselves in their previous bodily existence1 and the soul of the ,messiah1 which1 like other souls1 has its pre-existence in the world of the ,sephiroth1 cannot be born till all human souls have passed through their period of probation on this earth1 because it is to be the last born one at the end of days4 ,then the great ,jubilee year will commence1 when the whole pleroma of souls 7 71 cleaned and purified shall return into the bosom of the ,infinite ,source2 and they shall be in 8the ,palace which is situate in the secret and most elevated part of heaven1 and which is called the ,palace of ,love 7 74 ,there the profoundest mysteries are2 there dwells the ,heavenly ,king1 blessed be he1 with the holy souls1 and is united with them by a loving kiss4 7,sohar1 ii1 #ig a47 8,this kiss is the union of the soul with the substance from which it emanated40 7,ibid41 i1 #afh a47 ,then hell shall disappear2 there shall be no more punishment1 nor temptation1 nor sin3 life will be an everlasting feast1 a ,sabbath without end4 ,then all souls will be united with the ,highest ,soul1 and supplement each other in the ,holy of ,holies of the ,seven ,halls 7 74 ,everything will then return to unity and perfection--everything will be united into one idea1 which shall be over1 and fill the whole universe4 ,the basis of this idea1 however 7i4e41 the light which is concealed in it71 will never be fathomed or comprehended2 only the idea itself which emanates from it shall be comprehended4 ,in that state the creature will not be distinguished from the ,creator1 the same idea will illuminate both4 ,then the soul will rule the universe like ,god1 and what she shall command he will execute4 7,sohar1 i1 #de a and b47 ,v4 ,the ,kabbalistic view of the ,old ,testament1 and its relation to ,christianity4 ,we have already seen that the ,kabbalah claims a pre-,adamite existence1 and asserts that its mysteries are covertly conveyed in the first four books of the ,pentateuch4 ,those of us who read the ,books of ,moses1 and cannot discover in them any of the above-mentioned doctrines1 will naturally ask for the principles of exegesis whereby these secrets are deduced from or rather introduced into the text4 ,these principles are laid down in the following declaration3--8,if the ,law simply consisted of ordinary expressions and narratives1 e4 gr41 the words of ,esau1 ,hagar1 ,laban1 the ass of ,balaam1 or of ,balaam himself1 why should it be called the ,law of truth1 the perfect ,law1 the true witness of ,god8 ,each word contains a sublime source1 each narrative points not only to the single instance in question1 but also to generals40 7,sohar1 iii1 #adi b47 8,woe be to the son of man who says that the ,tora 7,pentateuch7 contains common sayings and ordinary narratives4 #be ,for1 if this were the case1 we might in the present day compose a code of doctrines from profane writings which should excite greater respect4 ,if the ,law contains ordinary matter1 then there are nobler sentiments in profane codes4 ,let us go and make a selection from them1 and we shall be able to compile a far superior code4 #bf ,but every word of the ,law has a sublime sense and a heavenly mystery4444 ,now the spiritual angels had to put on an earthly garment when they descended to this earth2 and if they had not put on such a garment1 they could neither have remained nor be understood on the earth4 ,and just as it was with the angels so it is with the ,law4 ,when it descended on earth1 the ,law had to put on an earthly garment to be understood by us1 and the narratives are its garment4 ,there are some who think that this garment is the real ,law1 and not the spirit which it clothed1 but these have no portion in the world to come2 and it is for this reason that ,david prayed1 #8,open thou mine eyes that ,i may behold the wondrous things out of the ,law4' 7,ps4 cxix1 #ah47 ,what is under the garment of the ,law8 ,there is the garment which every one can see2 and there are foolish people who1 when they see a well-dressed man1 think of nothing more worthy than this beautiful garment1 and take it for the body1 whilst the worth of the body itself consists in the soul4 ,the ,law too has a body3 this is the commandments1 which are called the body of the ,law4 ,this body is clothed in garments1 which are the ordinary narratives4 ,the fools of this world look at nothing else but this garment1 which consists of the narratives in the ,law2 they do not know any more1 and do not understand what is beneath this garment4 ,but those who have more understanding do not look at the garment but at the body beneath it 7i4e41 the moral72 whilst the wisest1 the servants of the ,heavenly ,king1 those who dwell at ,mount ,sinai1 look at nothing else but the soul 7i4e41 the secret doctrine71 which is the root of all the real ,law1 and these are destined in the world to come to behold the ,soul of this ,soul 7i4e41 the ,deity71 which breathes in the ,law40 7,sohar1 iii1 #aeb a47 ,the opinion that the mysteries of the ,kabbalah are to be found in the garment of the ,pentateuch is still more systematically propounded in the following parable4 8,like a beautiful woman1 concealed in the interior of her palace1 who when her friend and beloved passes by1 opens for a moment a secret window and is seen by him alone1 and then withdraws herself immediately and disappears for a long time1 so the doctrine only shows herself to the chosen 7i4e41 to him who is devoted to her with body and soul72 and even to him not always in the same manner4 ,at first she simply beckons at the passer-by with her hand1 and it generally depends upon his understanding this gentle hint4 ,this is the interpretation known by the name 4 ,afterwards she approaches him a little closer1 lisps him a few words1 but her form is still covered with a thick veil1 which his looks cannot penetrate4 ,this is the so called 4 ,she then converses with him with her face covered by a thin veil2 this is the enigmatic language of the 4 ,after having thus become accustomed to her society1 she at last shows herself face to face and entrusts him with the innermost secrets of her heart4 ,this is the secret of the ,law1 4 #bg ,he who is thus far initiated in the mysteries of the ,tora will understand that all those profound secrets are based upon the simply literal sense1 and are in harmony with it2 and from this literal sense not a single iota is to be taken and nothing to be added to it40 7,sohar1 ii1 #ii47 ,this fourfold sense is gradually disclosed to the initiated in the mysteries of the ,kabbalah by the application of definite hermeneutical rules1 which chiefly affect the letters composing the words4 ,the most prominent of these canons are-- ,i4 ,every letter of a word is reduced to its numerical value1 and the word is explained by another of the same quantity4 ,thus from the words 8,lo6 three men stood by him0 7,gen4 xviii1 #b71 it is deduced that these three angels were ,michael1 ,gabriel1 and ,raphael1 because and lo6 three men1 and these are ,michael1 ,gabriel1 and ,raphael1 are of the same numerical value1 as will be seen from the following reduction to their numerical value of both these phrases4 #e #cjj #cj #cjj #e #ej #e #f #gja #cj #a #bj #aj #dj #f #cj #a #cj #a #aj #bjj #b #c #cj #a #hj #bjj #f #gja ,this rule in called which is a metathesis of the ,greek word 1 1 or in the sense of numbers as represented by letters4 #b4 ,every letter of a word is taken as an initial or abbreviation of a word4 ,thus every letter of the word 1 the first word in ,genesis1 is made the initial of a word1 and we obtain in the beginning ,god saw that ,israel would accept the ,law4 ,this rule is denominated notaricun1 from notarius1 a shorthand writer1 one who among the ,romans belonged to that class of writers who abbreviated and used single letters to signify whole words4 #c4 ,the initial and final letters of several words are respectively formed into separate words4 ,thus from the beginnings and ends of the words who shall go up for us to heaven8 7,deut4 xxx1 #ab7 are obtained circumcision and ,jehovah1 and inferred that ,god ordained circumcision as the way to heaven4 #d4 ,two words occurring in the same verse are joined together and made into one4 ,thus who and these are made into ,god by transposing the and 4 ,vide supra1 p4 #id4 #bh #e4 ,the words of those verses which are regarded as containing a peculiar recondite meaning are ranged in squares in such a manner as to be read either vertically or boustrophedonally1 beginning at the right or left hand4 ,again the words of several verses are placed over each other1 and the letters which stand under each other are formed into new words4 ,this is especially seen in the treatment of three verses in ,exod4 xiv1 7viz41 #ai-ba71 which are believed to contain the three ,pillars of the ,sephiroth1 and the ,divine ,name of seventy-two words4 ,the following tables will illustrate this principle of interpretation4 ,the first of these three verses 1 and the angel of ,god1 which went before the camp of ,israel1 removed and went behind them2 and the pillar of the cloud went from before their face1 and stood behind them 7,exod4 xiv1 #ai71 is read boustrophedonally1 as follows3-- ,i4 ,the second of these three verses 1 and it came between the camp of the ,egyptians and the camp of ,israel2 and it was a cloud and darkness to them1 but gave light by night to these1 so that the one came not near the other all the night 7,exod4 xiv1 #bj71 is in the first place divided1 and read from right to left1 beginning at the top1 as exhibited in the following diagram4 ,,ii4 99 ,it is then divided in the following manner1 and read from left to right1 beginning at the bottom4 ,,iii4 99 ,whilst the third of these three verses 1 and ,moses stretched out his hand over the sea2 and the ,lord caused the sea to go back by a strong east wind all that night1 and made the sea dry land1 and the waters were divided 7,exod4 xiv4 #ba71 is divided as follows1 and read from the right1 beginning at the bottom4 ,,iv4 ,the three verses which have thus yielded the three ,pillars of the ,sephiroth1 are then joined together in groups of three letters in the order in which they are read in diagrams ii1 iii1 and iv1 and they then yield the seventy-two divine names which the ,kabbalah assigns to the ,deity1 #bi as follows3-- ,adorandus4 ,longanimis4 ,annunciatus4 ,qusitus4 ,salus4 ,spes4 ,auxiliator4 ,exaltator4 ,advocatus4 ,ens4 ,sublevator4 ,decantatus4 ,opportunus4 ,exultabundus4 ,recordabilis4 ,expetendus4 ,custos4 ,dexter4 ,fortis4 ,ervens4 ,exauditor4 ,justitin4 ,dominator4 ,rector4 ,solus4 ,adolescentia4 ,sanator4 ,festinus4 ,salvator4 ,invocandus4 ,mirabilis4 ,propulsator4 ,adivtor4 ,refugium4 ,facies4 ,gloria4 ,deprecatio4 ,expectatio4 ,cogitabundus4 ,revelator4 ,magnificus4 ,operator4 ,compatiens4 ,doctor4 ,matutinus4 ,custos4 ,liberator4 ,erector4 ,aeternum4 ,regnator4 ,verus4 ,altissimus4 ,ltabundus4 ,clemens4 ,maximus4 ,mercator4 ,laudabilis4 ,amabilis4 ,benedictus4 ,justus4 ,oriens4 ,animus4 ,protector4 ,requies4 ,multus4 ,deus4 ,prmium4 ,bonus4 ,dator4 ,assisteus4 ,deprecabilis4 #f4 ,the letters of words are changed by way of anagram and new words are obtained4 ,this canon is called or 1 permutation1 and the commutation is effected according to fixed rules4 ,thus the alphabet is bent exactly in the middle1 and one half is put over the other1 and by changing alternately the first letter or the first two letters at the beginning of the second line1 twenty-two commutations are produced ex4 gr43-- #aa #aj #i #h #g #f #e #d #c #b #a or ,these anagramic alphabets obtain their respective names from the first two specimen pairs of letter which indicate the interchange4 ,thus1 for instance1 the first is called ,albath from the first words1 the second ,abgath 1 and so on4 ,the following table exhibits the established rules of the alphabetical permutations4 #a4 ,albath4 #b4 ,abgath4 #c4 ,agdath4 #d4 ,adbag4 #e4 ,ahbad4 #f4 ,avba4 #g4 ,azbav4 #h4 ,achbaz4 #i4 ,atbach4 #aj4 ,aibat4 #aa4 ,achbi4 #ab4 ,albach4 #ac4 ,ambal4 #ad4 ,anbam4 #ae4 ,asban4 #af4 ,aabas4 #ag4 ,afba4 #ah4 ,azbaf4 #ai4 ,akbaz4 #bj4 ,arbak4 #ba4 ,ashbar4 #bb4 ,athbash4 ,to this list is to be added-- #bc4 ,abgad4 #bd4 ,albam4 ,besides these canons the ,kabbalah also sees a recondite sense in the form of the letters1 as well as in the ornaments which adorn them4 ,as to the relation of the ,kabbalah to ,christianity1 it is maintained that this theosophy propounds the doctrine of the trinity and the sufferings of ,messiah4 ,how far this is true may be ascertained from the following passages4 #cj 8,we have already remarked in several places that the daily liturgical declaration about the divine unity is that which is indicated in the ,bible 7,deut4 vi1 #dc71 where ,jehovah occurs first1 then ,elohenu1 and then again ,jehovah1 which three together constitute a unity1 and for this reason he i4e41 ,jehovah is in the said place called one 771 ,but there are three names1 and how can they be one8 ,and although we read one 771 are they really one8 ,now this is revealed by the vision of the ,holy ,ghost1 and when the eyes are closed we get to know that the three are only one4 ,this is also the mystery of the voice4 ,the voice is only one1 find yet it consists of three elements1 fire i4e41 warmth1 air i4e41 breath1 and water i4e41 humidity1 yet are all these one in the mystery of the voice1 and can only be one4 ,thus also ,jehovah1 ,elohenu1 and ,jehovah constitute one--three forms which are one4 ,and this is indicated by the voice which man raises i4e41 at prayer1 thereby to comprehend spiritually the most perfect unity of the ,en ,soph for the finite1 since all the three i4e41 ,jehovah1 ,elohenu1 ,jehovah are rend with the same loud voice1 which comprises in itself a trinity4 ,and this is the daily confession of the divine unity which1 as a mystery1 is revealed by the ,holy ,ghost4 ,this unity has been explained in different ways1 yet he who understands it in this way is right1 and he who understands it in another way is also right4 ,the idea of unity1 however formed by us here below1 from the mystery of the audible voice which is one1 explains the thing40 7,sohar1 ii1 #dc b47 ,on another occasion we are informed that ,r4 ,eleazar1 whilst sitting with his father ,r4 ,simeon1 was anxious to know how the two names1 ,jehovah and ,elohim1 can be interchanged1 seeing that the one denotes mercy and the other judgment4 ,before giving the discussion between the father and the son1 it is necessary to remark that whenever the two divine names1 ,adonai 77 and ,jehovah 771 immediately follow each other1 ,jehovah is pointed and read 77 ,elohim4 ,the reason of this1 as it is generally supposed1 is to avoid the repetition of ,adonai1 ,adonai1 since the ,tetragrammaton is otherwise always pointed and read 774 ,the ,kabbalah1 however1 as we shall see1 discovers in it a recondite meaning1 #ca 8,r4 ,eleazar1 when sitting before his father ,r4 ,simeon1 said to him1 we have been taught that whenever ,elohim 77 occurs1 it denotes ,justice4 ,now how can ,elohim sometimes be put for ,jehovah1 as is the case in those passages wherein ,adonai 77 and ,jehovah 77 stand together 7,comp4 ,gen4 xv1 #h2 ,ezek4 ii1 #d1 c471 seeing that the latter denotes mercy in all the passages in which it occurs8 ,to which he replied1 ,thus it is said in the ,scripture1 #8,know therefore this day and consider it in thine heart1 that ,jehovah is ,elohim' 7,deut4 iv1 #ai72 and again it is written #8,jehovah is ,elohim4' 7,ibid41 ver4 #ce47 ,whereupon he i4e41 the son said1 ,i know this forsooth1 that justice is sometimes tempered with mercy and mercy with justice4 ,quoth he i4e41 the father1 ,come and see that it is so2 ,jehovah indeed does signify mercy whenever it occurs1 but when through sin mercy is changed into justice1 then it is written ,jehovah 771 but read ,elohim 774 ,now come and see the mystery of the word i4e41 ,jehovah4 ,there are three degrees1 and each degree exists by itself i4e41 in the ,deity1 although the three together constitute one1 they are closely united into one and are inseparable from each other40 7,sohar1 iii1 #fe a47 ,we shall only give one more passage bearing on the subject of the ,trinity4 #cb 8,he who reads the word 77 ,one i4e41 in the declaration of the divine unity must pronounce the ,aleph 77 quickly1 shorten its sound a little1 and not pause at all by this letter1 and he who obeys this1 his life will be lengthened4 ,whereupon they i4e41 the disciples said to him i4e41 to ,r4 ,ilai1 he i4e41 ,r4 ,simeon has said1 ,there are two1 and one is connected with them1 and they are three2 but in being three they are one4 ,he said to them1 those two names1 ,jehovah ,jehovah1 are in the declaration #8,hear ,o ,israel' 7,deut4 vi1 #d71 and ,elohenu 771 between them1 is united with them as the third1 and this is the conclusion which is sealed with the impression of ,truth 774 ,but when these three are combined into a unity1 they are one in a single unity40 7,sohar1 iii1 #bfb a47 ,indeed one ,codex of the ,sohar had the following remark on the words 8,holy1 holy1 holy is the ,lord of hosts0 7,isa4 iv1 #c72 1 the first holy refers to the ,holy ,father2 the second to the ,holy ,son2 and the third to the ,holy ,ghost4 #cc ,this passage1 however1 is omitted from the present recensions of the ,sohar4 ,some ,jewish writers have felt these passages to be so favourable to the doctrine of the ,trinity1 that they insist upon their being interpolations into the ,sohar1 whilst others have tried to explain them as referring to the ,sephiroth4 #cd ,as to the atonement of the ,messiah for the sins of the people1 this is not only propounded in the ,sohar1 but is given as the explanation of the fifty-third chapter of ,isaiah4 #ce 8,when the righteous are visited with sufferings and afflictions to atone for the sins of the world1 it is that they might atone for all the sins of this generation4 ,how is this proved8 ,by all the members of the body4 ,when all members suffer1 one member is afflicted in order that all may recover4 ,and which of them8 ,the arm4 ,the arm is beaten1 the blood is taken from it1 and then the recovery of all the members of the body is secured4 ,so it is with the children of the world3 they are members one of another4 ,when the ,holy ,one2 blessed be he1 wishes the recovery of the world1 he afflicts one righteous from their midst1 and for his sake all are healed4 ,how is this shown8 ,it is written--#8,he was wounded for our transgressions1 he was bruised for our iniquities1 444 and with his stripes we are healed4' 7,isa4 liii1 #e47 #8,with his stripes1' i4e41 healed1 as by the wound of bleeding an arm1 and with this wound we are healed1 i4e41 it was a healing to each one of us as members of the body40 7,sohar1 iii1 #bah a47 ,to the same effect is the following passage4 #cf 8,those souls which tarry in the nether garden of ,eden hover about the world1 and when they see suffering or patient martyrs and those who suffer for the unity of ,god1 they return and mention it to the ,messiah4 ,when they tell the ,messiah of the afflictions of ,israel in exile1 and that the sinners among them do not reflect in order to know their ,lord1 he raises his voice and weeps because of those sinners1 as it is written1 #8he is wounded for our transgressions4' 7,isa4 liii1 #e47 ,whereupon those souls return and take their place4 ,in the garden of ,eden there is one palace which is called the palace of the sick4 ,the ,messiah goes into this palace and invokes all the sufferings1 pain1 and afflictions of ,israel to come upon him1 and they all come upon him4 ,now if he did not remove them thus and take them upon himself1 no man could endure the sufferings of ,israel1 due as punishment for transgressing the ,law2 as it is written--#8,surely he hath borne our griefs and carried our sorrows1' c4 7,isa4 liii1 #d1 with ,rom4 xii1 #c1 #d47 ,when the children of ,israel were in the ,holy ,land they removed all those sufferings and afflictions from the world by their prayers and sacrifices1 but now the ,messiah removes them from the world40 7,sohar1 ii1 #bab b47 ,that these opinions favour1 to a certain extent1 the doctrines of the ,trinity and the ,atonement1 though not in the orthodox sense1 is not only admitted by many of the ,jewish literati who are adverse to the ,kabbalah1 but by some of its friends4 ,indeed1 the very fact that so large a number of ,kabbalists have from time to time embraced the ,christian faith would of itself show that there must be some sort of affinity between the tenets of the respective systems4 ,some of these converts occupied the highest position in the ,synagogue1 both as pious ,jews and literary men4 ,we need only specify ,paul ,ricci1 physician to the ,emperor ,maximilian ,i2 ,julius ,conrad ,otto1 author of ,the ,unveiled ,secrets 7 71 consisting of extracts from the ,talmud and the ,sohar1 to prove the validity of the ,christian doctrine 7,nrenberg1 #ahje72 ,john ,stephen ,rittengal1 grandson of the celebrated ,don ,isaac ,abravanel1 and translator of ,the ,book ,jetzira1 or of ,creation 7 71 into ,latin 7,amsterdam1 #afdb72 and ,jacob ,frank1 the great apostle of the ,kabbalah in the eighteenth century1 whose example in professing ,christianity was followed by several thousands of his disciples4 #cg ,the testimony of these distinguished ,kabbalists1 which they give in their elaborate works1 about the affinity of some of the doctrines of this theosophy with those of ,christianity1 is by no means to be slighted2 and this is fully corroborated by the celebrated ,leo di ,modena1 who1 as an orthodox ,jew1 went so far as to question whether ,god will ever forgive those who printed the ,kabbalistic works4 #ch ,the use made by some well-meaning ,christians of the above-named ,kabbalistic canons of interpretation1 in controversies with ,jews1 to prove that the doctrines of ,christianity are concealed under the letter of the ,old ,testament1 will now be deprecated by every one who has any regard for the laws of language4 ,as a literary curiosity1 however1 we shall give one or two specimens4 ,no less a person than the celebrated ,reuchlin would have it that the doctrine of the ,trinity is to be found in the first verse of ,genesis4 ,he submits1 if the ,hebrew word 1 which is translated created1 be examined1 and if each of the three letters composing this word be taken as the initial of a separate word1 we obtain the expressions ,son1 ,spirit1 ,father1 according to ,rule #b 7p4 #aca74 ,upon the same principle this erudite scholar deduces the first two persons in the ,trinity from the words--8the stone which the builders refused is become the head stone of the corner0 7,ps4 cxviii1 #bb71 by dividing the three letters composing the word stone1 into ,father1 ,son 7,comp4 ,de ,verbo ,mirifico1 ,basel1 #adid74 ,in more recent times we find it maintained that the #8righteousness' spoken of in ,daniel ix1 #bd1 means the ,anointed of ,jehovah1 because the original phrase1 is by ,gematria1 numerical value1 7which is ,rule #a1 given above1 p4 #aca71 the same as 4 ,so pleased is the author with this discovery1 that he takes great care to remark--8,it is a proof which ,i believe has hitherto escaped the notice of interpreters40 ,such proofs1 however1 of the ,messiaship of ,christ bring no honour to our religion2 and in the present day argue badly both against him who adduces them and against him who is convinced by them4 ,,ii4 ,we now proceed to trace the date and origin of the ,kabbalah4 ,taking the ex parte statement for what it is worth1 viz41 that this secret doctrine is of a pre-,adamite date1 and that ,god himself propounded it to the angels in ,paradise1 we shall have to examine the age of the oldest documents which embody its tenets1 and compare these doctrines with other systems1 in order to ascertain the real date and origin of this theosophy4 ,but before this is done1 it will be necessary to summarize1 as briefly as possible1 those doctrines which are peculiar to the ,kabbalah1 or which it expounds and elaborates in an especial manner1 and which constitute it a separate system within the precincts of ,judaism4 ,the doctrines are as follow3-- #a4 ,god is boundless in his nature4 ,he has neither will1 intention1 desire1 thought1 language1 nor action4 ,he cannot be grasped and depicted2 and1 for this reason1 is called ,en ,soph1 and as such he is in a certain sense not existent4 #b4 ,he is not the direct creator of the universe1 since he could not will the creation2 and since a creation proceeding directly from him would have to be as boundless and as perfect as he is himself4 #c4 ,he at first sent forth ten emanations1 or ,sephiroth1 which are begotten1 not made1 and which are both infinite and finite4 #d4 ,from these ,sephiroth1 which are the ,archetypal ,man1 the different worlds gradually and successively evolved4 ,these evolutionary worlds are the brightness and the express image of their progenitors1 the ,sephiroth1 which uphold all things4 #e4 ,these emanations1 or ,sephiroth1 gave rise to or created in their own image all human souls4 ,these souls are pre-existent1 they occupy a special hall in the upper world of spirits1 and there already decide whether they will pursue a good or bad course in their temporary sojourn in the human body1 which is also fashioned according to the ,archetypal image4 #f4 ,no one has seen the ,en ,soph at any time4 ,it is the ,sephiroth1 in whom the ,en ,soph is incarnate1 who have revealed themselves to us1 and to whom the anthropomorphisms of ,scripture and the ,hagada refer4 ,thus when it is said1 8,god spake1 descended upon earth1 ascended into heaven1 smelled the sweet smell of sacrifices1 repented in his heart1 was angry10 c1 c1 or when the ,hagadic works describe the body and the mansions of the ,deity1 c41 all this does not refer to the ,en ,soph1 but to these intermediate beings4 #g4 ,it is an absolute condition of the soul to return to the ,infinite ,source whence it emanated1 after developing all