יראהאהבהWhen thus fulfilling the commandments the pious not only enjoy a prelibation of that sublime light which shines in heaven, and which will serve them as a garment when they enter into the other world and appear before the Holy One (Sohar, ii, 299b), but become on earth already the habitation of theSephiroth, and each saint has thatSephiraincarnate in him which corresponds to the virtue he most cultivates, or to the feature most predominant in his character. Among the patriarchs, therefore, who were the most exalted in piety, we find thatLove, the fourthSephira, was incarnate in Abraham;Rigour, the fifthSephira, in Isaac;Mildness, the sixthSephira, in Jacob;Firmness, the seventhSephira, in Moses;Splendour, the eighthSephira, in Aaron;Foundation, the ninthSephira, in Joseph; andKingdom, the tenthSephira, was incarnate in David. Hence all the righteous who constitute the emanations, of theten Sephirothare divided into three classes corresponding to the three principles or Pillars exhibited in the Kabbalistic Tree, viz.:—I.The Pillar of Mercy(חסד), represented by the[123]Patriarch Abraham (comp.חסד לאברהםMicah, vii, 20 ;) II.The Pillar of Justice(פחד), represented by Isaac (comp.פחד יצחקGen. xxxi, 42 ); and III.The Middle Pillar, represented by Jacob (comp.אמת ליעקבMicah vii, 20 ), which is the connecting or uniting principle. (Sohar, i, 146a; 148b.) It is for this reason that the patriarchs are denominated the Chariot-throne of the Lord.Following the paths of righteousness, the saints on earth enjoy the protection of heaven in an especial manner, by virtue of the divine wisdom inherent in them, for they are able to decipher the signs which God has put in the firmament to shield them from accidents. “In heaven above, that surrounds the universe, are signs in which the deepest mysteries are concealed. These signs are constellations and stars, which are studied and deciphered by the wise.” (Sohar, ii, 76a.) Hence the admonition—“He who has to start on a journey very early, should rise at daybreak, look carefully towards the east, and he will perceive certain signs resembling letters which pierce through the sky and appear above the horizon. These shining forms are those of the letters wherewith God created heaven and earth. Now, if man knows the secret meaning of the sacred name, consisting of forty-two letters, and meditates on it with becoming devotion and enthusiasm, he will perceive sixJods(יוד״ין) in the pure sky, three to the right and three to the left, as well as threeVavs(וו״ין), which hover about in the heavenly arch. These are the letters of the priestly benediction (ברכת כהנים).… In the bright morning he will perceive a pillar towards the west, hanging perpendicularly over the earthly paradise, and another pillar hanging over the centre of paradise. This luminous pillar has the three colours of a purple web: three birds stand on it, singing in the following manner. The first sings, ‘Hallelujah! Praise, O ye servants of the Lord, praise the name of the Lord’ ( Ps. cxiii, 1 ); the second, ‘Blessed be the name[124]of the Lord from this time forth and for evermore’ (ibid.,v. 2 ); and the third, ‘From the rising of the sun unto the going down of the same, the Lord’s name is to be praised’ (ibid.,v. 3 ). This is the time when the pious traveller is to offer up his morning prayer, in order that he may secure heaven’s blessings and the sublime and divine mercy as his sure guide.” (Sohar, ii, 130b.)Now since it is an absolute condition of the soul to return to the Infinite Source from which it emanated, after developing all those perfections, the germs of which are eternally implanted in it; and since some souls do not at once develope these fruits of righteousness, which precludes their immediate reunion with their Primordial Source, another term of life is vouchsafed to them, so that they may be able to cultivate those virtues which they stifled in their former bodily life, and without which it is impossible for them to return to their heavenly home. Hence, if the soul, in its first assuming a human body and sojourn on earth, fails to acquire that experience for which it descends from heaven, and becomes contaminated by that which is polluting, it must re-inhabit a body again and again till it is able to ascend in a purified state through repeated trials. Thus we are told that22“All souls are subject to transmigration (עאין בגלגולא), and men do not know the ways of the Holy One, blessed be he; they do not know that they are brought before the tribunal, both before they enter into this world and after they quit it, they are ignorant of the many transmigrations and secret probations which they have to undergo, and of the number of souls and spirits which enter into this world, and do not return to the palace of the Heavenly King. Men do not know how the[125]souls revolve like a stone which is thrown from a sling; as it is written—‘And the souls of thine enemies them shall he sling out, as out of the middle of a sling.’ ( 1 Sam., xxv, 29 .) But the time is at hand when these mysteries will be disclosed.” (Sohar, ii, 99b.)The transmigration of the soul into another body, however, is restricted to three times; 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 experience, they are both united and sent into one body, so that they may be able conjointly to learn that which they were too feeble to do separately. It sometimes, however, happens that it is the singleness and isolation of the soul which is the source of her weakness, and she requires help to pass through her probation. In that case she chooses for a companion a soul which has more strength and better fortune. The stronger of the two then becomes as it were the mother; she carries the sickly one in her bosom, and nurses her from her own substance, just as a woman nurses her child. Such an association is therefore called pregnancy (עיבור), because the stronger soul gives as it were life and substance to the weaker companion.23[126]As the world, like all other living beings, is a further expansion of the Deity’s own substance, it too must ultimately share that blessedness which it enjoyed in its first evolution. This is indicated in the letterבwith which the history of the creation begins (i.e.ב״ראשית), and which is also the first letter in the wordblessing(ב״רכה).24Even the archangel of wickedness, or thevenomous beast(חוייא בישא), or Samäel (סמאל), as he is called, will be restored to his angelic nature and name, inasmuch as he too, like all other beings, proceeded from the same infinite source of all things. The first part of his name (סﬦ), which signifiesvenom, will then be dropped, and he will retain the second part (אל), which is the common name of all the angels. This, however, will only take place at the advent of Messiah. But his coming is retarded by the very few new souls which enter into the world; as many of the old souls which have already inhabited bodies have to reenter those bodies which are now born, in consequence of having polluted themselves in their previous bodily existence, and the soul of the Messiah, which, like other souls, has its pre-existence in the world of theSephiroth, cannot be born till all human souls have passed through their period of probation on this earth, because it is to be the last born one at the end of days. Then the great Jubilee year will commence, when the whole pleroma of souls (אוצר הנשמות), cleaned and purified shall return into the bosom of the Infinite Source; and they shall be in “the Palace which is situate in the secret and most elevated part of heaven, and which is called thePalace of Love(היכל אהבה). There the profoundest mysteries are; there dwells the Heavenly King, blessed be he, with the holy souls, and is united with them by a loving kiss.[127](Sohar, ii, 97a.) “This kiss is the union of the soul with the substance from which it emanated.” (Ibid., i, 168a.) Then hell shall disappear; there shall be no more punishment, nor temptation, nor sin: life will be an everlasting feast, a Sabbath without end. Then all souls will be united with the Highest Soul, and supplement each other in the Holy of Holies of the Seven Halls (שבע היכלות). Everything will then return to unity and perfection—everything will be united into one idea, which shall be over, and fill the whole universe. The basis of this idea, however (i.e., the light which is concealed in it), will never be fathomed or comprehended; only the idea itself which emanates from it shall be comprehended. In that state the creature will not be distinguished from the Creator, the same idea will illuminate both. Then the soul will rule the universe like God, and what she shall command he will execute. (Sohar, i, 45aandb.)V.The Kabbalistic view of the Old Testament, and its relation to Christianity.We have already seen that the Kabbalah claims a pre-Adamite existence, and asserts that its mysteries are covertly conveyed in the first four books of the Pentateuch. Those of us who read the Books of Moses, and cannot discover in them any of the above-mentioned doctrines, will naturally ask for the principles of exegesis whereby these secrets are deduced from or rather introduced into the text. These principles are laid down in the following declaration:—“If the Law simply consisted of ordinary expressions and narratives,e. gr., the words of Esau, Hagar, Laban, the ass of Balaam, or of Balaam himself, why should it be called the Law of truth, the perfect Law, the true witness of God? Each word contains a sublime source, each narrative points not only to the single instance in question, but also to generals.” (Sohar, iii, 149b.) “Woe be to the son of man who says that theTora(Pentateuch) contains common sayings[128]and ordinary narratives.25For, if this were the case, we might in the present day compose a code of doctrines from profane writings which should excite greater respect. If the Law contains ordinary matter, then there are nobler sentiments in profane codes. Let us go and make a selection from them, and we shall be able to compile a far superior code.26But[129]every word of the Law has a sublime sense and a heavenly mystery.