The Essential Works of Kabbalah. Bernhard Pick

is no such thing as matter in our sense of the word. Whatever we call matter is only another form or species under which the spirit comes into manifestation. Therefore the universe is a realization of the Infinite, an immanent effect of his ever-active power and presence. Though all existence flows front the divine, yet is the world different from the Godhead, as the effect is different from the cause. Nevertheless, as not separate, but abiding immanently in him, creation is evermore the manifestation of himself. The world is the mantle with which he clothes himself, or, rather, it is a revelation of the Godhead, not in his hidden essence, but in his visible glory. In giving existence to the universe the first act of the almighty was the production of a power and principle intimately and specially related to himself, to which are given the names of his holy spirit, his personal world, his first-begotten son and which the Kabbalists in general personify and term Adam Kadmon, or the archetypal Man, and who in turn caused to proceed from emanations from himself all the lower forms of actual existence in their several descending series and gradations.

      According to Kabbalists, God is the author of the letters. Spirit is a revelation of thought and the form in which intellect or mind pronounces itself most distinctly. Letters are the organic elements of speech, and therefore he who taught man language or who made him, as one of the Targums expresses it, "ruach mamelella," a speaking spirit, must have been the author of the letters of the primeval language. The first ten numbers and the twenty-two letters of the alphabet, considered analogically as types of divine operation, are denominated the thirty-two paths of wisdom of which the almighty created the universe. "The works of God," says the author of "Cosri," another famous Kabbalistic work, "are the writing of Him whose writing is his Word, and whose word is his thought, so that the words, work and thought of God are one, though they seem to man to be three." As in the universe harmony reigns in manifoldness, so the letters and numbers constitute a system which has its centre and hierarchy. The unit predominates over the three. The three rules over the seven; the seven over the twelve. The centre of the universe is the celestial dragon. The circuit of the zodiac is the basis of the year. The heart is the centre in man. The first is elevated in the world like a king upon his throne. In the seven organs of the body there is a kind of opposition which sets the one against the other as in battle array. Three promote love, three engender hatred. Three bestow life, three lead to dissolution, and one cannot be apprehended by the mind without the other. Over the whole of this triple system, over man, the world and time, over numbers, letters and sephiroth, the only true king, the one God rules forever and ever. Such are the chief fundamental ideas which permeate the whole texture of the Zohar, which, as we have observed, forms the standard and code of Kabbalistic philosophy. The body of the books takes the form of a commentary extending over the five books of Moses, viz.: the Book of Genesis, Exodus, Leviticus, Numbers, and Deuteronomy, and is of a highly mystical and allegorical character, and which was the most general and favored method of teaching and imparting instruction in Eastern countries. In addition to these, there are eighteen supplementary portions, viz.:

      1. Siphra Dzeniutha, The Book of Mysteries.

      2. Idra Rabba, The Great Assembly, referring to the school or college of Rabbi Simeon's students in their conferences for Kabbalistic discussion.

      3. Idra Seta, The Lesser Assembly, of the few disciples that that remained for the same purpose toward the end of their master's life or after his decease.

      4. Sabba, The Aged Man.

      5. Midrash Ruth, a mystical exposition of The Book of Ruth.

      6. Seper Ha Bahia, The Book of Clear Light.

      7. Tosephtha, An Addition.

      8. Raia Mehima, The Faithful Shepherd (Moses).

      9. Hechaloth, The Palaces.

      10. Sithrey Torah, The Secrets of the Law.

      11. Midrash Ha-Neelam, The Concealed Treatise.

      12. Rose de Rasin, The Mystery of Mysteries.

      13. Midrash Chasith, On the Canticles.

      14 Maamar Ta chasi, a discourse, so-called from its first words, "Come and See."

      15. Ianuka, "The Youth."

      16. Pekuda, Illustrations of the Law.

      17. Chibbura Kadma, The Early Work.

      18. Mathuitin, Doctrines.

      The commentary is sometimes called Zohar gadol, the Greater Light; the supplements, Zohar Katon, or the Lesser Light. Though the Zohar is said to be a commentary on the Pentateuch, it must be understood that the interpretation is Kabbalistic, and that the literal sense of the words is only a covering or garment of the true meaning. With the Kabbalists there are two ways of regarding and speaking of the Divine Being. When they speak simply and directly of his nature and attributes their style is severely metaphysical and abstruse, but at other times they indulge in the use of metaphor and allegory to a most extraordinary, if not extravagant, degree, at the same time declaiming against the possibility of any attempt to describe the incomprehensible(because infinite) Being. This is especially the case with the Siphra Dzeniutha, or Book of Mysteries, of which the following extract is a fair sample of its style:

      "He is the ancient of ancients, the mystery of mysteries, the concealed of the concealed. He hath a form peculiar to himself, but he hath chosen to appear to us the ancient of ancients. Yet in the form whereby we know him he remaineth still unknown. His vesture is white and his aspect that of an unveiled face. He sitteth on a throne of splendors, and the white light streameth over a hundred thousand worlds. This white light will be the inheritance of the righteous in the world to come. Before all time En Soph, the boundless One, the unoriginated and infinite Being, existed without likeness, incomprehensible and unknowable. In the production of finite existence the first act was the evolution of the Memra, or the Word, which was the first point in the descending series of beings, and from whom in nine other degrees of manifestation emanated those forms which at once compose the universe and express the attributes and presence of its eternal ruler. To these nine forms is given the common name of Sephiroth, signifying Splendors. The whole or some of these Sephiroth constitute the universe, the manifestation of God, their names being:

      1. Kether, Crown.

      2. Chocma, Wisdom.

      3. Binah, Understanding.

      4. Chesed, Mercy.

      5. Din, Justice.

      6. Tiphereth, Beauty.

      7. Netzach, Triumph.

      8. Hod, Glory.

      9. Yesod, Foundation.

      10. Malkuth, Kingdom or Dominion.

      The primordial essence is before all things. In his abstract and eternal nature and condition he is incomprehensible, and as an object of the understanding, according to the Zohar, he is nothing, the mystery of mysteries; but he took form as he called forth them all. The ancient of ancients is now seen in his own light; that light is his holy name, the totality of the Sephiroth. The order of their emanation is as follows: From Kether, the Crown, the primal emanation of En Soph, proceed two other Sephiroth--Chocma (wisdom), active and masculine; the other Binah (understanding), passive and feminine, the combination of which results in thought, of which the universe is the effect. The crowned Memro, or Kether, or primordial Logos, is the thinking power in creation, Chocma the act of thinking, and Binah the subject of the thinking. Says Cordovero, author of a famous Kabbalistic work, Pardis Rimmonim, or the Garden of Pomegranates: "The forms of all earthly beings are in these three Sephiroth, as they themselves are in him who is their fountain." The seven other Sephiroth develop themselves also into triads, in which two antithetical members are united by a third. Thus Chesed (mercy) is the antithesis of Din (justice), and both are united in Tiphereth (beauty). These terms, however, are not used as in our common theology and ethics in the moral or spiritual sense, but have rather a cosmological or dynamic meaning, Chesed signifying the expansion of the divine Will, and Din its concentrated energy. These two attributes are called in the Zohar the arms of