those perfections the germs of which are indelibly inherent in it4 ,if it fails to develope these germs1 it must migrate into another body1 and in case it is still too weak to acquire the virtues for which it is sent to this earth1 it is united to another and a stronger soul1 which1 occupying the same human body with it1 aids its weaker companion in obtaining the object for which it came down from the world of spirits4 #h4 ,when all the pre-existent souls shall have passed their probationary period here below1 the restitution of all things will take place2 ,satan will be restored to an angel of light1 hell will disappear1 and all souls will return into the bosom of the ,deity whence they emanated4 ,the creature shall not then be distinguished from the ,creator4 ,like ,god1 the soul will rule the universe3 she shall command1 and ,god obey4 ,with these cardinal doctrines before us we shall now be able to examine the validity of the ,kabbalists' claims to the books which1 according to them1 propound their doctrines and determine the origin of this theosophy4 ,their works are ,i4 ,the ,book of ,creation2 ,,ii4 ,the ,sohar2 and ,,iii4 ,the ,commentary of the ,ten ,sephiroth4 ,as the ,book of ,creation is acknowledged by all parties to be the ,oldest1 we shall examine it first4 ,i4 ,the ,book of ,creation or ,jetzira4 ,this marvellous and famous document pretends to be a monologue of the patriarch ,abraham1 and premises that the contemplations it contains are those which led the father of the ,hebrews to abandon the worship of the stars and to embrace the faith of the true ,god4 ,hence the remark of the celebrated philosopher1 ,r4 ,jehudah ,ha-,levi 7born about #ajhf7--8,the ,book of the ,creation1 which belongs to our father ,abraham1 444 demonstrates the existence of the ,deity and the ,divine ,unity1 by things which are on the one hand manifold and multifarious1 whilst on the other hand they converge and harmonize2 and this harmony can only proceed from ,one who originated it40 #ci 7,khozari1 iv4 #be47 ,the whole ,treatise consists of six ,perakim 77 or chapters1 subdivided into thirty-three very brief ,mishnas 77 or sections1 as follows4 ,the first chapter has twelve sections1 the second has five1 the third five1 the fourth four1 the fifth three1 and the sixth four sections4 ,the doctrines which it propounds are delivered in the style of aphorisms or theorems1 and1 pretending to be the dicta of ,abraham1 are laid down very dogmatically1 in a manner becoming the authority of this patriarch4 ,as has already been intimated1 the design of this treatise is to exhibit a system whereby the universe may be viewed methodically in connection with the truths given in the ,bible1 thus shewing1 from the gradual and systematic development of the creation1 and from the harmony which prevails in all its multitudinous component parts1 that ,one ,god produced it all1 and that ,he is over all4 ,the order in which ,god gave rise to this creation out of nothing 7 71 and the harmony which pervades all the constituent parts of the universe are shown by the analogy which subsists between the visible things and the signs of thought1 or the means whereby wisdom is expressed and perpetuated among men4 ,since the letters have no absolute value1 nor can they be used as mere forms1 but serve as the medium between essence and form1 and like words1 assume the relation of form to the real essence1 and of essence to the embryo and unexpressed thought1 great value is attached to these letters1 and to the combinations and analogies of which they are capable4 ,the patriarch ,abraham1 therefore1 employs the double value of the twenty-two letters of the ,hebrew alphabet2 #dj he uses them1 both in their phonetic nature and in their sacred character1 as expressing the divine truths of the ,scriptures4 ,but1 since the ,hebrew alphabet is also used as numerals1 which are represented by the fundamental number ten1 and since the vowels of the language are also ten in number1 this decade is added to the twenty-two letters1 and these two kinds of signs--i4e41 the twenty-two letters of the alphabet and the ten fundamental numbers--are designated the thirty-two ways of secret wisdom2 and the treatise opens with the declaration #da--8;,by thirty-two paths of secret wisdom1 the ,eternal1 the ,lord of ,hosts1 the ,god of ,israel1 the living ,god1 the ,king of the ,universe1 the ,merciful and ,gracious1 the ,high and ,exalted ,god1 ,he who inhabiteth eternity1 ,glorious and ,holy is ,his name1 hath created the world by means of 77 numbers1 77 phonetic language1 and writing 7740 7,sepher ,jetzira1 chapter i2 ,mishna i47 ,first of all comes the fundamental number ten4 ,this decade is divided into a tetrade and hexade1 and thereby is shown the gradual development of the world out of nothing4 ,at first there existed nothing except the ,divine ,substance1 with the creative idea and the articulate creative word as the ,spirit or the ,holy ,spirit1 which is one with the ,divine ,substance and indivisible4 ,hence1 the ,spirit of the living ,god 7 7 stands at the head of all things and is represented by the number one4 8,one is the spirit of the living ,god1 blessed be ,his name1 who liveth for ever6 voice1 spirit1 and word1 this is the ,holy ,ghost40 #db 7,chapter i1 ,mishna ix74 ,from this ,spirit the whole universe proceeded in gradual and successive emanations1 in the following order4 ,the creative air1 represented by number two1 emanated from the ,spirit 7 74 8,in it ,he engraved the twenty-two letters40 ,the water again1 represented by the number three1 proceeded from the air 7 74 8,in it ,he engraved darkness and emptiness1 slime and dung40 ,whilst the ether or fire1 represented by the number four1 emanated from the water 7 74 8,in it ,he engraved the throne of ,his glory1 the ,ophanim1 the ,seraphim1 the sacred animals1 and the ministering angels1 and from these three he formed ,his habitation2 as it is written--#8,he maketh the wind his messengers1 flaming fire his servants'0 #dc 7,cap4 i4 ,mish4 ix1 x47 ,these intermediate members between the ,creator and the created world sustain a passive and created relationship to ,god1 and an acting and creating relationship to the world2 so that ,god is neither in immediate connection with the created and material universe1 nor is ,his creative fiat hindered by matter4 ,then comes the hexade1 each unit of which represents space in the six directions 7 71 or the four corners of the world1 east1 west1 north1 and south1 as well as height and depth which emanated from the ether1 and in the centre of which is the ,holy ,temple supporting the whole 7 74 ,the position of the decade is therefore as follows-- #a ,spirit4 #c #b ,water4 ,air4 #d ,ether or ,fire4 #e ,height4 #g #f ,west4 ,north4 ------- ,,holy ,,temple4 ------- #i #h ,south4 ,east4 #aj ,depth4 ,these constitute the primordial ten1 from which the whole universe proceeded4 ,and lastly follow 8the twenty-two letters1 by means of which ,god1 having drawn1 hewn1 and weighed them1 and having variously changed and put them together1 formed the souls of everything that has been made1 and that shall be made40 #dd 7,chapter ii1 ,mishna ii47 ,these twenty-two letters of the alphabet are then divided into three groups1 consisting respectively of1 #a1 the three mothers1 or fundamental letters 7 71 #b1 seven double 7 7 and #c1 twelve simple consonants 7 71 to deduce therefrom a triad of elements1 a heptade of opposites1 and a duodecimo of simple things1 in the following manner4 #a4 ,three ,mothers1 ,aleph1 ,mem1 ,shin4 ,the above-named three primordial elements1 viz41 ether1 water and air1 which were as yet partially ideal and ethereal1 became more concrete and palpable in the course of emanation4 ,thus the fire developed itself into the visible heaven1 the elementary water thickened into the earth1 embracing sea and land1 whilst the elementary air became the atmospheric air4 ,these constitute the three fundamental types of the universe 7 74 ,the three primordial elements also thickened still more in another direction1 and gave birth to a new order of creatures1 which constitute the course of the year and the temperatures4 ,from the ether developed itself heat1 from the water emanated cold1 and from the air proceeded the mild temperature which shows itself in the rain or wet4 ,these constitute the fundamental points of the year 7 74 ,whereupon the three primordial elements developed themselves in another direction again1 and gave rise to the human organism4 ,the ether sent forth the human head1 which is the seat of intelligence2 the water gave rise to the body1 or the abdominal system2 whilst the air1 which is the central element1 developed itself into the genital organ4 ,these three domains1 viz41 the macrocosm1 the revolution of time1 and the microcosm1 which proceeded from the three primordial elements1 are exhibited by the three letters ,aleph 771 ,mem 77 and ,shin 747 ,hence it is said that by means of these three letters--which1 both in their phonetic and sacred character1 represent the elements1 inasmuch as 1 as a gentle aspirate1 and as the initial of air1 symbolises ,,the ,,air2 1 as a labial or mute1 and as the initial of water1 represents ,,the ,,water2 whilst 1 as a sibilant1 and as the last letter of fire1 typifies ,,the ,,fire 7,chapter iii1 ,mishna iii7--,god created ,in the ,world--,the ,fire1 ,water1 ,air4 ,in ,man--,the ,head1 ,body1 ,breast4 ,in the ,year--,heat1 ,cold1 ,wet4 #b4 ,seven double consonants--,beth1 ,gimel1 ,daleth1 ,caph1 ,pe1 ,resh1 ,tav ,the three dominions proceeding from the triad of the primordial elements which emanated from the unity continued to develope themselves still further4 ,in the macrocosm were developed the seven planets1 in time the seven days1 and in the microcosm the seven sensuous faculties4 ,these are represented by the seven double consonants of the alphabet4 ,hence it is said that by means of these seven letters1 which are called double because they have a double pronunciation1 being sometimes aspirated and sometimes not1 according to their being with or without the ,dagesh1 ,god created-- ,in the ,world--,saturn1 ,jupiter1 ,mars1 ,sun1 ,venus1 ,mercury1 ,moon4 ,in ,man--,wisdom1 ,riches1 ,dominion1 ,life1 ,favour1 ,progeny1 ,peace4 ,in the ,year--,sabbath1 ,thursday1 ,tuesday1 ,sunday1 ,friday1 ,wednesday1 ,monday4 ,owing to the opposite double pronunciation of these seven letters1 being hard and soft1 they are also the symbols of the seven opposites 77 in which human life moves1 viz41 wisdom and ignorance1 riches and poverty1 fruitfulness and barrenness1 life and death1 liberty and bondage1 peace and war1 beauty and deformity4 ,moreover1 they correspond to the seven ends 7 71 above and below1 east and west1 north and south1 and the ,holy ,place in the centre1 which supports them2 and with them ,god formed the seven heavens1 the seven earths or countries1 the seven weeks from the feast of ,passover to ,pentecost4 7,chapter iii1 ,mishna1 i-v2 cap4 iv1 ,mishna1 i-iii47 #c4 ,twelve simple consonants 4 ,the three dominions then respectively developed themselves into twelve parts1 the macrocosm into the twelve signs of the ,zodiac1 time into twelve months1 and the microcosm into twelve active organs4 ,this is shown by the twelve simple consonants of the alphabet4 ,thus it is declared1 that by means of the twelve letters1 which are 1 ,god created the twelve signs of the ,zodiac1 viz43-- ,in the ,world--,aries1 ,taurus1 ,gemini1 ,cancer1 ,leo1 ,virgo1 ,libra1 ,scorpio1 ,sagittarius1 ,capricornus1 ,aquarius1 ,pisces4 ,in ,man--,the organs of ,sight1 ,hearing1 ,smelling1 ,talking1 ,taste1 ,copulating1 ,dealing1 ,walking1 ,thinking1 ,anger1 ,laughter1 ,sleeping4 ,in the ,year--,the twelve months1 viz41 ,nisan1 ,jiar1 ,sivan1 ,tamus1 ,ab1 ,elul1 ,tishri1 ,cheshvan1 ,kislev1 ,tebet1 ,shebat1 ,adar4 7,comp4 chapter v1 ,mishna i47 ,the three dominions continued gradually to develope into that infinite variety of objects which is perceptible in each4 ,this infinite variety1 proceeding from the combination of a few1 is propounded by means of the great diversity of combinations and permutations of which the whole alphabet is capable4 ,these letters1 small in number1 being only twenty-two1 by their power of combination and transposition1 yield an endless number of words and figures1 and thus become the types of all the varied phenomena in the creation4 #de 8,just as the twenty-two letters yield two hundred and thirty-one types by combining ,aleph 77 with all the letters1 and all the letters with ,aleph2 ,beth 771 with all the letters1 and all the letters with ,beth1 so all the formations and all that is spoken proceed from one name40 7,chapter ii1 ,mishna1 iv474 ,the table on the opposite page will shew how the two hundred and thirty-one types are obtained by the combination of the twenty-two letters4 ,the infinite variety in creation is still more strikingly exhibited by permutations1 of which the ,hebrew alphabet is capable1 and through which an infinite variety of types is obtained4 ,hence the remark #df--8,two letters form two houses1 three letters build six houses1 four build twenty-four1 five build a hundred and twenty houses1 six build seven hundred and twenty houses2 and from thenceforward go out and think what the mouth cannot utter and the ear cannot hear40 7,chapter iv1 ,mishna iv47 ,the following table will show how the letters1 by permutation1 will yield an infinite variety4 a4 ,two letters b4 ,three letters c4 ,four letters #a4 #a4 #ai4 #ac4 #g4 #a4 #b4 #b4 #bj4 #ad4 #h4 #b4 #c4 #ba4 #ae4 #i4 #c4 #d4 #bb4 #af4 #aj4 #d4 #e4 #bc4 #ag4 #aa4 #e4 #f4 #bd4 #ah4 #ab4 #f4 form two4 build six4 build twenty-four4 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 44 -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- #a #b #c #d #e #f #g #h #i #aj #aa #ab #ac #ad #ae #af #ag #ah #ai #bj #ba #bca ,in order to ascertain how often a certain number of letters can be transposed1 the product of the preceding number must be multiplied with it4 ,thus-- ,letter #b #a #b #c #b #f #d #f #bd #e #bd #abj #f #abj #gbj #g #gbj #ejdj and so on4 ,accordingly1 the material form of the spirit1 represented by the twenty-two letters of the alphabet1 is the form of all existing beings4 ,apart from the three dominions1 the macrocosm1 time1 and microcosm1 it is only the ,infinite who can be perceived1 and of whom this triad testifies2 for which reason it is denominated 8the three true witnesses40 #dg ,each of this triad1 notwithstanding its multifariousness1 constitutes a system1 having its own centre and dominion4 #dh ,just as ,god is the centre of the universe1 the heavenly dragon is the centre of the macrocosm2 the foundation of the year is the revolution of the ,zodiac2 whilst the centre of the microcosm is the heart4 #di ,the first is like a king on his throne1 the second is like a king living among his subjects1 and the third is like a king in war4 ,the reason why the heart of man is like a monarch in the midst of war is1 that the twelve principal organs of the human body #ej 8are arrayed against each other in battle array2 three serve love1 three hatred1 three engender life1 and three death4 ,the three engendering love are the heart1 the ears and the mouth2 the three for enmity are the liver1 the gall and the tongue2 but ,god1 the faithful ,king1 rules over all the three systems4 ,one i4e41 ,god is over the three1 the three are over the seven1 the seven over the twelve1 and all are internally connected with each other40 7,chapter vi1 ,mishna iii47 ,thus the whole creation is one connected whole2 it is like a pyramid pointed at the top1 which was its beginning1 and exceedingly broad in its basis1 which is its fullest development in all its multitudinous component parts4 ,throughout the whole are perceptible two opposites1 with a reconciling medium4 ,thus1 in the macrocosm1 8the ethereal fire is above1 the water below1 and the air is between these hostile elements to reconcile them40 7,chapter vi1 ,mishna i47 ,the same is the case in the heaven1 earth and the atmosphere1 as well as in the microcosm4 ,but all the opposites in the cosmic1 telluric and organic spheres1 as well as in the moral world1 are designed to balance each other4 8,god has placed in all things one to oppose the other2 good to oppose evil1 good proceeding from good1 and evil from evil2 good purifies evil1 and evil purifies good2 good is in store for the good1 and evil is reserved for the evil40 7,chapter vi1 ,mishna ii47 ,from this analysis of its contents it will be seen that the ,book ,jetzira1 which the ,kabbalists claim as their oldest document1 has really nothing in common with the cardinal doctrines of the ,kabbalah4 ,there is not a single word in it bearing on the ,en ,soph1 the ,archetypal ,man1 the speculations about the being and nature of the ,deity1 and the ,sephiroth1 which constitute the essence of the ,kabbalah4 ,even its treatment of the ten digits1 as part of the thirty-two ways of wisdom whereby ,god created the universe1 which has undoubtedly suggested to the authors of the ,kabbalah the idea of the ten ,sephiroth1 is quite different from the mode in which the ,kabbalistic ,sephiroth are depicted1 as may be seen from a most cursory comparison of the respective diagrams which we have given to illustrate the plans of the two systems4 ,besides the language of the ,book ,jetzira and the train of ideas therein enunciated1 as the erudite ,zunz rightly remarks1 shew that this treatise belongs to the ,geonim period1 i4e41 about the ninth century of the ,christian era1 when it first became known4 #ea ,the fabrication of this pseudograph was evidently suggested by the fact that the ,talmud mentions some treatises on the ,creation1 denominated and 7,sanhedrim #fe b2 #fg b7 which 8,r4 ,chanina and ,r4 ,oshaja studied every ,friday1 whereby they produced a calf three years old and ate it20 #eb and whereby ,r4 ,joshua ben ,chananja declared he could take fruit and instantly produce the trees which belong to them4 7,jerusalem ,sanhedrim1 cap4 vii4 ad finem4 #ec7 ,indeed ,dr4 ,chwolson of ,petersburg has shown in his treatise 8on the ,remnants of the ancient ,babylonian ,literature in ,arabic translations10 that the ancient ,babylonians laid it down as a maxim that if a man were minutely and carefully to observe the process of nature1 he would be able to imitate nature and produce sundry creatures4 ,he would not only be able to create plants and metals1 but even living beings4 ,these artificial productions the ,babylonians call productions or formations4 ,gutami1 the author of the ,agricultura ,nabat1 who lived about #adjj ,b4,c41 devoted a long chapter to the doctrine of artificial productions4 ,the ancient sorcerer ,ankebuta declares1 in his work on artificial productions1 that he created a man1 and shows how he did it2 but he confesses that the human being was without language and reason1 that he could not eat1 but simply opened and closed his eyes4 ,this and many other fragments adds ,r--1 from whose communication we quote1 show that there were many works in ,babylon which treated on the artificial productions of plants1 metals1 and living beings1 and that the ,book ,jetzira1 mentioned in the ,talmud1 was most probably such a ,babylonian document4 #ed ,as the document on creation1 mentioned in the ,talmud1 was lost in the course of time1 the author of the ,treatise which we have analysed tried to supply the loss1 and hence not only called his production by the ancient name the ,book of ,creation1 but ascribed it to the patriarch ,abraham4 ,the perusal1 however1 of a single page of this book will convince any impartial reader that it has as little in common with the magic work mentioned in the ,talmud or with the ancient ,babylonian works which treat of human creations1 as with the speculations about the being and nature of the ,deity1 the ,en ,soph and the ,sephiroth1 which are the essence of the ,kabbalah4 #ee ,having shown that the ,book ,jetzira1 claimed by the ,kabbalists as their first and oldest code of doctrines1 has no affinity with the real tenets of the ,kabbalah1 we have now to examine3-- ,,ii4 ,the ,book ,sohar4 ,before we enter into an examination concerning the date and authorship of this renowned code of the ,kabbalistic doctrines1 it will be necessary to describe the component parts of the ,sohar4 ,it seems that the proper ,sohar1 which is a commentary on the five ,books of ,moses1 according to the division into ,sabbatic sections1 was originally called the ,midrash or ,exposition1 ,let there be ,light1 from the words in ,gen4 i1 #d2 because the real ,midrash begins with the exposition of this verse4 ,the name ,sohar 771 i4e4 ,light1 ,splendour1 was given to it afterwards1 either because this document begins with the theme light1 or because the word ,sohar frequently occurs on the first page4 ,it is referred to by the name of the ,book ,sohar 7 7 in the component parts of the treatise itself4 7,comp4 ,the ,faithful ,shepherd1 ,sohar1 iii1 #aec b47 ,the ,sohar is also called ,midrash of ,r4 ,simon b4 ,jochai 7 71 because this ,rabbi is its reputed author4 #ef ,interspersed throughout the ,sohar1 either as parts of the text with special titles1 or in separate columns with distinct superscriptions1 are the following dissertations1 which we detail according to the order of the pages on which they respectively commence4 #a4 ,tosephta and ,mathanithan 7 and 71 or ,small ,additional ,pieces which are given in vol4 i1 #ca b2 #cb b2 #cg a2 #ed b2 #ei a2 #fj b2 #fb2 #ih b2 #aba a2 #abb2 #abh b2 #adg2 #aea a2 #aeb a2 #bcb2 #bcc b2 #bcd a2 vol4 ii1 #d1 #bg b2 #bh a2 #fh b2 #ace b2 vol4 iii1 #bi b2 #cj a2 #ed b2 #ee4 ,they briefly discuss1 by way of supplement1 the various topics of the ,kabbalah1 such as the ,sephiroth1 the emanation of the primordial light1 c41 c41 and address themselves in apostrophes to the initiated in these mysteries1 calling their attention to some doctrine or explanation4 #b4 ,hechaloth 77 or ,the ,mansions and ,abodes forming part of the text1 vol4 i1 #ch a-#de b2 vol4 ii1 #bde a-#bfi a4 ,this portion of the ,sohar describes the topographical structure of ,paradise and ,hell4 ,the mansions or palaces1 which are seven in number1 were at first the habitation of the earthly ,adam1 but1 after the fall of the protoplasts1 were rearranged to be the abode of the beatified saints1 who for this reason have the enjoyment both of this world and the world to come4 ,the seven words in ,gen4 i1 #b are explained to describe these seven mansions4 ,sohar1 i1 #de a1 describes the seven ,hells4 ,in some ,codices1 however1 this description of the ,infernal ,regions is given vol4 ii1 #bjb b4 #c4 ,sithre ,tora 7 71 or ,the ,mysteries of the ,pentateuch1 given in separate columns1 and at the bottom of pages as follows4 ,vol4 i1 #gd b2 #ge a2 #gf b-#gg a2 #gh a-#ha b2 #ig a-#ajb a2 #ajg b-#aaa a2 #adf b-#adi b2 #aea a2 #aeb b2 #aed b-#aeg b2 #afa b-#afb b2 #afe2 vol4 ii1 #adf a4 ,it discusses the divers topics of the ,kabbalah1 such as the evolution of the ,sephiroth1 the emanation of the primordial light1 c41 c4 #d4 ,midrash ,ha-,neelam 7 71 or ,the ,hidden ,midrash1 occupies parallel columns with the text in vol4 i1 #ig a-#adj a1 and endeavours more to explain passages of ,scripture mystically1 by way of ,remasim 77 and ,gematrias 771 and allegorically1 than to propound the doctrines of the ,kabbalah4 ,thus ,abraham's prayer for ,sodom and ,gomorrah is explained as an intercession by the congregated souls of the saints in behalf of the sinners about to be punished4 7,sohar1 i1 #ajd b47 ,lot's two daughters are the two proclivities in man1 good and evil4 7,ibid4 #aaj47 ,besides this mystical interpretation wherein the ,kabbalistic rules of exegesis are largely applied1 the distinguishing feature of this portion of the ,sohar is its discussion on the properties and destiny of the soul1 which constitute an essential doctrine of the ,kabbalah4 #e4 ,raja ,mehemna 7 71 or the ,faithful ,shepherd4 ,this portion of the ,sohar is given in the second and third volumes1 in parallel columns with the text2 and when it is too disproportioned for columns1 is given at the bottom or in separate pages1 as follows4 ,vol4 ii1 #be1 #dj1 #ei b2 #ia b-#ic a2 #acd b1 #aeg b-#aei a2 #ahg b-#ahh a2 vol4 iii1 #c a-#d b2 #bj a1 #bd b1 #bg1 #bh a-#bi a2 #cc a-#cd a2 #db a1 #dd a2 #fc2 #fg b-#fh a2 #ha b-#hc b2 #he b-#hf a2 #hh b-#ij a2 #ib b-#ic a2 #ig a-#aja a2 #ajc b-#ajd a2 #ajh b-#aaa b2 #aba b-#abf a2 #ade a-#adf b2 #aeb b-#aec b2 #agd a-#age a2 #agh b-#agi b2 #ahj a1 #bae a-#bci a2 #bdb a-#beh a2 #bfc a-#bfd a2 #bgj b-#bhc a4 ,it derives its name from the fact that it records the discussions which ,moses the ,faithful ,shepherd held in conference with the prophet ,elias1 and with ,r4 ,simon b4 ,jochai1 the celebrated master of the ,kabbalistic school1 who is called the ,sacred ,light 7 74 ,the chief object of this portion is to show the profound and allegorical import of the ,mosaic commandments and prohibitions1 as well as of the ,rabbinic injunctions and religious practices which obtained in the course of time4 ,at the dialogue which ,moses the lawgiver holds with ,r4 ,simon b4 ,jochai the ,kabbalistic lawgiver1 not only is the prophet ,elias present1 but ,abraham1 ,isaac1 ,jacob1 ,aaron1 ,david1 ,solomon1 and ,god himself make their appearance2 the disciples of ,r4 ,simon are frequently in ecstacies when they hold converse with these illustrious patriarchs and kings of bygone days4 #f4 ,raze ,derazin 7 71 or the ,secret of ,secrets1 ,original ,secrets1 is given in vol4 ii1 #gj a-#ge a1 and is especially devoted to the physiognomy of the ,kabbalah1 and the connection of the soul with the body1 based upon the advice of ,jethro to his son-in-law ,moses 7 7 and thou shalt look into the face4 7,exod4 xviii1 #ba47 #g4 ,saba ,demishpatim 7 71 or the ,discourse of the ,aged in ,mishpatim1 given in vol4 ii1 #id a-#aad a4 ,the ,aged is the prophet ,elias1 who holds converse with ,r4 ,simon b4 ,jochai