… Now the spiritual angels had to put on an earthly garment when they descended to this earth; and if they had not put on such a garment, they could neither have remained nor be understood on the earth. And just as it was with the angels so it is with the Law. When it descended on earth, the Law had to put on an earthly garment to be understood by us, and the narratives are its garment. There are some who think that this garment is the real Law, and not the spirit which it clothed, but these have no portion in the world to come; and it is for this reason that David prayed, ‘Open thou mine eyes that I may behold the wondrous things out of the Law.’ ( Ps. cxix, 18 .) What is under the garment of the Law? There is the garment which every one can see; and there are foolish people who, when they see a well-dressed man, think of nothing more worthy than this beautiful garment, and take it for the body, whilst the worth of the body itself consists in the soul. The Law too has a body: this is the commandments, which are called the body of the Law. This body is clothed in garments, which are the ordinary narratives. The fools of this world look at nothing else but this garment, which consists of the narratives in the Law; they do not know any more, and do not understand what is beneath this garment. But those who have more understanding do not look at the garment but at the body beneath it (i.e., the moral); whilst the wisest, the servants of the Heavenly King, those who dwell at Mount Sinai, look at nothing else but the soul (i.e., the secret doctrine), which is the root of all the real Law, and these are destined in the world to come to behold theSoul of this Soul(i.e., the Deity), which breathes in the Law.” (Sohar, iii, 152a.)[130]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 parable. “Like a beautiful woman, concealed in the interior of her palace, who when her friend and beloved passes by, opens for a moment a secret window and is seen by him alone, and then withdraws herself immediately and disappears for a long time, so the doctrine only shows herself to the chosen (i.e., to him who is devoted to her with body and soul); and even to him not always in the same manner. At first she simply beckons at the passer-by with her hand, and it generally depends upon his understanding this gentle hint. This is the interpretation known by the nameרמז. Afterwards she approaches him a little closer, lisps him a few words, but her form is still covered with a thick veil, which his looks cannot penetrate. This is the so calledדרוש. She then converses with him with her face covered by a thin veil; this is the enigmatic language of theהגדה. After having thus become accustomed to her society, she at last shows herself face to face and entrusts him with the innermost secrets of her heart. This is the secret of the Law,סוד.27He who is thus far initiated in the mysteries[131]of theTorawill understand that all those profound secrets are based upon the simply literal sense, and are in harmony with it; and from this literal sense not a single iota is to be taken and nothing to be added to it.” (Sohar,ii, 99.)This fourfold sense is gradually disclosed to the initiated in the mysteries of the Kabbalah by the application of definite hermeneutical rules, which chiefly affect the letters composing the words. The most prominent of these canons are—I. Every letter of a word is reduced to its numerical value, and the word is explained by another of the same quantity. Thus from the words “Lo! three men stood by him” ( Gen. xviii, 2 ), it is deduced that these three angels wereMichael,Gabriel, andRaphael, becauseוהנה שלשהand lo! three men, andאלו מיכאל גבריאל ורפאלthese are Michael, Gabriel, and Raphael, are of the same numerical value, as will be seen from the following reduction to their numerical value of both these phrases.השלשהנהו5+300+30+300+5+50+5+6= 701לאכימולא+30+1+20+10+40+6+30+1לאירבג+30+1+10+200+2+3לאפרו30+1+80+200+6= 701This rule in calledגמטריא=גרמטיאwhich is a metathesis of the Greek wordγράμμα, γραμμεία, orγραμματείαin the sense of numbers as represented by letters.2. Every letter of a word is taken as an initial or abbreviation of a word. Thus every letter of the wordבראשית, the first word in Genesis, is made the initial of a word, and we obtainבראשיתראהאלהיםשיקבלוישראלתורהin the beginning God saw that Israel would accept the Law. This rule is[132]denominatedנוטריקון=notaricun, fromnotarius, a shorthand writer, one who among the Romans belonged to that class of writers who abbreviated and used single letters to signify whole words.3. The initial and final letters of several words are respectively formed into separate words. Thus from the beginnings and ends of the wordsמי יעלה לנו השמימהwho shall go up for us to heaven?( Deut. xxx, 12 ) are obtainedמילהcircumcisionandיהוהJehovah, and inferred that God ordained circumcision as the way to heaven.4. Two words occurring in the same verse are joined together and made into one. Thusמיwhoandאלהtheseare made intoאלהיﬦGodby transposing theיandמ.Vide supra,p.94.285. 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 boustrophedonally, beginning at the right or left hand. Again the words of several verses are placed over each other, and the letters which stand under each other are formed into new words. This is especially seen in the treatment of three verses in Exod. xiv , (viz., 19–21 ), which are believed to[133]contain the three Pillars of theSephiroth, and the Divine Name of seventy-two words. The following tables will illustrate this principle of interpretation. The first of these three versesויסע מלאך האלהים ההלך לפני מחנה ישראל וילך מאחריהם ויסע עמוד הענן מפניהם ויעמד מאחריהם,and the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them( Exod. xiv, 19 ), is read boustrophedonally, as follows:—I.ואלשאעממילפרחעפדסחנארמנמעייליויאמםמיחדחחלחחיםחםראחנלועויךלחךינחהךימסיעםThe second of these three versesויבא בין מחנה מצרים נבין מהנה ישראל ויהי העגן והחשך ויאר את הלילה ולא קרב זה אל זה כל הלילה,and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but gave light by night to these, so that the one came not near the other all the night( Exod. xiv, 20 ), is in the first place divided, and read from right to left, beginning at the top, as exhibited in the following diagram.[134]II.ויבאביןמחנהמצריםוב*יןמחנהישראלויהיהענןוהחשךויאראתהלילהולאקרבזהאלזהכלהלילהIt is then divided in the following manner, and read from left to right, beginning at the bottom.III.הלילהלכהזל*אהזברקאלוהלילהתאראיוךשחהוןנעהיהיולארשיהנחמןיבוםירצמהנחמןיבאביו[135]Whilst the third of these three versesויט משה את ידו על הים ויולך יהוה את הים ברוח קדים עזה כל הלילה וישם את הים לחרבה ויבקעו המים,and Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided( Exod. xiv. 21 ), is divided as follows, and read from the right, beginning at the bottom.IV.יבקעוהמיםהיםלחרבהוילהוישםאתיםעזהכלהלהיםברוחקדולךיהוהאתדועלהיםויויטמשהאתיThe three verses which have thus yielded the three Pillars ofthe Sephiroth, are then joined together in groups of three letters in the order in which they are read in diagrams ii, iii, and iv, and they then yield the seventy-two divine names which the Kabbalah assigns to the Deity,29as follows:—[136]כהתAdorandus.אכאLonganimis.ללהAnnunciatus.מהשQuæsitus.עלםSalus.סיטSpes.יליAuxiliator.והוExaltator.הקםAdvocatus.הריEns.מבהSublevator.יזלDecantatus.ההעOpportunus.לאוExultabundus.אלדהויRecordabilis.חהוExpetendus.מלהCustos.יייDexter.נלךFortis.פהלErvens.לווExauditor.כליJustitin.לאוDominator.ושרRector.לכבSolus.אוםAdolescentia.רייSanator.שאהFestinus.ירתSalvator.האאInvocandus.נתהMirabilis.ייזPropulsator.רהעAdivtor.חעםRefugium.אניFacies.מנדGloria.כוקDeprecatio.להחExpectatio.יחוCogitabundus.מיהRevelator.עשלMagnificus.עריOperator.סאלCompatiens.ילהDoctor.וולMatutinus.מיךCustos.הההLiberator.פויErector.מבחAeternum.ניתRegnator.ננאVerus.עמםAltissimus.החשLætabundus.דניClemens.והוMaximus.מחיMercator.ענוLaudabilis.יההAmabilis.ומבBenedictus.מצרJustus.הרחOriens.יילAnimus.נמםProtector.מוםRequies.חייMultus.יבםDeus.ראהPræmium.חבוBonus.איעDator.מנקAssisteus.דמבDeprecabilis.6. The letters of words are changed by way of anagram and new words are obtained. This canon is calledתמורהorחילוף אותיות,permutation, and the commutation is effected according to fixed rules. Thus the alphabet is bent exactly[137]in the middle, and one half is put over the other, and by changing alternately the first letter or the first two letters at the beginning of the second line, twenty-two commutations are producedex. gr.:—
