Chapter 10
I. The Book of Creation or Jetzira.
This marvellous and famous document pretends to be a monologue of the patriarch Abraham, and premises that the contemplations it contains are those which led the father of the Hebrews to abandon the worship of the stars and to embrace the faith of the true God. Hence the remark of the celebrated philosopher, R. Jehudah Ha-Levi (born about 1086)—“The Book of the Creation, which belongs to our father Abraham, ... demonstrates the existence of the Deity and the Divine Unity, by things which are on the one hand manifold and multifarious, whilst on the other hand they converge and harmonize; and this harmony can only proceed from One who originated it.” [39] (Khozari, iv. 25.) The whole Treatise consists of six Perakim (פרקיﬦ) or chapters, subdivided into thirty-three very brief Mishnas (משנות) or sections, as follows. The first chapter has twelve sections, the second has five, the third five, the fourth four, the fifth three, and the sixth four sections. The doctrines which it propounds are delivered in the style of aphorisms or theorems, and, pretending to be the dicta of Abraham, are laid down very dogmatically, in a manner becoming the authority of this patriarch. As has already been intimated, the design of this treatise is to exhibit a system whereby the universe may be viewed methodically in connection with the truths given in the Bible, thus shewing, from the gradual and systematic development of the creation, and from the harmony which prevails in all its multitudinous component parts, that One God produced it all, and that He is over all. The order in which God gave rise to this creation out of nothing (יצר ממש מתוהו), and the harmony which pervades all the constituent parts of the universe are shown by the analogy which subsists between the visible things and the signs of thought, or the means whereby wisdom is expressed and perpetuated among men. Since the letters have no absolute value, nor can they be used as mere forms, but serve as the medium between essence and form, and like words, assume the relation of form to the real essence, and of essence to the embryo and unexpressed thought, great value is attached to these letters, and to the combinations and analogies of which they are capable. The patriarch Abraham, therefore, employs the double value of the twenty-two letters of the Hebrew alphabet; [40] he uses them, both in their phonetic nature and in their sacred character, as expressing the divine truths of the Scriptures. But, since the Hebrew alphabet is also used as numerals, which are represented by the fundamental number ten, and since the vowels of the language are also ten in number, this decade is added to the twenty-two letters, and these two kinds of signs—i.e., the twenty-two letters of the alphabet and the ten fundamental numbers—are designated the thirty-two ways of secret wisdom; and the treatise opens with the declaration [41]—“By thirty-two paths of secret wisdom, the Eternal, the Lord of Hosts, the God of Israel, the living God, the King of the Universe, the Merciful and Gracious, the High and Exalted God, He who inhabiteth eternity, Glorious and Holy is His name, hath created the world by means of (ספר) numbers, (ספור) phonetic language, and writing (ספר).” (Sepher Jetzira, chapter i; Mishna i.) First of all comes the fundamental number ten. This decade is divided into a tetrade and hexade, and thereby is shown the gradual development of the world out of nothing. At first there existed nothing except the Divine Substance, with the creative idea and the articulate creative word as the Spirit or the Holy Spirit, which is one with the Divine Substance and indivisible. Hence, the Spirit of the living God (רוח אלהים חיים) stands at the head of all things and is represented by the number one. “One is the spirit of the living God, blessed be His name, who liveth for ever! voice, spirit, and word, this is the Holy Ghost.” [42] (Chapter i, Mishna ix). From this Spirit the whole universe proceeded in gradual and successive emanations, in the following order. The creative air, represented by number two, emanated from the Spirit (רוח מרוח). “In it He engraved the twenty-two letters.” The water again, represented by the number three, proceeded from the air (מים מרוח). “In it He engraved darkness and emptiness, slime and dung.” Whilst the ether or fire, represented by the number four, emanated from the water (אש ממים). “In it He engraved the throne of His glory, the Ophanim, the Seraphim, the sacred animals, and the ministering angels, and from these three he formed His habitation; as it is written—‘He maketh the wind his messengers, flaming fire his servants’” [43] (Cap. i. Mish. ix, x.) These intermediate members between the Creator and the created world sustain a passive and created relationship to God, and an acting and creating relationship to the world; so that God is neither in immediate connection with the created and material universe, nor is His creative fiat hindered by matter. Then comes the hexade, each unit of which represents space in the six directions (שש קצוות), or the four corners of the world, east, west, north, and south, as well as height and depth which emanated from the ether, and in the centre of which is the Holy Temple supporting the whole (והיכל הקודש מכוון באמצע). The position of the decade is therefore as follows— 1 Spirit. 