[58.] D'Herbelot, Bibliothèque Orientale (1778), article on Zerdascht.
[59.] Ibid., I. 18.
[60.] Rom. iii. 2.
[61.] Drach, De l'Harmonie entre l'Eglise et la Synagogue, II. 19.
[62.] Ibid., I. 280.
[63.] Vulliaud, op. cit., II. 255, 256.
[64.] Ibid., p. 257, quoting Karppe, Études sur les Origines du Zohar, p. 494.
[65.] Ibid., I. 13, 14. In Vol. II. p. 411, M. Vulliaud quotes Isaac Meyer's assertion that "the triad of the ancient Cabala is Kether, the Father; Binah, the Holy Spirit or the Mother; and Hochmah, the Word or the Son." But in order to avoid the sequence of the Christian Trinity this arrangement has been altered in the modern Cabala of Luria and Moses of Cordovero, etc.
[66.] Jewish Encyclopædia, article on Cabala, p. 478.
[67.] "...All that Israel hoped for, was national restoration and glory. Everything else was but means to these ends; the Messiah Himself only the grand instrument in attaining them. Thus viewed, the picture presented would be of Israel's exaltation, rather than of the salvation of the world.... The Rabbinic ideal of the Messiah was not that of 'a light to lighten the Gentiles, and the glory of His people Israel'--the satisfaction of the wants of humanity, and the completion of Israel's mission--but quite different, even to contrariety."--Edersheim, The Life and Times of Jesus the Messiah, I. 164 (1883).