יראהאהבהWhen thus fulfilling the commandments the pious not only enjoy a prelibation of that sublime light which shines in heaven, and which will serve them as a garment when they enter into the other world and appear before the Holy One (Sohar, ii, 299b), but become on earth already the habitation of theSephiroth, and each saint has thatSephiraincarnate in him which corresponds to the virtue he most cultivates, or to the feature most predominant in his character. Among the patriarchs, therefore, who were the most exalted in piety, we find thatLove, the fourthSephira, was incarnate in Abraham;Rigour, the fifthSephira, in Isaac;Mildness, the sixthSephira, in Jacob;Firmness, the seventhSephira, in Moses;Splendour, the eighthSephira, in Aaron;Foundation, the ninthSephira, in Joseph; andKingdom, the tenthSephira, was incarnate in David. Hence all the righteous who constitute the emanations, of theten Sephirothare divided into three classes corresponding to the three principles or Pillars exhibited in the Kabbalistic Tree, viz.:—I.The Pillar of Mercy(חסד), represented by the[123]Patriarch Abraham (comp.חסד לאברהםMicah, vii, 20 ;) II.The Pillar of Justice(פחד), represented by Isaac (comp.פחד יצחקGen. xxxi, 42 ); and III.The Middle Pillar, represented by Jacob (comp.אמת ליעקבMicah vii, 20 ), which is the connecting or uniting principle. (Sohar, i, 146a; 148b.) It is for this reason that the patriarchs are denominated the Chariot-throne of the Lord.Following the paths of righteousness, the saints on earth enjoy the protection of heaven in an especial manner, by virtue of the divine wisdom inherent in them, for they are able to decipher the signs which God has put in the firmament to shield them from accidents. “In heaven above, that surrounds the universe, are signs in which the deepest mysteries are concealed. These signs are constellations and stars, which are studied and deciphered by the wise.” (Sohar, ii, 76a.) Hence the admonition—“He who has to start on a journey very early, should rise at daybreak, look carefully towards the east, and he will perceive certain signs resembling letters which pierce through the sky and appear above the horizon. These shining forms are those of the letters wherewith God created heaven and earth. Now, if man knows the secret meaning of the sacred name, consisting of forty-two letters, and meditates on it with becoming devotion and enthusiasm, he will perceive sixJods(יוד״ין) in the pure sky, three to the right and three to the left, as well as threeVavs(וו״ין), which hover about in the heavenly arch. These are the letters of the priestly benediction (ברכת כהנים).… In the bright morning he will perceive a pillar towards the west, hanging perpendicularly over the earthly paradise, and another pillar hanging over the centre of paradise. This luminous pillar has the three colours of a purple web: three birds stand on it, singing in the following manner. The first sings, ‘Hallelujah! Praise, O ye servants of the Lord, praise the name of the Lord’ ( Ps. cxiii, 1 ); the second, ‘Blessed be the name[124]of the Lord from this time forth and for evermore’ (ibid.,v. 2 ); and the third, ‘From the rising of the sun unto the going down of the same, the Lord’s name is to be praised’ (ibid.,v. 3 ). This is the time when the pious traveller is to offer up his morning prayer, in order that he may secure heaven’s blessings and the sublime and divine mercy as his sure guide.” (Sohar, ii, 130b.)Now since it is an absolute condition of the soul to return to the Infinite Source from which it emanated, after developing all those perfections, the germs of which are eternally implanted in it; and since some souls do not at once develope these fruits of righteousness, which precludes their immediate reunion with their Primordial Source, another term of life is vouchsafed to them, so that they may be able to cultivate those virtues which they stifled in their former bodily life, and without which it is impossible for them to return to their heavenly home. Hence, if the soul, in its first assuming a human body and sojourn on earth, fails to acquire that experience for which it descends from heaven, and becomes contaminated by that which is polluting, it must re-inhabit a body again and again till it is able to ascend in a purified state through repeated trials. Thus we are told that22“All souls are subject to transmigration (עאין בגלגולא), and men do not know the ways of the Holy One, blessed be he; they do not know that they are brought before the tribunal, both before they enter into this world and after they quit it, they are ignorant of the many transmigrations and secret probations which they have to undergo, and of the number of souls and spirits which enter into this world, and do not return to the palace of the Heavenly King. Men do not know how the[125]souls revolve like a stone which is thrown from a sling; as it is written—‘And the souls of thine enemies them shall he sling out, as out of the middle of a sling.’ ( 1 Sam., xxv, 29 .) But the time is at hand when these mysteries will be disclosed.” (Sohar, ii, 99b.)The transmigration of the soul into another body, however, is restricted to three times; 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 experience, they are both united and sent into one body, so that they may be able conjointly to learn that which they were too feeble to do separately. It sometimes, however, happens that it is the singleness and isolation of the soul which is the source of her weakness, and she requires help to pass through her probation. In that case she chooses for a companion a soul which has more strength and better fortune. The stronger of the two then becomes as it were the mother; she carries the sickly one in her bosom, and nurses her from her own substance, just as a woman nurses her child. Such an association is therefore called pregnancy (עיבור), because the stronger soul gives as it were life and substance to the weaker companion.23[126]As the world, like all other living beings, is a further expansion of the Deity’s own substance, it too must ultimately share that blessedness which it enjoyed in its first evolution. This is indicated in the letterבwith which the history of the creation begins (i.e.ב״ראשית), and which is also the first letter in the wordblessing(ב״רכה).24Even the archangel of wickedness, or thevenomous beast(חוייא בישא), or Samäel (סמאל), as he is called, will be restored to his angelic nature and name, inasmuch as he too, like all other beings, proceeded from the same infinite source of all things. The first part of his name (סﬦ), which signifiesvenom, will then be dropped, and he will retain the second part (אל), which is the common name of all the angels. This, however, will only take place at the advent of Messiah. But his coming is retarded by the very few new souls which enter into the world; as many of the old souls which have already inhabited bodies have to reenter those bodies which are now born, in consequence of having polluted themselves in their previous bodily existence, and the soul of the Messiah, which, like other souls, has its pre-existence in the world of theSephiroth, cannot be born till all human souls have passed through their period of probation on this earth, because it is to be the last born one at the end of days. Then the great Jubilee year will commence, when the whole pleroma of souls (אוצר הנשמות), cleaned and purified shall return into the bosom of the Infinite Source; and they shall be in “the Palace which is situate in the secret and most elevated part of heaven, and which is called thePalace of Love(היכל אהבה). There the profoundest mysteries are; there dwells the Heavenly King, blessed be he, with the holy souls, and is united with them by a loving kiss.[127](Sohar, ii, 97a.) “This kiss is the union of the soul with the substance from which it emanated.” (Ibid., i, 168a.) Then hell shall disappear; there shall be no more punishment, nor temptation, nor sin: life will be an everlasting feast, a Sabbath without end. Then all souls will be united with the Highest Soul, and supplement each other in the Holy of Holies of the Seven Halls (שבע היכלות). Everything will then return to unity and perfection—everything will be united into one idea, which shall be over, and fill the whole universe. The basis of this idea, however (i.e., the light which is concealed in it), will never be fathomed or comprehended; only the idea itself which emanates from it shall be comprehended. In that state the creature will not be distinguished from the Creator, the same idea will illuminate both. Then the soul will rule the universe like God, and what she shall command he will execute. (Sohar, i, 45aandb.)V.The Kabbalistic view of the Old Testament, and its relation to Christianity.We have already seen that the Kabbalah claims a pre-Adamite existence, and asserts that its mysteries are covertly conveyed in the first four books of the Pentateuch. Those of us who read the Books of Moses, and cannot discover in them any of the above-mentioned doctrines, will naturally ask for the principles of exegesis whereby these secrets are deduced from or rather introduced into the text. These principles are laid down in the following declaration:—“If the Law simply consisted of ordinary expressions and narratives,e. gr., the words of Esau, Hagar, Laban, the ass of Balaam, or of Balaam himself, why should it be called the Law of truth, the perfect Law, the true witness of God? Each word contains a sublime source, each narrative points not only to the single instance in question, but also to generals.” (Sohar, iii, 149b.) “Woe be to the son of man who says that theTora(Pentateuch) contains common sayings[128]and ordinary narratives.25For, if this were the case, we might in the present day compose a code of doctrines from profane writings which should excite greater respect. If the Law contains ordinary matter, then there are nobler sentiments in profane codes. Let us go and make a selection from them, and we shall be able to compile a far superior code.26But[129]every word of the Law has a sublime sense and a heavenly mystery.