I.
A system of religious philosophy, or more properly of theosophy, which has not only exercised for hundreds of years an extraordinary influence on the mental development of so shrewd a people as the Jews, but has captivated the minds of some of the greatest thinkers of Christendom in the sixteenth and seventeenth centuries, claims the greatest attention of both the philosopher and the theologian. When it is added that among its captives were Raymond Lully, the celebrated scholastic, metaphysician and chemist (died 1315); John Reuchlin, the renowned scholar and reviver of oriental literature in Europe (born 1455, died 1522); John Picus di Mirandola, the famous philosopher and classical scholar (1463–1494); Cornelius Henry Agrippa, the distinguished philosopher, divine and physician (1486–1535); John Baptist von Helmont, a remarkable chemist and physician (1577–1644); as well as our own countrymen Robert Fludd, the famous physician and philosopher (1574–1637), and Dr. Henry More (1614–1687); and that these men, after restlessly searching for a scientific system which should disclose to them “the deepest depths” of the Divine nature, and show them the real tie which binds all things together, found the cravings of their minds satisfied by this theosophy, the claims of the Kabbalah on the attention of students in literature and philosophy will readily be admitted. The claims of the Kabbalah, however, are not restricted to the literary [[84]]man and the philosopher: the poet too will find in it ample materials for the exercise of his lofty genius. How can it be otherwise with a theosophy which, we are assured, was born of God in Paradise, was nursed and reared by the choicest of the angelic hosts in heaven, and only held converse with the holiest of man’s children upon earth. Listen to the story of its birth, growth and maturity, as told by its followers.
The Kabbalah was first taught by God himself to a select company of angels, who formed a theosophic school in Paradise. After the fall the angels most graciously communicated this heavenly doctrine to the disobedient child of earth, to furnish the protoplasts with the means of returning to their pristine nobility and felicity. From Adam it passed over to Noah, and then to Abraham, the friend of God, who emigrated with it to Egypt, where the patriarch allowed a portion of this mysterious doctrine to ooze out. It was in this way that the Egyptians obtained some knowledge of it, and the other Eastern nations could introduce it into their philosophical systems. Moses, who was learned in all the wisdom of Egypt, was first initiated into it in the land of his birth, but became most proficient in it during his wanderings in the wilderness, when he not only devoted to it the leisure hours of the whole forty years, but received lessons in it from one of the angels. By the aid of this mysterious science the lawgiver was enabled to solve the difficulties which arose during his management of the Israelites, in spite of the pilgrimages, wars and the frequent miseries of the nation. He covertly laid down the principles of this secret doctrine in the first four books of the Pentateuch, but withheld them from Deuteronomy. This constitutes the former the man, and the latter the woman. Moses also initiated the seventy elders into the secrets of this doctrine, and they again transmitted them from hand to hand. Of all who formed the [[85]]unbroken line of tradition, David and Solomon were most initiated into the Kabbalah. No one, however, dared to write it down, till Simon ben Jochai, who lived at the time of the destruction of the second Temple. Having been condemned to death by Titus, Rabbi Simon managed to escape with his son and concealed himself in a cavern where he remained for twelve years. Here, in this subterranean abode, he occupied himself entirely with the contemplation of the sublime Kabbalah, and was constantly visited by the Prophet Elias, who disclosed to him some of its secrets which were still concealed from the theosophical Rabbi. Here, too, his disciples resorted to be initiated by their master into these divine mysteries; and here, Simon ben Jochai expired with this heavenly doctrine in his mouth, whilst discoursing on it to his disciples. Scarcely had his spirit departed, when a dazzling light filled the cavern, so that no one could look at the Rabbi; whilst a burning fire appeared outside, forming as it were a sentinel at the entrance of the cave, and denying admittance to the neighbours. It was not till the light inside, and the fire outside, had disappeared, that the disciples perceived that the lamp of Israel was extinguished. As they were preparing for his obsequies, a voice was heard from heaven, saying, “Come ye to the marriage of Simon b. Jochai, he is entering into peace, and shall rest in his chamber!” A flame preceded the coffin, which seemed enveloped by, and burning like fire. And when the remains were deposited in the tomb, another voice was heard from heaven, saying, “This is he who caused the earth to quake, and the kingdoms to shake!” His son, R. Eliezer, and his secretary, R. Abba, as well as his disciples, then collated R. Simon b. Jochai’s treatises, and out of these composed the celebrated work called Sohar (זהר) i.e., Splendour, which is the grand storehouse of Kabbalism.