about the doctrine of metempsychosis1 and the discussion is attached to the ,sabbatic section called 1 i4e41 ,exod4 xxi1 #a-xxiv1 #ah1 because the ,kabbalah takes this word to signify punishments of souls 771 and finds its psychology in this section4 ,so enraptured were the disciples when their master1 the ,sacred ,light1 discoursed with ,moses on this subject1 that they knew not whether it was day or night1 or whether they were in the body or out of the body4 7,sohar1 ii1 #aje b47 #h4 ,siphra ,detzniutha 7 71 or the ,book of ,secrets or ,mysteries1 given in vol4 ii1 #agf b-#agh b4 ,it is divided into five sections 771 and is chiefly occupied with discussing the questions involved in the creation1 e4 gr4 the transition from the infinite to the finite1 from absolute unity to multifariousness1 from pure intelligence to matter1 the double principle of masculine and feminine 7 71 expressed in the ,tetragrammaton1 the androgynous protoplast1 the ,demonology concealed in the letters of ,scripture1 as seen in ,gen4 vi1 #b2 ,josh4 ii1 #a2 #a ,kings1 viii1 #c1 #af2 the mysteries contained in ,isa4 i1 #d1 and the doctrine of the ,sephiroth concealed in ,gen4 i2 c41 as well as with showing the import of the letters composing the ,tetragrammaton which were the principal agents in the creation4 ,this portion of the ,sohar has been translated into ,latin by ,rosenroth in the second volume of his ,kabbala ,denudata1 ,frankfort-on-the-,maine1 #afhd4 #i4 ,idra ,rabba 7 71 or the ,great ,assembly is given in vol4 iii1 #abg b-#ade a1 and derives its name from the fact that it purports to give the discourses which ,r4 ,simon b4 ,jochai delivered to his disciples who congregated around him in large numbers4 ,upon the summons of the ,sacred ,light1 his disciples assembled to listen to the secrets and enigmas contained in the ,book of ,mysteries4 ,hence it is chiefly occupied with a description of the form and various members of the ,deity1 a disquisition on the relation of the ,deity1 in his two aspects of the ,aged 77 and the ,young 771 to the creation and the universe1 as well as on the diverse gigantic members of the ,deity1 such as the head1 the beard1 the eyes1 the nose1 c41 c42 a dissertation on pneumatology1 demonology1 c41 c4 ,it concludes with telling us that three of the disciples died during these discussions4 ,this portion too is given in a ,latin translation in the second volume of ,rosenroth's ,kabbala ,denudata4 #aj4 ,januka 771 or the ,discourse of the ,young ,man1 is given in vol4 iii1 #ahf a-#aib a1 and forms part of the text of the ,sohar on the ,sabbatic section called ,balak1 i4e4 ,numb4 xxii1 #b-xxv1 #i4 ,it derives its name from the fact that the discourses therein recorded were delivered by a young man1 under the following circumstances3--,r4 ,isaac and ,r4 ,jehudah1 two of ,r4 ,simon b4 ,jochai's disciples1 when on a journey1 and passing through the village where the widow of ,r4 ,hamnuna ,saba resided1 visited this venerable woman4 ,she asked her son1 the young hero of this discourse1 who had just returned from school1 to go to these two ,rabbins to receive their benediction2 but the youth would not approach them because he recognised1 from the smell of their garments1 that they had omitted reciting on that day the prescribed declaration about the unity of the ,deity 774 ,when at meals this wonderful ,januka gave them sundry discourses on the mysterious import of the washing of hands1 based on ,exod4 xxx1 #bj1 on the grace recited at meals1 on the ,shechinah1 on the angel who redeemed ,jacob 7,gen4 xlviii1 #af71 c41 c41 which elicited the declaration from the ,rabbins that 8this youth is not the child of human parents0 7 72 and when hearing all this1 ,r4 ,simon b4 ,jochai coincided in the opinion1 that 8this youth is of superhuman origin40 #aa4 ,idra ,suta 7 7 or the ,small ,assembly1 is given in vol4 iii1 #bhg b-#bif b1 and derives its name from the fact that many of the disciples of ,r4 ,simon b4 ,jochai had died during the course of these ,kabbalistic revelations1 and that this portion of the ,sohar contains the discourses which the ,sacred ,light delivered before his death to the small assembly of six pupils1 who still survived and congregated to listen to the profound mysteries4 ,it is to a great extent a recapitulation of the ,idra ,rabba1 occupying itself with speculations about the ,sephiroth1 the ,deity in his three aspects 7 71 or principles which successively developed themselves from each other1 viz4--the ,en ,soph 7 71 or the ,boundless in his absolute nature1 the ,macroprosopon 7 71 or the ,boundless as manifested in the first emanation1 and the ,microprosopon 7 71 the other nine emanations2 the abortive creations1 c41 and concludes with recording the death of ,simon b4 ,jochai1 the ,sacred ,light and the medium through whom ,god revealed the contents of the ,sohar4 ,the ,idra ,suta has been translated into ,latin by ,rosenroth in the second volume of his ,kabbala ,denudata4 ,from this brief analysis of its component parts and contents1 it will be seen that the ,sohar does not propound a regular ,kabbalistic system1 but promiscuously and reiteratedly dilates upon the diverse doctrines of this theosophy1 as indicated in the forms and ornaments of the ,hebrew alphabet1 in the vowel points and accents1 in the ,divine names and the letters of which they are composed1 in the narratives of the ,bible1 and in the traditional and national stories4 ,hence the ,sohar is more a collection of homilies or rhapsodies on ,kabbalistic subjects than treatises on the ,kabbalah4 ,it is for this very reason that it became the treasury of the ,kabbalah to the followers of this theosophy4 ,its diversity became its charm4 ,the long conversations between its reputed author1 ,r4 ,simon b4 ,jochai1 and ,moses1 the great lawgiver and true shepherd1 which it records2 the short and pathetic prayers inserted therein2 the religious anecdotes2 the attractive spiritual explanations of scripture passages1 appealing to the hearts and wants of men2 the description of the ,deity and of the ,sephiroth under tender forms of human relationships1 comprehensible to the finite1 mind1 such as father1 mother1 primeval man1 matron1 bride1 white head1 the great and small face1 the luminous mirror1 the higher heaven1 the higher earth1 c1 which it gives on every page1 made the ,sohar a welcome text-book for the students of the ,kabbalah1 who1 by its vivid descriptions of divine love1 could lose themselves in rapturous embraces with the ,deity4 ,now1 the ,sohar pretends to be a revelation from ,god1 communicated through ,r4 ,simon b4 ,jochai1 who flourished about ,a4,d4 #gj-aaj1 to his select disciples4 ,we are told that 8when they assembled to compose the ,sohar1 permission was granted to the prophet ,elias1 to all the members of the celestial college1 to all angels1 spirits1 and superior souls1 to assist them2 and the ten spiritual substances i4e41 ,sephiroth were charged to disclose to them their profound mysteries1 which were reserved for the days of the ,messiah40 ,on the approach of death1 ,r4 ,simon b4 ,jochai assembled the small number of his disciples and friends1 amongst whom was his son1 ,r4 ,eleazar1 to communicate to them his last doctrines1 #eg 8when he ordered as follows--,r4 ,aba shall write1 ,r4 ,eleazar1 my son1 propound1 and let my other associates quietly think about it40 7,idra ,suta1 ,sohar1 iii1 #bhg b47 ,it is upon the strength of these declarations1 as well as upon the repeated representation of ,r4 ,simon b4 ,jochai as speaking and teaching throughout this production1 that the ,sohar is ascribed to this ,rabbi on its very title-page1 and that not only ,jews1 for centuries1 but such distinguished ,christian scholars as ,lightfoot1 ,gill1 ,bartolocci1 ,pfeifer1 ,knorr von ,rosenroth1 ,molitor1 c41 have maintained this opinion4 ,a careful examination1 however1 of the following internal and external evidence will show that this ,thesaurus of the ,kabbalah is the production of the thirteenth century4 #a4 ,the ,sohar most fulsomely praises its own author1 calls him the ,sacred ,light 7 71 and exalts him above ,moses1 8the true ,shepherd40 #eh 8,i testify by the sacred heavens and the sacred earth10 declares ,r4 ,simon b4 ,jochai1 8that ,i now see what no son of man has seen since ,moses ascended the second time on ,mount ,sinai1 for ,i see my face shining as brilliantly as the light of the sun when it descends as a healing for the world2 as it is written1 #8to you who fear my name shall shine the ,sun of ,righteousness with a healing in his wings4' 7,malachi1 iii1 #bj iv1 #b47 ,yea1 more1 ,i know that my face is shining1 but ,moses did not know it nor understand it2 for it is written 7,exod4 xxxiv1 #bi71 #8,moses wist not that the skin of his face shone4'0 7,sohar1 iii1 #acb b2 #add a47 ,the disciples deify ,r4 ,simon in the ,sohar1 declaring that the verse1 8all thy males shall appear before the ,lord ,god0 7,exod4 xxiii1 #ag71 refers to ,r4 ,simon b4 ,jochai1 who is the ,lord1 and before whom all men must appear4 7,sohar1 ii1 #ch a47 #ei #b4 ,the ,sohar quotes and mystically explains the ,hebrew vowel points 7i1 #af b2 #bd b2 ii1 #aaf a2 iii1 #fe a71 which were introduced for the first time by ,r4 ,mocha of ,palestine1 ,a4,d4 #egj1 to facilitate the reading of the ,scriptures for his students4 #fj #c4 ,the ,sohar 7 ,faithful ,shepherd1 on section iii1 #hb b71 has literally borrowed two verses from the celebrated ,hymn of ,ibn ,gebirol1 who was born about ,a4,d4 #ajba and died in #ajgj4 ,this ,hymn which is entitled the ,royal ,diadem1 is a beautiful and pathetic composition1 embodying the cosmic views of ,aristotle1 and forms part of the ,jewish service for the evening preceding the ,great ,day of ,atonement to the present day4 ,the quotation in the ,sohar from this ,hymn is beyond the shadow of a doubt1 as will be seen from the following comparison-- ,sohar4 ,ibn ,gebirol4 ,it must be borne in mind that1 though the ,sohar is written in ,aramaic1 yet this quotation is in ,hebrew1 and in the rhyme of ,ibn ,gebirol4 #fa #d4 ,the ,sohar 7i1 #ah b2 #bc a7 quotes and explains the interchange1 on the outside of the ,mezuza1 #fb of the words 7 7 ,jehovah our ,god is ,jehovah for 7 7 ,kuzu ,bemuchzaz ,kuzu1 by substituting for each letter its immediate predecessor in the alphabet1 which was transplanted from ,france into ,spain in the thirteenth century4 #fc #e4 ,the ,sohar 7iii1 #bcb b7 uses the expression ,esnoga1 which is a ,portuguese corruption of synagogue1 and explains it in a ,kabbalistic manner as a compound of two ,hebrew words1 i4e41 ,es and ,noga brilliant light4 #fd #f4 ,the ,sohar 7ii1 #cb a7 mentions the ,crusades1 the momentary taking of ,jerusalem by the ,crusaders from the ,infidels1 and the retaking of it by the ,saracens4 #fe 8,woe to the time10 it says1 8wherein ,ishmael saw the world1 and received the sign of circumcision6 ,what did the ,holy ,one1 blessed be his name8 ,he excluded the descendants of ,ishmael1 i4e41 the ,mahommedans1 from the congregation in heaven1 but gave them a portion on earth in the ,holy ,land1 because of the sign of the covenant which they possess4 ,the ,mahommedans are1 therefore1 destined to rule for a time over the ,holy ,land2 and they will prevent the ,israelites from returning to it1 till the merit of the ,mahommedans is accomplished4 ,at that time the descendants of ,ishmael will be the occasion of terrible wars in the world1 and the children of ,edom1 i4e41 the ,christians1 will gather together against them and do battle with them1 some at sea and some on land1 and some in the neighbourhood of ,jerusalem1 and the victory will now be on the one side and then on the other1 but the ,holy ,land will not remain in the hands of the ,christians40 #g4 ,the ,sohar records events which transpired ,a4,d4 #abfd4 ,thus on ,numb4 xxiv1 #ag1 which the ,sohar explains as referring to the time preceding the advent of ,messiah1 it remarks1 #ff 8the ,holy ,one1 blessed be he1 is prepared to rebuild ,jerusalem4 ,previous to the rebuilding thereof he will cause to appear1 a wonderful and splendid star1 which will shine seventy days4 ,it will first be seen on ,friday1 ,elul ,july #beth1 and disappear on ,saturday or ,friday evening at the end of seventy days4 ,on the day preceding its disappearance1 i4e4 ,october #bnd when it will still be seen in the city of ,rome1 on that self-same day three high walls of that city of ,rome and the great palace will fall1 and the pontiff ruler of the city will die40 7,sohar iii1 #bab b47 ,now the comet here spoken of appeared in ,rome1 ,july #beth1 #abfd1 and was visible till ,october #bnd1 which are literally the seventy days mentioned in the ,sohar4 ,moreover1 ,july #beth1 when the comet first appeared1 actually happened on a ,friday2 on the day of its disappearance1 ,october #bnd1 the sovereign pontiff of ,rome1 ,urban ,,iv1 died at ,perugia1 when it was believed that the appearance of the comet was the omen of his death1 and the great and strong palace 7 7 ,vincimento1 fell on the self-same day1 ,october #bnd1 into the hands of the insurrectionists4 #fg #h4 ,the ,sohar1 in assigning a reason why its contents were not revealed before1 says that the 8time in which ,r4 ,simon ben ,jochai lived was peculiarly worthy and glorious1 and that it is near the advent of the ,messiah10 for which cause this revelation was reserved till the days of ,r4 ,simon1 to be communicated through him4 ,yet1 speaking elsewhere of the advent of the ,messiah1 the ,sohar1 instead of placing it in the second century when this ,rabbi lived1 forgets itself and says #fh--8,when the sixtieth or the sixty-sixth year shall have passed over the threshold of the sixth millenium ,a4,m4 #ejfj-ff ,a4,d4 #acjj-acjf the ,messiah will appear0 7,sohar i1 #aaf a1 #aag b1 ,comp4 also iii1 #beb a72 thus showing that the author lived in the thirteenth century of the ,christian era4 ,in perfect harmony with this is the fact that3-- #i4 ,the doctrine of the ,en ,soph1 and the ,sephiroth1 as well as the metempsychosisian retribution were not known before the thirteenth century4 #aj4 ,the very existence of the ,sohar1 according to the confession of the staunch ,kabbalist1 ,jehudah ,chajoth 7flourished #aejj71 was unknown to such distinguished ,kabbalists as ,nachmanides 7#aaie-abgj7 and ,ben-,adereth 7#abce-acaj72 the first who mentions it is ,todros ,abulafia 7#abcd-acjf74 #aa4 ,isaac of ,akko 7flourished #abij7 fully confirms all that we have hitherto adduced from the import of this book1 by his testimony that 8the ,sohar was put into the world from the head of a ,spaniard40 ,to the same effect is the testimony of ,joseph ,ibn ,wakkar1 who in speaking of later books which may be relied upon1 recommends only those of ,moses ,nachmanides and ,todros ,abulafia2 8but10 he adds1 8the ,sohar is full of errors1 and one must take care not to be misled by them40 ,upon which1 the erudite ,steinschneider rightly remarks1 #fi 8this is an impartial and indirect testimony that the ,sohar was recognised scarcely fifty years after its appearing as one of the later works1 and was not attributed to ,simon ben ,jochai40 #ab4 ,that ,moses de ,leon1 who first published and sold the ,sohar1 as the production of ,r4 ,simon b4 ,jochai1 was himself the author of it1 was admitted by his own wife and daughter1 as will be seen from the following account in the ,book ,juchassin1 7p4p4 #hh1 #hi1 #ie1 ed4 ,filipowski1 ,london1 #aheg71 which we give in an abridged form4 #gj ,when ,isaac of ,akko1 who escaped the massacre after the capture of this city 7,a4,d4 #abia71 came to ,spain and there saw the ,sohar1 he was anxious to ascertain whether it was genuine1 since it pretended to be a ,palestine production1 and he1 though born and brought up in the ,holy ,land1 in constant intercourse with the disciples of the celebrated ,kabbalist1 ,nachmanides1 had never heard a syllable about this marvellous work4 ,now1 ,moses de ,leon1 whom he met in ,valladolid1 declared to him on a most solemn oath that he had at ,avila an ancient exemplar1 which was the very autograph of ,r4 ,simon ben ,jochai1 and offered to submit it to him to be tested4 ,in the meantime1 however1 ,moses de ,leon was taken ill on his journey home1 and died at ,arevolo1 ,a4,d4 #acje4 ,but two distinguished men of ,avila1 ,david ,rafen and ,joseph de ,avila1 who were determined to sift the matter1 ascertained the falsehood of this story from the widow and daughter of ,moses de ,leon4 ,being a rich man and knowing that ,moses de ,leon left his family without means1 ,joseph de ,avila promised1 that if she would give him the original ,,ms4 of the ,sohar from which her husband made the copies1 his son should marry her daughter1 and that he would give them a handsome dowry4 ,whereupon the widow and daughter declared1 that they did not possess any such ,,ms41 that ,moses de ,leon never had it1 but that he composed the ,sohar from his own head1 and wrote it with his own hand4 ,moreover1 the widow candidly confessed that she had frequently asked her husband why he published the production of his own intellect under another man's name1 and that he told her that if he were to publish it under his own name nobody would buy it1 whereas under the name of ,r4 ,simon b4 ,jochai it yielded him a large revenue4 ,this account is confirmed in a most remarkable manner by the fact that-- #ac4 ,the ,sohar contains whole passages which ,moses de ,leon translated into ,aramaic1 from his other works1 as the learned ,jellinek has demonstratively proved4 ,to transfer these passages here would occupy too much of our space4 ,we must1 therefore1 refer the reader to the monograph itself1 #ga and shall only give one example1 which the erudite historian1 ,dr4 ,graetz1 #gb has pointed out4 ,in his ,sephar ,ha-,rimon 7 71 which he composed ,a4,d4 #ahbg1 and which is a ,kabbalistic explanation of the ,mosaic precepts1 ,moses de ,leon endeavours to account for the non-occurrence of the ,tetragrammaton in the history of the hexahemeron1 whilst it does occur immediately afterwards1 by submitting that as the earthly world is finite and perishable1 this divine name1 which denotes eternity1 could not be used at the creation thereof2 for if it had been created under its influence1 the world would have been as imperishable as this name4 ,in corroboration of this1 ,moses de ,leon quotes the passage 7 7 ,come1 behold the works of ,elohim1 what perishableness he made in the earth 7,ps4 xlvi1 #h71 showing that destruction1 perishableness1 is consonant with the name 4 ,in looking at the original1 it will be seen that the text has and not 1 and that ,moses de ,leon1 by a slip of memory1 confounded this passage with ,come and see the works of ,elohim 7,ps4 xlvi1 #e74 ,now1 the whole explanation and the same blunder are transferred into the ,sohar4 ,the commentators on this treasury of the ,kabbalah1 not knowing the cause of this blunder1 express their great surprise that the ,sohar should explain a mis-quotation4 ,we subjoin the two passages in parallel columns4 ,sohar1 i1 #eh a4 7 7 4 3 ,moses de ,leon1 ii1 ,no4 #acc1 p4 #be4 3 ,it is for these and many other reasons that the ,sohar is now regarded by ,steinschneider1 ,beer1 ,jellinek1 ,graetz1 c41 as a pseudograph of the thirteenth century4 ,that ,moses de ,leon should have palmed the ,sohar upon ,simon b4 ,jochai was nothing remarkable1 since this ,rabbi is regarded by tradition as the embodiment of mysticism4 ,no better hero could be selected for the ,sohar than ,r4 ,simon1 of whom the ,talmud gives us the following account3 8,once upon a time1 ,r4 ,jehudah1 ,r4 ,jose1 and ,r4 ,simon sat together1 and ,r4 ,jehudah b4 ,gerim sat by them4 ,r4 ,jehudah then began and said--,how beautiful are the works of this nation 7i4e41 the ,romans76 they have erected market-places1 they have erected bridges1 and they have erected baths6 ,r4 ,jose was quiet1 but ,r4 ,simon b4 ,jochai answered and said3 what they have built they have built for no one except for their own use1 they made markets to allure prostitutes1 they made baths to gratify themselves therein1 and bridges to get tolls by them4 ,jehudah b4 ,gerim repeated this1 and the emperor's government got to hear it1 who passed the following decree3 ,jehudah1 who exalted1 is to be exalted2 ,jose1 who was silent1 is to be banished to ,zipporis2 and ,simon1 who spoke evil1 is to be killed4 ,he 7i4e41 ,r4 ,simon7 at once concealed himself with his son1 in the place of study1 whither his wife daily brought them a loaf and a flask of water2 but as the rigour of the decree increased1 he said to his son3 women are weak-minded--if she is tortured she may betray us4 ,hence1 they left1 and betook themselves into a deep cavern1 where by a miracle a crab-tree and a well were created for their subsistence4 ,he and his son sat in the sand up to their necks all the day studying the ,law4 ,they spent twelve long years in this cavern2 when ,elias the prophet came and stood at the entrance of the cavern1 and called out--,who will inform the son of ,jochai that the emperor is dead1 and that the decree is commuted8 ,they came out and saw the people tilling and sowing40 7,sabbath1 #cc a4 ,comp4 also1 ,jerusalem ,shebiith1 ix1 #a2 ,bereshith ,rabba1 cap4 lxxix2 ,midrash ,koheleth1 x1 #h2 ,midrash ,esther1 i1 #i47 ,this is the secret why the story that ,r4 ,simon b4 ,jochai composed the ,sohar during his twelve years' residence in the cavern obtained credence among the followers of the ,kabbalah4 ,,iii4 ,the ,commentary on the ,ten ,sephiroth4 ,it is this commentary to which we must look1 as the most ancient document embodying the doctrines of the ,kabbalah4 ,the author of this commentary1 ,r4 ,azariel b4 ,menachem1 was born in ,valladolid1 about #aafj4 ,he distinguished himself as a philosopher1 ,kabbalist1 ,talmudist1 and commentator1 as his works indicate2 he was a pupil of ,isaac the ,blind1 who is regarded as the originator of the ,kabbalah1 and master of the celebrated ,r4 ,moses ,nachmanides1 who is also a distinguished pillar of ,kabbalism4 ,r4 ,azariel died ,a4,d4 #abch1 at the advanced age of seventy-eight years4 8,the ,commentary on the ,ten ,sephiroth0 is in questions and answers1 #gc and the following is the lucid analysis of it as given by the erudite ,jellinek1 according to ,spinoza's form of ,ethics4 #a4 ,definition4--,by the ,being who is the cause and governor of all things1 ,i understand the ,en ,soph1 i4e41 a ,being infinite1 boundless1 absolutely identical with itself1 united in itself1 without attributes1 will1 intention1 desire1 thought1 word or deed4 7,answers #b and #d47 #b4 ,definition4--,by ,sephiroth ,i understand the potencies which emanated from the absolute ,en ,soph1 all entities limited by quantity1 which like the will1 without changing its nature1 wills diverse objects that are the possibilities of multifarious things4 7,answers #c and #i47 i4 ,proposition4--,the primary cause and governor of the world is the ,en ,soph1 who is both immanent and transcendent4 7,answer #a47 7a7 ,proof4--,each effect has a cause1 and every thing which has order and design has a governor4 7,answer #a47 7b7 ,proof4--,every thing visible has a limit1 what is limited is finite1 what is finite is not absolutely identical2 the primary cause of the world is invisible1 therefore unlimited1 infinite1 absolutely identical1 i4e41 he is the ,en ,soph4 7,answer #b47 7c7 ,proof4--,as the primary cause of the world is infinite1 nothing can exist without 7,,extra7 him2 hence he is immanent4 7,ibid47 ,scholion4--,as the ,en ,soph is invisible and exalted1 it is the root of both faith and unbelief4 7,ibid47 ii4 ,proposition4--,the ,sephiroth are the medium between the absolute ,en ,soph and the real world4 ,proof4--,as the real world is limited and not perfect1 it cannot directly proceed from the ,en ,soph1 still the ,en ,soph must exercise his influence over it1 or his perfection would cease4 ,hence the ,sephiroth1 which1 in their intimate connection with the ,en ,soph1 are perfect1 and in their severance are imperfect1 must be the medium4 7,answer #c47 ,scholion4--,since all existing things originated by means of the ,sephiroth1 there are a higher1 a middle1 and a lower degree of the real world4 7,vide infra1 ,proposition #f47 iii4 ,proposition4--,there are ten intermediate ,sephiroth4 ,proof4--,all bodies have three dimensions1 each of which repeats the other 7#c #c72 and by adding thereunto space generally1 we obtain the number ten4 ,as the ,sephiroth are the potencies of all that is limited they must be ten4 7,answer #d74 7a7 ,scholion4--,the number ten does not contradict the absolute unity of the ,en ,soph1 as one is the basis of all numbers1 plurality proceeds from unity1 the germs contain the development1 just as fire1 flame1 sparks and colour have one basis1 though they differ from one another4 7,answer #f47 7b7 ,scholion4--,just as cogitation or thought1 and even the mind as a cogitated object1 is limited1 becomes concrete and has a measure1 although pure thought proceeds from the ,en ,soph2 so limit1 measure1 and concretion are the attributes of the ,sephiroth4 7,answer #g47 #d4 ,proposition4--,the ,sephiroth are emanations and not creations4 #a4 ,proof4--,as the absolute ,en ,soph is perfect1 the ,sephiroth proceeding therefrom must also be perfect2 hence they are not created4 7,answer #e47 #b4 ,proof4--,all created objects diminish by abstraction2 the ,sephiroth do not lessen1 as their activity never ceases2 hence they cannot be created4 7,ibid47 ,scholion4--,the first ,sephira was in the ,en ,soph as a power before it became a reality2 then the second ,sephira emanated as a potency for the intellectual world1 and afterwards the other ,sephiroth emanated for the sensuous and material world4 ,this1 however1 does not imply a prius and posterius or a gradation in the ,en ,soph1 but just as a light whose kindled lights which shine sooner and later and variously1 so it embraces all in a unity4 7,answer #h47 #e4 ,proposition4--,the ,sephiroth are both active