2. THE MAN
One of the most important early figures in Kabbalah meditation is
Rabbi Abraham Abulafia. Not only was he party to many important
traditions, but he also wrote voluminously regarding them. Indeed,
very little would be known about many of these traditions if not for his
writings.
Unfortunately, however, very few of his writings have ever been
published. Most exist only in manuscript form, either in major libraries
or in the hands of Kabbalists who refuse to publicize the fact. Finding
and correctly identifying Abulafia's manuscripts has been a difficult
task, since many of these were catalogued incorrectly or not catalogued
at all. In a number of cases, important manuscripts were tracked down
by word of mouth and discovered in the libraries of individuals who
had no idea as to their content. Although much important work has
been done by library scientists, manuscriptologists and other
scholars, the study of Abulafia's writings requires much basic
research into the largely unexplored world of ancient manuscripts.
An important problem in working with manuscripts is the fact
that many were written in ancient scripts that are almost illegible to the
modern reader. Others were privately made, written hurriedly by
individuals with poor handwriting. When added to the fact that their
basic script may now be obsolete, the reading of these manuscripts
becomes next to impossible. Much study has to be done to decipher the
alphabets of many manuscripts, and in some cases, relevant portions
had to be transcribed letter by letter before they could be read.
One reason why Abulafia's works were not published was
undoubtedly related to the general retincence surrounding the
publication of materials dealing with meditation and the mystical arts.
But another reason was the controversy that surrounded Abulafia as a
person. In many places in his writings, Abulafia indicates that he is a
prophet, and in others, he hints that he has a special mission. There are
also many veiled allusions that could be interpreted to reflect messianic
delusions on his part. For the most part, however, these are ambiguous,
and it is probable that when he speaks of himself as the "anointed one,"
he means that he is enlightened, and not that he is the promised
messiah. In a number of places, he speaks of the prophet experience as
one resembling being anointed with oil. 1 In no place did Abulafia ever
attempt to actually implement a messianic role for himself, so this
interpretation appears highly probable.
All of his alleged claims, however, did not escape the notice of the
religious leaders of his generation. His strongest opposition came from
the Rashba (Rabbi Shlomo ben Adret, 1235 — 1310). Five years older
than Abulafia, the Rashba had been appointed rabbi in Barcelona in
1280, and he enjoyed a reputation as the leading sage of his time. Even
today, his Talmudic commentaries are counted among the most
important, and his responsa are considered basic to Jewish Law.
It is evident that while Abulafia was in Sicily, the Rashba mounted
a scathing attack against him. This involved his own letters as well as
messages that he influenced the leaders of other congregations to send
to Sicily, denouncing Abulafia. In the early 1290's, the Rashba wrote a
responsum to the community of Saragosta, Abulafia's birthplace,
regarding a self-proclaimed prophet in Avila, possibly a disciple of
Abulafia. In it, he alludes to his earlier attacks on Abulafia, denouncing
him in no uncertain terms.
This attack by the leading figure of the generation was enough to
virtually guarantee that the religious establishment would shun and
ignore Abulafia's works. In some ways, however, the intensity of the
attack is understandable, considering the status of the Kabbalah at the
time. The Zohar had not yet been published, and although the Bahir
had been published in 1175, it was far from being universally accepted.
A very strong school opposed the Kabbalah, denouncing its teachings
as approaching heresy. This is best exemplified by a statement by the
Rashbash (Rabbi Shlomo ben Shimon Duran, 1400—1467), a century
later, who wrote, "The Christians believe in the Three, while the
Kabbalists believe in the Ten." 2
As a strong defender of the Kabbalah, the Rashba might have seen
Abulafia's statements as being very dangerous to its healthy growth.
Abulafia was very much hurt by the Rashba's attacks, and it was as a
reply to them that he wrote his famous epistle, VeZot LiYehudah (And
This is to Judah).
The Rashba's responsum was taken up by another major
Kabbalist, Rabbi Judah Chayit, who lived around the time of the
Spanish Inquisition. The entire attack against Abulafia was then
expanded upon by the Yashar of Candia (Rabbi Yoseph Shlomo
Delmedigo, 1591 — 1655), one of the most important defenders of the
Kabbalah. 3
In view of all this, one would expect that Abulafia and his writings
would be relegated to the dustbin of history, and not have any influence
whatsoever on the Kabbalah tradition. This, however, turns out to be
far from true, and his works are quoted, albeit guardedly, by many of
the most important Kabbalists. Thus, the Ramak (Rabbi Moshe
Cordevero, 1522—1570), dean of the Safed school, considers Abulafia
to be an authority on the pronunciation of Divine Names, and quotes a
lengthy section from his Or HaSekhel (Light of the Intellect). 4 In the
unpublished fourth section of his Shaarey Kedushah (Gates of
Holiness), Rabbi Chaim Vital cites Abulafia's methods as being
techniques for meditation. He speaks of his Chayay Olam HaBah (Life
of the Future World) as if it were a well-known book in Kabbalistic
circles, and quotes at length from his Sefer HaCheshek (Book of
Passion). Another major figure, the Radbaz (Rabbi David abu Zimra,
1470—1572), mentions Abulafia's works in a positive context. 5
The final word regarding the acceptability of any Hebraic text is
usually given to the Chida (Rabbi Chaim Yosef David Azulai,
1724—1806). Quoting a number of attacks against Abulafia, the Chida
then cites the fact that his works have been accepted by the greatest
Kabbalists, and have been found to be beneficial.
In view of this opinion, the general trend among knowledgeable
Kabbalists has been to accept the teachings of Abulafia, even though
his methods are considered to be very advanced and dangerous. His
manuscripts have been copied and circulated among many Kabbalists,
and they form an important part of the curriculum in some secret
schools. While the personality of Abulafia may be questioned, it is
generally recognized that he was in possession of authentic traditions,
and that he recorded them faithfully and accurately.