From what has been said, it will be seen that the followers [[86]]of this secret doctrine claim for it a pre-Adamite existence, and maintain that, ever since the creation of the first man, it has been received uninterruptedly from the hands of the patriarchs, the prophets, &c. It is for this reason that it is called Kabbalah (קבלה from קבל to receive) which primarily denotes reception, and then a doctrine received by oral tradition. The Kabbalah is also called by some Secret Wisdom. (חכמה נסתרה), because it was only handed down by tradition through the initiated, and is indicated in the Hebrew Scriptures by signs which are hidden and unintelligible to those who have not been instructed in its mysteries. From the initial letters of this name, this theosophic system is also denominated Grace (ח״ן = חכמה נסתרה). Vague and indefinite as this name may seem to the uninitiated, inasmuch as it conveys no idea whatever of the peculiar doctrines of the system, but simply indicates the manner in which they have been transmitted, it is nevertheless the classical and acknowledged appellation of this theosophy. The difference between the word Kabbalah (קבלה receptio) and the cognate term Massorah (מסורה traditio, from מסר to transmit)—which denotes the traditionally transmitted various readings of the Hebrew Scriptures—is, that the former expresses the act of receiving, which in this technical sense could only be on the part of one who has reached a certain period of life, as well as a certain state of sanctity, implying also a degree of secrecy; whilst the latter signifies the act of giving over, surrendering, without premising any peculiar age, stage of holiness, or degree of secrecy. The name, therefore, tells us no more than that this theosophy has been received traditionally. To ascertain its tenets we must analyze the system itself or the books which propound it; and to this task we now betake ourselves.
The cardinal doctrines of the Kabbalah are mainly designed to solve the grand problems about (I) The nature of the [[87]]Supreme Being, (II) The cosmogony, (III) The creation of angels and man, (IV) The destiny of man and the universe, and (V) To point out the import of the Revealed Law. Assenting and consenting to the declarations of the Hebrew Scriptures about the unity of God ( Exod. xx, 3 ; Deut. iv, 35, 39 ; vi, 4 ; xxxii, 39 ), his incorporeity ( Exod. xx, 4 ; Deut. iv, 15 ; Ps. xiv, 18 ), eternity ( Exod. iii, 14 ; Deut. xxxii, 40 ; Isa. xli, 4 ; xliii, 10 ; xliv, 6 ; xlviii, 12 ), immutability ( Mal. iii, 6 ), perfection ( Deut. xxxii, 4 ; 2 Sam. xxii, 31 ; Job xxxviii, 16 ; Ps. xviii, 31 ), infinite goodness ( Exod. xxxiv, 6 ; Ps. xxv, 10 ; xxxiii, 5 ; c, 5 ; cxlv, 9 ), the creation of the world in time according to God’s free will ( Gen. i, 1 ), the moral government of the universe and special providence, and to the creation of man in the image of God ( Gen. i. 27 ), the Kabbalah seeks to explain the transition from the infinite to the finite; the procedure of multifariousness from an absolute unity, and of matter from a pure intelligence; the operation of pure intelligence upon matter, in spite of the infinite gulf between them; the relationship of the Creator to the creature, so as to be able to exercise supervision and providence. It, moreover, endeavours to show how it is that the Bible gives names and assigns attributes and a form to so spiritual a Being; how the existence of evil is compatible with the infinite goodness of God, and what is the Divine intention about this creation.
In our analysis of the Kabbalistic doctrines on these grand problems, we shall follow the order in which they have been enumerated, and accordingly begin with the lucubrations on the Supreme Being and the Emanations.
