Here we must note that the word Kabbala, when it is applied to the Kabbalists, to difference them from the Talmudists, is taken in a stricter sense, and signifieth those subtleties or mysteries which are observed from the different writing of some letters in the Scripture, from the transposing of them, from a mystical kind of Arithmetick, &c. This was never wholly committed to writing, of some instances we have, Gen. 23. 2. Abraham came לבכתה to weep for Sara. Here because the letter Caph is less than the rest, they note[496] that Abraham wept but little for Sara, because she was old. Again, the letter Aleph is found six times in the first verse of Genesis: Hence R. Elias collected that the world should endure but six thousand years: because Aleph in the Hebrews computation standeth for a thousand. From the transposition of letters they conclude after this manner; חרם Cherem signifieth Anathema or Excommunication, by a Metathesis or transposition of letters, it is made רחם Rachem signifying mercy; by another transposition it is made רמח Ramach, which letters in the Jews computation make 248, which in their Anatomy, they find to be the just number of members in a mans body: their conclusion hence is, that if an excommunicated person do truly repent then his Cherem is turned into Rachem, his curse turned into a blessing: if he do not repent, then his Cherem entreth into Ramach, the curse entreth into all his members, to the utter destroying of the whole man. Again, איש Isch, signifieth a man. אשה Escha, a woman. Hence they note, that in the name of the man here is י Jod which is not in the name of the woman; in the name of the woman there is ה He, which is not in the name of the man: both these make יה Jah, one of the names of God: these being taken away, in both names there remains אש Esch signifying fire, to shew, that as long as man and wife agree, God is with them: but when they disagree, fire is between them: Thus we see what vain mysteries their Kabbalists observe.
[496] Baal Turin.
CHAP. IX.
Their Teraphim.
Concerning the Teraphim, two things are especially to be enquired. First, what they were? Secondly, for what use? the word תרף Taraph, signifieth in general the compleat Image of a man. Michal took an image, (a Teraphim) and laid it in the bed, 1 Sam. 19. 13. More particularly it signifieth an Idol or image made for mens private use in their own houses, so that these images seem to have been their Penates or Lares, their houshould gods; wherefore hast thou stoln my gods? my Teraphim, Gen. 31. 30. And this man Michal had an house of gods, and made an Ephod and Teraphim, Jud. 17. 5. Because of the worship exhibited to these Idols: Hence from the Hebrew Taraph, as some read it, Tharaph, cometh the Greek θεραπεύειν, To worship.[497] The manner how these Images were made, is fondly conceived thus among the Rabbines;[498] They killed a man that was a first-born son, and wrung off his head, and seasoned it with salt, and spices, and wrote upon a plate of gold the name of an unclean spirit, and put it under the head upon a wall, and lighted Candles before it, and worshipped it. With such Laban spake, say they. But, without controversie, the Teraphim which Michal put in the bed, was a compleat statur, or Image of a man. The use of these Images was, to consult with them as with Oracles, concerning things for the present unknown, or future to come. To this purpose they were made by Astrologers[499] under certain constellations, capable of heavenly influences, whereby they were enabled to speak. The Teraphims have spoken vanity, Zach. 10. 2. And among other reasons why Rachel stole away her Fathers Images, this is thought to be one, that Laban might not by consulting with these Images discover what way Jacob took in his flight.
[497] οὐδ’ ἀθανάτους θεραπεύειν ἤθελον. Hesiod. Ἔργ. καὶ ἡμέρ.
[498] R. Eliezer. vid. Eliam Thisbit.
[499] Aben. Ezra. Gen. 31.