and passive 7 74 ,proof4--,as the ,sephiroth do not set aside the unity of the ,en ,soph1 each one of them must receive from its predecessor1 and impart to its successor--i4e41 be receptive and imparting4 7,answer #i47 #f4 ,proposition4--,the first ,sephira is called ,inscrutable ,height 7 72 the second1 ,wisdom 772 the third1 ,intelligence 772 the fourth1 ,love 772 the fifth1 ,justice 772 the sixth1 ,beauty 772 the seventh1 ,firmness 772 the eighth1 ,splendour 772 the ninth1 the ,righteous is the ,foundation of the ,world 7 72 and the tenth1 ,righteousness 774 7a7 ,scholion4--,the first three ,sephiroth form the world of thought2 the second three the world of soul2 and the four last the world of body--thus corresponding to the intellectual1 moral1 and material worlds4 7,answer #aj47 7b7 ,scholion4--,the first ,sephira stands in relation to the soul1 inasmuch as it is called a unity 772 the second1 inasmuch as it is denominated living 772 the third1 inasmuch as it is termed spirit 772 the fourth1 inasmuch as it is called vital principle 772 the fifth1 inasmuch as it is denominated soul 772 the sixth operates on the blood1 the seventh on the bones1 the eighth on the veins1 the ninth on the flesh1 and the tenth on the skin4 7,ibid47 7c7 ,scholion4--,the first ,sephira is like the concealed light1 the second like sky-blue1 the third like yellow1 the fourth like white1 the fifth like red1 the sixth like white-red1 the seventh like whitish-red1 the eighth like reddish-white1 the ninth like white-red-whitish-red-reddish-white1 and the tenth is like the light reflecting all colours4 #gd ,the gradation of the ,sephiroth is as follows-- i _/ _/ iii ii v vi iv viii ix vii x ,for this date of the ,kabbalah 7i4e41 #aaej-aaij7 we have the testimony of some of the earliest and most intelligent ,kabbalists themselves4 ,thus ,r4 ,joseph b4 ,abraham ,gikatilla 7born about #abdg1 and died #acjg7 most distinctly tells us that ,r4 ,isaac the ,blind1 of ,posquiers 7flour4 circa #aaij-abaj71 the teacher of ,r4 ,azariel1 was the first who taught the doctrines of this theosophy4 #ge ,r4 ,bechja b4 ,asher1 another ,kabbalist who lived soon after this system was made known1 in his commentary on the ,pentateuch1 which he composed ,a4,d4 #abia1 styles ,r4 ,isaac the ,blind1 as the ,father of the ,kabbalah4 #gf ,shem ,tob b4 ,abraham ,ibn ,gaon 7born #abhc71 another ancient ,kabbalist1 in attempting to trace a ,kabbalistic explanation of a passage in the ,bible to its fountain head1 goes back to ,r4 ,isaac as the primary source1 and connects him immediately with the prophet ,elias1 who is said to have revealed the mysteries of this theosophy to this corypheus of the ,kabbalah4 #gg ,whilst the author of the ,kabbalistic work entitled the contemporary of ,r4 ,solomon b4 ,abraham b4 ,adereth 7flour4 ,a4,d4 #abfj71 frankly declares that 8the doctrine of the ,en ,soph and the ten ,sephiroth is neither to be found in the ,law1 ,prophets1 or ,hagiographa1 nor in the writings of the ,rabbins of blessed memory1 but rests solely upon signs which are scarcely perceptible40 #gh ,it has indeed been supposed that covert allusions to the ,sephiroth are to be found in the ,talmud4 ,if this could be proved1 the date of the ,kabbalah would have to be altered from the twelfth to the second or third century after ,christ4 ,an examination1 however1 of the passage in question1 upon which this opinion is based1 will show how thoroughly fanciful it is4 ,the passage is as follows--8,the ,rabbins propound1 at first the name of twelve letters was communicated to every one1 but when the profane multiplied1 it was only communicated to the most pious of the priests1 and these pre-eminently pious priests absorbed it from their fellow priests in the chant4 ,it is recorded that ,r4 ,tarphon said1 ,i once went up the orchestra in the ,temple after my maternal uncle1 and1 bending forward my ear to a priest1 ,i heard how he absorbed it from his fellow priests in the chant4 ,r4 ,jehudah said in the name of ,rab1 the divine name of forty-two letters is only communicated to such as are pious1 not easily provoked1 not given to drinking1 and are not self opinionated4 ,he who knows this name and preserves it in purity1 is beloved above1 cherished below1 respected by every creature1 and is heir of both worlds--the world that now is1 and the world to come40 7,babylon ,kiddushin1 #ga a47 ,upon this the celebrated ,maimonides 7born #aace1 died #abjd7 remarks--8,now everyone who has any intelligence knows that the forty-two letters cannot possibly make one word1 and that they must therefore have composed several words4 ,there is no doubt that these words conveyed certain ideas1 which were designed to bring man nearer to the true conception of the ,divine essence1 through the process we have already described4 ,these words1 composed of numerous letters1 have been designated as a single name1 because like all accidental proper names they indicate one single object2 and to make the object more intelligible several words are employed1 as many words are sometimes used to express one single thing4 ,this must be well understood1 that they taught the ideas indicated by these names1 and not the simple pronunciation of the meaningless letters4 ,neither the divine name composed of twelve letters1 nor the one of forty-two letters1 ever obtained the title of ,shem ,ha-,mephorash--this being the designation of the particular name1 or the ,tetragrammaton1 as we have already propounded4 ,as to the two former names1 they assuredly convey a certain metaphysical lesson1 and there is proof that one of them contained a lesson of this kind2 for the ,rabbins say in the ,talmud with regard to it3 #8,the name of forty-two letters is very holy1 and is only communicated to such as are pious1 c41 c41 c4' ,thus far the ,talmud4 ,but how remote from the meaning of their author is the sense attached to these words6 ,forsooth most people believe that it is simply by the pronunciation of the mere letters1 without any idea being attached to them1 that the sublime things are to be obtained1 and that it is for them that those moral qualifications and that great preparation are requisite4 ,but it is evident that the design of all this is to convey certain metaphysical ideas which constitute the mysteries of the divine ,law as we have already explained4 ,it is shewn in the metaphysical ,treatises that it is impossible to forget science--,i speak of the perception of the active intellect--and this is the meaning of the remark in the ,talmud1 #8he to whom the divine name of forty-two letters is communicated retains what he learns4'0 #gi ,it is this passage1 as well as ,maimonides' comment upon it1 which led the erudite ,franck to the conclusion that the mysteries of the ,kabbalah were known to the doctors of the ,talmud1 and that the forty-two letters composing the divine name are the ten ,sephiroth1 which1 by supplying the ,vav conjunctive before the last ,sephira1 consist exactly of forty-two letters1 as follows3-- #e #e #c #c #e #e #e #d #d #c #db ,but ,franck1 like many other writers1 confounds mysticism with ,kabbalah4 ,that the ,jews had an extensive mysticism1 embracing theosophy with its collateral angelology and uranology1 as well as christology and magic1 long before the development of the ,kabbalah1 and that there were a certain class of people who specially devoted themselves to the study of this mysticism1 and who styled themselves 8,men of ,faith0 7 71 is evident from a most cursory glance at the ,jewish literature4 ,based upon the remark--8,the secret of the ,lord is with them that fear him1 and he will show them his covenant10 7,ps4 xxv1 #ad17 some of the most distinguished ,jewish doctors in the days of ,christ1 and afterwards1 claimed an attainment of superhuman knowledge1 communicated to them either by a voice from heaven 7 7 or by ,elias the prophet 7,baba ,mezia1 #ei b2 ,sabbath1 #gg b2 ,chagiga1 #c b1 #aj a2 ,sanhedrin1 #dh b2 ,nidda1 #bj b2 ,joma1 #i b74 ,the sages had also secret doctrines about the hexahemeron 7 7 and the ,vision of ,ezekiel ,theosophy 7 71 8which were only communicated to presidents of courts of justice and those who were of a careful heart0 7,chagiga1 #ab a-#af a74 ,coeven with this are the mysteries connected with the different letters of the several divine names 7,kiddushin1 #ga a74 ,those who were deemed worthy to be admitted into these secrets could at any moment call into existence new creations either in the animal or vegetable kingdom 7,sanhedrin1 #fe b1 #fg b2 ,jerusalem ,sanhedrin1 vii72 they could fly in the air1 heal the sick1 drive out evil spirits1 and suspend the laws of nature1 by sundry mystical transpositions and commutations of the letters composing the divine names1 which they wrote down on slips of vellum or pieces of paper and called 8amulets0 774 ,this mysticism and the literature embodying it began to develop themselves more fully and to spread more extensively from the end of the eighth and the commencement of the ninth centuries4 ,towards the close of the eighth century came into existence #a4 ,the celebrated mystical work entitled the ,alphabet of ,rabbi ,akiba1 which alternately treats each letter of the ,hebrew ,alphabet as representing an idea as an abbreviation for a word 771 and as the symbol of some sentiment1 according to its peculiar form1 in order to attach to those letters moral1 theoanthropic1 angelogical and mystical notions4 ,this work has recently been reprinted in two recensions in ,jellinek's ,beth ,ha-,midrash1 vol4 iii1 p4 #ab-fd1 ,leipzig1 #ahee4 #b4 ,the ,book of ,enoch which describes the glorification of ,enoch and his transformation into the angel ,metatron1 regarding him as the ,minor ,deity1 in contradistinction to the ,great ,god and which was originally a constituent part of the ,alphabet of ,r4 ,akiba4 ,it is reprinted in ,jellinek's ,beth ,ha-,midrash1 vol4 ii1 pp4 #aad-aag4 ,leipzig1 #ahec4 #c4 ,shiur ,koma 7 71 or the ,dimensions of the ,deity1 which claims to be a revelation from the angel ,metatron to ,r4 ,ishmael1 and describes the size of the body and the sundry members of the ,deity4 ,it is given in the ,book ,raziel 7 7 of ,eleazer b4 ,jehudah of ,worms1 printed at ,amsterdam1 #agja1 and at ,warsaw1 #ahab4 #d4 ,the ,palaces 774 ,this mystical document opens with an exaltation of those who are worthy to see the chariot throne 7 71 declaring that they know whatever happens and whatever is about to happen in the world2 that he who offends them will be severely punished2 and that they are so highly distinguished as not to be required to rise before any one except a king1 a high priest1 and the ,sanhedrim4 ,it then celebrates the praises of ,almighty ,god and his chariot throne2 describes the dangers connected with seeing this chariot throne 772 gives an episode from the history of the martyrs and the ,roman emperor ,lupinus1 a description of the angels1 and of the sundry formul wherewith they are adjured4 ,whereupon follows a description of the seven heavenly palaces1 each of which is guarded by eight angels1 and into which the student of the mysterious chariot throne may transpose himself in order to learn all mysteries1 a description of the formul by virtue of which these angelic guards are obliged to grant admission into the celestial palaces1 and of the peculiar qualifications of those who desire to enter into them4 ,the document then concludes with detailing some hymns of praise1 a conversation between ,god1 ,israel1 and the angels about those mysteries1 a knowledge of which makes man suddenly learned without any trouble1 and with a description of this mystery1 which consists in certain prayers and charms4 ,this mystical production has also been reprinted in ,jellinek's valuable ,beth ,ha-,midrash1 vol4 iii1 pp4 #hc-ajh4 ,these mystical treatises constitute the centre around which cluster all the productions of this school1 which gradually came into existence in the course of time4 ,so numerous became the disciples of mysticism in the twelfth century1 and so general became the belief in their power of performing miraculous cures1 driving out evil spirits1 c41 c41 by virtue of charms consisting of the letters composing the divers divine names transposed and commuted in mystical forms1 that the celebrated ,maimonides found it necessary to denounce the system4 8,we have one divine name only10 says he1 8which is not derived from ,his attributes1 viz41 the ,tetragrammaton1 for which reason it is called ,shem ,ha-,mephorash 7 74 ,believe nothing else1 and give no credence to the nonsense of the writers of charms and amulets 7 71 to what they tell you or to what you find in their foolish writings about the divine names1 which they invent without any sense1 calling them appellations of the ,deity 771 and affirming that they require holiness and purity and perform miracles4 ,all these things are fables3 a sensible man will not listen to them1 much less believe in them40 7,more ,nebuchim1 i1 #fa47 ,but this mysticism1 with its thaumaturgy1 though espoused by later ,kabbalists and incorporated into their writings1 is perfectly distinct from the ,kabbalah in its first and pure form1 and is to be distinguished by the fact that it has no system1 knows nothing of the speculations of the ,en ,soph1 the ten ,sephiroth1 the doctrine of emanations1 and the four worlds1 which are the essential and peculiar elements of the ,kabbalah4 ,as to ,franck's ingenious hypothesis1 based upon the same number of letters constituting a divine name1 mentioned in the ,talmud1 and the ten ,sephiroth1 we can only say that the ,kabbalists themselves never claimed this far-fetched identity1 and that ,ignatz ,stern has shown 7,ben ,chananja1 iii1 p4 #bfa71 that the ,sohar itself takes the ten divine names mentioned in the ,bible1 which it enumerated in vol4 iii1 #aa a1 and which it makes to correspond to the ten ,sephiroth1 to be the sacred name composed of forty-two letters1 viz43-- #d #b #b #e #d #e #b #e #b #d #c #d #db ,having ascertained its date1 we now come to the origin of the ,kabbalah4 ,nothing can be more evident than that the cardinal and distinctive tenets of the ,kabbalah in its original form1 as stated at the beginning of the second part of this ,essay1 are derived from ,neo-,platonism4 ,any doubt upon this subject must be relinquished when the two systems are compared4 ,the very expression ,en ,soph 7 7 which the ,kabbalah uses to designate the ,incomprehensible ,one1 is foreign1 and is evidently an imitation of the ,greek 4 ,the speculations about the ,en ,soph1 that he is superior to actual being1 thinking and knowing1 are thoroughly ,neo-,platonic 7 1 1 72 and ,r4 ,azariel1 whose work1 as we have seen1 is the first ,kabbalistic production1 candidly tells us that in viewing the ,deity as purely negative1 and divesting him of all attributes1 he followed the opinion of the philosophers4 #hj ,when ,r4 ,azariel moreover tells us that 8the ,en ,soph can neither be comprehended by the intellect1 nor described in words2 for there is no letter or word which can grasp him10 we have here almost the very words of ,proclus1 who tells us that1 8although he is generally called the unity 7 7 or the first1 it would be better if no name were given him2 for there is no word which can depict his nature--he is 71 71 the inexpressible1 the unknown40 7,theol4 ,plat4 ii1 #f47 ,the ,kabbalah propounds that the ,en ,soph1 not being an object of cognition1 made his existence known in the creation of the world by the ,sephiroth1 or ,emanations1 or ,intelligences4 ,so ,neo-,platonism4 ,the ,sephiroth are divided in the ,kabbalah into a trinity of triads respectively denominated the ,intellectual ,world1 the ,sensuous ,world1 and the ,material ,world1 which exactly corresponds to the three triads of ,neo-,platonism 1 1 and 4 ,the ,kabbalah teaches that these ,sephiroth are both infinite and perfect1 and finite and imperfect1 in so far as the source from which they emanate imparts or withholds his fulness from them4 ,neo-,platonism also teaches that 8every emanation1 though less perfect than that from which it emanates1 has yet a similarity with it1 and1 so far as this similarity goes1 remains in it1 departing from it so far as it is unlike1 but as far as possible being one with it and remaining in it40 #ha ,even the comparison between the emanation of the ,sephiroth from the ,en ,soph1 and the rays proceeding from light to describe the immanency and perfect unity of the two1 is the same as the ,neo-,platonic figure employed to illustrate the emanations from one principium 7 74 ,,iii4 ,it now remains for us to describe the development of the ,kabbalah1 to point out the different schools into which its followers are divided1 and to detail the literature which this theosophy called into existence in the course of time4 ,the limits of this ,essay demand that this should be done as briefly as possible4 ,the great land mark in the development of the ,kabbalah is the birth of the ,sohar1 which divides the history of this theosophy into two periods1 viz41 the pre-,sohar period and the post-,sohar period4 ,during these two periods different schools developed themselves1 which are classified by the erudite historian1 ,dr4 ,graetz1 as follows3-- #hb ,i4--,,the ,,school ,,of ,,gerona1 so called from the fact that the founders of it were born in this place and established the school in it4 ,to this school1 which is the cradle of the ,kabbalah1 belong #a4 ,isaac the ,blind 7flour4 #aaij-abaj71 denominated the ,father of the ,kabbalah4 ,his productions have become a prey to time1 and only a few fragments have survived as quotations in other theosophic works4 ,from these we learn that he espoused the despised doctrine of metempsychosis as an article of creed1 and that from looking into a man's face1 he could tell whether the individual possessed a new soul from the celestial world of spirits1 or whether he had an old soul which has been migrating from body to body and has still to accomplish its purity before its return to rest in its heavenly home4 #b4 ,azariel and ,ezra1 disciples of ,isaac the ,blind4 ,the former of these is the author of the celebrated ,commentary on the ,ten ,sephiroth1 which is the first ,kabbalistic production1 and of which we have given an analysis in the second part of this ,essay 7vide supra1 p4 #agf74 ,of ,ezra next to nothing is known beyond the fact that his great intimacy with ,azariel led some writers to identify the two names4 #c4 ,jehudah b4 ,jakar1 a contemporary of the foregoing ,kabbalists4 ,no works of his have survived1 and he is only known as the teacher of the celebrated ,nachmanides and from being quoted as a ,kabbalistic authority4 #d4 ,moses ,nachmanides1 born in ,gerona about #aaie1 the pupil of ,azariel1 ,ezra1 and ,jehudah ,ibn ,jakar4 ,it was the conversion of this remarkable and famous ,talmudist to this newly-born ,kabbalah which gave to it an extraordinary importance and rapid spread amongst the numerous followers of ,nachmanides4 ,it is related that1 notwithstanding all the efforts of his teachers1 ,nachmanides at first was decidedly adverse to this system2 and that one day the ,kabbalist who most exerted himself to convert him was caught in a house of ill fame and condemned to death4 ,he requested ,nachmanides to visit him on the ,sabbath1 being the day fixed for his execution2 and when ,nachmanides reproved him for his sins1 the ,kabbalist declared that he was innocent1 and that he would appear at his house on this very day1 after the execution1 and partake with him the ,sabbath meal4 ,he proved true to his promise1 as by means of the ,kabbalistic mysteries he effected that1 and an ass was executed in his stead1 and he himself was suddenly transposed into ,nachmanides' house4 ,from that time ,nachmanides avowed himself a disciple of the ,kabbalah1 and was initiated into its mysteries4 #hc ,his numerous writings1 an account of which will be found in ,alexander's edition of ,kitto's ,cyclopdia1 under ,nachmanides1 are pervaded with the tenets of this system4 ,in the ,introduction to his ,commentary on the ,pentateuch he remarks--8,we possess a faithful tradition that the whole ,pentateuch consists of names of the ,holy ,one1 blessed be he2 for the words may be divided into sacred names in another sense1 so that it is to be taken as an allegory4 ,thus the words-- in ,gen4 i1 #a1 may be redivided into other words1 ex4 gr4 4 ,in like manner is the whole ,pentateuch1 which consists of nothing but transpositions and numerals of divine names40 #hd #e4 ,the ,treatise on the ,emanations 7 71 supposed to have been written by ,r4 ,isaac ,nasir in the first half of the twelfth century4 ,the following is an analysis of this production4 ,based upon the passage--8,jaresiah and ,eliah and ,zichri1 the sons of ,jeroham0 7#a ,chron4 viii1 #bg71 which names the ,midrash assigns to the prophet ,eliah 7,shemoth ,rabba1 cap4 xl71 this prophet is introduced as speaking and teaching under the four names of ,eliah b4 ,josep1 ,jaresiah b4 ,joseph1 ,zechariah b4 ,joseph and ,jeroham b4 ,joseph4 ,having stated that the secret and profounder views of the ,deity are only to be communicated to the ,god-fearing1 and that none but the pre-eminently pious can enter into the temple of this higher gnosis1 the prophet ,elias propounds the system of this secret doctrine1 which consists in the following maxims--8,i4 ,god at first created light and darkness1 the one for the pious and the other for the wicked1 darkness having come to pass by the divine limitation of light4 ,,ii4 ,god produced and destroyed sundry worlds1 which1 like ten trees planted upon a narrow space1 contend about the sap of the soil1 and finally perish altogether4 ,,iii4 ,god manifested himself in four worlds1 viz4--,atzilah1 ,beriah1 ,jetzira and ,asiah1 corresponding to the ,tetragrammaton 4 ,in the ,atzilatic luminous world is the divine majesty1 the ,shechinah4 ,in the ,briatic world are the souls of the saints1 all the blessings1 the throne of the ,deity1 he who sits on it in the form of ,achtenal 7the crown of ,god1 the first ,sephira71 and the seven different luminous and splendid regions4 ,in the ,jetziratic world are the sacred animals from the vision of ,ezekiel1 the ten classes of angels with their princes1 who are presided over by the fiery ,metatron1 the spirits of men1 and the accessory work of the divine chariot4 ,in the ,assiatic world are the ,ophanim1 the angels who receive the prayers1 who are appointed over the will of man1 who control the action of mortals1 who carry on the struggle against evil1 and who are presided over by the angelic prince ,synandelphon4 ,,iv4 ,the world was founded in wisdom and understanding 7,prov4 iii1 #ai71 and ,god in his knowledge originated fifty gates of understanding4 ,v4 ,god created the world by means of the ten ,sephiroth1 which are both the agencies and qualities of the ,deity4 ,the ten ,sephiroth are called ,crown1 ,wisdom1 ,intelligence1 ,mercy1 ,fear1 ,beauty1 ,victory1 ,majesty and ,kingdom3 they are ideal and stand above the concrete world40 #he #f4 ,jacob ben ,sheshet of ,gerona 7flour4 #abdc74 ,he wrote a ,kabbalistic ,treatise in rhymed prose1 entitled the ,gate of ,heaven1 after ,gen4 xxviii1 #ag4 ,it was first published by ,gabriel ,warshawer in his collection of eight ,kabbalistic ,essays1 called 4 ,warsaw1 #agih4 ,it forms the third ,essay in this collection1 and is erroneously entitled the ,collection of ,shem ,tob4 ,it has now been published under its proper title1 from a codex by ,mordecai ,mortera1 in the ,hebrew ,essays and ,reviews1 entitled ,ozar ,nechmad 7 7 vol4 iii1 p4 #aec1 c4 ,vienna1 #ahfj4 ,the characteristic feature of this school1 which is the creative school1 is that it for the first time established and developed the doctrine of the ,en ,soph 7 71 the ,sephiroth 77 or ,emanations1 metempsychosis 7 7 with the doctrine of retribution 7 7 belonging thereto1 and a peculiar christology1 whilst the ,kabbalistic mode of exegesis is still subordinate in it4 ,,ii4--,,the ,,school ,,of ,,segovia1 so called because it was founded by ,jacob of ,segovia1 and its disciples were either natives of this place or lived in it4 ,the chief representatives of this school are-- #a1 ,isaac1 and #b1 ,jacob1 junior1 the two sons of ,jacob ,segovia1 and #c1 ,moses b4 ,simon of ,burgos1 who are only known by sundry fragments preserved in ,kabbalistic writings4 #d4 ,todras b4 ,joseph ,ha-,levi ,abulafia1 born #abcd1 died circa #acje4 ,this celebrated ,kabbalist occupied a distinguished position as physician and financier in the court of ,sancho ,,iv1 ,king of ,castile1 and was a great favourite of ,queen ,maria de ,moline2 he formed one of the cortge when this royal pair met ,philip ,,iv1 the ,fair1 ,king of ,france in ,bayonne 7#abij71 and his advocacy of this theosophy secured for the doctrines of the ,kabbalah a kindly reception4 ,his works on the ,kabbalah are--7a7 ,an ,exposition of the ,talmudic ,hagadoth1 entitled 1 7b7 ,a ,commentary on ,ps4 xix1 and 7c7 ,a ,commentary on the ,pentateuch1 in which he propounds the tenets of the ,kabbalah4 ,these works1 however1 have not as yet been printed4 #hf #e4 ,shem ,tob b4 ,abraham ,ibn ,gaon1 born #abhc1 died circa #accb1 who wrote many ,kabbalistic works4 #f4 ,isaac of ,akko 7flour4 #abij7 author of the ,kabbalistic ,commentary on the ,pentateuch1 entitled not yet printed1 with the exception of an extract published by ,jellinek4 #hg ,the characteristic of this school is that it is devoted to exegesis1 and its disciples endeavoured to interpret the ,bible and the ,hagada in accordance with the doctrines of the ,kabbalah4 ,,iii4--,,the ,,quasi-,,philosophic ,,school of ,isaac b4 ,abraham ,ibn-,latif1 or ,allatif4 ,he was born about #abgj and died about #acij4 ,believing that to view ,judaism from an exclusively philosophical stand-point does not shew 8the right way to the sanctuary10 he endeavoured to combine philosophy with ,kabbalah4 8,he laid greater stress than his predecessors on the close