I. The Supreme Being and the doctrine and classification of the Emanations, or Sephiroth.
Being boundless in his nature—which necessarily implies that he is an absolute unity and inscrutable, and that there [[88]]is nothing without him, or that the τὸ πᾶν is in him,[1]—God is called En Soph (אין סוף) = ἄπειρος Endless, Boundless.[2] In this boundlessness, or as the En Soph, he cannot be comprehended by the intellect, nor described in words, for there is nothing which can grasp and depict him to us, and as such he is, in a certain sense, not existent (אַיִן), because, as far as our minds are concerned, that which is perfectly incomprehensible does not exist.[3] To make his existence perceptible, and to render himself comprehensible, the En Soph, or the Boundless, had to become active and creative. But the En Soph cannot be the direct creator, for he has neither will, intention, desire, thought, language, nor action, as these properties imply limit and belong to finite beings, whereas the En Soph is boundless. Besides, the imperfect and circumscribed nature of the creation precludes the idea that the world was created or even designed by him, who can have no will nor produce anything but what is like himself, boundless and [[89]]perfect. On the other hand, again, the beautiful design displayed in the mechanism, the regular order manifested in the preservation, destruction, and renewal of things, forbid us to regard this world as the offspring of chance, and constrain us to recognize therein an intelligent design.[4] We are, therefore, compelled to view the En Soph as the creator of the world in an indirect manner.
Now, the medium by which the En Soph made his existence known in the creation of the world are ten Sephiroth[5] (ספירות) or intelligences, which emanated from the Boundless One (אין סוף) in the following manner:—At first the En Soph, or the Aged of the Aged (עתיקא דעתיקין) or the Holy Aged (עתיקא קדישא), as he is alternately called, sent forth from his infinite light one spiritual substance or intelligence. This first Sephira, which existed in the En Soph from all eternity, and became a reality by a mere act, has no less than seven appellations. It is called—I, the Crown (כתר), because it occupies the highest position; II, the Aged (עתיקא), because it is the oldest or the first emanation—and this name must not be confounded with the Aged of the Aged, which, as we have seen, is the appellation of the En Soph; III, the Primordial Point (נקודה ראשונה), or the Smooth Point (נקודה פשוטה), because, as the Sohar tells us, “When the Concealed of the Concealed wished to reveal himself, he first made a single [[90]]point: the Infinite was entirely unknown, and diffused no light before this luminous point violently broke through into vision;” (Sohar, i, 15 a). IV, the White Head (רישא הוורה); V, the Long Face, Macroprosopon (אריך אנפין), because the whole ten Sephiroth represent the Primordial or the Heavenly Man (אדם עילאה), of which the first Sephira is the head; VI, The Inscrutable Height (רום מעלה), because it is the highest of all the Sephiroth proceeding immediately from the En Soph. Hence, on the passage “Go forth, O ye daughters of Zion, and behold the King of Peace[6] with the Crown!” ( Song of Solomon iii, 2 ) the Sohar remarks, “But who can behold the King of Peace, seeing that He is incomprehensible, even to the heavenly hosts? But he who sees the Crown sees the glory of the King of Peace.” (Sohar ii. 100 b.) And, VII, it is expressed in the Bible by the Divine name Ehejeh, or I Am (אהיה Exod. iii, 4 ), because it is absolute being, representing the Infinite as distinguished from the finite, and in the angelic order, by the celestial beasts of Ezekiel, called Chajoth (חיות). The first Sephira contained the other nine Sephiroth, and gave rise to them in the following order:—At first a masculine or active potency, designated Wisdom (חכמה), proceeded from it. This Sephira, which among the divine names is represented by Jah (יה Isa. xxvi, 4 ), and among the angelic hosts by Oplianim (אפנים Wheels), sent forth an opposite, i.e. a feminine or passive, potency, denominated Intelligence (בינה), which is represented by the divine name Jehovah (יהוה), and angelic name Arelim (אראלים), and it is from a union of these two Sephiroth, which are also called Father (אבא) and Mother (אמא), that the remaining seven Sephiroth proceeded. Or, as the Sohar (iii, 290 a) expresses it, “When the Holy Aged, [[91]]the Concealed of all Concealed, assumed a form, he produced everything in the form of male and female, as the things could not continue in any other form. Hence Wisdom, which is the beginning of development, when it proceeded from the Holy Aged, emanated in male and female, for Wisdom expanded, and Intelligence proceeded from it, and thus obtained male and female—viz., Wisdom, the father, and Intelligence, the mother, from whose union the other pairs of Sephiroth successively emanated.” These two opposite potencies—viz., Wisdom (חכמה) and Intelligence (בינה)—are joined together by the first potency, the Crown (כתר); thus yielding the first triad of the Sephiroth.
