Ezek. x1. 48; xliv. 9; xlvii. 1; Hos. iv. 11; Amos. iv. 6; viii. 11; ix. 14; Hag. ii 8; Mich. iv.
2; Zech. xii. 10; Mal. ii. 12; Ps. v. 5; xvi. 10 (where the difference is important); xxvi. 5,
6; xxxvii. 32; lvi. 11; lxii. 12; lxviii. 21; xcv. 5; xcvii. 7; cxxvii. 5; cxxxix. 5; 6; 8; xiii. 4
xiv. 16; xxxvi. 5, 11; Ruth, iii. 15; iv. 11; Eccl. ix. 14, 15; x. 5; Dan. ii. 29; iv. 14; vi. 18;
x. 13; Ezr. iv. 3; Neh. iv. 16; viii. 8 (bis), 15, 17; 1 Chron. iii. 17; iv. 10; v. 24; xvl. 5;
xvii. 9; xxvi. 8, 23; xxvii. 34; 2 Chron. xxvi. 2; xxxi. 5, 13.
4. Somewhat similar observations must be made in regard to the mystical Theology of the
Synagogue, or the so-called Kabbalah. Its commencement must certainly be traced to,
and before, the times described in these volumes. For a discussion of its origin and
doctrines I must once more take leave to refer to the account given in the 'History of the
Jewish Nation' (pp. 435, &c.). The whole modern literature of the subject, besides much
illustrative matter, is given in the Italian text annexed to David Castelli's edition of
Sabbatai Donnolo's Hebrew Commentary on the Book Yetsirah, or the Book of Creation.
For, the Kabbalah busies itself with these two subjects: the History of the Creation
(Yetsirah, perhaps rather 'formation' than Creation), and the ' Merkabhah,' or the Divine
apparition as described by Ezekiel. Both refer to the great question, underlying all
theosophic speculation: that of God's connection with His creature. They treat of the
mystery of Nature and of Providence, with especial bearing on Revelation; and the
question, how the Infinite God can have any connection or intercourse with finite
creatures, is attempted to be answered. Of the two points raised, that of Creation is of
course the first in the order of thinking as well as of time - and the book Yetsirah is the
oldest Kabbalistic document.
The Sepher Yetsirah is properly a monologue on the part of Abraham, in which, by the
contemplation of all that is around him, he ultimately arrives at the conviction of the
Unity of God.
'We distinguish the substance and the form of creation; that which is, and the mode in
which it is. We have already indicated that the original of all that exists is Divine. 1st, We
have God; 2nd, God manifest, or the Divine entering into form; 3rd, That Divine in its
form, from which in turn all original realities are afterwards derived. In the Sepher
Yetsirah, these Divine realities (the substance) are represented by the ten numerals, and
their form by the twenty-two letters which constitute the Hebrew alphabet - language
being viewed as the medium of connection between the spiritual and the material; as the
form in which the spiritual appears. At the same time, number and language indicate also
the arrangement and the mode of creation, and, in general, its boundaries. "By thirty-two
wonderful paths," so begins the Sepher Yetsirah, "the Eternal, the Lord of Hosts, the God
of Israel, the Living God, the King of the World, the merciful and gracious God, the
glorious One, He that inhabiteth eternity, Whose Name is high and holy, has created the
world." But these ten numerals are in reality the ten Sephiroth, or Divine emanations,
arranged in triads, each triad consisting of two opposites (flowing or emanating from a
superior triad until the Divine Unity is reached), and being reconciled in a middle point of
connection. These ten Sephiroth, in the above arrangement, recur everywhere, and the
sacred number ten is that of perfection. Each of these Sephiroth flows from its
predecessor, and in this manner the Divine gradually evolves. This emanation of the ten
Sephiroth then constitutes the substance of word; we may add, it constitutes everything