3 2 Water. Air. 4 Ether or Fire. 5 Height. 7 6 West. North. +-------+ | HOLY | |TEMPLE.| +-------+ 9 8 South. East. 10 Depth. These constitute the primordial ten, from which the whole universe proceeded. And lastly follow “the twenty-two letters, by means of which God, having drawn, hewn, and weighed them, and having variously changed and put them together, formed the souls of everything that has been made, and that shall be made.” [44] (Chapter ii, Mishna ii.) These twenty-two letters of the alphabet are then divided into three groups, consisting respectively of, 1, the three mothers, or fundamental letters (שלש אמות), 2, seven double (שבע כפולות) and 3, twelve simple consonants (שניﬦ עשר פשוטות), to deduce therefrom a triad of elements, a heptade of opposites, and a duodecimo of simple things, in the following manner. 1. Three Mothers, Aleph, Mem, Shin. שלש אמות אמ״ש The above-named three primordial elements, viz., ether, water and air, which were as yet partially ideal and ethereal, became more concrete and palpable in the course of emanation. Thus the fire developed itself into the visible heaven, the elementary water thickened into the earth, embracing sea and land, whilst the elementary air became the atmospheric air. These constitute the three fundamental types of the universe (שלש אמות בעולם). The three primordial elements also thickened still more in another direction, and gave birth to a new order of creatures, which constitute the course of the year and the temperatures. From the ether developed itself heat, from the water emanated cold, and from the air proceeded the mild temperature which shows itself in the rain or wet. These constitute the fundamental points of the year (שלש אמות בשנה). Whereupon the three primordial elements developed themselves in another direction again, and gave rise to the human organism. The ether sent forth the human head, which is the seat of intelligence; the water gave rise to the body, or the abdominal system; whilst the air, which is the central element, developed itself into the genital organ. These three domains, viz., the macrocosm, the revolution of time, and the microcosm, which proceeded from the three primordial elements, are exhibited by the three letters Aleph (א), Mem (מ) and Shin (ש.) Hence it is said that by means of these three letters—which, both in their phonetic and sacred character, represent the elements, inasmuch as א, as a gentle aspirate, and as the initial of אויר air, symbolises THE AIR; מ, as a labial or mute, and as the initial of מיﬦ water, represents THE WATER; whilst ש, as a sibilant, and as the last letter of אש fire, typifies THE FIRE (Chapter iii, Mishna iii)—God created In the World—The Fire, Water, Air. In Man—The Head, Body, Breast. In the Year—Heat, Cold, Wet. 2. Seven double consonants—Beth, Gimel, Daleth, Caph, Pe, Resh, Tav שבע כפולות בגדכפרת The three dominions proceeding from the triad of the primordial elements which emanated from the unity continued to develope themselves still further. In the macrocosm were developed the seven planets, in time the seven days, and in the microcosm the seven sensuous faculties. These are represented by the seven double consonants of the alphabet. Hence it is said that by means of these seven letters, which are called double because they have a double pronunciation, being sometimes aspirated and sometimes not, according to their being with or without the Dagesh, God created— In the World—Saturn, Jupiter, Mars, Sun, Venus, Mercury, Moon. In Man—Wisdom, Riches, Dominion, Life, Favour, Progeny, Peace. In the Year—Sabbath, Thursday, Tuesday, Sunday, Friday, Wednesday, Monday. Owing to the opposite = double pronunciation of these seven letters, being hard and soft, they are also the symbols of the seven opposites (תמורות) in which human life moves, viz., wisdom and ignorance, riches and poverty, fruitfulness and barrenness, life and death, liberty and bondage, peace and war, beauty and deformity. Moreover, they correspond to the seven ends (שבע קצוות), above and below, east and west, north and south, and the Holy Place in the centre, which supports them; and with them God formed the seven heavens, the seven earths or countries, the seven weeks from the feast of Passover to Pentecost. (Chapter iii, Mishna, i–v; cap. iv, Mishna, i–iii.) 3. Twelve simple consonants שתיﬦ עשר פשוטות. The three dominions then respectively developed themselves into twelve parts, the macrocosm into the twelve signs of the Zodiac, time into twelve months, and the microcosm into twelve active organs. This is shown by the twelve simple consonants of the alphabet. Thus it is declared, that by means of the twelve letters, which