… Now the spiritual angels had to put on an earthly garment when they descended to this earth; and if they had not put on such a garment, they could neither have remained nor be understood on the earth. And just as it was with the angels so it is with the Law. When it descended on earth, the Law had to put on an earthly garment to be understood by us, and the narratives are its garment. There are some who think that this garment is the real Law, and not the spirit which it clothed, but these have no portion in the world to come; and it is for this reason that David prayed, ‘Open thou mine eyes that I may behold the wondrous things out of the Law.’ ( Ps. cxix, 18 .) What is under the garment of the Law? There is the garment which every one can see; and there are foolish people who, when they see a well-dressed man, think of nothing more worthy than this beautiful garment, and take it for the body, whilst the worth of the body itself consists in the soul. The Law too has a body: this is the commandments, which are called the body of the Law. This body is clothed in garments, which are the ordinary narratives. The fools of this world look at nothing else but this garment, which consists of the narratives in the Law; they do not know any more, and do not understand what is beneath this garment. But those who have more understanding do not look at the garment but at the body beneath it (i.e., the moral); whilst the wisest, the servants of the Heavenly King, those who dwell at Mount Sinai, look at nothing else but the soul (i.e., the secret doctrine), which is the root of all the real Law, and these are destined in the world to come to behold theSoul of this Soul(i.e., the Deity), which breathes in the Law.” (Sohar, iii, 152a.)[130]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 parable. “Like a beautiful woman, concealed in the interior of her palace, who when her friend and beloved passes by, opens for a moment a secret window and is seen by him alone, and then withdraws herself immediately and disappears for a long time, so the doctrine only shows herself to the chosen (i.e., to him who is devoted to her with body and soul); and even to him not always in the same manner. At first she simply beckons at the passer-by with her hand, and it generally depends upon his understanding this gentle hint. This is the interpretation known by the nameרמז. Afterwards she approaches him a little closer, lisps him a few words, but her form is still covered with a thick veil, which his looks cannot penetrate. This is the so calledדרוש. She then converses with him with her face covered by a thin veil; this is the enigmatic language of theהגדה. After having thus become accustomed to her society, she at last shows herself face to face and entrusts him with the innermost secrets of her heart. This is the secret of the Law,סוד.27He who is thus far initiated in the mysteries[131]of theTorawill understand that all those profound secrets are based upon the simply literal sense, and are in harmony with it; and from this literal sense not a single iota is to be taken and nothing to be added to it.” (Sohar,ii, 99.)This fourfold sense is gradually disclosed to the initiated in the mysteries of the Kabbalah by the application of definite hermeneutical rules, which chiefly affect the letters composing the words. The most prominent of these canons are—I. Every letter of a word is reduced to its numerical value, and the word is explained by another of the same quantity. Thus from the words “Lo! three men stood by him” ( Gen. xviii, 2 ), it is deduced that these three angels wereMichael,Gabriel, andRaphael, becauseוהנה שלשהand lo! three men, andאלו מיכאל גבריאל ורפאלthese are Michael, Gabriel, and Raphael, are of the same numerical value, as will be seen from the following reduction to their numerical value of both these phrases.השלשהנהו5+300+30+300+5+50+5+6= 701לאכימולא+30+1+20+10+40+6+30+1לאירבג+30+1+10+200+2+3לאפרו30+1+80+200+6= 701This rule in calledגמטריא=גרמטיאwhich is a metathesis of the Greek wordγράμμα, γραμμεία, orγραμματείαin the sense of numbers as represented by letters.2. Every letter of a word is taken as an initial or abbreviation of a word. Thus every letter of the wordבראשית, the first word in Genesis, is made the initial of a word, and we obtainבראשיתראהאלהיםשיקבלוישראלתורהin the beginning God saw that Israel would accept the Law. This rule is[132]denominatedנוטריקון=notaricun, fromnotarius, a shorthand writer, one who among the Romans belonged to that class of writers who abbreviated and used single letters to signify whole words.3. The initial and final letters of several words are respectively formed into separate words. Thus from the beginnings and ends of the wordsמי יעלה לנו השמימהwho shall go up for us to heaven?( Deut. xxx, 12 ) are obtainedמילהcircumcisionandיהוהJehovah, and inferred that God ordained circumcision as the way to heaven.4. Two words occurring in the same verse are joined together and made into one. Thusמיwhoandאלהtheseare made intoאלהיﬦGodby transposing theיandמ.Vide supra,p.94.285. 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 boustrophedonally, beginning at the right or left hand. Again the words of several verses are placed over each other, and the letters which stand under each other are formed into new words. This is especially seen in the treatment of three verses in Exod. xiv , (viz., 19–21 ), which are believed to[133]contain the three Pillars of theSephiroth, and the Divine Name of seventy-two words. The following tables will illustrate this principle of interpretation. The first of these three versesויסע מלאך האלהים ההלך לפני מחנה ישראל וילך מאחריהם ויסע עמוד הענן מפניהם ויעמד מאחריהם,and the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them( Exod. xiv, 19 ), is read boustrophedonally, as follows:—I.ואלשאעממילפרחעפדסחנארמנמעייליויאמםמיחדחחלחחיםחםראחנלועויךלחךינחהךימסיעםThe second of these three versesויבא בין מחנה מצרים נבין מהנה ישראל ויהי העגן והחשך ויאר את הלילה ולא קרב זה אל זה כל הלילה,and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but gave light by night to these, so that the one came not near the other all the night( Exod. xiv, 20 ), is in the first place divided, and read from right to left, beginning at the top, as exhibited in the following diagram.[134]II.ויבאביןמחנהמצריםוב*יןמחנהישראלויהיהענןוהחשךויאראתהלילהולאקרבזהאלזהכלהלילהIt is then divided in the following manner, and read from left to right, beginning at the bottom.III.הלילהלכהזל*אהזברקאלוהלילהתאראיוךשחהוןנעהיהיולארשיהנחמןיבוםירצמהנחמןיבאביו[135]Whilst the third of these three versesויט משה את ידו על הים ויולך יהוה את הים ברוח קדים עזה כל הלילה וישם את הים לחרבה ויבקעו המים,and Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided( Exod. xiv. 21 ), is divided as follows, and read from the right, beginning at the bottom.IV.יבקעוהמיםהיםלחרבהוילהוישםאתיםעזהכלהלהיםברוחקדולךיהוהאתדועלהיםויויטמשהאתיThe three verses which have thus yielded the three Pillars ofthe Sephiroth, are then joined together in groups of three letters in the order in which they are read in diagrams ii, iii, and iv, and they then yield the seventy-two divine names which the Kabbalah assigns to the Deity,29as follows:—[136]כהתAdorandus.אכאLonganimis.ללהAnnunciatus.מהשQuæsitus.עלםSalus.סיטSpes.יליAuxiliator.והוExaltator.הקםAdvocatus.הריEns.מבהSublevator.יזלDecantatus.ההעOpportunus.לאוExultabundus.אלדהויRecordabilis.חהוExpetendus.מלהCustos.יייDexter.נלךFortis.פהלErvens.לווExauditor.כליJustitin.לאוDominator.ושרRector.לכבSolus.אוםAdolescentia.רייSanator.שאהFestinus.ירתSalvator.האאInvocandus.נתהMirabilis.ייזPropulsator.רהעAdivtor.חעםRefugium.אניFacies.מנדGloria.כוקDeprecatio.להחExpectatio.יחוCogitabundus.מיהRevelator.עשלMagnificus.עריOperator.סאלCompatiens.ילהDoctor.וולMatutinus.מיךCustos.הההLiberator.פויErector.מבחAeternum.ניתRegnator.ננאVerus.עמםAltissimus.החשLætabundus.דניClemens.והוMaximus.מחיMercator.ענוLaudabilis.יההAmabilis.ומבBenedictus.מצרJustus.הרחOriens.יילAnimus.נמםProtector.מוםRequies.חייMultus.יבםDeus.ראהPræmium.חבוBonus.איעDator.מנקAssisteus.דמבDeprecabilis.6. The letters of words are changed by way of anagram and new words are obtained. This canon is calledתמורהorחילוף אותיות,permutation, and the commutation is effected according to fixed rules. Thus the alphabet is bent exactly[137]in the middle, and one half is put over the other, and by changing alternately the first letter or the first two letters at the beginning of the second line, twenty-two commutations are producedex. gr.:—
