The Essential Works of Kabbalah. Bernhard Pick

would partake with him of the Sabbath meal. According to the story, he did as he promised, as by means of the Cabalistic mysteries he effected his escape, and an ass was executed in his stead, and he himself was suddenly transported into Nachmanides's house! From that time Nachmanides became a disciple of the Cabala, and was initiated into its mysteries, the tenets of which pervade his numerous writings, especially his commentary on the Pentateuch.

      To the first half of the twelfth century belongs fhe Massecheth Asiluth or "the Treatise on the Emanations," supposed to have been written by Rabbi Isaac Nasir. From the analysis given by Jellinek (Auszvahl kabbalistischcr Mystik, Part I, Leipsic, 1853) we learn that the prophet Elijah propounded that

      1. "God at first created light and darkness, the one for the pious and the other for the wicked, darkness having come to pass by the divine limitation of light.

      2. "God produced and destroyed sundry worlds, which, like ten trees planted upon a narrow space, contend about the sap of the soil, and finally perish altogether.

3. "God manifested himself in four worlds, viz., Azila, Beriah, Jezirah and Asian, corresponding to the four letters of his name J H V H. In the Azilatic luminous world is the divine Majesty, the Shechinah. In the Beriatic world are the souls of the pious, all the blessings, the throne of God, who sits on it in the form of Achteriel (the crown of God, the first Sephira Kcter), and the seven different luminous and splendid regions. In the Jeziratic world are the sacred animals in the vision of Ezekiel, the ten classes of angels with their princes, who are presided over by- the fiery Metatron,18 the spirits of men, and the accessory work of the divine chariot. In the Asilatic world are the Ophanim, the angels who receive the prayers, who are appointed over the will of man, who control the action of mortals, who carry on the struggle against evil, and who are presided over by the angelic prince Synadelphon.19

      4. "The world was founded in wisdom and understanding (Prov. iii. 13), and God in his knowledge originated fifty gates of understanding.

      5. "God created the world—as the book Jezirah already teaches—by means of the ten Sephiroth, which are both the agencies and qualities of the Deity. The ten Sephiroth are called Crown, Wisdom, Intelligence, Mercy, Fear, Beauty, Victory, Majesty and Kingdom; they are merely ideal and stand above the concrete world" (pp.2, 3).

      The conversion of Todros ben Joseph Halevi Abulafia (1234-1304) to the Cabala, gave to this science a great influence, on account of Abulafia's distinguished position as physician and financier in the court of Sancho IV, King of Castile. The influence of Abulafia, whose works are still in manuscript, can be best seen from the fact that four Cabalists of the first rank ranged themselves under his banner and dedicated their compositions to him. These four Cabalists were Isaac Ibn Latif or Allatif, Abraham Abulafia, Joseph Gikatilla, and Moses de Leon, all Spaniards.

      Mysteries of the Cabala.—Isaac Ibn Latif (about 1220-1290), starting with the thought that a philosophical view of Judaism was not the "right road to the sanctuary," endeavored to combine philosophy with Cabala. "He laid more stress than his predecessors on the close connection between the spiritual and the material world—between God and his creation. For the Godhead is in all, and all is in it. In soul-inspiring prayers the human spirit is raised to the world-spirit (sechel hapoel), to which it is united 'in a kiss,' and, so influencing the Deity, it draws down blessings on the sublunar world. But not every mortal is capable of such spiritual and efficacious prayer; therefore the prophets, the most perfect men, were obliged to pray for the people, for they alone knew the power of prayer. The unfolding and revelation of the Deity in the world of spirits, spheres and bodies Allatif explained by mathematical forms. The mutual relation thereof is the same as "that of the point extending and thickening into a line, the line into the plane, the plane into the expanded body."