From the junction of the foregoing opposites emanated again the masculine or active potency, denominated Mercy or Love, (חסד), also called Greatness (גדולה), the fourth Sephira, which among the divine names is represented by El (אל), and among the angelic hosts by Chashmalim (חשמלים, Comp. Ezek. i, 4 ). From this again emanated the feminine or passive potency, Justice (דין), also called Judicial Power (גבורה), the fifth Sephira, which is represented by the divine name Eloha (אלה), and among the angels by Seraphim (שרפים, Isa. vi, 6 ); and from this again the uniting potency, Beauty or Mildness (תפארת), the sixth Sephira, represented by the divine name Elohim (אלהים), and among the angels by Shinanim (שנאנים, Ps. lxviii, 18 ). Since without this union the existence of things would not be possible, inasmuch as mercy not tempered with justice, and justice not tempered with mercy would be unendurable: and thus the second trinity of the Sephiroth is obtained.
The medium of union of the second trinity, i.e. Beauty (תפארת), the sixth Sephira, beamed forth the masculine or active potency, Firmness (נצח), the seventh Sephira, corresponding to the divine name Jehovah Sabaoth (יהוה צבאות), and among the angels to Tarshishim (תרשישים, Dan. x, 6 ); [[92]]this again gave rise to the feminine or passive potency, Splendour (הוד), the eighth Sephira, to which answer the divine name Elohim Sabaoth (אלהים צבאות), and among the angels Benei Elohim (בני אלהים, Gen. vi, 4 ); and from it again, emanated Foundation or the Basis (יסוד), the ninth Sephira, represented by the divine name El Chai (אל חי), and among the angelic hosts by Ishim (אישים, Ps. civ, 4 ), which is the uniting point between these two opposites—thus yielding the third trinity of Sephiroth. From the ninth Sephira, the Basis (יסוד) of all, emanated the tenth, called Kingdom (מלכות), and Shechinah (שכינה), which is represented by the divine name Adonai (אדוני), and among the angelic hosts by Cherubim (כרובים). The table on the opposite page exhibits the different names of the Sephiroth, together with the several names of God and the angels, which correspond to them.
From this representation of each triad, as consisting of a threefold principle, viz., the two opposites, masculine and feminine, and the uniting principle, the development of the Sephiroth, and of life generally, is symbolically called the Balance (מתקלא), because the two opposite sexes, are compared with the two opposite scales, and the uniting Sephira is compared with the beam which joins the scales, and indicates its equipoise.