connection and intimate union between the spiritual and material world1 between the ,creator and the creation--,god is in all and everything is in him4 ,the human soul rises to the world-soul in earnest prayer1 and unites itself therewith #8in a kiss1' operates upon the ,deity and brings down a divine blessing upon the nether world4 ,but as every mortal is not able to offer such a spiritual and divinely operative prayer1 the prophets1 who were the most perfect men1 had to pray for the people1 for they alone knew the power of prayer4 ,isaac ,allatif illustrated the unfolding and self-revelation of the ,deity in the world of spirits by mathematical forms4 ,the mutual relation thereof is the same as that of the point extending and thickening into a line1 the line into the flat1 the flat into the expanded body4 ,henceforth the ,kabbalists used points and lines in their mystical diagrams as much as they employed the numerals and letters of the alphabet4 #hh ,,iv4 ,,the ,,school ,,of ,,abulafia1 founded by ,abraham ben ,samuel ,abulafia1 is represented by-- #a4 ,abulafia1 the founder of it1 who was born at ,saragossa in #abdj1 and died circa #abib4 ,for thirty years he devoted himself to the study of the ,bible1 the ,talmud1 philology1 philosophy1 and medicine1 making himself master of the philosophical writings of ,saadia1 ,bachja b4 ,joseph1 ,maimonides1 and ,antoli1 as well as of the ,kabbalistic works which were then in existence4 ,finding no comfort in philosophy1 he gave himself entirely to the mysteries of the ,kabbalah in their most fantastic extremes1 as the ordinary doctrine of the ,sephiroth did not satisfy him4 ,the ordinary doctrine of the ,sephiroth he simply regarded as a ten unity instead of the ,christian three unity4 ,through divine inspiration1 he discovered a higher ,kabbalah1 by means of which the soul can not only hold the most intimate communion with the world-soul1 but obtain the prophetic faculty4 ,the simple intercourse with the world of spirits1 which is effected by separating the words of ,holy ,writ1 and especially those of the divine name1 into letters1 and by regarding each letter as a distinct word 771 or by transposing the component parts of words in every possible way to obtain thereby peculiar expressions 771 or by taking the letters of each word as numerals 771 is not sufficient4 ,to have the prophetic faculty and to see visions ought to be the chief aim1 and these are secured by leading an ascetic life1 by banishing all worldly feelings1 by retiring into a quiet closet1 by dressing oneself in white apparel1 by putting on the fringed garment and the phylacteries2 by sanctifying the soul so as to be fit to hold converse with the ,deity2 by pronouncing the letters composing the divine name with certain modulations of the voice and divine pauses2 by exhibiting the divine names in various diagrams under divers energetic movements1 turnings1 and bendings of the body1 till the voice gets confused and the heart is filled with fervour4 ,when one has gone through these practices and is in such a condition1 the fulness of the ,godhead is shed abroad in the human soul3 the soul then unites itself with the divine soul in a kiss1 and prophetic revelations follow as a matter of course4 ,he went to ,italy1 published1 in ,urbino 7#abgi71 a prophecy1 in which he records his conversations with the ,deity1 calling himself ,raziel and ,zechariah1 because these names are numerically the same as his own name1 ,abraham1 #hi and preached the doctrines of the ,kabbalah4 ,in #abha he had a call from ,god to convert the ,pope1 ,martin ,,iv1 to ,judaism1 for which he was thrown into prison1 and narrowly escaped a martyr's death by fire4 ,seeing that his ,holiness refused to embrace the ,jewish religion1 ,abulafia went to ,sicily1 accompanied by several of his disciples4 ,in ,messina another revelation from ,god was vouchsafed to him1 announcing to him that he was the ,messiah1 which he published #abhd4 ,this apocalypse also announced that the restoration of ,israel would take place in #abif2 and so great was the faith which the people reposed in it1 that thousands prepared themselves for returning to ,palestine4 ,those1 however1 who did not believe in the ,messiahship and in the ,kabbalah of ,abulafia1 raised such a violent storm of opposition against him1 that he had to escape to the island of ,comino1 near ,malta 7circa #abhh71 where he remained for some time1 and wrote sundry ,kabbalistic works4 ,his ,kabbalistic system may be gathered from the following analysis of his ,rejoinder to ,r4 ,solomon ben ,abraham ben ,adereth1 who attacked his doctrines and ,messianic as well as prophetic pretensions4 8,there are10 says ,abulafia1 8four sources of knowledge--,i1 ,the five senses1 or experimental maxims2 ,,ii1 ,abstract numbers or priori maxims2 ,,iii1 ,the generally acknowledged maxims1 or consensus communis2 and ,,iv1 ,transmitted doctrines or traditional maxims4 ,the ,kabbalistic tradition1 which goes back to ,moses1 is divisible into two parts1 the first of which is superior to the second in value1 but subordinate to it in the order of study4 ,the first part is occupied with the knowledge of the ,deity1 obtained by means of the doctrine of the ,sephiroth1 as propounded in the ,book ,jetzira4 ,the followers of this part are related to those philosophers who strive to know ,god from his works1 and the ,deity stands before them objectively as a light beaming into their understanding4 ,these1 moreover1 give to the ,sephiroth sundry names to serve as signs for recognition2 and some of this class differ but little from ,christians1 inasmuch as they substitute a decade for the triad1 which they identify with ,god1 and which they learned in the school of ,isaac the ,blind4 8,the second and more important part strives to know ,god by means of the twenty-two letters of the alphabet1 from which1 together with the vowel points and accents1 those sundry divine names are combined1 which elevate the ,kabbalists to the degree of prophecy1 drawing out their spirit1 and causing it to be united with ,god and to become one with the ,deity4 ,this is gradually effected in the following manner4 ,the ten ,sephiroth sublimate gradually to the upper ,sephira1 called thought1 crown1 or primordial air1 which is the root of all the other ,sephiroth1 and reposes in the creative ,en ,soph4 ,in the same manner all the numerals are to be traced back to one1 and all the trees1 together with their roots and branches1 are converted into their original earth as soon as they are thrown into the fire4 ,to the ten ,sephiroth1 consisting of upper1 middle and lower1 correspond the letters of the alphabet1 which are divided into three rows of ten letters each1 the final letters inclusive1 beginning and ending with ,aleph2 as well as the human body1 with its head1 the two arms1 loins1 testicles1 liver1 heart1 brain1 all of which unite into a higher unity and become one in the active 1 which in its turn again unites itself with ,god1 as the unity to which everything must return4 8,the ten ,sephiroth are after a higher conception1 to be traced to a higher triad1 which correspond to the letters ,aleph1 ,beth1 ,gimmel1 and the three principles combined in man1 the vital in the heart1 the vegetable in the liver1 and the pleasurable in the brain1 and also form themselves in a higher unity4 ,it is in this way that the ,kabbalist who is initiated into the prophetic ,kabbalah may gradually concentrate all his powers direct to one point to ,god1 and unite himself with the ,deity1 for which purpose the ideas developed in unbroken sequence1 from the permutations of numbers and letters1 will serve him as steps upon which to ascend to ,god40 #ij ,abulafia wrote no less than twenty-six grammatical1 exegetical1 mystical and ,kabbalistic works1 and twenty-two prophetic treatises4 ,and though these productions are of great importance to the history of the literature and development of the ,kabbalah1 yet only two of them1 viz41 the above-named ,epistle to ,r4 ,solomon and the ,epistle to ,r4 ,abraham1 entitled the ,seven ,paths of the ,law 7 71 have as yet been published4 #b4 ,joseph ,gikatilla b4 ,abraham 7flour4 #abfj71 disciple of ,abulafia4 ,he wrote in the interests and defence of this school the following works3--i4 ,a ,kabbalistic work entitled the ,garden of ,nuts 7 71 consisting of three parts1 and treating respectively on the import of the divine names1 on the mysteries of the ,hebrew letters1 and on the vowel points4 ,it was published at ,hanau1 #afae4 ii4 ,the import of the vowel points entitled the ,book on ,vowels 7 71 or the ,gate to the ,points 7 71 published in the collection of seven treatises1 called the ,cedars of ,lebanon 7 71 ,venice1 #afja1 and ,cracow1 #afdh1 of which it is the third treatise4 iii4 ,the ,mystery of the ,shining ,metal 7 71 being a ,kabbalistic exposition of the first chapter of ,ezekiel1 also published in the preceding seven treatises1 of which it is the fourth4 iv4 ,the ,gate of ,light 7 71 being a treatise on the names of the ,deity and the ten ,sephiroth1 first published in ,mantua1 #aefa2 then ,riva de ,trento1 #aefa2 ,cracow1 #afjj4 ,a ,latin version of it by ,knorr von ,rosenroth is given in the first part of the ,kabbala ,denudata1 ,sulzbach1 #afgg-gh4 v4 ,the ,gates of ,righteousness 7 71 on the ten divine names answering to the ten ,sephiroth1 published at ,riva de ,trento1 #aefa4 vi4 ,mysteries 77 connected with sundry ,pentateuchal ordinances1 published by ,jechiel ,ashkenazi in his ,temple of the ,lord 7 71 ,venice and ,dantzic1 #aeif-afjf4 #ia ,from the above description it will be seen that the characteristic features of this school are the stress which its followers lay on the extensive use of the exegetical rules called ,gematria 771 ,notaricon 771 and ,ziruph 771 in the exposition of the divine names and ,holy ,writ1 as well as in the claim to prophetic gifts4 ,it must1 however1 be remarked that in this employment of commutations1 permutations and reduction of each letter in every word to its numerical value1 ,abulafia and his followers are not original4 ,v4 ,,the ,,sohar ,,school1 which is a combination and absorption of the different features and doctrines of all the previous schools1 without any plan or method4 #abcf-acae4 ,less than a century after its birth the ,kabbalah became known among ,christians through the restless efforts of ,raymond ,lully1 the celebrated scholastic metaphysician and experimental chemist4 ,this ,doctor illuminatus1 as he was styled1 in consequence of his great learning and piety1 was born about #abcf at ,palma1 in the island of ,majorca4 ,he relinquished the military service and writing erotic poetry when about thirty1 and devoted himself to the study of theology4 ,being inspired with an ardent zeal for the conversion of the ,mohammedans and the ,jews to ,christianity1 he acquired a knowledge of ,arabic and ,hebrew for this purpose4 ,in pursuing his ,hebrew studies ,lully became acquainted with the mysteries of the ,kabbalah1 and1 instead of converting his ,kabbalistic teachers1 he embraced the doctrine of 8the identity of the ,deity and nature20 #ib and there is very little doubt that the ,kabbalistic method of palming their notions on the text of ,scripture1 by means of the ,gematria1 ,notaricon and ,ziruph1 suggested to him the invention of the ,great ,art 7,ars ,magna74 ,it is therefore not to be wondered at that he had the loftiest conception of the ,kabbalah1 that he regarded it as a divine science and as a genuine revelation whose light is revealed to a rational soul4 #ic ,it cannot be said that ,lully derived as much benefit from the ,mohammedans1 for after making three perilous journeys to ,africa to bring the sons of ,ishmael to the truth of ,christianity1 he was stoned to death by them1 ,june #cj1 #acae4 ,the new era in the development of the ,kabbalah1 created by the appearance of the ,sohar1 has continued to the present day1 for nearly all those who have since espoused the doctrines of this theosophy have made the ,sohar their text-book1 and the principal writers have contented themselves more or less with writing commentaries on this gigantic pseudonym4 #abij-acej4 ,foremost among these is ,menahem di ,recanti1 who was born in ,recanti 7,latin ,recinetum7 about #abij4 ,he wrote1 when about forty years of age 7#accj71 a commentary on the ,pentateuch1 which is little else than a commentary on the ,sohar4 ,this commentary--which was first published by ,jacob b4 ,chajim in ,bomberg's celebrated printing establishment1 ,venice1 #aebc1 then again1 ibid41 #aede1 and in ,lublin1 #aeie--;has been translated into ,latin by the famous ,pico della ,mirandola4 #id #acbj4 ,at the beginning of the fourteenth century ,joseph b4 ,abraham ,ibn ,wakkar 7flour4 #abij-acdj7 endeavoured to reconcile this theosophy with philosophy1 and to this end wrote a ,treatise on the cardinal doctrines of the ,kabbalah1 which is regarded as one of the best if not the best introductory compendium4 ,this production1 which is unpublished1 and a ,,ms4 of which exists in the ,bodleian ,library 7,codex ,land4 #aai2 described by ,uri ,no4 #chd71 consists of four parts or ,gates1 subdivided into chapters1 as follows3-- ,gate ,i1 which is entitled1 ,on the views of the ,kabbalists respecting the ,primary ,cause1 blessed be he1 and the ,sephiroth1 as well as their names and order1 consists of eight chapters1 treating respectively on the fundamental doctrines of the emanations of the ,sephiroth from the ,first ,cause1 as transmitted from ,abraham and indicated in the ,bible and the ,rabbinic writings in ,gematrias 7cap4 i72 on the unity of the ,sephiroth 7cap4 ii72 the relation of the ,sephiroth to each other1 the ,first ,cause itself being a trinity consisting of a threefold light1 the number of the ,sephiroth being from #aj1 #bj1 #cj and so on up to #caj1 stating that there is a difference of opinion amongst the ,kabbalists whether the ,primary ,cause is within or without the ,sephiroth 7cap4 iii72 on the three worlds of the ,sephiroth 7cap4 iv72 on the beginninglessness of the first and necessary first ,emanation1 investigating the question as to how many ,sephiroth this property extends 7cap4 v72 on the subordination and order of the ,sephiroth and the diagrams1 mentioning1 in addition to the three known ones1 the figure of bridegroom and bride under the nuptial canopy 7cap4 vi72 on the names of the ,deity and the angels derived from the ,sephiroth 7cap4 vii72 on the unclean 7demon7 ,sephiroth or ,hells 77 and their relation to the pure ones 7cap4 viii74 ,gate ,,ii1 which is entitled1 ,on the influence of the ,sephiroth on the government of the world 7,providence71 consists of six chapters1 treating respectively on the relation of the ,sephiroth to the fundamental characteristics of ,providence1 such as mercy1 justice1 c4 7cap4 i72 on the corresponding relations of the unclean ,sephiroth 7cap4 ii72 on the influence of the ,sephiroth on men1 especially on the ,hebrew race1 and their vicissitudes 7caps4 iii and iv72 on the possibility of the ,sephiroth withholding this influence 7cap4 v72 and on the relation of the ,sephiroth to the days of the week 7cap4 vi74 ,gate ,,iii1 which is entitled1 ,on the names of the ,sephiroth among the ,kabbalists1 and which is the most extensive part of the work1 consists of seven chapters1 treating respectively on the names of the ,deity1 giving the sundry explanations of current among the ,jewish philosophers 7cap4 i72 on the names of the ,sephiroth1 stating that there is no uniform principle among the ,kabbalists2 that the appellations are derived from the ,bible1 the ,talmud and later literati2 that the greatest difference of opinion prevails among the ,kabbalists as to the mode in which these ancient sources are to be interpreted1 recommending the following works as reliable guides3 the ,talmud1 ,midrash ,rabboth1 ,siphra1 ,siphri1 ,bahir1 ,perakim of ,r4 ,eliezer1 the opinions of ,nachmanides and ,todros ,ha-,levi ,abulafia of honoured memory1 but guarding against the ,sohar1 because 8many blunders occur therein0 7cap4 ii72 on the import of the names of the ,sephiroth1 with examples of interpretation of the ,bible and ,talmud to serve as aids for the student who is to prosecute the work according to these examples1 mentioning three explanations of the word ,sephira 7cap4 iii72 on the divine names occurring in the ,pentateuch 7cap4 iv72 on the masculine and feminine nature of the ,sephiroth 7cap4 v72 this is followed 7cap4 vi7 by an alphabetical dictionary of the names of the ,sephiroth1 giving under each letter the ,biblical and the corresponding ,talmudic appellation appropriated by the ,kabbalists to the ,sephiroth2 and 7cap4 vii7 by an index of the names of each ,sephira in alphabetical order without any explanation4 ,gate ,,iv1 which is entitled ,on the positive proofs of the existence of the ,kabbalah1 describes the author's own views of the ,kabbalistic system1 and submits that the ,kabbalist has a preference over the philosopher and astronomer by virtue of the acknowledged maxim that he has a thorough knowledge of a thing who knows most details about it4 ,now the ,kabbalists build their system upon the distinction of words1 letters1 c41 c41 in the sacred writings2 and they also explain certain formularies among the ,rabbins1 which have undoubtedly a recondite sense4 #ie #acgj-aejj4 ,during the fourteenth and fifteenth centuries the ,kabbalah took deep root in ,spain4 ,its followers1 who were chiefly occupied with the study of the ,sohar1 with editing some older works1 and with writing ,kabbalistic commentaries on the ,bible1 became more and more aggressive1 denouncing in unmeasured terms their co-religionists who could not see the advantages of this secret doctrine4 ,thus ,abraham b4 ,isaac of ,granada--who wrote 7#acia-adji7 a ,kabbalistic work entitled ,the ,covenant of ,peace1 discussing the mysteries of the names of ,god and the angels1 of permutations1 commutations1 the vowel points and accents--declares that he who does not acknowledge ,god in the manner of the ,kabbalah sins unwittingly1 is not regarded by ,god1 has not his special providence1 and1 like the abandoned and the wicked1 is left to fate4 #if ,similar in import and tone are the writings of ,shem ,tob ,ibn ,shem ,tob 7died #adcj74 ,in his ,treatise1 entitled the ,book of ,faithfulness1 which is an attack on the ,jewish philosophers ,ibn ,ezra1 ,maimonides1 ,levi b4 ,gershon1 c41 and a defence of the ,kabbalah1 ,shem ,tob denounces the students of philosophy as heretics1 and maintains that the salvation of ,israel depends upon the ,kabbalah4 ,he also wrote ,homilies on the ,pentateuch1 the ,feasts and ,fasts1 c41 in which the ,kabbalistic doctrines are fully propounded4 #ig ,moses ,botarel or ,botarelo1 also a ,spaniard1 wrote at this time 7#adji7 his commentary on the famous ,book ,jetzira1 an analysis of which is given in the foregoing part of this ,essay 7vide supra1 p4 #adg1 c47 ,unlike ,abraham of ,granada and ,shem ,tob1 his two contemporary champions of the ,kabbalah1 he praises philosophy1 speaks of ,aristotle as of a prophet1 and maintains that philosophy and the ,kabbalah propound exactly the some doctrines1 and that they only differ in language and in technical terms4 ,in this commentary1 which he wrote to instruct the ,christian scholar ,maestro ,juan in the ,kabbalah1 ,botarel shows how1 by fasting1 ablutions1 prayer1 invocation of divine and angelic names1 a man may have such dreams as shall disclose to him the secrets of the future4 ,in confirmation of his opinions he quotes such ancient authorities as ,rab ,ashi1 ,saadia ,gaon1 ,hai ,gaon1 c41 whom the ,kabbalah claims as its great pillars4 #ih ,it is almost needless to remark that these men lived long before the birth of the ,kabbalah1 and that this mode of palming comparatively modern opinions upon great men of remote ages1 has also been adopted by advocates of other systems who were anxious to invest their views with the halo of antiquity4 ,as countrymen of the foregoing writers1 and as exponents of the opinions of older ,kabbalists1 are to be mentioned--7i7 ,jehudah ,chajath who was among the large number of ,jews expelled from ,spain in #adic1 and who wrote a commentary on the ,kabbalistic work1 entitled ,the ,divine ,order2 #ii and 7ii7 ,abraham ,ibn ,sabba1 who was banished with thousands of his brethren from ,lisbon1 #adii1 and who is the author of a very extensive commentary on the ,pentateuch1 entitled ,the ,bundle of ,myrrh1 in which he largely avails himself of the ,sohar and other earlier ,kabbalistic works4 #ajj #adfc-adid4 ,the ,kabbalah1 which soon after its birth became partially known to ,christians through ,raymond ,lully1 was now accessible to ,christian scholars through the exertions and influence of the famous ,count ,john ,pico di ,mirandola 7born in #adfc74 ,this celebrated philosopher determined to fathom the mysteries of the ,kabbalah1 and for this purpose put himself under the tuition of a ,jew1 ,r4 ,jochanan ,aleman1 who came to ,italy from ,constantinople4 ,his extraordinary intellectual powers soon enabled ,mirandola to overcome the difficulties and to unravel the secrets of this theosophy4 ,his labours were greatly rewarded2 for1 according to his shewing1 he found that #aja there is more ,christianity in the ,kabbalah than ,judaism2 he discovered in it proof for the doctrine of the ,trinity1 the ,incarnation1 the divinity of ,christ1 original sin1 the expiation thereof by ,christ1 the heavenly ,jerusalem1 the fall of the angels1 the order of the angels1 purgatory and hell-fire2 in fact the same ,gospel which we find in ,st4 ,paul1 ,dionysius1 ,st4 ,jerome and ,st4 ,augustine4 ,as the result of his ,kabbalistic studies ,mirandola published1 in #adhf1 when only twenty-four years of age1 nine hundred ,theses1 which were placarded in ,rome1 and which he undertook to defend in the presence of all ,european scholars1 whom he invited to the eternal city1 promising to defray their travelling expenses4 ,among these ,theses was the following1 8,no science yields greater proof of the divinity of ,christ than magic and the ,kabbalah40 #ajb ,pope ,sixtus ,,iv 7#adga-adhd7 was so delighted with it that he greatly exerted himself to have ,kabbalistic writings translated into ,latin for the use of divinity students4 #ajc ,mirandola accordingly translated the following three works3 #a1 ,menahem di ,recanti's ,commentary on the ,pentateuch1 erroneously called ,r4 ,levi de ,recineto 7,wolf1 ibid41 p4 #aj72 #b1 ,eliezer of ,worms' de ,scientia animae2 and #c1 ,shem ,tob ,falaquera's #adee-aebb4 ,not only did ,mirandola make the ,kabbalah known to the ,christians in ,italy1 but he was the means of introducing it into ,germany through ,john ,reuchlin1 the father of the ,german ,reformation4 ,this eminent scholar1--who is also called by the ,greek name ,capnion 771 or ,capnio1 which is a translation of his ,german name ,reuchlin1 i4e4 smoke1 in accordance with the fashion of the time2 just as ,gerard1 signifying amiable1 assumed the name of ,desiderius ,erasmus1 and ,schwartzerth1 denoting black earth1 took the name of ,melanchthon1--was born at ,phorzheim ,december #bh1 #adee4 ,at the age of seventeen he was called to the court of ,baden1 and received among the court singers in consequence of his beautiful voice4 ,his brilliant attainments soon attracted notice1 and he was sent 7#adgc7 with the young ,margrave ,frederick1 eldest son of ,charles ,,ii1 afterwards bishop of ,utrecht1 to the celebrated high school of ,paris4 ,here he acquired1 from ,hermonymus of ,sparta and other fugitive ,greek literati1 who went to ,paris after the taking of ,constantinople 7#adec71 that remarkable knowledge of ,greek which enabled him so largely to amass the ,attic lore and rendered him so famous through ,europe4 ,he went to ,basle in #adgd1 delivered lectures on the ,latin language and the classics1 and had among his hearers nobles of high rank both from ,france and ,germany4 ,he went to ,tbingen in #adha1 where his fame secured for him the friendship of ,eberhard the ,bearded1 who made him his private secretary and privy councillor1 and as such this prince took ,reuchlin with him to ,rome in #adhb1 where he made that splendid ,latin oration before the ,pope and the cardinals1 which elicited from his ,holiness the declaration that ,reuchlin deserved to be placed among the best orators of ,france and ,italy4 ,from ,rome ,eberhard took him to ,florence1 and it was here that ,reuchlin became acquainted with the celebrated ,mirandola and with the ,kabbalah4 ,but as he was appointed licentiate and assessor of the supreme court in ,stuttgard1 the new residence of ,eberhard1 on his return in #adhd1 and as the order of ,dominicans elected him as their proctor in the whole of ,germany1 ,reuchlin had not time to enter at once upon the study of ,hebrew and ,aramaic1 which are the key to the ,kabbalah1 and he had reluctantly to wait till #adib1 when he accompanied ,eberhard to the imperial court at ,ling4 ,here he became acquainted with ,r4 ,jacob b4 ,jechiel ,loanz1 a learned ,hebrew1 and court physician of ,frederick ,,iii1 from whom he learned ,hebrew4 #ajd ,whereupon ,reuchlin at once betook himself to the study of the ,kabbalah1 and within two years of his beginning to learn the language in which it is written1 his first ,kabbalistic treatise1 entitled ,de ,verbo ,mirifico 7,basle1 #adid71 appeared4 ,this treatise is of the greatest rarity1 and the following analysis of it is given by ,franck4 ,it is in the form of a dialogue between an ,epicurean philosopher named ,sidonius1 a ,jew named ,baruch1 and the author1 who is introduced by his ,greek name ,capnio1 and consists of three books1 according to the number of speakers4 ,book ,i1 the exponent of which is ,baruch the ,jewish ,kabbalist1 is occupied with a refutation of the ,epicurean doctrines2 and simply reproduces the arguments generally urged against this system1 for which reason we omit any further