יראהאהבהWhen thus fulfilling the commandments the pious not only enjoy a prelibation of that sublime light which shines in heaven, and which will serve them as a garment when they enter into the other world and appear before the Holy One (Sohar, ii, 299b), but become on earth already the habitation of theSephiroth, and each saint has thatSephiraincarnate in him which corresponds to the virtue he most cultivates, or to the feature most predominant in his character. Among the patriarchs, therefore, who were the most exalted in piety, we find thatLove, the fourthSephira, was incarnate in Abraham;Rigour, the fifthSephira, in Isaac;Mildness, the sixthSephira, in Jacob;Firmness, the seventhSephira, in Moses;Splendour, the eighthSephira, in Aaron;Foundation, the ninthSephira, in Joseph; andKingdom, the tenthSephira, was incarnate in David. Hence all the righteous who constitute the emanations, of theten Sephirothare divided into three classes corresponding to the three principles or Pillars exhibited in the Kabbalistic Tree, viz.:—I.The Pillar of Mercy(חסד), represented by the[123]Patriarch Abraham (comp.חסד לאברהםMicah, vii, 20 ;) II.The Pillar of Justice(פחד), represented by Isaac (comp.פחד יצחקGen. xxxi, 42 ); and III.The Middle Pillar, represented by Jacob (comp.אמת ליעקבMicah vii, 20 ), which is the connecting or uniting principle. (Sohar, i, 146a; 148b.) It is for this reason that the patriarchs are denominated the Chariot-throne of the Lord.Following the paths of righteousness, the saints on earth enjoy the protection of heaven in an especial manner, by virtue of the divine wisdom inherent in them, for they are able to decipher the signs which God has put in the firmament to shield them from accidents. “In heaven above, that surrounds the universe, are signs in which the deepest mysteries are concealed. These signs are constellations and stars, which are studied and deciphered by the wise.” (Sohar, ii, 76a.) Hence the admonition—“He who has to start on a journey very early, should rise at daybreak, look carefully towards the east, and he will perceive certain signs resembling letters which pierce through the sky and appear above the horizon. These shining forms are those of the letters wherewith God created heaven and earth. Now, if man knows the secret meaning of the sacred name, consisting of forty-two letters, and meditates on it with becoming devotion and enthusiasm, he will perceive sixJods(יוד״ין) in the pure sky, three to the right and three to the left, as well as threeVavs(וו״ין), which hover about in the heavenly arch. These are the letters of the priestly benediction (ברכת כהנים).… In the bright morning he will perceive a pillar towards the west, hanging perpendicularly over the earthly paradise, and another pillar hanging over the centre of paradise. This luminous pillar has the three colours of a purple web: three birds stand on it, singing in the following manner. The first sings, ‘Hallelujah! Praise, O ye servants of the Lord, praise the name of the Lord’ ( Ps. cxiii, 1 ); the second, ‘Blessed be the name[124]of the Lord from this time forth and for evermore’ (ibid.,v. 2 ); and the third, ‘From the rising of the sun unto the going down of the same, the Lord’s name is to be praised’ (ibid.,v. 3 ). This is the time when the pious traveller is to offer up his morning prayer, in order that he may secure heaven’s blessings and the sublime and divine mercy as his sure guide.” (Sohar, ii, 130b.)Now since it is an absolute condition of the soul to return to the Infinite Source from which it emanated, after developing all those perfections, the germs of which are eternally implanted in it; and since some souls do not at once develope these fruits of righteousness, which precludes their immediate reunion with their Primordial Source, another term of life is vouchsafed to them, so that they may be able to cultivate those virtues which they stifled in their former bodily life, and without which it is impossible for them to return to their heavenly home. Hence, if the soul, in its first assuming a human body and sojourn on earth, fails to acquire that experience for which it descends from heaven, and becomes contaminated by that which is polluting, it must re-inhabit a body again and again till it is able to ascend in a purified state through repeated trials. Thus we are told that22“All souls are subject to transmigration (עאין בגלגולא), and men do not know the ways of the Holy One, blessed be he; they do not know that they are brought before the tribunal, both before they enter into this world and after they quit it, they are ignorant of the many transmigrations and secret probations which they have to undergo, and of the number of souls and spirits which enter into this world, and do not return to the palace of the Heavenly King. Men do not know how the[125]souls revolve like a stone which is thrown from a sling; as it is written—‘And the souls of thine enemies them shall he sling out, as out of the middle of a sling.’ ( 1 Sam., xxv, 29 .) But the time is at hand when these mysteries will be disclosed.” (Sohar, ii, 99b.)The transmigration of the soul into another body, however, is restricted to three times; 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 experience, they are both united and sent into one body, so that they may be able conjointly to learn that which they were too feeble to do separately. It sometimes, however, happens that it is the singleness and isolation of the soul which is the source of her weakness, and she requires help to pass through her probation. In that case she chooses for a companion a soul which has more strength and better fortune. The stronger of the two then becomes as it were the mother; she carries the sickly one in her bosom, and nurses her from her own substance, just as a woman nurses her child. Such an association is therefore called pregnancy (עיבור), because the stronger soul gives as it were life and substance to the weaker companion.23[126]As the world, like all other living beings, is a further expansion of the Deity’s own substance, it too must ultimately share that blessedness which it enjoyed in its first evolution. This is indicated in the letterבwith which the history of the creation begins (i.e.ב״ראשית), and which is also the first letter in the wordblessing(ב״רכה).24Even the archangel of wickedness, or thevenomous beast(חוייא בישא), or Samäel (סמאל), as he is called, will be restored to his angelic nature and name, inasmuch as he too, like all other beings, proceeded from the same infinite source of all things. The first part of his name (סﬦ), which signifiesvenom, will then be dropped, and he will retain the second part (אל), which is the common name of all the angels. This, however, will only take place at the advent of Messiah. But his coming is retarded by the very few new souls which enter into the world; as many of the old souls which have already inhabited bodies have to reenter those bodies which are now born, in consequence of having polluted themselves in their previous bodily existence, and the soul of the Messiah, which, like other souls, has its pre-existence in the world of theSephiroth, cannot be born till all human souls have passed through their period of probation on this earth, because it is to be the last born one at the end of days. Then the great Jubilee year will commence, when the whole pleroma of souls (אוצר הנשמות), cleaned and purified shall return into the bosom of the Infinite Source; and they shall be in “the Palace which is situate in the secret and most elevated part of heaven, and which is called thePalace of Love(היכל אהבה). There the profoundest mysteries are; there dwells the Heavenly King, blessed be he, with the holy souls, and is united with them by a loving kiss.[127](Sohar, ii, 97a.) “This kiss is the union of the soul with the substance from which it emanated.” (Ibid., i, 168a.) Then hell shall disappear; there shall be no more punishment, nor temptation, nor sin: life will be an everlasting feast, a Sabbath without end. Then all souls will be united with the Highest Soul, and supplement each other in the Holy of Holies of the Seven Halls (שבע היכלות). Everything will then return to unity and perfection—everything will be united into one idea, which shall be over, and fill the whole universe. The basis of this idea, however (i.e., the light which is concealed in it), will never be fathomed or comprehended; only the idea itself which emanates from it shall be comprehended. In that state the creature will not be distinguished from the Creator, the same idea will illuminate both. Then the soul will rule the universe like God, and what she shall command he will execute. (Sohar, i, 45aandb.)V.The Kabbalistic view of the Old Testament, and its relation to Christianity.We have already seen that the Kabbalah claims a pre-Adamite existence, and asserts that its mysteries are covertly conveyed in the first four books of the Pentateuch. Those of us who read the Books of Moses, and cannot discover in them any of the above-mentioned doctrines, will naturally ask for the principles of exegesis whereby these secrets are deduced from or rather introduced into the text. These principles are laid down in the following declaration:—“If the Law simply consisted of ordinary expressions and narratives,e. gr., the words of Esau, Hagar, Laban, the ass of Balaam, or of Balaam himself, why should it be called the Law of truth, the perfect Law, the true witness of God? Each word contains a sublime source, each narrative points not only to the single instance in question, but also to generals.” (Sohar, iii, 149b.) “Woe be to the son of man who says that theTora(Pentateuch) contains common sayings[128]and ordinary narratives.25For, if this were the case, we might in the present day compose a code of doctrines from profane writings which should excite greater respect. If the Law contains ordinary matter, then there are nobler sentiments in profane codes. Let us go and make a selection from them, and we shall be able to compile a far superior code.26But[129]every word of the Law has a sublime sense and a heavenly mystery.… Now the spiritual angels had to put on an earthly garment when they descended to this earth; and if they had not put on such a garment, they could neither have remained nor be understood on the earth. And just as it was with the angels so it is with the Law. When it descended on earth, the Law had to put on an earthly garment to be understood by us, and the narratives are its garment. There are some who think that this garment is the real Law, and not the spirit which it clothed, but these have no portion in the world to come; and it is for this reason that David prayed, ‘Open thou mine eyes that I may behold the wondrous things out of the Law.’ ( Ps. cxix, 18 .) What is under the garment of the Law? There is the garment which every one can see; and there are foolish people who, when they see a well-dressed man, think of nothing more worthy than this beautiful garment, and take it for the body, whilst the worth of the body itself consists in the soul. The Law too has a body: this is the commandments, which are called the body of the Law. This body is clothed in garments, which are the ordinary narratives. The fools of this world look at nothing else but this garment, which consists of the narratives in the Law; they do not know any more, and do not understand what is beneath this garment. But those who have more understanding do not look at the garment but at the body beneath it (i.e., the moral); whilst the wisest, the servants of the Heavenly King, those who dwell at Mount Sinai, look at nothing else but the soul (i.e., the secret doctrine), which is the root of all the real Law, and these are destined in the world to come to behold theSoul of this Soul(i.e., the Deity), which breathes in the Law.” (Sohar, iii, 152a.)[130]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 parable. “Like a beautiful woman, concealed in the interior of her palace, who when her friend and beloved passes by, opens for a moment a secret window and is seen by him alone, and then withdraws herself immediately and disappears for a long time, so the doctrine only shows herself to the chosen (i.e., to him who is devoted to her with body and soul); and even to him not always in the same manner. At first she simply beckons at the passer-by with her hand, and it generally depends upon his understanding this gentle hint. This is the interpretation known by the nameרמז. Afterwards she approaches him a little closer, lisps him a few words, but her form is still covered with a thick veil, which his looks cannot penetrate. This is the so calledדרוש. She then converses with him with her face covered by a thin veil; this is the enigmatic language of theהגדה. After having thus become accustomed to her society, she at last shows herself face to face and entrusts him with the innermost secrets of her heart. This is the secret of the Law,סוד.27He who is thus far initiated in the mysteries[131]of theTorawill understand that all those profound secrets are based upon the simply literal sense, and are in harmony with it; and from this literal sense not a single iota is to be taken and nothing to be added to it.” (Sohar,ii, 99.)This fourfold sense is gradually disclosed to the initiated in the mysteries of the Kabbalah by the application of definite hermeneutical rules, which chiefly affect the letters composing the words. The most prominent of these canons are—I. Every letter of a word is reduced to its numerical value, and the word is explained by another of the same quantity. Thus from the words “Lo! three men stood by him” ( Gen. xviii, 2 ), it is deduced that these three angels wereMichael,Gabriel, andRaphael, becauseוהנה שלשהand lo! three men, andאלו מיכאל גבריאל ורפאלthese are Michael, Gabriel, and Raphael, are of the same numerical value, as will be seen from the following reduction to their numerical value of both these phrases.השלשהנהו5+300+30+300+5+50+5+6= 701לאכימולא+30+1+20+10+40+6+30+1לאירבג+30+1+10+200+2+3לאפרו30+1+80+200+6= 701This rule in calledגמטריא=גרמטיאwhich is a metathesis of the Greek wordγράμμα, γραμμεία, orγραμματείαin the sense of numbers as represented by letters.2. Every letter of a word is taken as an initial or abbreviation of a word. Thus every letter of the wordבראשית, the first word in Genesis, is made the initial of a word, and we obtainבראשיתראהאלהיםשיקבלוישראלתורהin the beginning God saw that Israel would accept the Law. This rule is[132]denominatedנוטריקון=notaricun, fromnotarius, a shorthand writer, one who among the Romans belonged to that class of writers who abbreviated and used single letters to signify whole words.3. The initial and final letters of several words are respectively formed into separate words. Thus from the beginnings and ends of the wordsמי יעלה לנו השמימהwho shall go up for us to heaven?( Deut. xxx, 12 ) are obtainedמילהcircumcisionandיהוהJehovah, and inferred that God ordained circumcision as the way to heaven.4. Two words occurring in the same verse are joined together and made into one. Thusמיwhoandאלהtheseare made intoאלהיﬦGodby transposing theיandמ.Vide supra,p.94.285. 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 boustrophedonally, beginning at the right or left hand. Again the words of several verses are placed over each other, and the letters which stand under each other are formed into new words. This is especially seen in the treatment of three verses in Exod. xiv , (viz., 19–21 ), which are believed to[133]contain the three Pillars of theSephiroth, and the Divine Name of seventy-two words. The following tables will illustrate this principle of interpretation. The first of these three versesויסע מלאך האלהים ההלך לפני מחנה ישראל וילך מאחריהם ויסע עמוד הענן מפניהם ויעמד מאחריהם,and the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them( Exod. xiv, 19 ), is read boustrophedonally, as follows:—I.ואלשאעממילפרחעפדסחנארמנמעייליויאמםמיחדחחלחחיםחםראחנלועויךלחךינחהךימסיעםThe second of these three versesויבא בין מחנה מצרים נבין מהנה ישראל ויהי העגן והחשך ויאר את הלילה ולא קרב זה אל זה כל הלילה,and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but gave light by night to these, so that the one came not near the other all the night( Exod. xiv, 20 ), is in the first place divided, and read from right to left, beginning at the top, as exhibited in the following diagram.[134]II.ויבאביןמחנהמצריםוב*יןמחנהישראלויהיהענןוהחשךויאראתהלילהולאקרבזהאלזהכלהלילהIt is then divided in the following manner, and read from left to right, beginning at the bottom.III.הלילהלכהזל*אהזברקאלוהלילהתאראיוךשחהוןנעהיהיולארשיהנחמןיבוםירצמהנחמןיבאביו[135]Whilst the third of these three versesויט משה את ידו על הים ויולך יהוה את הים ברוח קדים עזה כל הלילה וישם את הים לחרבה ויבקעו המים,and Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided( Exod. xiv. 21 ), is divided as follows, and read from the right, beginning at the bottom.IV.יבקעוהמיםהיםלחרבהוילהוישםאתיםעזהכלהלהיםברוחקדולךיהוהאתדועלהיםויויטמשהאתיThe three verses which have thus yielded the three Pillars ofthe Sephiroth, are then joined together in groups of three letters in the order in which they are read in diagrams ii, iii, and iv, and they then yield the seventy-two divine names which the Kabbalah assigns to the Deity,29as follows:—[136]כהתAdorandus.אכאLonganimis.ללהAnnunciatus.מהשQuæsitus.עלםSalus.סיטSpes.יליAuxiliator.והוExaltator.הקםAdvocatus.הריEns.מבהSublevator.יזלDecantatus.ההעOpportunus.לאוExultabundus.אלדהויRecordabilis.חהוExpetendus.מלהCustos.יייDexter.נלךFortis.פהלErvens.לווExauditor.כליJustitin.לאוDominator.ושרRector.לכבSolus.אוםAdolescentia.רייSanator.שאהFestinus.ירתSalvator.האאInvocandus.נתהMirabilis.ייזPropulsator.רהעAdivtor.חעםRefugium.אניFacies.מנדGloria.כוקDeprecatio.להחExpectatio.יחוCogitabundus.מיהRevelator.עשלMagnificus.עריOperator.סאלCompatiens.ילהDoctor.וולMatutinus.מיךCustos.הההLiberator.פויErector.מבחAeternum.ניתRegnator.ננאVerus.עמםAltissimus.החשLætabundus.דניClemens.והוMaximus.מחיMercator.ענוLaudabilis.יההAmabilis.ומבBenedictus.מצרJustus.הרחOriens.יילAnimus.נמםProtector.מוםRequies.חייMultus.יבםDeus.ראהPræmium.חבוBonus.איעDator.מנקAssisteus.דמבDeprecabilis.6. The letters of words are changed by way of anagram and new words are obtained. This canon is calledתמורהorחילוף אותיות,permutation, and the commutation is effected according to fixed rules. Thus the alphabet is bent exactly[137]in the middle, and one half is put over the other, and by changing alternately the first letter or the first two letters at the beginning of the second line, twenty-two commutations are producedex. gr.:—
יראהאהבה
When thus fulfilling the commandments the pious not only enjoy a prelibation of that sublime light which shines in heaven, and which will serve them as a garment when they enter into the other world and appear before the Holy One (Sohar, ii, 299b), but become on earth already the habitation of theSephiroth, and each saint has thatSephiraincarnate in him which corresponds to the virtue he most cultivates, or to the feature most predominant in his character. Among the patriarchs, therefore, who were the most exalted in piety, we find thatLove, the fourthSephira, was incarnate in Abraham;Rigour, the fifthSephira, in Isaac;Mildness, the sixthSephira, in Jacob;Firmness, the seventhSephira, in Moses;Splendour, the eighthSephira, in Aaron;Foundation, the ninthSephira, in Joseph; andKingdom, the tenthSephira, was incarnate in David. Hence all the righteous who constitute the emanations, of theten Sephirothare divided into three classes corresponding to the three principles or Pillars exhibited in the Kabbalistic Tree, viz.:—I.The Pillar of Mercy(חסד), represented by the[123]Patriarch Abraham (comp.חסד לאברהםMicah, vii, 20 ;) II.The Pillar of Justice(פחד), represented by Isaac (comp.פחד יצחקGen. xxxi, 42 ); and III.The Middle Pillar, represented by Jacob (comp.אמת ליעקבMicah vii, 20 ), which is the connecting or uniting principle. (Sohar, i, 146a; 148b.) It is for this reason that the patriarchs are denominated the Chariot-throne of the Lord.