Before we enter into further particulars about the nature, operation, and classification of these Sephiroth, we shall give the Sohar’s speculations about the Supreme Being, and its account of the origin of the Sephiroth, and their relationship to the Deity. [[93]]
| THE TEN SEPHIROTH. | THE TEN CORRESPONDING NAMES OF THE DEITY. | THE TEN CORRESPONDING CLASSES OF ANGELS. | THE TEN CORRESPONDING MEMBERS OF THE HUMAN BODY. | ||||
| i. | 1. | כתר, Crown. | אהיה, I am ( Exod. iii. 4 ). | חיות, ζῶον. | Head. | ||
| 2. | עתיקא, the Aged. | ||||||
| 3. | נקודה ראשונה, Primordial Point. | ||||||
| 4. | נקודה פשוטה, Smooth Point. | ||||||
| 5. | רישא הוורה, White Head. | ||||||
| 6. | אריך אנפין, Macroprosopon. | ||||||
| 7. | אדם עילאה, Heavenly Man. | ||||||
| 8. | רום מעלה, Inscrutable Height. | ||||||
| ii. | חכמה, σοφία, Wisdom. | יה, Jah ( Isa. xxvi. 4 ). | אופנים, κίνησις. | Brains. | |||
| iii. | בינה, νοῦς, Intelligence. | יהוה, Jehovah. | אראלים, Arelim ( Isa. xxiii. 7 ). | Heart. | |||
| iv. | 1. | חסד, χάρις, Love. | אל, the Mighty One. | חשמלים, Chasheralim ( Ezek. i. 4 ). | Right Arm. | ||
| 2. | גדולה, Greatness. | ||||||
| v. | 1. | דין, Judgment. | אלה, the Almighty. | שרפים, Seraphim ( Isa. vi. 7 ). | Left Arm. | ||
| 2. | פחד, Justice. | ||||||
| 3. | גבורה, Strength. | ||||||
| vi. | תפארת, Beauty. | אלהים, God. | שנאנים, Shinanim ( Ps. lxviii. 18 ). | Chest. | |||
| vii. | נצח, Firmness. | יהוה צבאות, Jehovah Sabaoth. | תרשישים Tarshishim ( Dan. x. 6 ). | Right Leg. | |||
| viii. | הוד, Splendour. | אלהים צבאות, God Sabaoth. | בני אלהים, the Sons of God ( Gen. vi. 4 ). | Left Leg. | |||
| ix. | יסוד, Foundation. | אל חי, Mighty Living One. | אשים, Ishim ( Ps. civ. 4 ). | Genital Organs. | |||
| x. | 1. | βασιλεία sc. τῶν οὐρανῶν, Kingdom. | אדני, the Lord. | כרובים, Cherubim. | Union of the Whole Body. | ||
| 2. | שכינה, Shechinah. | ||||||
The prophet Elias having learned in the heavenly college the profound mystery and true import of the words in Isa. xl, 25, 26 , “To whom will ye liken me, and shall I be equal? saith the Holy One. Lift up your eyes on high, and behold who (מי) hath created these things (אלה),” revealed to R. Simon b. Jochai that God in his absolute nature is unknown [[94]]and incomprehensible, and hence, in a certain sense, non-existent; that this Who (אלה unknown subject) had to become active and creative, to demonstrate his existence, and that it is only by these (אלה) works of creation that he made himself known to us. It is therefore the combination of the unknown Who (מי) with these visible (אלה) works that showed him to be God (אלהים which is produced by מי transposed, i.e. יﬦ, and united with אלה). Or, as it is in the language of the Kabbalah;—
“Before he gave any shape to this world, before he produced any form, he was alone, without a form and resemblance to anything else. Who then can comprehend him how he was before the creation, since he was formless? Hence it is forbidden to represent him by any form, similitude, or even by his sacred name, by a single letter or a single point; and to this the words ‘Ye saw no manner of similitude on the day that the Lord spake unto you’ ( Deut. iv, 15 )—i.e. ye have not seen anything which you could represent by any form or likeness—refer. But after he created the form of the Heavenly Man (אדם עלאה), he used it as a chariot (מרכבה) wherein to descend, and wishes to be called by this form, which is the sacred name Jehovah. He wishes to be known by his attributes, and each attribute separately; and therefore had himself called the God of Mercy, the God of Justice, Almighty, God of Sabaoth, and the Being. He wishes thereby to make known his nature, and that we should see how his mercy and compassion extend both to the world and to all operations. For if he had not poured out his light upon all his creatures, how could we ever have known him? How could the words be fulfilled, ‘The whole earth is full of his glory’ ( Isa. vi, 3 )? Woe be to him who compares him with his own attributes! or still worse with the son of man whose foundation is in the dust, who vanishes and is no more! Hence, the form in which we delineate him simply