are הוז חטי לן סעצק, God created the twelve signs of the Zodiac, viz.:— In the World—Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricornus, Aquarius, Pisces. In Man—The organs of Sight, Hearing, Smelling, Talking, Taste, Copulating, Dealing, Walking, Thinking, Anger, Laughter, Sleeping. In the Year—The twelve months, viz., Nisan, Jiar, Sivan, Tamus, Ab, Elul, Tishri, Cheshvan, Kislev, Tebet, Shebat, Adar. (Comp. chapter v, Mishna i.) The three dominions continued gradually to develope into that infinite variety of objects which is perceptible in each. This infinite variety, proceeding from the combination of a few, is propounded by means of the great diversity of combinations and permutations of which the whole alphabet is capable. These letters, small in number, being only twenty-two, by their power of combination and transposition, yield an endless number of words and figures, and thus become the types of all the varied phenomena in the creation. [45] “Just as the twenty-two letters yield two hundred and thirty-one types by combining Aleph (א) with all the letters, and all the letters with Aleph; Beth (ב), with all the letters, and all the letters with Beth, so all the formations and all that is spoken proceed from one name.” (Chapter ii, Mishna, iv.). The table on the opposite page will shew how the two hundred and thirty-one types are obtained by the combination of the twenty-two letters. The infinite variety in creation is still more strikingly exhibited by permutations, of which the Hebrew alphabet is capable, and through which an infinite variety of types is obtained. Hence the remark [46]—“Two letters form two houses, three letters build six houses, four build twenty-four, five build a hundred and twenty houses, six build seven hundred and twenty houses; and from thenceforward go out and think what the mouth cannot utter and the ear cannot hear.” (Chapter iv, Mishna iv.) The following table will show how the letters, by permutation, will yield an infinite variety. a. Two letters b. Three letters c. Four letters אב 1. אבג 1. דאבג 19. גאבד 13. באגד 7. אבגד 1. בא 2. אגב 2. דאגב 20. גאדב 14. באדג 8. אבדג 2. באג 3. דבאג 21. גבאד 15. בגאד 9. אגבד 3. בגא 4. דבגא 22. גבדא 16. בגדא 10. אגדב 4. גאב 5. דגאב 23. גדאב 17. בדאג 11. אדבג 5. גבא 6. דגבא 24. גדבא 18. בדגא 12. אדגב 6. form two. build six. build twenty-four. שת רש קר צק פצ עפ סע נס מנ למ כל יכ טי חט זח וז הו דה גד בג אב .. רת קש צר פק עצ ספ נע מס לנ כמ יל טכ חי זט וח הז דו גה בד אג .. .. קת צש פר עק סצ נפ מע לס כנ ימ טל חכ זי וט הח דז גו בה אד .. .. .. צת פש ער סק נצ מפ לע כס ינ טמ חל זכ וי הט דח גז בו אה .. .. .. .. פת עש סר נק מצ לפ כע יס טנ חמ זל וכ הי דט גח בז או .. .. .. .. .. עת סש נר מק לצ כפ יע טס חנ זמ ול הכ די גט בח אז .. .. .. .. .. .. סת נש מר לק כצ יפ טע חס זנ ומ הל דכ גי בט אח .. .. .. .. .. .. .. נת מש לר כק יצ טפ חע זס ונ המ דל גכ בי אט .. .. .. .. .. .. .. .. מת לש כר יק טצ חפ זע וס הנ דמ גל בכ אי .. .. .. .. .. .. .. .. .. לת כש יר טק חצ זפ וע הס דנ גמ בל אכ .. .. .. .. .. .. .. .. .. .. כת יש טר חק זצ ופ הע דס גנ במ אל .. .. .. .. .. .. .. .. .. .. .. ית טש חר זק וצ הפ דע גס בנ אמ .. .. .. .. .. .. .. .. .. .. .. .. טת חש זר וק הצ דפ גע בס אנ .. .. .. .. .. .. .. .. .. .. .. .. .. חת זש ור הק דצ גפ בע אס .. .. .. .. .. .. .. .. .. .. .. .. .. .. זת וש הר דק גצ בפ אע .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ות הש דר גק בצ אפ .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. הת דש גר בק אצ .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. דת גש בר אק .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. גת בש אר .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. בת אש .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. את -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- -- 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 + 9 + 10 + 11 + 12 + 13 + 14 + 15 + 16 + 17 + 18 + 19 + 20 + 21 = 231 In order to ascertain how often a certain number of letters can be transposed, the product of the preceding number must be multiplied with it. Thus— Letter 2 × 1 = 2 3 × 2 = 6 4 × 6 = 24 5 × 24 = 120 6 × 120 = 720 7 × 720 = 5040 and so on. Accordingly, the material form of the spirit, represented by the twenty-two letters of the alphabet, is the form of all existing beings. Apart from the three dominions, the macrocosm, time, and microcosm, it is only the Infinite who can be perceived, and of whom this triad testifies; for which reason it is denominated “the three true witnesses.” [47] Each of this triad, notwithstanding its multifariousness, constitutes a system, having its own centre and dominion. [48] Just as God is the centre of the universe, the heavenly dragon is the centre of the macrocosm; the foundation of the year is the revolution of the Zodiac; whilst the centre of the microcosm is the heart. [49] The first is like a king on his throne, the second is like a king living among his subjects, and the third is like a king in war. The reason why the heart of man is like a monarch in the midst of war is, that the twelve principal organs of the