Following the paths of righteousness, the saints on earth enjoy the protection of heaven in an especial manner, by virtue of the divine wisdom inherent in them, for they are able to decipher the signs which God has put in the firmament to shield them from accidents. “In heaven above, that surrounds the universe, are signs in which the deepest mysteries are concealed. These signs are constellations and stars, which are studied and deciphered by the wise.” (Sohar, ii, 76a.) Hence the admonition—“He who has to start on a journey very early, should rise at daybreak, look carefully towards the east, and he will perceive certain signs resembling letters which pierce through the sky and appear above the horizon. These shining forms are those of the letters wherewith God created heaven and earth. Now, if man knows the secret meaning of the sacred name, consisting of forty-two letters, and meditates on it with becoming devotion and enthusiasm, he will perceive sixJods(יוד״ין) in the pure sky, three to the right and three to the left, as well as threeVavs(וו״ין), which hover about in the heavenly arch. These are the letters of the priestly benediction (ברכת כהנים).… In the bright morning he will perceive a pillar towards the west, hanging perpendicularly over the earthly paradise, and another pillar hanging over the centre of paradise. This luminous pillar has the three colours of a purple web: three birds stand on it, singing in the following manner. The first sings, ‘Hallelujah! Praise, O ye servants of the Lord, praise the name of the Lord’ ( Ps. cxiii, 1 ); the second, ‘Blessed be the name[124]of the Lord from this time forth and for evermore’ (ibid.,v. 2 ); and the third, ‘From the rising of the sun unto the going down of the same, the Lord’s name is to be praised’ (ibid.,v. 3 ). This is the time when the pious traveller is to offer up his morning prayer, in order that he may secure heaven’s blessings and the sublime and divine mercy as his sure guide.” (Sohar, ii, 130b.)
Now since it is an absolute condition of the soul to return to the Infinite Source from which it emanated, after developing all those perfections, the germs of which are eternally implanted in it; and since some souls do not at once develope these fruits of righteousness, which precludes their immediate reunion with their Primordial Source, another term of life is vouchsafed to them, so that they may be able to cultivate those virtues which they stifled in their former bodily life, and without which it is impossible for them to return to their heavenly home. Hence, if the soul, in its first assuming a human body and sojourn on earth, fails to acquire that experience for which it descends from heaven, and becomes contaminated by that which is polluting, it must re-inhabit a body again and again till it is able to ascend in a purified state through repeated trials. Thus we are told that22“All souls are subject to transmigration (עאין בגלגולא), and men do not know the ways of the Holy One, blessed be he; they do not know that they are brought before the tribunal, both before they enter into this world and after they quit it, they are ignorant of the many transmigrations and secret probations which they have to undergo, and of the number of souls and spirits which enter into this world, and do not return to the palace of the Heavenly King. Men do not know how the[125]souls revolve like a stone which is thrown from a sling; as it is written—‘And the souls of thine enemies them shall he sling out, as out of the middle of a sling.’ ( 1 Sam., xxv, 29 .) But the time is at hand when these mysteries will be disclosed.” (Sohar, ii, 99b.)
The transmigration of the soul into another body, however, is restricted to three times; 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 experience, they are both united and sent into one body, so that they may be able conjointly to learn that which they were too feeble to do separately. It sometimes, however, happens that it is the singleness and isolation of the soul which is the source of her weakness, and she requires help to pass through her probation. In that case she chooses for a companion a soul which has more strength and better fortune. The stronger of the two then becomes as it were the mother; she carries the sickly one in her bosom, and nurses her from her own substance, just as a woman nurses her child. Such an association is therefore called pregnancy (עיבור), because the stronger soul gives as it were life and substance to the weaker companion.23[126]
As the world, like all other living beings, is a further expansion of the Deity’s own substance, it too must ultimately share that blessedness which it enjoyed in its first evolution. This is indicated in the letterבwith which the history of the creation begins (i.e.ב״ראשית), and which is also the first letter in the wordblessing(ב״רכה).24Even the archangel of wickedness, or thevenomous beast(חוייא בישא), or Samäel (סמאל), as he is called, will be restored to his angelic nature and name, inasmuch as he too, like all other beings, proceeded from the same infinite source of all things. The first part of his name (סﬦ), which signifiesvenom, will then be dropped, and he will retain the second part (אל), which is the common name of all the angels. This, however, will only take place at the advent of Messiah. But his coming is retarded by the very few new souls which enter into the world; as many of the old souls which have already inhabited bodies have to reenter those bodies which are now born, in consequence of having polluted themselves in their previous bodily existence, and the soul of the Messiah, which, like other souls, has its pre-existence in the world of theSephiroth, cannot be born till all human souls have passed through their period of probation on this earth, because it is to be the last born one at the end of days. Then the great Jubilee year will commence, when the whole pleroma of souls (אוצר הנשמות), cleaned and purified shall return into the bosom of the Infinite Source; and they shall be in “the Palace which is situate in the secret and most elevated part of heaven, and which is called thePalace of Love(היכל אהבה). There the profoundest mysteries are; there dwells the Heavenly King, blessed be he, with the holy souls, and is united with them by a loving kiss.[127](Sohar, ii, 97a.) “This kiss is the union of the soul with the substance from which it emanated.” (Ibid., i, 168a.) Then hell shall disappear; there shall be no more punishment, nor temptation, nor sin: life will be an everlasting feast, a Sabbath without end. Then all souls will be united with the Highest Soul, and supplement each other in the Holy of Holies of the Seven Halls (שבע היכלות). Everything will then return to unity and perfection—everything will be united into one idea, which shall be over, and fill the whole universe. The basis of this idea, however (i.e., the light which is concealed in it), will never be fathomed or comprehended; only the idea itself which emanates from it shall be comprehended. In that state the creature will not be distinguished from the Creator, the same idea will illuminate both. Then the soul will rule the universe like God, and what she shall command he will execute. (Sohar, i, 45aandb.)
V.The Kabbalistic view of the Old Testament, and its relation to Christianity.