describes [[95]]each time his dominion over a certain attribute, or over the creatures generally. We cannot understand more of his nature than the attribute expresses. Hence, when he is divested of all these things, he has neither any attribute nor any similitude or form. The form in which he is generally depicted is to be compared to a very expansive sea; for the waters of the sea are in themselves without a limit or form, and it is only when they spread themselves upon the earth that they assume a form (דמיון). We can now make the following calculation: the source of the sea’s water and the water stream proceeding therefrom to spread itself are two. A great reservoir is then formed, just as if a huge hollow had been dug; this reservoir is called sea, and is the third. The unfathomable deep divides itself into seven streams, resembling seven long vessels. The source, the water stream, the sea and the seven streams make together ten. And when the master breaks the vessels which he has made, the waters return to the source, and then only remain the pieces of these vessels, dried up and without any water. It is in this way that the Cause of Causes gave rise to the ten Sephiroth. The Crown is the source from which streams forth an infinite light: hence the name En Soph (אין סוף) = infinite, by which the highest cause is designated: for it then had neither form nor shape, and there is neither any means whereby to comprehend it, nor a way by which to know it. Hence it is written, ‘Seek not out the things that are too hard for thee, neither search the things that are above thy strength.’ ( Ecclus. iii, 21 .) He then made a vessel, as small as a point, like the letter י, which is filled from this source (i.e. the En Soph). This is the source of wisdom, wisdom itself (חכמה), after which the Supreme Cause is called ‘wise God.’ Upon this he made a large vessel like a sea, which is called Intelligence (בינה): hence the name ‘intelligent God.’ It must, however, be remarked that God is wise, and through himself, for [[96]]wisdom does not derive its name through itself, but through the wise one who fills it with the light which flows from him, just as intelligence is not comprehended through itself, but through him who is intelligent and fills it with his own substance. God needs only to withdraw himself and it would be dried up. This is also the meaning of the words, ‘the waters have disappeared from the sea, and the bed is dry and parched up.’ ( Job xiv, 11 .) The sea is finally divided into seven streams, and the seven costly vessels are produced, which are called Greatness (גדולה), Judicial Strength (גבורה), Beauty (תפארת), Firmness (נצח), Splendour (הוד), Foundation (יסוד), and Kingdom (מלכות). Therefore is he called the Great or the Merciful, the Mighty, the Glorious, the God of victory, the Creator, to whom all praise is due, and the Foundation of all things. Upon the last attribute all the others are based as well as the world. Finally, he is also the King of the universe, for everything is in his power; he can diminish the number of the vessels, and increase in them the light which streams from them, or reduce it, just as it pleases him.” (Sohar, i, 42 b, 43 a, section בא.)
In another place again the same authority gives the following description of the Deity and the emanation of the Sephiroth. “The Aged of the Aged, the Unknown of the Unknown, has a form and yet has no form. He has a form whereby the universe is preserved, and yet has no form, because he cannot be comprehended. When he first assumed the form [of the first Sephira], he caused nine splendid lights to emanate from it, which, shining through it, diffused a bright light in all directions. Imagine an elevated light sending forth its rays in all directions. Now if we approach it to examine the rays, we understand no more than that they emanate from the said light. So is the Holy Aged an absolute light, but in himself concealed and incomprehensible. We can only comprehend him through those luminous emanations (ספירות) which [[97]]again are partly visible and partly concealed. These constitute the sacred name of God.” (Idra Suta, Sohar, iii, 288 a.)