description of it4 ,book ,,ii endeavours to shew that all wisdom and true philosophy are derived from the ,hebrews1 that ,plato1 ,pythagoras and ,zoroaster borrowed their ideas from the ,bible1 and that traces of the ,hebrew language are to be found in the liturgies and sacred books of all nations4 ,then follows an explanation of the four divine names1 which are shown to have been transplanted into the systems of ,greek philosophy4 ,the first and most distinguished of them ego sum qui sum 7,exod4 iii1 #ab71 is translated in the ,platonic philosophy by 4 ,the second divine name1 which we translate by ,he1 i4e41 the sign of unchangeableness and of the eternal idea of the ,deity1 is also to be found among the ,greek philosophers in the term 1 which is opposed to 4 ,the third name of ,god used in ,holy ,writ is ,fire4 ,in this form ,god appeared in the burning bush when he first manifested himself to ,moses4 ,the prophets describe him as a burning fire1 and ,john the ,baptist depicts him as such when he says1 8,i baptize you with water1 but he who cometh after me shall baptize you with fire40 7,matt4 iii1 #aa47 ,the fire of the ,hebrew prophets is the same as the ether 77 mentioned in the hymns of ,orpheus4 ,but these three names are in reality only one1 showing to us the divine nature in three different aspects4 ,thus ,god calls himself the ,being1 because every existence emanates from him2 he calls himself ,fire1 because it is he who illuminates and animates all things and he is always ,he1 because he always remains like himself amidst the infinite variety of his works4 ,now just as there are names which express the nature of the ,deity1 so there are names which refer to his attributes1 and these are the ten ,sephiroth4 ,if we look away from every attribute and every definite point of view in which the divine subsistence may be contemplated1 if we endeavour to depict the absolute ,being as concentrating himself within himself1 and not affording us any explicable relation to our intellect1 he is then described by a name which it is forbidden to pronounce1 by the thrice holy ,tetragrammaton1 the name ,jehovah 77 the ,shem ,ha-,mephorash 7 74 ,there is no doubt that the tetrad 77 of ,pythagoras is an imitation of the ,hebrew ,tetragrammaton1 and that the worship of the decade has simply been invented in honour of the ten ,sephiroth4 ,the four letters composing this name represent the four fundamental constituents of the body 7i4e41 heat1 cold1 dryness and humidity71 the four geometrical principal points 7i4e41 the point1 the line1 flat and body71 the four notes of the musical scale1 the four rivers in the earthly paradise1 the four symbolical figures in the vision of ,ezekiel1 c41 c41 c4 ,moreover if we look at these four letters separately we shall find that each of them has equally a recondite meaning4 ,the first letter 1 which also stands for the number ten1 and which by its form reminds us of the mathematical point1 teaches us that ,god is the beginning and end of all things4 ,the number five1 expressed by the second letter1 shows us the union of ,god with nature--of ,god inasmuch as he is depicted by the number three1 i4e41 the ,trinity2 and of visible nature1 inasmuch as it is represented by ,plato and ,pythagoras under the dual4 ,the number six1 expressed by 1 the third letter1 which is likewise revered in the ,pythagorean school1 is formed by the combination of one1 two1 and three1 the symbol of all perfection4 ,moreover the number six is the symbol of the cube1 the bodies 7solida71 or the world4 ,hence it is evident that the world has in it the imprint of divine perfection4 ,the fourth and last letter of this divine name 77 is like the second1 represents the number five1 and here symbolizes the human and rational soul1 which is the medium between heaven and earth1 just as five is the centre of the decade1 the symbolic expression of the totality of things4 ,book ,,iii1 the exponent of which is ,capnio1 endeavours to shew that the most essential doctrines of ,christianity are to be found by the same method4 ,let a few instances of this method suffice4 ,thus the doctrine of the ,trinity is to be found in the first verse of ,genesis4 ,if the ,hebrew word which is translated created1 be examined1 and if each of the three letters composing this word be taken as the initial of a separate word1 we obtain the expressions ,son1 ,spirit1 ,father4 ,upon the same principle we find the two persons of the ,trinity in the words1 8the stone which the builders refused is become the heed stone of the corner0 7,ps4 cxviii1 #bb71 inasmuch as the three letters composing the word stone1 are to be divided into ,father1 ,son4 ,orpheus1 in his hymn on the night1 described the ,trinity of the ,new ,testament in the words1 1 1 1 for night which begets everything can only designate the ,father2 heaven1 that olyphus which in its boundlessness embraces all things1 and which proceeded from the night1 signifies the ,son2 whilst ether1 which the ancient poet also designates fiery breath1 is the ,holy ,ghost4 ,the name ,jesus in ,hebrew the yields the name ,jehovah2 and the which in the language of the ,kabbalah is the symbol of fire or light1 which ,st4 ,jerome1 in his mystical exposition of the alphabet1 has made the sign of the 4 ,this mysterious name therefore contains a whole revelation1 inasmuch as it shows us that ,jesus is ,god himself1 the ,light or the ,logos4 ,even the cross1 which is the symbol of ,christianity1 is plainly indicated in the ,old ,testament1 by the tree of life which ,god planted in the midst of the garden2 by the praying attitude of ,moses1 when he raised his hands towards heaven in his intercession for ,israel during the combat with ,amalek2 and by the tree which converted the bitter waters into sweet in the wilderness of ,marah4 #aje ,the ,treatise de ,verbo ,mirifico is1 however1 only an introduction to another work on the same subject which ,reuchlin published twenty-two years later1 entitled ,de ,arte ,cabalistica4 ,hagenau1 #aeaf4 ,this ,treatise1 like the first1 is in the form of a dialogue between a ,mohammedan named ,marrianus1 a ,pythagorean ,philosopher named ,philolaus1 and a ,jewish doctor named ,simon4 ,the dialogue is held in ,frankfort1 where the ,jew resides1 to whom the ,mohammedan and ,pythagorean resort to be initiated into the mysteries of the ,kabbalah4 ,the whole is a more matured exposition and elaboration of the ideas hinted at in his first work4 ,the ,kabbalah1 according to ,reuchlin1 is a symbolical reception of ,divine revelation2 and a distinction is to be made between ,cabalici1 to whom belongs heavenly inspiration1 their disciples ,cabalaai1 and their imitators ,cabalistae4 ,the design of the ,kabbalah is to propound the relations of the absolute ,creator to the creature4 ,god is the ,creator of all beings which emanated from him1 and he implanted aspirations in them to attain actual communion with him4 ,in order that feeble man might attain this communion1 ,god revealed himself to mankind in various ways1 but especially to ,moses4 ,this ,divine revelation to ,moses contains far more than appears on the surface of the ,pentateuch4 ,there is a recondite wisdom concealed in it which distinguishes it from other codes of morals and precepts4 ,there are in the ,pentateuch many pleonasms and repetitions of the same things and words1 and as we cannot charge ,god with having inserted useless and superfluous words in the ,holy ,scriptures1 we must believe that something more profound is contained in them1 to which the ,kabbalah gives the key4 ,this key consists in permutations1 commutations1 c41 c4 ,but this act of exchanging and arranging letters1 and of interpreting for the edification of the soul the ,holy ,scriptures1 which we have received from ,god as a divine thing not to be understood by the multitude1 was not communicated by ,moses to everybody1 but to the elect1 such as ,joshua1 and so by tradition it came to the seventy interpreters4 ,this gift is called ,kabbalah4 ,god1 out of love to his people1 has revealed hidden mysteries to some of them1 and these have found the living spirit in the dead letter2 that is to say1 the ,scriptures consist of separate letters1 visible signs which stand in a certain relation to the angels as celestial and spiritual emanations from ,god2 and by pronouncing them1 the latter also are affected4 ,to a true ,kabbalist1 who has an insight into the whole connection of the terrestrial with the celestial1 these signs thus put together are the means of placing him in close union with spirits1 who are thereby bound to fulfil his wishes4 #ajf ,the extraordinary influence which ,reuchlin's ,kabbalistic ,treatises exercised upon the greatest thinkers of the time and upon the early reformers may be judged of from the unmeasured terms of praise which they bestowed upon their author4 ,the ,treatises were regarded as heavenly communications1 revealing new divine wisdom4 ,conrad ,leontarius1 writing to ,wimpheling on the subject1 says--8,i never saw anything more beautiful or admirable than this work 7i4e41 ,de ,verbo ,mirifico71 which easily convinces him who reads it that no philosopher1 whether ,jew or ,christian1 is superior to ,reuchlin40 ,aegidius1 general of the ,eremites1 wrote to the holy ,augustine 8that ,reuchlin had rendered him1 as well as the rest of mankind1 happy by his works1 which had made known to all a thing hitherto unheard of40 ,philip ,beroaldus1 the younger1 sent him word 8that ,pope ,leo ,x had read his ,pythagorean book greedily1 as he did all good books2 afterwards the ,cardinal de ,medici had done so1 and he himself should soon enjoy it40 #ajg ,such was the interest which this newly-revealed ,kabbalah created among ,christians1 that not only learned men but statesmen and warriors began to study the oriental languages1 in order to be able to fathom the mysteries of this theosophy4 #adej-adih4 ,whilst the ,kabbalah was gaining such high favour amongst ,christians both in ,italy and ,germany1 through the exertions of ,mirandola and ,reuchlin1 a powerful voice was raised among the ,jews against the ,sohar1 the very ,bible of this theosophy4 ,elia del ,medigo1 born at ,candia1 then in ,venetia1 #adej1 of a ,german literary family1 professor of philosophy in the ,university of ,padua1 teacher of ,pico de ,mirandola1 and a scholar of the highest reputation both among his ,jewish brethren and among ,christians1 impugned the authority of the ,sohar4 ,in his philosophical ,treatise on the nature of ,judaism as a harmonizer between religion and philosophy1 entitled ,an ,examination of the ,law 7 71 which he wrote ,december #bi1 #adia1 he puts into the mouth of an antagonist to the ,kabbalah the following three arguments against the genuineness of the ,sohar3 #a1 ,neither the ,talmud1 nor the ,gaonim and ,rabbins knew anything of the ,sohar or of its doctrines2 #b1 ,the ,sohar was published at a very late period2 and #c1 ,many anachronisms occur in it1 inasmuch as it describes later ,amoraic authorities as having direct intercourse with the ,tanaite ,r4 ,simon b4 ,jochai who belongs to an earlier period4 #ajh #aebb-aegj4 ,the voice of ,elia del ,medigo and others1 however1 had no power to check the rapid progress of the ,kabbalah1 which had now found its way from ,spain and ,italy into ,palestine and ,poland1 and penetrated all branches of life and literature4 ,passing over the host of minor advocates and teachers1 we shall mention the two great masters in ,palestine1 who formed two distinct schools1 distinguished by the prominence which they respectively gave to certain doctrines of the ,kabbalah4 ,the first of these is ,moses ,cordovero1 also called ,remak from the acrostic of his name ,r4 ,moses ,cordovero4 ,he was born in ,cordova1 #aebb1 studied the ,kabbalah under his learned brother-in-law1 ,solomon ,aleavez1 and very soon became so distinguished as a ,kabbalist and author that his fame travelled to ,italy1 where his works were greedily bought4 ,his principal works are3 #a1 ,an ,introduction to the ,kabbalah1 entitled ,a ,sombre or ,sweet ,light 7 7 first published in ,venice1 #aehg1 then in ,cracow1 #afdg1 and in ,frth1 #agja2 #b1 ,kabbalistic reflections and comments on ninety-nine passages of the ,bible1 entitled ,the ,book of ,retirement 7 71 published in ,venice1 #aedc2 and #c1 ,a large ,kabbalistic work entitled ,the ,garden of ,pomegranates 7 71 which consists of thirteen sections or gates 77 subdivided into chapters1 and discusses the ,sephiroth1 the ,divine names1 the import and significance of the letters1 c41 c4 ,it was first published in ,cracow1 #aeia4 ,excerpts of it have been translated into ,latin by ,bartolocci1 ,bibliotheca ,magna ,rabbinica1 vol4 iv1 p4 #bca1 c41 and ,knorr von ,rosenroth1 ,tractatus de ,anima ex libro ,pardes ,rimmonim in his ,kabbala ,denudata1 ,sulzbach1 #afgg4 #aji ,the peculiar feature of ,cordovero is that he is chiefly occupied with the scientific speculations of the ,kabbalah1 or the speculative ,kabbalah 7 71 as it is called in the modern terminology of this esoteric doctrine1 in contra-distinction to the wonder-working ,kabbalah 7 71 keeping aloof to a great extent from the extravagances which we shall soon have to notice4 ,in this respect therefore he represents the ,kabbalah in its primitive state1 as may be seen from the following specimen of his lucubrations on the nature of the ,deity4 8,the knowledge of the ,creator is different from that of the creature1 since in the case of the latter1 knowledge and the thing known are distinct1 thus leading to subjects which are again separate from him4 ,this is described by the three expressions--cogitation1 the cogitator and the cogitated object4 ,now the ,creator is himself knowledge1 knowing and the known object4 ,his knowledge does not consist in the fact that he directs his thoughts to things without him1 since in comprehending and knowing himself1 he comprehends and knows everything which exists4 ,there is nothing which is not united with him1 and which he does not find in his own substance4 ,he is the archetype of all things existing1 and all things are in him in their purest and most perfect form2 so that the perfection of the creatures consists in the support whereby they are united to the primary source of his existence1 and they sink down and fall from that perfect and lofty position in proportion to their separation from him40 #aaj #aecd-aegb4 ,the opposite to this school is the one founded by ,isaac ,luria or ,loria1 also called ,ari from the initials of his name ,r4 ,isaac ,ashkanazi4 ,he was born at ,jerusalem #aecd1 and1 having lost his father when very young1 was taken by his mother to ,kahira1 where he was put by his rich uncle under the tuition of the best ,jewish master4 ,up to his twenty-second year he was a diligent student of the ,talmud and the ,rabbinic lore1 and distinguished himself in these departments of learning in a most remarkable manner4 ,he then lived in retirement for about seven years to give free scope to his thoughts and meditations1 but he soon found that simple retirement from collegiate studies did not satisfy him4 ,he therefore removed to the banks of the ,nile1 where he lived in a sequestered cottage for several years1 giving himself up entirely to meditations and reveries4 ,here he had constant interviews with the prophet ,elias1 who communicated to him sublime doctrines4 ,here1 too1 his soul ascended to heaven whenever he was asleep1 and in the celestial regions held converse with the souls of the great teachers of bygone days4 ,when thirty-six years of age 7#aegj7 the ,prophet ,elias appeared to him again and told him to go to ,palestine1 where his successor was awaiting him4 ,obedient to the command1 he went to ,safet1 where he gathered round him ten disciples1 visited the sepulchres of ancient teachers1 and there1 by prostrations and prayers1 obtained from their spirits all manner of revelations1 so much so that he was convinced he was the ,messiah b4 ,joseph and that he was able to perform all sorts of miracles4 ,it was this part of the ,kabbalah1 i4e41 the ascetic and miraculous 7 71 which ,loria taught4 ,his sentiments he delivered orally1 as he himself did not write anything1 except perhaps some marginal notes of a critical import in older books and ,,mss4 ,his disciples treasured up his marvellous sayings1 whereby they performed miracles and converted thousands to the doctrines of this theosophy4 #aedc-afbj4 ,the real exponent of ,loria's ,kabbalistic system is his celebrated disciple ,chajim ,vital1 a descendant of a ,calabrian family1 who died in #afbj at the age of seventy-seven4 ,after the demise of his teacher1 ,chajim ,vital diligently collected all the ,,ms4 notes of the lectures which ,loria's disciples had written down1 from which1 together with his own jottings1 he produced the gigantic and famous system of the ,kabbalah1 entitled the ,tree of ,life 7 74 ,this work1 over which ,vital laboured thirty years1 was at first circulated in ,,ms4 copies1 and every one of the ,kabbalistic disciples had to pledge himself1 under pain of excommunication1 not to allow a copy to be made for a foreign land2 so that for a time all the ,codd4 remained in ,palestine4 ,at last1 however1 this ,thesaurus of the ,kabbalah1 which properly consists of six works1 was published by ,j4 ,satanow at ,zolkiev1 #aggb4 ,new editions of it appeared in ,korez1 #aghe2 ,sklow1 #ahjj2 ,dobrowne1 #ahjd2 ,stilikow1 #ahah2 and ,knorr von ,rosenroth has translated into ,latin a portion of that part of the great work which treats on the doctrine of the metempsychosis 774 #aaa #aeeh-aefj4 ,the circulation of ,loria's work which gave an extraordinary impetus to the ,kabbalah1 and which gave rise to the new school and a separate congregation in ,palestine1 was not the only favourable circumstance which had arisen to advance and promulgate the esoteric doctrine4 ,the ,sohar1 which since its birth had been circulated in ,,ms41 was now for the first time printed in ,mantua1 and thousands of people who had hitherto been unable to procure the ,,ms4 were thus enabled to possess themselves of copies4 #aab ,it is1 however1 evident that with the increased circulation of these two ,bibles of the ,kabbalah1 as the ,sohar and ,loria's ,etz ,chajim are called1 there was an increased cry on the part of learned ,jews against the doctrines propounded in them4 ,isaac b4 ,immanuel de ,lates1 the ,rabbi of ,pesaro1 and the great champion for the ,kabbalah1 who prefixed a commendatory epistle to the ,sohar1 tells us most distinctly that some ,rabbins wanted to prevent the publication of the ,sohar1 urging that it ought to be kept secret or be burned1 because it tends to heretical doctrines4 #aac #aega-afdh4 ,of the numerous opponents to the ,kabbalah which the ,sohar and ,loria's work called forth1 ,leo de ,modena was by far the most daring1 the most outspoken and the most powerful4 ,this eminent scholar who is known to the ,christian world by his celebrated ,history of the ,rites1 ,customs and ,manners of the ,jews1 which was originally written in ,italian1 published in ,padua1 #afdj1 and which has been translated into ,latin1 ,english1 ,french1 ,dutch1 c41 attacked the ,kabbalah in two of his works4 ,his first onslaught is on the doctrine of metempsychosis in his ,treatise entitled ,ben ,david4 ,he composed this ,treatise in #afce-cf1 at the request of ,david ,finzi1 of ,egypt1 and he demonstrates therein that this doctrine is of ,gentile origin1 and was rejected by the great men of the ,jewish faith in bygone days1 refuting at the same time the philosophico-theological arguments advanced in its favour4 #aad ,it is1 however1 his second attack on this esoteric doctrine1 in his work entitled ,the ,roaring ,lion 7 71 which is so damaging to the ,kabbalah4 ,in this ,treatise--which ,leo de ,modena composed in #afci1 at the advanced age of sixty-eight1 to reclaim ,joseph ,chamiz1 a beloved disciple of his1 who was an ardent follower of the ,kabbalah--he shows that the books which propound this esoteric doctrine1 and which are palmed upon ancient authorities1 are pseudonymous2 that the doctrines themselves are mischievous2 and that the followers of this system are inflated with proud notions1 pretending to know the nature of ,god better than anyone else1 and to possess the nearest and best way of approaching the ,deity4 #aae #afbc4 ,the celebrated ,hebraist1 ,joseph ,solomon del ,medigo 7born #aeia1 died #afcg71 a contemporary of the preceding writer1 also employed his vast stores of erudition to expose this system4 ,having been asked by ,r4 ,serach for his views of the ,kabbalah1 del ,medigo1 in a masterly letter1 written in #afbc1 shows up the folly of this esoteric doctrine1 and the unreasonableness of the exegetical rules1 whereby the followers of this system pretend to deduce it from the ,bible4 #aaf #afce4 ,we have seen that the information about the ,kabbalah1 which ,mirandola and ,reuchlin imparted to ,christians1 was chiefly derived from the writings of ,recanti and ,gikatilla4 ,now that the ,sohar had been published1 ,joseph de ,voisin determined to be the first to make some portions of it accessible to those ,christian readers who did not understand the ,aramaic in which this ,thesaurus is written4 ,accordingly he translated some extracts of the ,sohar which treat of the nature of the human soul4 #aag #afeb-afed4 ,just at the very time when some of the most distinguished ,jews exposed the pretensions of the ,kabbalah1 and denounced the fanciful and unjustifiable rules of interpretation whereby its advocates tried to evolve it from the letters of the revealed law1 the celebrated ,athanasius ,kircher1 in a most learned and elaborate treatise on this subject1 maintained that the ,kabbalah was introduced into ,egypt by no less a person than the patriarch ,abraham2 and that from ,egypt it gradually issued all over the ,east1 and intermixed with all religions and systems of philosophy4 ,what is still more extraordinary is that this learned ,jesuit1 in thus exalting the ,kabbalah1 lays the greatest stress on that part of it which developed itself afterwards1 viz41 the combinations1 transpositions and permutations of the letters1 and does not discriminate between it and the speculations about the ,en ,soph1 the ,sephiroth1 c41 which were the original characteristics of this theosophy4 #aah ,the amount of ,eastern lore1 however1 which ,kircher has amassed in his work will always remain a noble monument to the extensive learning of this ,jesuit4 #afde-afgf4 ,the wonder-working or practical branch of the ,kabbalah 7 71 as it is called1 so elaborately propounded and defended by ,kircher1 which consists in the transpositions of the letters of the sundry divine names1 c41 and which as we have seen constituted no part of the original ,kabbalah1 had now largely laid hold on the minds and fancies of both ,jews and ,christians1 and was producing among the former the most mournful and calamitous effects4 ,the famous ,kabbalist1 ,sabbatai ,zevi1 who was born in ,smyrna1 ,july1 #afda1 was the chief actor in this tragedy4 ,when a child he was sent to a ,rabbinic school1 and instructed in the ,law1 the ,mishna1 the ,talmud1 the ,midrashim1 and the whole cycle of ,rabbinic lore4 ,so great were his intellectual powers1 and so vast the knowledge he acquired1 that when fifteen he betook himself to the study of the ,kabbalah1 rapidly mastered its mysteries1 became peerless in his knowledge of 8those things which were revealed and those things which were hidden20 and at the age of eighteen obtained the honourable appellation sage 771 and delivered public lectures1 expounding the divine law and the esoteric doctrine before crowded audiences4 ,at the age of twenty-four he gave himself out as the ,messiah1 the ,son of ,david1 and the ,redeemer of ,israel1 pronouncing publicly the ,tetragrammaton1 which was only allowed to the high priests during the existence of the second ,temple4 ,though the ,jewish sages of ,smyrna excommunicated him for it1 he travelled to ,salonica1 ,athens1 ,morea and ,jerusalem1 teaching the ,kabbalah1 proclaiming himself as the ,messiah1 anointing prophets and converting thousands upon thousands4 ,so numerous were the believers in him1 that in many places trade was entirely stopped2 the ,jews wound up their affairs1 disposed of their chattels and made themselves ready to be redeemed from their captivity and led by ,sabbatai ,zevi back to ,jerusalem4 ,the consuls of ,europe were ordered to enquire into this extraordinary movement1 and the governors of the ,east reported to the ,sultan the cessation of commerce4 ,sabbatai ,zevi was then arrested by order of the ,sultan1 ,mohammed ,,iv1 and taken before him at ,adrianople4 ,the ,sultan spoke to him as follows--8,i am going to test thy ,messiahship4 ,three poisoned arrows shall be shot into thee1 and if they do not kill thee1 ,i too will believe that thou art the ,messiah40 ,he saved himself by embracing ,islamism in the presence of the ,sultan1 who gave him the name ,effendi1 and appointed him ,kapidgi ,bashi4 ,thus ended the career of the ,kabbalist ,sabbatai ,zevi1 after having ruined thousands upon thousands of ,jewish families4 #aai #afgg-afhd4 ,whether the learned ,knorr ,baron von ,rosenroth knew of the extravagances of ,sabbatai ,zevi or not is difficult to say4 ,at all events this accomplished ,christian scholar believed that ,simon b4 ,jochai was the author of the ,sohar1 that he wrote it under divine inspiration1 and that it is most essential to the elucidation of the doctrines of ,christianity4 ,with this conviction he determined to master the difficulties connected with the ,kabbalistic writings1 in order to render the principal works of this esoteric doctrine accessible to his ,christian brethren4 ,for1 although ,lully1 ,mirandola1 ,reuchlin and ,kircher had already done much to acquaint the ,christian world with the secrets of the ,kabbalah1 none of these scholars had given translations of any