We have already seen that the Kabbalah claims a pre-Adamite existence, and asserts that its mysteries are covertly conveyed in the first four books of the Pentateuch. Those of us who read the Books of Moses, and cannot discover in them any of the above-mentioned doctrines, will naturally ask for the principles of exegesis whereby these secrets are deduced from or rather introduced into the text. These principles are laid down in the following declaration:—“If the Law simply consisted of ordinary expressions and narratives,e. gr., the words of Esau, Hagar, Laban, the ass of Balaam, or of Balaam himself, why should it be called the Law of truth, the perfect Law, the true witness of God? Each word contains a sublime source, each narrative points not only to the single instance in question, but also to generals.” (Sohar, iii, 149b.) “Woe be to the son of man who says that theTora(Pentateuch) contains common sayings[128]and ordinary narratives.25For, if this were the case, we might in the present day compose a code of doctrines from profane writings which should excite greater respect. If the Law contains ordinary matter, then there are nobler sentiments in profane codes. Let us go and make a selection from them, and we shall be able to compile a far superior code.26But[129]every word of the Law has a sublime sense and a heavenly mystery.… Now the spiritual angels had to put on an earthly garment when they descended to this earth; and if they had not put on such a garment, they could neither have remained nor be understood on the earth. And just as it was with the angels so it is with the Law. When it descended on earth, the Law had to put on an earthly garment to be understood by us, and the narratives are its garment. There are some who think that this garment is the real Law, and not the spirit which it clothed, but these have no portion in the world to come; and it is for this reason that David prayed, ‘Open thou mine eyes that I may behold the wondrous things out of the Law.’ ( Ps. cxix, 18 .) What is under the garment of the Law? There is the garment which every one can see; and there are foolish people who, when they see a well-dressed man, think of nothing more worthy than this beautiful garment, and take it for the body, whilst the worth of the body itself consists in the soul. The Law too has a body: this is the commandments, which are called the body of the Law. This body is clothed in garments, which are the ordinary narratives. The fools of this world look at nothing else but this garment, which consists of the narratives in the Law; they do not know any more, and do not understand what is beneath this garment. But those who have more understanding do not look at the garment but at the body beneath it (i.e., the moral); whilst the wisest, the servants of the Heavenly King, those who dwell at Mount Sinai, look at nothing else but the soul (i.e., the secret doctrine), which is the root of all the real Law, and these are destined in the world to come to behold theSoul of this Soul(i.e., the Deity), which breathes in the Law.” (Sohar, iii, 152a.)[130]
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 parable. “Like a beautiful woman, concealed in the interior of her palace, who when her friend and beloved passes by, opens for a moment a secret window and is seen by him alone, and then withdraws herself immediately and disappears for a long time, so the doctrine only shows herself to the chosen (i.e., to him who is devoted to her with body and soul); and even to him not always in the same manner. At first she simply beckons at the passer-by with her hand, and it generally depends upon his understanding this gentle hint. This is the interpretation known by the nameרמז. Afterwards she approaches him a little closer, lisps him a few words, but her form is still covered with a thick veil, which his looks cannot penetrate. This is the so calledדרוש. She then converses with him with her face covered by a thin veil; this is the enigmatic language of theהגדה. After having thus become accustomed to her society, she at last shows herself face to face and entrusts him with the innermost secrets of her heart. This is the secret of the Law,סוד.27He who is thus far initiated in the mysteries[131]of theTorawill understand that all those profound secrets are based upon the simply literal sense, and are in harmony with it; and from this literal sense not a single iota is to be taken and nothing to be added to it.” (Sohar,ii, 99.)
This fourfold sense is gradually disclosed to the initiated in the mysteries of the Kabbalah by the application of definite hermeneutical rules, which chiefly affect the letters composing the words. The most prominent of these canons are—
I. Every letter of a word is reduced to its numerical value, and the word is explained by another of the same quantity. Thus from the words “Lo! three men stood by him” ( Gen. xviii, 2 ), it is deduced that these three angels wereMichael,Gabriel, andRaphael, becauseוהנה שלשהand lo! three men, andאלו מיכאל גבריאל ורפאלthese are Michael, Gabriel, and Raphael, are of the same numerical value, as will be seen from the following reduction to their numerical value of both these phrases.
השלשהנהו5+300+30+300+5+50+5+6= 701לאכימולא+30+1+20+10+40+6+30+1לאירבג+30+1+10+200+2+3לאפרו30+1+80+200+6= 701
This rule in calledגמטריא=גרמטיאwhich is a metathesis of the Greek wordγράμμα, γραμμεία, orγραμματείαin the sense of numbers as represented by letters.
2. Every letter of a word is taken as an initial or abbreviation of a word. Thus every letter of the wordבראשית, the first word in Genesis, is made the initial of a word, and we obtainבראשיתראהאלהיםשיקבלוישראלתורהin the beginning God saw that Israel would accept the Law. This rule is[132]denominatedנוטריקון=notaricun, fromnotarius, a shorthand writer, one who among the Romans belonged to that class of writers who abbreviated and used single letters to signify whole words.
3. The initial and final letters of several words are respectively formed into separate words. Thus from the beginnings and ends of the wordsמי יעלה לנו השמימהwho shall go up for us to heaven?( Deut. xxx, 12 ) are obtainedמילהcircumcisionandיהוהJehovah, and inferred that God ordained circumcision as the way to heaven.
4. Two words occurring in the same verse are joined together and made into one. Thusמיwhoandאלהtheseare made intoאלהיﬦGodby transposing theיandמ.Vide supra,p.94.28
5. 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 boustrophedonally, beginning at the right or left hand. Again the words of several verses are placed over each other, and the letters which stand under each other are formed into new words. This is especially seen in the treatment of three verses in Exod. xiv , (viz., 19–21 ), which are believed to[133]contain the three Pillars of theSephiroth, and the Divine Name of seventy-two words. The following tables will illustrate this principle of interpretation. The first of these three versesויסע מלאך האלהים ההלך לפני מחנה ישראל וילך מאחריהם ויסע עמוד הענן מפניהם ויעמד מאחריהם,and the angel of God, which went before the camp of Israel, removed and went behind them; and the pillar of the cloud went from before their face, and stood behind them( Exod. xiv, 19 ), is read boustrophedonally, as follows:—
I.ואלשאעממילפרחעפדסחנארמנמעייליויאמםמיחדחחלחחיםחםראחנלועויךלחךינחהךימסיעם
The second of these three versesויבא בין מחנה מצרים נבין מהנה ישראל ויהי העגן והחשך ויאר את הלילה ולא קרב זה אל זה כל הלילה,and it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but gave light by night to these, so that the one came not near the other all the night( Exod. xiv, 20 ), is in the first place divided, and read from right to left, beginning at the top, as exhibited in the following diagram.[134]
II.ויבאביןמחנהמצריםוב*יןמחנהישראלויהיהענןוהחשךויאראתהלילהולאקרבזהאלזהכלהלילה
It is then divided in the following manner, and read from left to right, beginning at the bottom.
III.הלילהלכהזל*אהזברקאלוהלילהתאראיוךשחהוןנעהיהיולארשיהנחמןיבוםירצמהנחמןיבאביו
[135]
Whilst the third of these three versesויט משה את ידו על הים ויולך יהוה את הים ברוח קדים עזה כל הלילה וישם את הים לחרבה ויבקעו המים,and Moses stretched out his hand over the sea; and the Lord caused the sea to go back by a strong east wind all that night, and made the sea dry land, and the waters were divided( Exod. xiv. 21 ), is divided as follows, and read from the right, beginning at the bottom.
IV.יבקעוהמיםהיםלחרבהוילהוישםאתיםעזהכלהלהיםברוחקדולךיהוהאתדועלהיםויויטמשהאתי
The three verses which have thus yielded the three Pillars ofthe Sephiroth, are then joined together in groups of three letters in the order in which they are read in diagrams ii, iii, and iv, and they then yield the seventy-two divine names which the Kabbalah assigns to the Deity,29as follows:—[136]
כהתAdorandus.אכאLonganimis.ללהAnnunciatus.מהשQuæsitus.עלםSalus.סיטSpes.יליAuxiliator.והוExaltator.הקםAdvocatus.הריEns.מבהSublevator.יזלDecantatus.ההעOpportunus.לאוExultabundus.אלדהויRecordabilis.חהוExpetendus.מלהCustos.יייDexter.נלךFortis.פהלErvens.לווExauditor.כליJustitin.לאוDominator.ושרRector.לכבSolus.אוםAdolescentia.רייSanator.שאהFestinus.ירתSalvator.האאInvocandus.נתהMirabilis.ייזPropulsator.רהעAdivtor.חעםRefugium.אניFacies.מנדGloria.כוקDeprecatio.להחExpectatio.יחוCogitabundus.מיהRevelator.עשלMagnificus.עריOperator.סאלCompatiens.ילהDoctor.וולMatutinus.מיךCustos.הההLiberator.פויErector.מבחAeternum.ניתRegnator.ננאVerus.עמםAltissimus.החשLætabundus.דניClemens.והוMaximus.מחיMercator.ענוLaudabilis.יההAmabilis.ומבBenedictus.מצרJustus.הרחOriens.יילAnimus.נמםProtector.מוםRequies.חייMultus.יבםDeus.ראהPræmium.חבוBonus.איעDator.מנקAssisteus.דמבDeprecabilis.
6. The letters of words are changed by way of anagram and new words are obtained. This canon is calledתמורהorחילוף אותיות,permutation, and the commutation is effected according to fixed rules. Thus the alphabet is bent exactly[137]in the middle, and one half is put over the other, and by changing alternately the first letter or the first two letters at the beginning of the second line, twenty-two commutations are producedex. gr.:—