Four things must be borne in mind with regard to the Sephiroth. I. That they were not created by, but emanated (נאצל) from, the En Soph; the difference between creation and emanation being, that in the former a diminution of strength takes place, whilst in the latter this is not the case.[7] II. That they form among themselves, and with the En Soph, a strict unity, and simply represent different aspects of one and the same being, just as the different rays which proceed from the light, and which appear different things to the eye, form only different manifestations of one and the same light. III. That since they simply differ from each other as the different colours of the same light, all the ten emanations alike partake of the perfections of the En Soph; and IV, that, as emanations from the Infinite, the Sephiroth are infinite and perfect like the En Soph, and yet constitute the first finite things.[8] They are infinite and perfect when the En Soph imparts his fulness to them, and finite and imperfect when the fulness is withdrawn from them, so that in this respect these ten Sephiroth exactly correspond to the double nature of Christ,—his finite and imperfect human nature and his infinite and perfect divine nature.
In their totality and unity these ten Sephiroth are not only denominated the world of Sephiroth (עולﬦ הספירות) and the world of Emanations (עולﬦ אצילות), but represent and are called the Primordial or Archetypal Man (אדﬦ קדמון = πρωτόγονος), and the Heavenly Man (אדם עילאה). In the figure, the Crown (כתר) is the head; Wisdom (חכמה), the brains; and Intelligence (בינה), which unites the two and [[98]]produces the first triad, is the heart or the understanding—thus forming the head. The fourth and fifth Sephiroth, i.e., Mercy (חסד) and Justice (פחד), are the two arms of the Lord, the former the right arm and the latter the left, one distributing life and the other death. And the sixth Sephira, Beauty (תפארת), which unites these two opposites and produces the second triad, is the chest; whilst the seventh and eighth Sephiroth,—i.e., Firmness (נצח) and Splendour (הוד), of the third triad,—are the two legs; and Foundation (יסוד), the ninth Sephira, represents the genital organs, since it denotes the basis and source of all things. Thus it is said “Every thing will return to its origin just as it proceeded from it. All marrow, all sap, and all power are congregated in this spot. Hence all powers which exist originate through the genital organs.” (Sohar, iii, 296 a.) Kingdom (מלכות), the tenth Sephira, represents the harmony of the whole Archetypal Man. The following is the archetypal figure of the ten Sephiroth.
It is this form which the prophet Ezekiel saw in the mysterious chariot, and of which the earthly man is a faint copy. Moreover, these Sephiroth, as we have already remarked, created the world and all things therein according to their own archetype or in the likeness and similitude of the Heavenly Man or the World of Emanations. But, before we propound the Kabbalistic doctrine of the creation of the world, it is necessary to describe a second mode in which the trinity of triads in the Sephiroth is represented, and to mention the appellations and offices of the respective triads.
אין סוף
THE ENDLESS
| כתר CROWN | ||||
| חכמה WISDOM | ||||
| בינה INTELLIGENCE | ||||
| תפארת BEAUTY | ||||
| חסד LOVE | פחד JUSTICE | |||
| יסוד FOUNDATION | ||||
| הוד SPLENDOUR | נצח FIRMNESS | |||
| מלכות KINGDOM |
Now in looking at the Sephiroth which constitute the first triad, it will be seen that they represent the intellect; hence this triad is called the Intellectual World (עולם מושכל). The second triad, again, represents moral qualities; hence it is designated the moral or Sensuous World (עולﬦ מורגש): whilst the third triad represents power and stability, and [[99]]hence is designated the Material World (עולﬦ המוטבע). These three aspects in which the En Soph manifested himself are called the Faces (אנפין and פרצופין = πρόσωπον, the two words are identical, the former being pure Aramaic, and the latter from the Greek). In the arrangement of this trinity of triads, so as to produce what is called the Kabbalistic tree, denominated the Tree of Life (עץ חיים), or simply the Tree (אילן), the first triad is placed above, the second and third are placed below, in such a manner that the three masculine Sephiroth are on the right, the three feminine on the left, whilst the four uniting Sephiroth occupy the centre, as shown in the following diagrams:—
I.
| כתר 1 Crown | ||
| 3 בינה Intelligence | חכמה 2 Wisdom | |
| 5 פחד Justice | חסד 4 Love | |
| תפארת 6 Beauty | ||
| 8 הוד Splendour | נצח 7 Firmness | |
| יסוד 9 Foundation | ||
| מלכות 10 Kingdom |
[[100]]
II.