portions of the ,sohar4 ,knorr ,baron von ,rosenroth1 therefore put himself under the tuition of ,r4 ,meier ,stern1 a learned ,jew1 and with his assistance was enabled to publish the celebrated work entitled the ,unveiled ,kabbalah 7,kabbala ,denudata71 in two large volumes1 the first of which was printed at ,sulzbach1 #afgg-gh1 and the second at ,frankfort-on-the-,maine1 #afhd1 giving a ,latin translation of the ,introduction to and the following portion of the ,sohar--the ,book of ,mysteries 7 72 the ,great ,assembly 7 72 the ,small ,assembly 7 72 ,joseph ,gikatilla's ,gate of ,light 7 72 the ,doctrine of ,metempsychosis 771 and the ,tree of ,life 7 71 of ,chajim ,vital2 the ,garden of ,pomegranates 7 71 of ,moses ,cordovero2 the ,house of the ,lord 7 71 and the ,gate of ,heaven 7 71 of ,abraham ,herera2 the ,valley of the ,king 7 71 of ,naphtah b4 ,jacob2 the ,vision of the ,priest 7 71 of ,issachar ,beer b4 ,naphtali ,cohen1 c41 c41 with elaborate annotations1 glossaries and indices4 ,the only drawback to this gigantic work is that it is without any system1 and that it mixes up in one all the earlier developments of the ,kabbalah with the later productions4 ,still the criticism passed upon it by ,buddeus1 that it is a 8confused and obscure work1 in which the necessary and the unnecessary1 the useful and the useless are mixed up and thrown together as it were into one chaos10 #abj is rather too severe2 and it must be remembered that if the ,kabbala ,denudata does not exhibit a regular system of this esoteric doctrine1 it furnishes much material for it4 ,baron von ,rosenroth has also collected all the passages of the ,new ,testament which contain similar doctrines to those propounded by the ,kabbalah4 #ageh-agfc4 ,amongst the ,jews1 however1 the pretensions and consequences of the ,kabbalistic ,pseudo-,messiah1 ,sabbatai ,zevi1 and his followers1 produced a new era in the criticism of the ,sohar4 ,even such a scholar and thorough ,kabbalist as ,jacob b4 ,zevi of ,emden1 or ,jabez 771 as he is called from the acrostic of his name 7 71 maintains in his work1 which he wrote in #ageh-agfc1 and which he entitled ,the ,wrapper of ,books1 that with the exception of the kernel of the ,sohar all the rest is of a late origin4 #aba ,he shows that 7#a7 ,the ,sohar misquotes passages of ,scripture1 misunderstands the ,talmud1 and contains some rituals which were ordained by later ,rabbinic authorities 774 7#b7 ,mentions the crusades against the ,mohammedans4 7#c7 ,uses the philosophical terminology of ,ibn ,tibbon's ,hebrew ,translation of ,maimonides' ,more ,nebuchim1 and borrows the figure of ,jehudah ,ha-,levi's ,khosari1 that 8,israel is the heart in the organism of the human race1 and therefore feels its sufferings more acutely0 7,khosari1 ii1 #cf1 with ,sohar1 iii1 #bba b1 #afa a72 and 7#d7 ,knows the ,portuguese and ,north ,spanish expression ,esnoga4 #agfg4 ,whilst the ,jews were thus shaken in their opinion about the antiquity of the ,sohar1 learned ,christians both on the ,continent and in ,england maintained that ,simon b4 ,jochai was the author of the ,bible of the ,kabbalah1 and quoted its sentiments in corroboration of their peculiar views4 ,thus ,dr4 ,gill1 the famous ,hebraist and commentator1 in his work on the ,antiquity of the ,hebrew ,language1 adduces passages from the ,sohar to shew that the ,hebrew vowel points were known ,a4,d4 #abj1 at which time he tells us 8lived ,simon ben ,jochai1 a disciple of ,r4 ,akiba1 author of the ,zohar40 #abb #ahcj4 ,allen1 in the account of the ,kabbalah in his ,modern ,judaism1 also premises the antiquity of the ,sohar4 ,taking this pseudonym as the primary source of the primitive ,kabbalah1 ,allen1 like all his predecessors1 mixes up the early mysticism and magic1 as well as the later abuse of the ,hagadic rules of interpretation1 denominated ,gematria1 ,notaricon1 ,ziruph1 c41 which the ,kabbalists afterwards appropriated1 with the original doctrines of this theosophy4 #abc #ahdc4 ,even the erudite ,professor ,franck1 in his excellent work ,la ,kabbale 7,paris1 #ahdc71 makes no distinction between the ,book ,jetzira and the ,sohar1 but regards the esoteric doctrines of the latter as a development and continuation of the tenets propounded in the former4 ,he moreover maintains that the ,sohar consists of ancient and modern fragments1 that the ancient portions are the ,book of ,mysteries 7 71 the ,great ,assembly or ,idra ,rabba 7 71 and the ,small ,assembly or ,idra ,suta 7 71 and actually proceeds from the school of ,r4 ,simon b4 ,jochai1 while several of the other parts belong to a subsequent period1 but not later than the seventh century2 that the fatherland of the ,sohar is ,palestine2 that the fundamental principles of the ,kabbalah1 which were communicated by ,r4 ,simon b4 ,jochai to a small number of his disciples1 were at first propagated orally2 that they were then from the first to the seventh century gradually edited and enlarged through additions and commentaries1 and that the whole of this compilation1 completed in the seventh century1 owing to its many attacks on the ,asiatic religions1 was kept secret till the thirteenth century1 when it was brought to ,europe4 ,to fortify his opinions about the antiquity of the ,kabbalah1 ,franck is obliged to palm the doctrine of the ,sephiroth upon passages in the ,talmud in a most unnatural manner4 ,as this point1 however has been discussed in the second part of this ,essay1 7vide supra1 p4 #ahc1 etc47 there is no necessity for repeating the arguments here4 #abd ,still ,franck's valuable contribution to the elucidation of the ,sohar will always be a welcome aid to the student of this difficult book4 #ahde4 ,a new era in the study of the ,kabbalah was created by the researches of ,m4 ,h4 ,landauer1 who died ,february #crd1 #ahda1 when scarcely thirty-three years of age4 ,this learned ,rabbi1 whose premature death is an irreparable loss to literature1 in spite of constitutional infirmities1 which occasioned him permanent sufferings during the short period of his earthly career1 devoted himself from his youth to the study of ,hebrew1 the ,mishna1 the ,talmud1 and the rich stores of ,jewish learning4 ,he afterwards visited the universities of ,munich and ,tbingen1 and in addition to his other researches in the department of ,biblical criticism1 determined to fathom the depths of the ,kabbalah4 ,it was this scholar who1 after a careful study of this esoteric doctrine1 for the first time distinguished between the ancient mysticism of the ,gaonim period and the real ,kabbalah1 and shewed that 8the former1 as contained in the ,alphabet of ,r4 ,akiba 7 71 the ,dimensions of the ,deity 7 71 the ,heavenly ,mansions 771 and even the ,book of ,jetzira 7 7 and similar documents1 essentially differ from the later ,kabbalah1 inasmuch as it knows nothing about the so-called ,sephiroth and about the speculations respecting the nature of the ,deity1 and that1 according to the proper notions of the ,kabbalah1 its contents ought to be described as ,hagada and not as ,kabbalah40 #abe ,as to the ,sohar1 ,landauer maintains that it was written by ,abraham b4 ,samuel ,abulafia towards the end of the second half of the thirteenth century4 ,landauer's views on the ,kabbalah and on the authorship of the ,sohar1 as ,steinschneider rightly remarks1 are all the more weighty and instructive because he originally started with opinions of an exactly opposite character4 7,jewish ,literature1 p4 #bii47 #ahdi4 ,d4 ,h4 ,joel1 ,rabbi of ,sheversenz1 published in #ahdi a very elaborate critique on ,franck's ,religious ,philosophy of the ,sohar1 which is an exceedingly good supplement to ,franck's work1 though ,joel's treatise is of a negative character1 and endeavours to demolish ,franck's theory without propounding another in its stead4 ,thus much1 however1 ,joel positively states1 that though the ,sohar in its present form could not have been written by ,r4 ,simon b4 ,jochai1 and though the author of it may not have lived before the thirteenth century1 yet its fundamental doctrines to a great extent are not the invention of the author1 but are derived from ancient ,jewish sources1 either documentary or oral4 #abf #ahea4 ,after a lapse of seven years ,jellinek fulfilled the promise which he made in the preface to his ,german translation of ,franck's la ,kabbale ou la philosophie religieuse des ,hbreux1 by publishing an ,essay on the authorship of the ,sohar4 ,and in #ahea this industrious scholar published a historico-critical ,treatise1 in which he proves1 almost to demonstration1 that ,moses b4 ,shem ,tob de ,leon is the author of the ,sohar4 #abg ,several of his arguments are given in the second part of this ,essay 7vide supra1 p4 #agd1 c471 in our examination of the age and authorship of the ,sohar4 #aheb4 ,whilst busily engaged in his researches on the authorship and composition of the ,sohar1 ,jellinek was at the same time extending his labours to the history of the ,kabbalah generally1 the results of which he communicated in two parts 7,leipzig1 #aheb71 entitled ,contributions to the ,history of the ,kabbalah4 ,the first of these parts embraces 7#a7 the study and history of the ,book ,jetzira1 7#b7 diverse topics connected with the ,sohar1 and 7#c7 ,kabbalistic doctrines and writings prior to the ,sohar2 whilst the second part 7#a7 continues the investigation on the ,kabbalistic doctrines and writings prior to the ,sohar1 as well as 7#b7 discusses additional points connected with the ,sohar1 and 7#c7 gives the original text to the history of the ,kabbalah4 #abh #ahec4 ,supplementary to the above works1 ,jellinek published1 twelve months afterwards1 the first part of a ,selection of ,kabbalistic ,mysticism1 which comprises the ,hebrew texts of 7#a7 ,the ,treatise on the ,emanations 7 71 7#b7 ,the ,book of ,institutions 7 71 by ,r4 ,chamai ,gaon1 7#c7 ,the ,rejoinder of ,r4 ,abraham b4 ,samuel ,abulafia to ,r4 ,solomon b4 ,adereth1 and 7#d7 ,the ,treatise entitled ,kether ,shem ,tob 7 71 by ,r4 ,abraham of ,cologne4 ,these ,treatises1 which are chiefly taken from ,,mss4 at the public ,libraries in ,paris and ,hamburg1 are preceded by learned ,introductions discussing the characteristics1 the age1 the authorship and the sources of each document1 written by the erudite editor4 #abi ,may ,dr4 ,jellinek soon fulfil his promise1 and continue to edit these invaluable contributions to the ,kabbalah1 as well as publish his own work on the import of this esoteric doctrine4 #ahef4 ,dr4 ,etheridge1 in his ,manual on ,hebrew ,literature1 entitled ,jerusalem and ,tiberias1 devotes seventy pages to a description of the ,kabbalah4 ,it might have been expected that this industrious writer1 who draws upon ,jewish sources1 would give us the result of the researches of the above-named ,hebraists4 ,but ,dr4 ,etheridge has done no such thing2--he confuses the import of the ,book ,jetzira1 the ,maase ,bereshith 7 7 and the ,maase ,merkaba 7 71 with the doctrines of the ,kabbalah2 and assigns both to the ,book ,jetzira and to the ,sohar an antiquity which is contrary to all the results of modern criticism4 ,the following extract from his work will suffice to shew the correctness of our remarks3-- 8,to the authenticity of the ,zohar1 as a work of the early ,kabbalistic school1 objections have indeed been made1 but they are not of sufficient gravity to merit an extended investigation4 ,the opinion that ascribes it as a pseudo fabrication to ,moses de ,leon in the thirteenth century1 has1 ,i imagine1 but few believers among the learned in this subject in our own day4 ,the references to ,shemun ben ,yochai and the ,kabala in the ,talmud1 and abundant internal evidence found in the book itself1 exhibit the strongest probability1 not that ,shemun himself was the author of it1 but that it is the fruit and result of his personal instructions1 and of the studies of his immediate disciples40 #acj ,now the bold assertion that there are few believers among the learned of our own time in the pseudo fabrication of the ,sohar by ,moses de ,leon in the thirteenth century1 when such learned men as ,zunz1 #aca ,geiger1 #acb ,sachs1 #acc ,jellinek #acd and a host of other most distinguished ,jewish scholars1 regard it almost as an established fact2 as well as the statement that there are references to the ,kabbalah in the ,talmud1 can only be accounted for from the fact that ,dr4 ,etheridge has not rightly comprehended the import of the ,kabbalah1 and that he is entirely unacquainted with the modern researches in this department of literature4 #aheg4 ,the elaborate essay on ,jewish literature by the learned ,steinschneider1 which appeared in ,ersch and ,gruber's ,encyclopdia1 and which has been translated into ,english1 contains a most thorough review of this esoteric doctrine4 ,it is1 however1 to be remarked that the pages devoted to this subject give not so much an analysis of the subject1 as a detailed account of its literature2 and1 like all the writings of this excellent scholar1 are replete with most useful information4 #ace #aheh-ahfa4 ,a most instructive and thorough analysis of the ,sohar appeared in a ,jewish periodical1 entitled ,ben ,chananja1 volumes i1 ii1 iii1 and iv4 #acf ,this analysis was made by ,ignatz ,stern1 who has also translated into ,german those portions of the ,sohar which are called the ,book of ,mysteries1 the ,great ,assembly1 and the ,small ,assembly1 and has written a vocabulary to the ,sohar4 ,the recent death of this great student in the ,kabbalah is greatly to be lamented4 ,with the exception of the analysis of the ,sohar1 all his works are in ,,ms42 and it is to be hoped that the accomplished ,leopold ,lw1 chief ,rabbi of ,szegedin1 and editor of the ,ben ,chananja1 who was the means of bringing the retiring ,ignatz ,stern into public1 will publish his literary remains4 #ahei4 ,as the ,kabbalah has played so important a part in the mental and religious development1 and in the history of the ,jewish people1 the modern historians of the ,jews1 in depicting the vicissitudes of the nation1 felt it to be an essential element of their narrative1 to trace the rise and progress of this esoteric doctrine4 ,thus the learned and amiable ,dr4 ,jost devotes seventeen pages1 in his history of the ,jews1 to this theosophy4 #acg #ahfc4 ,no one1 however1 has prosecuted with more thoroughness1 learning and impartiality the doctrines1 origin and development of this esoteric system than the historian ,dr4 ,graetz4 ,he1 more than any of his predecessors since the publication of ,landauer's literary remains1 has in a most masterly manner carried out the principle laid down by this deceased scholar1 and has distinguished between mysticism and the ,kabbalah4 ,graetz has not only given a most lucid description of the doctrines and import of the ,kabbalah in its original form1 but has proved to demonstration1 in a very elaborate treatise1 that ,moses de ,leon is the author of the ,sohar4 #ach ,whatever may be the shortcomings of this portion of ,graetz's history1 no one who studies it will fail to learn from it the true nature of this esoteric doctrine4 #ahfc4 ,leopold ,lw1 the chief ,rabbi of ,szegedin1 whose name has already been mentioned in connection with ,ignatz ,stern1 published a very lengthy review of ,graetz's description of the ,kabbalah4 ,though the ,rabbi laboured hard to shake ,dr4 ,graetz's position1 yet1 with the exception perhaps of showing that the ,kabbalah was not invented in opposition to ,maimonides' system of philosophy1 the learned historian's results remain unassailed4 ,moreover1 there is a confusion of mysticism with the ,kabbalah through many parts of ,dr4 ,lw's critique4 #aci ,we are not aware that anything has appeared upon this subject since the publication of ,graetz's researches on the ,kabbalah and ,lw's lengthy critique on these researches4 ,of course it is not to be supposed that we have given a complete history of the ,literature on this theosophy2 since the design of this ,essay and the limits of the volume of 8the ,literary and ,philosophical ,society's ,transactions10 in which it appears1 alike preclude such a history4 ,this much1 however1 we may confidently say1 that nothing has been omitted which essentially bears upon the real progress or development of this esoteric doctrine4 ,several works1 in which lengthy accounts of the ,kabbalah are given1 have been omitted1 because these descriptions do not contribute anything very striking in their treatment of the ,kabbalah1 nor have they been the occasion of any remarkable incidents among the followers of this system4 ,among the works thus omitted are ,buddeus' ,introduction to the ,history of ,hebrew ,philosophy2 #adj ,basnage's ,history of the ,jews1 #ada where a very lengthy account is given of the ,kabbalah1 without any system whatever1 chiefly derived from the work of ,kircher2 ,wolfs account of the ,jewish ,kabbalah1 given in his elaborate ,bibliographical ,thesaurus of ,hebrew ,literature1 where a very extensive catalogue is given of ,kabbalistic authors2 #adb and ,molitor's ,philosophy of ,history4 #adc ,we sincerely regret to have omitted noticing ,munk's description of the ,kabbalah4 #add ,for1 although he does not attempt to separate the gnostic from the mystical elements1 which were afterwards mixed up with the original doctrines of this esoteric system1 yet no one can peruse the interesting portion treating on the ,kabbalah and the ,sohar without deriving from it information not to be found elsewhere4 ,,notes #a 1 ,commentary of the ten ,sephiroth1 ed4 ,berlin1 p4 #d a4 ,this doctrine1 however1 that everything is in the ,deity is not peculiar to the ,kabbalah1 it has been propounded by the ,jews from time immemorial1 before the ,kabbalah came into existence1 as may be seen from the following passage in the ,midrash4 8,the ,holy ,one1 blessed be he1 is the space of the universe1 but the universe is not his space 7 74 ,r4 ,isaac submitted3 from the passage 7,deut4 xxxiii1 #bg71 we do not know whether the ,holy ,one1 blessed be he1 is the habitation of the universe or the universe his habitation2 but from the remark ,lord thou art the dwelling place 7,ps4 xc1 #a71 it is evident that the ,holy ,one1 blessed be he1 is the dwelling place of the universe1 and not the universe his dwelling place40 7,bereshith ,rabba1 lxviii47 ,to the same effect is the remark of ,philo1 8,god himself is the space of the universe1 for it is he who contains all things40 7,de ,somniis1 i47 ,it is for this reason that ,god is called or 1 locus1 and that the ,septuagint renders 7,exod4 xxiv1 #aj71 by 1 1 which has occasioned so much difficulty to interpreters4 #b 7,sohar iii1 #bhc b47 ,to the same effect is the ancient expository work on the doctrine of the ,emanations which we quoted in the preceding note1 comp4 1 ,commentary on the ten ,sephiroth1 ed4 ,berlin1 p4 #b a4 #c ibid41 #d a4 #d 1 ,commentary on the ten ,sephiroth1 p4 #b b4 ,again1 says the same authority1 77 4444 1 1 1 1 1 1 ibid41 p4 #b4 #e ,both the etymology and the exact meaning of the word 7plural 7 are matters of dispute4 ,r4 ,azariel1 the first ,kabbalist1 derives it from to number1 whilst the later ,kabbalists derive it alternately from ,saphir1 from 7,ps4 xix1 #a71 and from the ,greek 1 and are not at all certain whether to regard the ,sephiroth as principles 771 or as substances 771 or as potencies1 powers 771 or as intelligent worlds 7 71 or as attributes1 or as entities 771 or as organs of the ,deity 774 #f ,the ,sohar1 like the ,talmud1 generally renders the words ,king ,solomon2 while verses in the ,song of ,songs1 by the ,king to whom peace belongs4 #g 4444 1 ,commentary on the ten ,sephiroth1 #b b2 #d a4 #h 4 #i ,the notion1 however1 that worlds were created and destroyed prior to the present creation1 was propounded in the ,midrash long before the existence of the ,kabbalah4 ,thus on the verse1 8,and ,god saw everything that he had made1 and behold it was very good0 7,gen4 i1 #ca71 ,r4 ,abahu submits from this we see that the ,holy ,one1 blessed be he1 had successively created and destroyed sundry worlds before he created the present world1 and when he created the present world he said1 this pleases me1 the previous ones did not please me4 7,bereshith ,rabba1 section or ,parsha ix47 #aj ,the question1 however1 about the doctrine of the ,trinity in other passages of the ,sohar will be discussed more amply in the sequel1 where we shall point out the relation of the ,kabbalah to ,christianity4 #aa ,the ,kabbalistic description of ,metatron is taken from the ,jewish angelology of a much older date than this theosophy4 ,thus ,ben ,asai and ,ben ,soma already regard the divine voice1 the 7 7 as ,metatron4 7,beresh4 ,rab41 ,parsha v47 ,he is called the ,great ,teacher1 the ,teacher of ,teachers 7 71 and it is for this reason that ,enoch1 who walked in close communion with ,god1 and taught mankind by his holy example1 is said by the ,chaldee paraphrase of ,jonathan b4 ,uzziel1 to #8have received the name ,metatron1 the ,great ,teacher' after he was transplanted4 7,gen4 v1 #bd47 ,metatron1 moreover1 is the ,presence ,angel 7 71 the ,angel of the ,lord that was sent to go before ,israel 7,exod4 xxiii1 #ba72 he is the visible manifestation of the ,deity1 for in him is the name of the ,lord1 i4e41 his name and that of the ,deity are identical1 inasmuch as they are of the same numerical value 7viz43-- and are the same according to the exegetical rule called ,gematria1 #aj #d #cjj #cad2 #ej #f #bjj #i #i #dj #cad4 ,see ,rashi on ,exod4 xxiii1 #ba1 and ,sanhedrim #ch b74 ,so exalted is ,metatron's position in the ancient ,jewish angelology1 that we are told that when ,elisha b4 ,abaja1 also called ,acher1 saw this angel who occupies the first position after the ,deity1 he exclaimed1 #8,peradventure1 but far be it1 there are two ,supreme ,powers' 7 ,talmud1 ,chagiga1 #ae a74 ,the etymology of is greatly disputed2 but there is no doubt that it is to be derived from ,metator1 messenger1 outrider1 way maker1 as has been shown by ,elias ,levita1 and is maintained by ,cassel 7,ersch und ,gruber's ,encyklopdie1 section ii1 vol4 xxvii1 s4v42 ,juden1 p4 #dj1 note #hd74 ,sachs 7,beitrge zur ,sprach- und ,alterthumsforschung1 vol4 i1 ,berlin #aheb1 p4 #ajh7 rightly remarks that this etymology is fixed by the passage from ,siphra1 quoted in ,kaphter-,va-,pherach1 c4 x1 p4 #cd b the finger of ,god was the messenger or guide to ,moses1 and showed him all the land of ,israel4 ,the termination has been appended to to obtain the same numerical value1 as 4 ,the derivation of it from 1 because this angel is immediately under the divine throne 771 which is maintained by ,frank 7,kabbala1 p4 #dc71 ,graetz 7,gnosticismus1 p4 #dd7 and others1 has been shown by ,frankel 7,zeitschrift1 #ahdf4 vol4 iii1 p4 #aac71 and ,cassel 7,ersch und ,gruber's ,encyklop4 section ii1 vol4 xxvii1 p4 #da71 to be both contrary to the form of the word and to the description of ,metatron4 #ab ,the view that the serpent which seduced the protoplasts is identical with ,satan is not peculiar to the ,kabbalah4 ,it is stated in the ,talmud in almost the same words the evil spirit1 ,satan1 and the angel of death1 are the same4 ,it is propounded in the ,boraitha that he descends and seduces2 he then ascends and accuses1 and then comes down again and kills4 ,baba ,bathra1 #af a4 #ac 444 4 #ad ,that the righteous are greater than the angels is already propounded in the ,talmud 7 ,sanhedrim #ic a72 and it is asserted that no one angel can do two things 7 ,bereshith ,rabba1 section #a71 for which reason three angels had to be sent1 one to announce to ,sarai the birth of ,isaac1 the other to destroy ,sodom and ,gomorrah1 and the third to save ,lot and his family2 whilst a man can perform several duties4 ,the superiority of man over angels is also asserted in the ,new ,testament4 7#a ,cor4 vi1 #c47 #ae ,the ,karmarthi1 who interpreted the precepts of ,islamism allegorically1 also maintained that the human body represents the letters in the name of ,god4 ,when standing the human body represents an ,elif1 when kneeling a ,lm1 and when prostrated on the ground a ,h1 so that the body is like a book in which may be read the name ,allah4 ,de ,sacy1 ,introduction l',expos de la ,religion des ,druzes1 pp4 #hf1 #hg4 ,comp4 ,frank1 ,die ,kabbala1 p4 #cb4 #af ,the pre-existence of the human souls in the celestial regions was believed by the ,jews before the ,kabbalah came into vogue4 ,we find this doctrine in the ,book of ,wisdom 7viii1 #bj72 in ,josephus1 where we are told that the ,essenes believed #8that souls were immortal1 and that they descended from the pure air1 1 to be chained to bodies' 7de ,bell4 ,jud4 ii1 #ab72 by ,philo1 who says #8the air was full of them1 and that those which were nearest the earth 1 descending to be tied to mortal bodies1 1 return back to bodies1 being desirous to live in them4' 7,de ,gignat4 p4 #bbb1 ,c42 ,de ,somniis1 p4 #dee1 ,d4 ,comp4 ,arnald on the ,book of ,wisdom1 viii1 #bj1 and ,whitby on ,john ix1 #b41 where these quotations and others are given72 and in the ,talmud where it is declared that the human souls which are to be born 7 71 have their abode in the seventh heaven 7,chagiga1 #ab b72 that they leave gradually the storehouse of souls to people this earth 7 ,jebamoth1 #fb2 ,aboda ,sara1 #e2 ,nidda1 #ac72 and that the ,holy ,one1 blessed be he1 took counsel with them when he was about to create the world 7,bereshith ,rabba1 section viii74 #ag ,the notion about the reluctance of the soul to enter into this world is also not peculiar to the ,kabbalah4 ,the most ancient tract of the ,mishna thus speaks of the soul3 8,against thy will thou becomest an embryo1 and against thy will thou art born0 7 ,aboth1 iv4 #bi72 on which ,bartenora1 in his commentary1 remarks3 8,the soul does not wish to quit the pure abode of the curtain which encloses the ,holy of ,holies40 #ah 4 4 4 #ai 4 4 4 4 1 #bj ,the two kinds of faculties1 as well as the two sorts of feelings1 are also mentioned in the ,talmud4 ,thus it is said--8,all the prophets looked into the ,non-,luminous ,mirror1 whilst our teacher1 ,moses1 looked into the ,luminous ,mirror40 7 ,jebamoth1 #di b74 ,and again--8,also the divine service which is engendered by fear and not by love1 has its merit40 7,jerusalem ,berachoth1 #dd2 ,babylon ,sota1 #bb a47 #ba #bb 4 4 4 #bc ,according to ,josephus1 the doctrine of the transmigration of souls into other bodies 771 was also held by the ,pharisees 7comp4 ,antiq4 xviii1 #a1 #c3 de ,bell4 ,jud4 ii1 #h1 #ad71 restricting1 however1 the metempsychosis to the righteous4 ,and though the ,midrashim and the ,talmud are silent about it1 yet from ,saadia's vituperations against it 7 ,emunoth ve-,deoth1 vi1 #g2 viii1 #c7 there is no doubt that this doctrine was held among some ,jews in the ninth century of the present era4 ,at all events it is perfectly certain that the ,karaite ,jews firmly believed in it ever since the seventh century4 7,comp4 ,frankel1 ,monatschrift1 x1 #agg1 c47 ,st4 ,jerome assures us that it was also propounded among the early ,christians as an esoteric and traditional doctrine which was entrusted to the select few1 7abscondite quasi in foveis viperarum versari et quasi haereditario malo serpere in paucis4 ,comp4 epist4 ad ,demedriadem72 and ,origen was convinced that it was only by means of this doctrine that certain ,scriptural narratives1 such as the struggle of ,jacob with ,esau before their birth1 the reference about ,jeremiah when still in his mother's womb1 and many others1 can possibly be explained4 7 i1 #a1 cap4 vii2 ,adver4 ,celsum1 i1 #c47 #bd ,the notion that the creation is a blessing1 and that this is indicated in the first letter1 is already propounded in the ,midrash1 as may be seen from the following remark4 ,the reason why the ,law begins with ,beth1 the second letter of the ,alphabet1 and not with ,aleph1 the first letter1 is that the former is the first letter in the word blessing1 while the latter is the first letter in the word accursed1 7,midrash ,rabba1 sec4 i74 #be ,this view that the mere literal narrative is unworthy of inspiration1 and that it must contain a spiritual meaning concealed under the garment of the letter1 is not peculiar to the ,kabbalah4 ,both the ,synagogue and the ,church have maintained the same from time immemorial4 ,thus the ,talmud already describes the impious ,manasseh1 ,king of ,israel1 as making himself merry over the narratives of the ,pentateuch and ironically asking 7 71 whether ,moses could not find anything better to relate than that 8,loton's sister was ,timna0 7,gen4 xxxvi1 #bb72 8,timna was the concubine of ,eliphaz0 7ibid41 v4 #ab72 that 8,reuben went in the days of the wheat harvest1 and found mandrakes in the field0 7ibid41 xxx1 #ad71 c1 c4 ,and it is replied that these narratives contain another sense besides the literal one4 7,sanhedrim1 #ii b47 ,hence the rule 7 71 what happened to the fathers is typical of the children4 #bf ,origen's words are almost literally the same--8,si adsideamus litterae et secundum hoc vel quod ,judaeis1 vel quod vulgo videtur1 accipiamus qu in lege scripta sunt1 erubesco dicere et confiteri quia tales leges dederit ,deus3 videbuntur enim magis elegantes et rationabiles hominum leges1 verbi gratia vel ,romanorum vel ,atheniensium1 vel ,lacedaemoniorum40 ,homil4 vii1 in ,levit4 ,again1 the same erudite father says1 8,what person in his senses will imagine that the first1 second1 and third day1 in connection with which morning and evening are mentioned1 were without sun1 moon and stars1 nay that there was no sky on the first day8 ,who is there so foolish and without common sense as to believe that ,god planted trees in the garden eastward of ,eden like a husbandman1 and planted therein the tree of life1 perceptible to the eyes and senses1 which gave life to the eater thereof2 and another tree which gave to the eater thereof a knowledge of good and evil8 ,i believe that everybody must regard these as figures1 under which a recondite sense is concealed40 ,lib4 iv1 cap4 ii1 4 ,huet1 ,origeniana1 p4 #afg4 ,comp4 ,davidson1 ,sacred ,hermeneutics1 ,edinburgh1 #ahdc1 p4 #ii1 c4 ,it must1 however1 not be supposed that this sort of interpretation1 which defies all rules of sound exegesis and common sense1 is confined to the ancient ,jewish ,rabbins or the ,christian fathers4 ,the ,commentary on ,genesis and ,exodus by ,chr4 ,wordsworth1 ,d4,d41 ,canon of ,westminster1 may fairly compete in this respect with any production of bygone days4 ,will it be believed that ,dr4 ,wordsworth actually sees it 8suggested by the ,holy ,spirit ,himself10 that ,noah drunk1 exposing his nakedness1 and mocked by his own child1 ,ham1 is typical of ,christ who drank the cup of ,god's wrath1 stripped ,himself of ,his heavenly glory1 and was mocked by his own children the ,jews8 ,but we must give the ,canon's own words4 8,noah drank the wine of his vineyard2 ,christ drank the cup of ,god's wrath1 which was the fruit of the sin of the cultivators of the vineyard1 which he had planted in the world4 ,noah was made naked to his shame2 ,christ consented for our sake to strip ,himself of ,his heavenly glory1 and took on him the form of a servant4 7,phil4 ii1 #g47 ,he laid aside his garments1 and washed his disciples' feet 7,john1 xiii1 #d47 ,he hid not his face from shame and spitting4 7,isa4 #a1 #f47 ,when he was on the ,cross1 they that passed by reviled ,him4 7,matt4 xxvii1 #ci47 ,he was mocked by ,his own children1 the ,jews4 ,he deigned to be exposed to insult for our sakes1 in shame and nakedness on the ,cross 7,heb4 xii1 #b71 in order that we might receive eternal glory from ,his shame1 and be clothed through ,his weakness with garments of heavenly beauty40 7,commentary on ,genesis and ,exodus1 ,london1 #ahfd1 p4 #eb47 #bg ,the notion that the ,bible is to be explained in this fourfold manner was also propounded by the ,jewish doctors generally1 long before the existence of the ,kabbalah 7,comp4 ,ginsburg1 ,historical and ,critical ,commentary on ,ecclesiastes1 ,longman1 #ahfa1 p4 #cj71 and has been adopted by some of the fathers and schoolmen4 ,origen1 although only advocating a threefold sense1 viz43--1 1 1 to correspond to the ,platonic notion of the component parts of man1 viz43--1 1 1 almost uses the same words as the ,kabbalah4 8,the sentiments of ,holy ,scriptures must be imprinted upon each one's soul in a threefold manner1 that the more simple may be built up by the flesh 7or body7 of ,scripture1 so to speak1 by which we mean the obvious explanation2 that he who has advanced to a higher state may be edified by the soul of ,scripture as it were2 but he that is perfect1 and like to the individuals spoken of by the ,apostle 7#a ,cor4 ii1 #f1 #g71 must be edified by the spiritual law1 having a shadow of good things to come4 1 lib4 iv1 cap4 ii4 ,comp4 ,davidson1 ,sacred ,hermeneutics1 p4 #ig4 ,whilst ,nicholas de ,lyra1 the celebrated commentator and forerunner of the ,reformation 7born about #abgj1 died ,october #bc1 #acdj71 distinctly espouses the ,jewish four modes of interpretation1 which he describes in the following couplet-- 8,littera gesta docet1 quid credas ,allegoria1 ,moralis quid agas1 quo tendas anagogia40 ,comp4 ,alexander's edition of ,kitto's ,cyclopdia of ,biblical ,literature1 s4 v4 ,lyra4 #bh ,the above-mentioned exegetical canons1 however1 are not peculiar to the ,kabbalah4 ,they have been in vogue among the ,jews from time immemorial4 ,thus the difficult passage in ,isa4 xxi1 #h1 which is rendered in the ,authorised ,version1 and he cried1 ,a lion6 or #8as a lion1' as the margin has it1 is explained by the ancient ,jewish tradition as a prophecy respecting ,habakkuk1 who1 as ,isaiah foresaw1 would in coming days use the very words here predicted4 7,comp4 ,isa4 xxi1 #h1 #i1 with ,hab4 ii1 #a72 and this interpretation is obtained by rule i2 inasmuch as lion and ,habakkuk are numerically the same1 viz43-- and #e #aj #bjj #a #baf and #ajj #f #ajj #b #h #baf 7,see the ,commentaries of ,rashi1 ,ibn ,ezra1 and ,kimchi on ,isa4 xxi1 #h47 ,again1 in the fact that ,jacob made ,joseph #8a coat of many colours' 7,gen4 xxxvii1 #c71 as the ,authorised ,version has it1 or #8pieces1' as it is in the margin1 the ,midrash or the ancient ,jewish exposition1 sees the sufferings of ,joseph indicated2 inasmuch as according to rule ii1 is composed of the initials of ,potiphar1 who imprisoned ,joseph2 merchants ,ishmaelites and ,midianites1 who bought him and sold him again as a slave4 7,gen4 xxxvii1 #be-bh2 xxxix1 #a2 comp4 ,rashi on ,gen4 xxxvii1 #c47 ,for more extensive information on this subject1 we must refer to ,ginsburg's ,historical and ,critical ,commentary on ,ecclesiastes1 ,longman1 #ahfa1 p4 #cj1 c4 #bi ,the limits of this ,essay preclude the possibility of entering into a disquisition on the seventy-two ,divine names4 ,those who wish to examine the subject more extensively we must refer to the ,commentaries on the ,sohar 7,exod4 xiv4 #ai-ca71 mentioned in the third part of this ,essay2 and to ,bartolocci1 ,bibliotheca ,magna ,rabbinica1 ,pars iv1 p4 #bcj seq41 where ample information is given on this and kindred subjects4 #cj 4 4 4 1 1 4 1 4 4 1 4 1 1 4 #ca 1 1 1 1 4 1 1 3 #cb 4 4 1 3 #cc ,comp4 ,galatinus1 ,de ,arcanis ,cathol4 lib4 ii1 c4 #c1 p4 #ca2 who says that some ,codices of the ,chaldee paraphrase in ,isa4 vi1 #c1 had also the ,holy ,father1 the ,holy ,son1 and the ,holy ,ghost2 see also ,wolf1 ,bibliotheca ,hebreca i1 #aacf2 ,graetz1 ,geschichte der ,juden vii1 #bdi4 #cd ,comp4 ,joel1 ,die ,religionsphilosophie des ,sohar4 ,leipzig1 #ahdi1 p4 #bdj ff4 #ce 1 4 4 4 4 4 4 4 1 3 #cf 4444 4 4 4 444 4 3 #cg ,comp4 ,peter ,beer1 ,geschichte der religisen ,secten der ,juden4 ,berlin1 #ahbb-bc1 vol4 ii1 p4 #cji1 c4 #ch ,comp4 ed4 ,frst1 ,leipzig1 #ahdj1 p4 #g4 #ci 4444 3 #dj ,it is for this reason that the ,book ,jetzira is also called ,the ,letters or ,alphabet of the ,patriarch ,abraham4 #da 3 #db 3 #dc 3 3 3 #dd 3 #de 1 3 #df 3 #dg 3 #dh 3 #di #ej 3 #ea ,die gottesdienstlichen ,vortrge der ,juden4 ,berlin1 #ahcb1 p4 #afe1 c4 #eb 3 #ec 3 #ed ,der ,israelitische ,volkslehrer1 vol4 ix4 ,frankfort-on-the-,maine1 #ahei1 p4 #cfd1 c4 #ee ,for those who should wish to prosecute the study of the metaphysical ,book ,jetzira1 we must mention that this ,treatise was first published in a ,latin translation by ,postellus1 ,paris1 #aeeb4 ,it was then published in the original with five commentaries1 viz41 the spurious one of ,saadia ,gaon1 one by ,moses ,nachmanides1 one by ,eleazer ,worms1 one by ,abraham b4 ,david1 and one by ,moses ,botarel4 ,mantua1 #aefe4 ,another ,latin version is given in ,jo4 ,pistorii artis cabalisticae scriptorum1 #aehg1 ,tom4 l1 p4 #hfi seq4 which is ascribed to ,reuchlin and ,paul ,ricci2 and a third ,latin translation1 with notes and the ,hebrew text1 was published by ,rittangel1 ,amsterdam1 #affb4 ,the ,book is also published with a ,german translation and notes1 by ,john ,friedrich v4 ,meyer1 ,leipzig1 #ahcj4 ,as useful helps to the understanding of this difficult ,book we may mention ,the ,kusari of ,r4 ,jehudah ,ha-,levi1 with ,cassel's ,german version and learned annotations1 ,part iv4 chap #be1 p4 #cdd4 c41 ,leipzig1 #ahec2 ,zunz1 ,die gottesdienstlichen ,vortrge der ,juden 7,berlin1 #ahcb71 p4 #afe1 c42 ,graetz1 ,gnosticismus und ,judenthum 7,krotoshin1 #ahdf71 p4 #ajb1 c42 ,jellinek1 ,beitrge zur ,geschichte der ,kabbala1 ,part i 7,leipzig1 #aheb74 p4 #c1 c4 ,comp4 also ,wolf1 ,bibliotheca ,hebraea1 vol i41 p4 #bc1 c41 vol4 ii41 p4 #aaif1 vol4 iii1 p4 #ag1 vol4 iv4 p4 #gec1 c42 ,philosophie der ,geschichte1 vol4 i1 #bnd ed4 7,mnster1 #aheg71 p4 #fc4 c42 ,steinschneider1 ,jewish ,literature 7,london1 #aheg71 pp4 #ajg1 #cjb1 c42 and by the same author1 ,catalogus ,libr4 ,hebr4 in ,bibliotheca ,bodleiana1 col4 #eeb4 #ef ,the ,sohar was first published by ,da ,padova and ,jacob b4 ,naphtali1 #c vols4 #dto1 ,mantua1 #aeeh-aefj1 with an ,introduction by ,is4 de ,lattes2 then again in ,cremona1 #aefj1 fol42 ,lublin1 #afbc1 fol42 then again edited by ,rosenroth1 with the variations from the works ,derech ,emeth1 and with the explanation of the difficult words by ,issachar ,br1 an ,index of all the passages of ,scripture explained in the ,sohar1 and with an ,introduction by ,moses b4 ,uri ,sheraga ,bloch1 ,sulzbach1 #afhd1 fol42 with an additional ,index of matters1 ,amsterdam1 #agad1 #c vols4 #hvo2 ibid4 #agbh2 #aggb1 and #ahje4 ,the references in this ,essay are to the last mentioned edition4 ,it must1 however1 be remarked that most of the editions have the same paging4 ,comp4 ,steinschneider1 ,catalogus ,libr4 ,hebr4 in ,bibliotheca ,bodleiana1 ,col41 #ecg-ede2 ,frst1 ,bibliotheca ,judaica1 iii1 #cbi-che4 #eg 3 3 #eh 3 3 3 #ei 3 3 #fj ,comp4 ,alexander's edition of ,kitto's ,cyclopdia of ,biblical ,literature1 s4v4 ,mocha4 #fa ,comp4 ,sachs1 ,die religise ,poesie der ,juden in ,spanien1 ,berlin1 #ahde1 p4 #bbi1 note #b4 #fb ,for a description of the ,mezuza1 which consists of a piece of parchment1 whereon is written ,deut4 vi1 #d-i2 xi1 #ac-ba1 put into a reed or hollow cylinder1 and affixed to the right hand door-post of every door in the houses of the ,jews1 see ,alexander's edition of ,kitto's ,cyclopdia of ,biblical ,literature1 s4v4 ,mezuza4 #fc ,comp4 ,nissen1 in the collection of various ,hebrew ,dissertations1 entitled 1 edited by ,jost and ,creizenach1 vol4 ii1 ,frankfort-on-the-,maine1 #ahdb-dc1 p4 #afa1 c4 #fd 3 #fe 4 3 3 3 #ff 3 3 #fg ,comp4 ,beer1 in ,frankel's ,monatschrift fr ,geschichte und ,wissenschaft des ,judenthums1 vol4 v1 ,leipzig1 #ahef1 p4 #aeh-afj4 #fh 1 4 77 77 3 #fi ,steinschneider1 in ,ersch und ,gruber's ,encyklopdie1 section ,,ii1 vol4 xxxi1 p4 #aja2 and ,jewish ,literature1 ,longman1 #aheg1 p4 #aac4 #gj 1 3 1 4 4 3 1 4 3 4 1 1 4 77 3 4 1 3 77 4 1 4 3 77 4 3 4 3 3 4 4 4 3 1 3 1 3 #ga ,moses ben ,schem-,tob de ,leon1 und sein ,verhltniss zum ,sohar1 von ,adolph ,jellinek1 ,leipzig1 #ahea1 p4 #ba-cf4 ,jellinek also gives additional information on this subject in his other contributions to the ,kabbalah which will be found mentioned in the third part of this ,essay4 #gb ,comp4 ,graetz1 ,geschichte der ,juden1 vol4 vii1 ,leipzig1 #ahfc1 p4 #dih1 where other facts are given1 proving that ,moses de ,leon is the author of the ,sohar4 #gc ,commentary on the ,ten ,sephiroth1 by way of ,questions and ,answers4 ,this commentary was first known through the ,kabbalistic works of ,meier ,ibn ,gabbai1 entitled 1 ,the ,path of ,faith1 printed in ,padua1 #aefc1 and 1 ,the ,service of ,holiness1 also called 1 ,the ,vision of the ,lord1 first printed in ,mantua1 #aede2 then ,venice1 #aefg1 and ,cracow1 #aegh4 ,it was then published in ,gabriel ,warschawer's volume entitled ,a ,collection of ,kabbalistic ,treatises 7 71 ,warsaw1 #agih2 and has recently been published in ,berlin1 #ahej4 ,it is to this ,berlin edition that the references in this ,essay are made4 #gd ,the above analysis is taken from ,dr4 ,jellinek's ,beitrge zur ,geschichte der ,kabbalah4 ,erstes ,heft4 ,leipzig1 #aheb4 ,this erudite scholar also gives some additional information on ,r4 ,azariel in the second part of his ,beitrge zur ,geschichte der ,kabbalah1 p4 #cb1 c4 ,leipzig1 #aheb4 #ge ,this passage from ,gikatilla's which is contained in ,moses de ,leon's is quoted by ,graetz1 ,geschichte der ,juden1 vol4 vii1 p4 #ddd4 #gf ,comp4 ,commentary on ,pericope ed4 ,lemberg1 #ahaa4 #gg ,in his ,super-,commentary on ,nachmanides' ,treatise on ,secrets1 7 7 entitled or ,shem ,tob ,ibn ,gaon on ,pericope remarks as follows ,in another ,kabbalistic work1 entitled which he completed at ,tafet in #acee1 he says-- 4444 ,these two works are still in ,,ms1 and the quotations are given in ,cormoly's ,itinraris1 p4 #bgf1 and in ,graetz's ,geschichte der ,juden1 vol4 vii1 p4 #dde4 #gh ,comp4 cap4 vii1 #cb b1 ed4 ,mantua1 #aeeh4 #gi ,comp4 ,more ,nebuchim1 part #a1 cap4 lxii4 #hj ,commentary on the ten ,sephiroth1 #b a4 #ha ,proclus1 ,inst4 ,theol4 #g1 #ca2 ,smith1 ,dictionary of ,roman and ,greek ,biography and ,mythology1 s4v4 ,proclus4 #hb ,comp4 ,geschichte der ,juden1 vol4 vii1 p4 #aaj1 c4 #hc ,vide ,ibn ,jachja1 ,shalsheleth ,ha-,kabbalah2 ,graetz1 ,geschichte der ,juden1 vii1 #hh1 c4 #hd 4 #he ,this remarkable ,treatise was first published by ,r4 ,abraham1 ,vilna1 #ahjb2 it was then reprinted with all its faults in ,lemberg1 #ahej4 ,the erudite and indefatigable ,dr4 ,jellinek has now reprinted it in his ,auswahl kabbalistischer ,mystik1 part i1 ,leipzig1 #ahec1 and the above analysis is from the ,introduction to this excellent edition4 #hf ,steinschneider1 ,catalogus ,libr4 ,hebr4 in ,bibliotheca ,bodleiana1 #bfgg-bfhj4 ,graetz1 ,geschichte der ,juden1 vii1 #bah1 c4 #hg ,comp4 ,beitrge zur ,geschichte der ,kabbala1 von ,adolph ,jellinek1 part ii1 ,leipzig1 #aheb1 p4 xiii1 c4 #hh ,comp4 ,graetz1 ,geschichte der ,juden1 vol4 vii1 p4 #bba1 c4 #hi ,this will be seen from the reduction of the respective names to their numerical value by the rule ,gematria1 viz43-- #cj #a #aj #g #bjj #bdh2 #f #e #aj #bjj #bj #g #bdh2 and #dj #e #bjj #b #a #bdh4 #ij ,this ,epistle of ,abulafia has been published by ,jellinek in his ,auswahl kabbalistischer ,mystik1 part i4 p4 #ac1 c41 ,leipzig1 #ahec1 who also gives the above analysis1 which we have translated as literally as possible4 #ia ,comp4 ,jellinek1 ,beitrge zur ,geschichte der ,kabbala1 part ii1 p4 #fj1 c42 ,steinschneider1 ,catalogus ,libr4 ,hebr4 in ,bibliotheca ,bodleiana1 ,col4 #adfa-adgj4 #ib ,comp4 ,tennemann1 ,geschichte der ,philosophie1 vol4 viii4 p4 #hcg4 #ic ,dicitur haec doctrina ,kabbala quod idem est secundum ,hebraeos ut receptio veritatis cujuslibet rei divinitus revelatae animae rationali4444 ,est igitur ,kabbala habitus anima rationalis ex rect ratione divinarum rerum cognitivus2 propter quod est de maximo etiam divino consequutive divina scientia vocari debet4 ,comp4 ,de ,auditu ,kabbalistico1 sive ad omnes scientias introductorium4 ,strasburg1 #afea4 #id ,for the other works of ,recanti1 both published and unpublished1 as well as for the exact date of his literary labours1 we must refer to ,steinschneider1 ,catalogus ,libr4 ,hebr4 in ,bibliotheca ,bodleiana1 ,col4 #agcc-agcg2 and to ,frst1 ,bibliotheca ,judaica1 vol4 iii1 pp4 #ace1 #acf4 #ie ,the ,,ms4 of ,ibn ,wakkar's ,treatise is minutely described by ,uri 7,no #chd74 ,it is written in a character resembling the later ,german ,hebrew1 is furnished with references to the passages in the ,bible and verbal translations in ,latin1 and contains such clerical blunders as no ,hebrew copyist would commit4 ,the above analysis of it is taken from the article in ,ersch und ,gruber's ,allgemeine ,encyklopdie1 section ii1 vol4 xxxi1 p4 #ajj1 c41 written by the erudite ,steinschneider4 ,for the other ,kabbalistic works of ,ibn ,wakkar we must refer to the same elaborate article4 #if ,this has been published in ,amsterdam1 #afdh4 #ig ,the consists of eleven parts1 subdivided into chapters2 and was published in ,ferrara1 #aeeg2 the ,homilies1 entitled were first published in ,venice1 #aedg1 and then in ,padua1 #aefg4 #ih ,botarel's ,commentary on the ,book ,jetzira was first published with the text of this book and other commentaries1 ,mantua1 #aefb2 then ,zolkiev1 #agde2 and in ,grodno1 #ahjf1 #ahbj4 #ii ,the which is a ,commentary on the was published together with it in ,ferrara1 #aeeh4 #ajj ,the ,commentary was first published at ,constantinople1 #aead2 then in ,venice1 #aebc1 #aedf1 #aeff2 and in ,cracow #aeie4 ,pellican has translated this ,commentary into ,latin1 and the ,,ms4 of this version is in the ,zurich ,library4 #aja ,vidi in illis 7testis est ,deus7 religionem non tam ,mosaicam quam ,christianam2 ibi ,trinitatis mysterium2 ibi verbi ,incarnatio1 ibi ,messiae divinitates2 ibi de pecato originali1 de illius per ,christum expiatione1 de clesti ,hierusalem1 de casu dmonum1 de ordinibus ,angelorum1 de ,purgatoriis1 de ,inferorum poenis2 ,eadem legi1 quae apud ,paulum et ,dionysium1 apud ,hieronymum et ,augustinum quotidie legimus4 ,comp4 ,index a ,jacobo ,gaffarello1 published by ,wolf1 ,bibliotheca ,hebraea1 vol4 i1 p4 #i at the end of the volume4 #ajb ,nulla est scientia1 quae nos magis certificet de divinitate ,christi1 quam magia et ,cabbala1 vide ,apologia1 p4 #db1 opp4 vol4 #a4 ,basil1 #afja4 #ajc ,hic libri 7,cabbalistorum7 ,sixtus ,,iv1 ,pontifex maximus1 qui hunc1 sub quo vivimus feliciter1 ,innocentium ,,viii1 proxime antecessit1 maxima cura studioque curavit1 ut in publicam fidei nostrae utilitarem1 ,latinis literis mandarentur1 jamque cum ille decessit1 tres ex illis pervenerant ad ,latinos4 ,vide ,gaffarelli in ,wolf1 ,bibliotheca ,hebraea1 appendix to vol4 i1 p4 #i4 #ajd 8,is 7,jekiel ,loanz7 me1 supra quam dici queat1 fideliter literos ,hebraicos primus edocuit40 ,comp4 ,rudim4 ,hebr4 p4 #c4 #aje ,comp4 ,franck1 ,die ,kabbalah oder die ,religion ,philosophie der ,hebrer bersetzt von ,jellinek4 ,leipzig1 #ahdd1 p4 #h1 c4 #ajf ,comp4 ,the ,life and ,times of ,john ,reuchlin1 by ,francis ,besham1 p4 #ajb1 c4 #ajg ,vide ,life of ,john ,reuchlin1 p1 #ajh4 #ajh ,the was first published in a collection of diverse ,treatises1 in ,basle1 #afbi-ca2 and then in ,vienna1 #ahcc1 with an elaborate philosophical commentary by ,t4 ,s4 ,reggio4 ,the arguments against the ,sohar are in this edition1 p4 #dc4 #aji ,for the other works of ,cordovero1 both published and unpublished1 we must refer to ,frst1 ,bibliotheca ,judaica1 vol4 i1 p4 #ahg1 c42 and ,steinschneider1 ,catalogus ,libr4 ,hebr4 in ,bibliotheca ,bodleiana1 col4 #agic1 c4 #aaj ,pardes ,rimmonim ,the ,garden of ,pomegranates1 #fe a4 #aaa ,for a description of the component parts of the as well as for an account of the sundry editions of the several parts1 published at different times1 we must refer to ,frst1 ,bibliotheca ,judaica1 vol4 iii1 pp4 #dgi-dha4 #aab ,an analysis of the ,sohar1 as well as a description of the different editions of it1 are given in the second part of this ,essay1 p4 #afj1 c4 #aac ,comp4 his ,resp41 ed4 ,vienna1 #ahfj1 p4 #bd1 c41 2 and again1 ibid4 p4 #bf1 4 #aad ,this ,treatise is published in the collection entitled by ,eliezar ,ashkanazi1 ,frankfort-on-the-,maine1 #ahed4 #aae ,the was published by ,dr4 ,julius ,frst1 ,leipzig1 #ahdj4 ,leo de ,modena's relation to the ,kabbalah1 the ,talmud and ,christianity is shown in an elaborate ,introduction by ,geiger in the ,berlin1 #ahef4 ,see also the article ,leo de ,modena1 in ,alexander's edition of ,kitto's ,cyclopdia of ,biblical ,literature1 vol4 ii1 p4 #haa4 #aaf ,this ,epistle1 together with a ,german translation and learned notes1 has been published by ,geiger in his collection of sundry treatises1 entitled ,melo ,chofnajim4 ,berlin1 #ahdj4 #aag ,comp4 ,disputatio ,cabalistica ,r4 ,israel filii ,mosis de anim1 c41 adjectis commentariis ex ,zohar4 ,paris1 #afce4 #aah ,kircher's ,treatise on the ,kabbalah is contained in his stupendous work1 entitled dipus gyptiacus1 vol4 ii1 pp4 #bji-cfj4 ,rome1 #afce4 #aai ,comp4 ,jost1 ,geschichte des ,judenthums und seiner ,secten1 vol4 iii1 p4 #aec1 c4 ,leipzig1 #ahei4 #abj ,confusam et obscuram opus1 in quo necessaria cum non necessariis1 utilia cum inutilibus1 confusa sunt1 et in unam velut chaos conjecta4 ,introductio in ,historiam ,philosophiae ,hebraeorum4 ,halle1 #agjb4 ,buddeus gives in this ,introduction 7p4 #bcb1 c471 a detailed description of the ,kabbala ,denudata4 #aba ,the of ,jabez was published at ,altona1 #agfc4 ,a thorough critique of it is given by ,graetz1 ,geschichte der ,juden1 vol4 vii1 p4 #did1 c4 #abb ,comp4 ,a ,dissertation concerning the ,antiquity of the ,hebrew ,language1 ,letters1 ,vowel-points and ,accents4 ,by ,john ,gill1 ,d4,d4 ,london1 #agfg4 #abc ,modern ,judaism1 by ,john ,allen1 p4 #fg-if1 #bnd edition4 ,london1 #ahcj4 #abd ,franck's ,la ,kabbale has been translated into ,german1 with notes and corrections by the learned and indefatigable ,adolph ,jellinek2 ,die ,kabbala oder die ,religions-,philosophie der ,hebrer4 ,leipzig1 #ahdd4 #abe ,the ,literary ,remains of ,landauer1 comprising his researches on the ,kabbalah1 have been published in the ,literaturblatt des ,orients1 vol4 vi1 p4 #agh1 c4 #abf ,die ,religions-philosophie des ,sohar1 ,von ,d4 ,h4 ,joel4 ,leipzig1 #ahdi1 p4 #gb1 c4 #abg ,moses ,ben ,schem-,tob de ,leon und sein ,verhltniss zum ,sohar1 ,von ,adolph ,jellinek4 ,leipzig1 #ahea4 #abh ,beitrge zur ,geschichte der ,kabbala1 ,von ,adolph ,jellinek1 first and second parts4 ,leipzig1 #aheb4 #abi ,auswahl ,kabbalistischer ,mystik1 part #a4 ,leipzig1 #ahec4 #acj ,jerusalem and ,tiberias2 ,sora and ,cordova1 by ,j4 ,w4 ,etheridge1 ,m4,a41 ,doctor in ,philosophy4 ,london1 #ahef1 p4 #cad4 #aca ,die ,gottesdienstlichen ,vortrge der ,juden4 ,berlin1 #ahca1 p4 #dje4 #acb ,melo ,chafnajim4 ,berlin1 #ahdj4 ,introduction1 p4 xvii4 #acc ,die ,religise ,poesie der ,juden in ,spanien4 ,berlin1 #ahde1 p4 #cbg4 #acd ,moses ,ben ,schem ,tob de ,leon4 ,leipzig1 #ahea4 #ace ,jewish ,literature1 from the ,german of ,m4 ,steinschneider4 ,london1 #aheg1 pp4 #ajd-abb2 #bdj-cji4 #acf ,versuch einer umstndlichen ,analyse des ,sohar1 von ,schuldirektor ,ignatz ,stern1 in ,ben ,chananja1 ,monatschrift fr jdische ,theologie1 vol4 iv4 ,szegedin1 #aheh-ahfa4 #acg ,geschichte des ,judenthums und seiner ,secten1 ,von ,dr4 ,j4 ,m4 ,jost1 vol4 iii1 p4 #ff-ha4 ,leipzig1 #ahei4 #ach ,geschichte der ,juden1 ,von ,dr4 ,h4 ,graetz1 vol4 vii1 pp4 #gc-hg2 #ddb-dei2 #dhg-ejg4 ,leipzig1 #ahfc4 #aci ,comp4 ,ben ,chananja1 ,monatschrift fr jdische ,theologie1 vol4 vi1 pp4 #gbe-gcc2 #gda-gdg2 #ghe-gia2 #hje-hji2 #hba-hbh2 #icc-idb4 ,szegedin1 #ahfc4 #adj ,introductio ad ,hist4 ,philosoph4 ,ebraeorum4 ,halle1 #agjb4 #ada ,histoire des ,juifs1 ,english translation1 pp4 #ahd-bef4 ,london1 #agjh4 #adb ,de ,cabbala ,judeorum1 in his ,bibliotheca ,hebraea1 vol4 ii1 pp4 #aaia-abdg4 ,hamburg1 #agbh4 #adc ,philosophie der ,geschichte oder ber die ,tradition1 vol4 iii4 ,mnster1 #ahci4 #add ,mlanges de ,philosophie ,juive et ,arabe1 p4 #bge1 c4 ,paris1 #ahei4