human body [50] “are arrayed against each other in battle array; three serve love, three hatred, three engender life, and three death. The three engendering love are the heart, the ears and the mouth; the three for enmity are the liver, the gall and the tongue; but God, the faithful King, rules over all the three systems. One [i.e., God] is over the three, the three are over the seven, the seven over the twelve, and all are internally connected with each other.” (Chapter vi, Mishna iii.) Thus the whole creation is one connected whole; it is like a pyramid pointed at the top, which was its beginning, and exceedingly broad in its basis, which is its fullest development in all its multitudinous component parts. Throughout the whole are perceptible two opposites, with a reconciling medium. Thus, in the macrocosm, “the ethereal fire is above, the water below, and the air is between these hostile elements to reconcile them.” (Chapter vi, Mishna i.) The same is the case in the heaven, earth and the atmosphere, as well as in the microcosm. But all the opposites in the cosmic, telluric and organic spheres, as well as in the moral world, are designed to balance each other. “God has placed in all things one to oppose the other; good to oppose evil, good proceeding from good, and evil from evil; good purifies evil, and evil purifies good; good is in store for the good, and evil is reserved for the evil.” (Chapter vi, Mishna ii.) From this analysis of its contents it will be seen that the Book Jetzira, which the Kabbalists claim as their oldest document, has really nothing in common with the cardinal doctrines of the Kabbalah. There is not a single word in it bearing on the En Soph, the Archetypal Man, the speculations about the being and nature of the Deity, and the Sephiroth, which constitute the essence of the Kabbalah. Even its treatment of the ten digits, as part of the thirty-two ways of wisdom whereby God created the universe, which has undoubtedly suggested to the authors of the Kabbalah the idea of the ten Sephiroth, is quite different from the mode in which the Kabbalistic Sephiroth are depicted, as may be seen from a most cursory comparison of the respective diagrams which we have given to illustrate the plans of the two systems. Besides the language of the Book Jetzira and the train of ideas therein enunciated, as the erudite Zunz rightly remarks, shew that this treatise belongs to the Geonim period, i.e., about the ninth century of the Christian era, when it first became known. [51] The fabrication of this pseudograph was evidently suggested by the fact that the Talmud mentions some treatises on the Creation, denominated הלכות יצריה and ספר יצירה (Sanhedrim 65 b; 67 b) which “R. Chanina and R. Oshaja studied every Friday, whereby they produced a calf three years old and ate it;” [52] and whereby R. Joshua ben Chananja declared he could take fruit and instantly produce the trees which belong to them. (Jerusalem Sanhedrim, cap. vii. ad finem. [53]) Indeed Dr. Chwolson of Petersburg has shown in his treatise “on the Remnants of the ancient Babylonian Literature in Arabic translations,” that the ancient Babylonians laid it down as a maxim that if a man were minutely and carefully to observe the process of nature, he would be able to imitate nature and produce sundry creatures. He would not only be able to create plants and metals, but even living beings. These artificial productions the Babylonians call תולידאת productions or אבונאת formations. Gutami, the author of the Agricultura Nabat, who lived about 1400 B.C., devoted a long chapter to the doctrine of artificial productions. The ancient sorcerer Ankebuta declares, in his work on artificial productions, that he created a man, and shows how he did it; but he confesses that the human being was without language and reason, that he could not eat, but simply opened and closed his eyes. This and many other fragments adds R—, from whose communication we quote, show that there were many works in Babylon which treated on the artificial productions of plants, metals, and living beings, and that the Book Jetzira, mentioned in the Talmud, was most probably such a Babylonian document. [54] As the document on creation, mentioned in the Talmud, was lost in the course of time, the author of the Treatise which we have analysed tried to supply the loss, and hence not only called his production by the ancient name ספר יצירה the Book of Creation, but ascribed it to the patriarch Abraham. The perusal, however, of a single page of this book will convince any impartial reader that it has as little in common with the magic work mentioned in the Talmud or with the ancient Babylonian works which treat of human creations, as with the speculations about the being and nature of the Deity, the En Soph and the Sephiroth, which are the essence of the Kabbalah. [55] Having shown that the Book Jetzira, claimed by the Kabbalists as their first and oldest code of doctrines, has no affinity with the real tenets of the Kabbalah, we have now to examine:—