An enthusiastic contemporary of Allatif was Abraham ben Samuel Abulafia20 (born at Saragossa, 1240; died 1291). He was an eccentric personage, full of whims, and fond of adventures. Not satisfied with philosophy, he gave himself to the mysteries of the Cabala in their most fantastic extremes, as the ordinary doctrine of the Sephiroth did not satisfy him. He sought after something higher, for prophetic inspiration. Through it he discovered a higher Cabala, which offered the means of coming into spiritual communion with the Godhead, and of obtaining prophetic insight. To analyze the words of Holy Writ, especially those of the divine name, to use the letters as independent notions (Notaricon), or to transpose the component parts of a word in all possible permutations, so as to form words from them (Tsiruf), or finally to employ the letters as numbers (Gematria), are indeed means of securing communion with the spirit-world; but this alone is not sufficient. To be worthy of a prophetic revelation, one must lead an ascetic life, retire into a quiet closet, banish all earthly cares, clothe himself in white garments, wrap himself up with Talith (i. e., the fringed garment) and Phylacteries, and devoutly prepare his soul, as if for an interview with the Deity. He must pronounce the letters of God's name at intervals, with modulations of the voice, or write them down in a certain order under divers energetic movements, turnings and bendings of the body, till the mind becomes dazed and the heart is filled with a glow. When one has gone through these practices and is in such a condition, the fulness of the Godhead is shed abroad in the human soul: the soul then unites itself with the divine soul in a kiss, and prophetic revelation follows quite naturally. In this way he laid down his Cabala, in antithesis to the superficial or baser Cabala, which occupies itself with the Sephiroth, and, as he gibingly said, erects a sort of "ten unity" instead of the Christian Trinity. Abulafia went to Italy, and in Urbino he published (1279) prophetic writings, in which he records his conversations with God. In 1281 he undertook to convert the Pope, Martin IV, to Judaism. In Messina he imagined that it was revealed to him that he was the Messiah, and announced that the restoration of Israel would take place in 1296. Many believed in him and prepared themselves for returning to the holy land. Others, however, raised such a storm of opposition that Abulafia had to escape to the island of Comino, near Malta (about 1288), where he remained for some time, and wrote sundry Cabalistic works. Of his many works Jellinek published his Rejoinder to Solomon ben Adereth, who attacked his doctrines and pretensions as Messiah and prophet.

      A disciple of Abulafia was Joseph Gikatilla of Medina-Celi, who died in Penjafiel after 1305. He, too, occupied himself with the mysticism of letters and numbers, and with the transposition of letters. His writings are in reality only an echo of Abulafia's fancies: the same delusion is apparent in both. Gikatilla's system is laid down in his Ginnath egos, i. e., "Garden of Nuts," published at Hanau, 1615; and Shaare ora, i. e., "the Gate of Light," first published at Mantua, 1561, in Cracow, 1600, and translated into Latin by Knorr von Rosenroth in the first part of his Kabbala Denudata, Sulzbach, 1677-78.

But far more influential and more pernicious than Allatif, Abulafia and Gikatilla was Moses de Leon (born in Leon about 1250, died in Arevalo, 1305), the author of a book which gave the Cabala a firm foundation and wide circulation,— in brief, raised it to the zenith of its power. This book is known by the name of Zohar or Splendor. At first he published his productions under his own name (about 1285). But as his writings were not sufficiently noticed, and brought him but little fame and money, he hit upon a much more effective means and commenced the composition of books under feigned but honored names. If he put the doctrines of the Cabala into the mouth of an older, highly venerated authority, he was sure to be successful in every respect. And he selected for this purpose the Tanaite Simon ben Jochai,21 who according to tradition spent thirteen years in a cave, solitary and buried in profound reflection, and whom ancient mysticism represented as receiving revelations from the prophet Elijah. Simon ben Jochai was assuredly the right authority for the Cabala. But he must not write or speak Hebrew, but Chaldee, a language peculiarly fit for secrets, and sounding as if from another world. And thus there came into the world a book, the "Zohar," which for many centuries was held by the Jews as a heavenly revelation, and was studied even by Christians.

1 Merkaba, i. e., "Chariot," mentioned in Ezek. i and x, which