KABBALAH - Selected Writings. Bernhard Pick

11 For a strange interpretation of scripture in modern times, the reader is referred to Canon Wordsworth's Commentary on Genesis and Exodus, London, 1864, p. 52.

12 On the interpretation of the scriptures among the Jews in general, see my article s. v. "Scripture, Interpretation of, Jewish," in McClintock and Strong.

13 The word is not like yeufxerpia, as Levy, Neuhebr. tVorterbuch, I, 324, thinks, but is derived from γραμματεία or γράμμα.

14 For a somewhat different mode compare The Open Court, Feb. 1909, p. 88.

15 בראשית

16 ‏פסים‎

17 ‏פ‎ = Potiphar, ‏ס‎ = Sochrim (merchants), ‏י‎ = Ishmaelites, ‏ם‎ = Midianites.

18 Ἰησοῦς Χριστός, Θεοῦ Υἱός, Σωτὴρ.

19 ἰχθύς.

20 English translation by M. Dodd, City of God, Edinburgh, 1871, where the Greek letters at the beginning of ; the lines are retained.

21 σταυρός.

22 Hottinger possessed an entire Pentateuch explained on the principle of Athbash.

23 Compare what we stated above in connection with Abulafia.

24 A somewhat different view on the cabalistic treatment of scripture is given by the late Jewish scholar Zunz (died 1886) in his Gottesdienstliche Vortrdge (Berlin, 1832), p. 403: For the passage in English see my article "Scripture Interpretation" in McClintock and Strong, vol. IX, p. 480.

      CHAPTER VI.

      THE CABALA IN RELATION TO JUDAISM AND CHRISTIANITY.

       Table of Contents

      Judaism.—It must be acknowledged that the Cabala intended to oppose philosophy and to intensify religion. But by introducing heathenish ideas it grafted on Judaism a conception of the world which was foreign to it and produced the most pernicious results. In place of the monotheistic biblical idea of God, according to which God is the creator, preserver and ruler of the world, the confused, pantheistically colored heathenish doctrine of emanation was substituted. The belief in the unity of God was replaced by the decade of the ten Sephiroth which were considered as divine substances. By no longer addressing prayers directly to god, but to the Sephiroth, a real Sephiroth-cult originated. The legal discussions of the Talmud were of no account; the Cabalists despised the Talmud, yea, they considered it as a canker of Judaism, which must be cut out if Judaism were to recover. According to the Zohar, I, 27b; III, 275a; 279fr, the Talmud is only a bondmaid, but the Cabala a controlling mistress.

The Cabalists compared the Talmud to a hard; unfruitful rock, which when smitten yields only scanty drops that in the end become a cause of controversy; whereas the study of the Cabala is like a fresh gushing spring, which one needs only to address to cause it to pour out its refreshing contents.1

      And as the Cabalists treated the Talmud, they likewise treated philosophy, which defined religious ideas and vindicated religious precepts before the forum of reason. Most Cabalists opposed philosophy. She was the Hagar that must be driven from the house of Abraham, whereas the Cabala was the Sarah, the real mistress. At the time of the Messiah the mistress will rule over the bondmaid.

      But the study of the Bible was also neglected, Scripture was no longer studied for its own sake, but for the sake of finding the so-called higher sense by means of mystical hermeneutical rules.

Even the rituals were variously changed and recast. The putting on of the phylacteries and prayer-mantle (talith) was accompanied by the recitation of cabalistic formulas and sentences; special prayers were also addressed to the Sephiroth. Connected with all this was an extravagant, intoxicating superstition. To enable the soul to connect itself with the realm of light and its spirits, or to be transplanted after death into its heavenly abode, one underwent all manner of austere ascetical exercises. With the mysterious name of God they believed themselves enabled to heal the sick, to deliver demoniacs and to extinguish conflagrations. By application of the right formulas of prayer, man was to have power and influence on both the kingdoms of light and darkness. When the Cabalist prays, God shakes his head, changes at once his decrees, and abolishes heavy judgments. The magical names of God can even deliver the condemned and free them from their torments in their place of punishment. In this respect we even meet with the doctrine of the Catholic mass for the souls.2 The Book of Psalms with its songs and prayers was especially considered as a means of producing all manner of miracles and magic, as may be seen from the Sepher Shimmush Thehillim (literally, "the Book of the Cabalistic Application of the Psalms"), a fragment of the practical Cabala, translated by Gottfried Selig, Berlin, 1788.

This sketch of Professor Wunsche is by no means exaggerated.3 Mutatis mutandis we find the cabalistic notions among the Chasidim, a sect founded in 1740 by a certain Rabbi Israel ben Eliezer Baalshem,4 also called Besht.

Baal-Shem made his public appearance about 1740 in Tlusti, in the district of Czartkow, from whence he subsequently removed to Medziboze, in Podolia. The miraculous cures and prophecies attracted attention in large circles; his mode of life, consisting of contemplation, study of the Zohar and frequent washings in rivers, soon spread a halo around him. Added to this were the many miraculous reports circulated by his disciples; for instance, that his father had been visited by the prophet Elijah to predict his birth, and that his mother was a hundred years old when she was delivered of him; that, when a youth, he had victoriously struggled with evil spirits, etc.—all of which may be found in the Book Shibche haBesht, published in 1815 by the grandson of BaalShem, Rabbi Bar Linz. Baal-Shem5 and his successors received the name Tsaddik, "Saint," and his fame attracted multitudes of Jews from all parts of Poland, who submitted themselves to his guidance. As long as he lived, the sect formed one great whole, of which he was the head. After his death, which took place in 1780, it was divided into separate congregations, each of which had its own Rabbi or Tsaddik or Saint, unreserved devotion to whom is the most important of all the principles of the sect. In a word, before Pius IX was declared infallible, the Chasidim6 already had their infallible popes, whose number is still very large in Poland, Wallachia, Moldavia, Galicia, and Palestine. Of these popes of the Chasidim, a modern Jewish writer, the late David Cassel (died 1893), says: "To the disgrace of Judaism and modern culture the Tsaddikim still go on with their disgraceful business, and are thus the most essential