SOURCES
There are many frauds whom I have heard and seen. One is the
disgusting creature, "may the name of the wicked rot," whose name is
Abraham [Abulafia]. He proclaimed himself as a prophet and messiah
in Sicily, and enticed many people with his lies. Through the mercy of
God, I was able to slam the door in his face, both with my own letters
and with those of many congregations. If not for this, he would have
actually been able to begin.
He invented many false ideas, totally foolishness which resembles
high wisdom, and with this, he could have done much damage. Making
use of a certain consistence, he places his mind on an idea for many
days, and come? up with elaborate numerical exercizes (gematriot)
involving both scripture and the words of our sages.
The Rashba."
I have also seen books written by a scholar by the name of Rabbi
Abraham Abulafia. In his foolishness and pride ... he calls himself a
prophet. Put it is taught that since the Temple has been destroyed,
"prophecy has been given over to the insane." 7 ... His books are filled
with his own inventions, imaginations and falsehood.
He may have written Or HnSckhel (Light of the Intellect) but he
actually walks in darkness. He wrote the Moreh HaMoreh (Guide to the
Guide) as a Kabbalistic commentary on [Maimonides'] Guide to the
Perplexed. How idiotic it is to invent a Kabbalistic commentary to the
Cuidel Maimonides would never even dream of such an interpretation!
He also wrote a Book of the Name (this is Chayay Olam HaBah:
"Life of the Future World") as a commentary on the Name of Seventy-
Two. He writes the entire book as a series of circles so as to confuse
those who look at it. 8 As if this would make up for its lack of true
content! He filled this book with word manipulations, made up by his
own deficient mind.
Rabbi Judah Chayit. 9
Chayah Olam HaBah (Life of the Future World) is a book written
by Rabbi Abraham Abulafia, in circles, concerning the Name of
Seventy-Two. I have seen a manuscript of it, written on parchment.
The Rashba, in Chapter 544 [of his responsa] and Rabbi Yashar
[of Candia] in his Metzaref LeChokhmah (Purifier of Wisdom),
denounce him like one of worthless and worse.
Still, I must tell the truth, I saw a great rabbi, one of the major
masters of the mysteries, of great reputation. According to his words,
there is no question that he made use of this book and benefited greatly
from it.
The Chidah.™
2. GROWTH OF A PROPHET
Abulafia included considerable autobiographical material in his
writings, and much is therefore known about his life, even though there
are some important blank spots. From all this material, we obtain a
picture of a sincere, inspired individual, who also possessed many
human failings.
He was born in the year 1240. This does not appear very
significant until we realize that on the Hebrew calendar, which counts
from the birth of Adam, this was the year 5000, literally the beginning
of a new millennium. Abulafia was very much aware of this distinction,
and in a number of places, cites it as proof that he was destined for a
special mission.
In his autobiography, Abulafia speaks about many of his disciples.
The most important of these was Rabbi Joseph Gikatalia, who later was
to become one of the greatest Kabbalists of that period. Eight years
younger than Abulafia, it can be ascertained that he came under the
influence of Abulafia in the year 1273, when he was twenty-five years
old. ii Gikatalia's Shaarey Orah (Gates of Light) became one of the most
important Kabbalistic classics, and in many places, it reflects the
teachings of Abulafia.
Another disciple mentioned in the autobiography is a certain Shem
Tov of Burgos. We shall meet him again as one of the possible authors
of Shaarey Tzedek (Gates of Righteousness), an important exposition
of Abulafia's techniques.
It has often been stated that Abulafia was opposed to the Talmud
and deficient in its knowledge, but this is an inaccurate conclusion. As a
teenager, Abulafia learned Scripture, Mishnah and Talmud from his
father,, attaining what was then considered an adequate knowledge of
these subjects. When the Rashba accused him of being an ignoramus,
he replied that he had completed the entire Talmud, and had learned
how to render decisions in religious law from two prominent
masters. He also states that he had mastered Cltullin, the Talmudic
tract that deals with the fine points of the dietary laws, and that
which forms the core of traditional rabbinical training. 13
In a number of places, we clearly find that Abulafia held the
masters of Talmud in high esteem. Once, he openly states that if not
pressed by his disciples, he would rather study the Talmud than write
books on the mysteries. 14
Abulafia's earliest study consisted largely of the works of the great
Jewish philosophers, and he writes that he originally considered
philosophy to be the greatest of all disciplines. 14 Maimonides' famed
Guide to the Perplexed remained one of his favorite books, and he was
later to write three different commentaries on it.
Abulafia mentions that he was introduced to the Guide by a
certain Rabbi Hillel in Capua. This is most certainly Rabbi Hillel of
Verona (1220 — 1295), who lived in Capua between 1260 and 1271.
Rabbi Hillel had been a disciple of the famed Rabbi Jonah Gerondi
(1194 — 1263). Rabbi Jonah had been a vehement opponent of
Maimonides' Guide, but toward, the end of his life, he made a public
confession regretting this opposition. Rabbi Hillel followed his master,
and also became a staunch advocate of Maimonides' teachings. When
Shlomo Petit, a leading Kabbalist from Acco, attempted to reintroduce a
ban against the Guide, Rabbi Hillel became one of its most important
defenders. Besides this, Rabbi Hillel is best known for his book
Tagmuley HaNefesh (Reward of the Soul), written in 1290 in the city
of Forli. 15 It was from Rabbi Hillel that Abulafia gained a strong
positive impression of Maimonides' teachings, in direct opposition to
many important Kabbalists of that period.
Besides this, Abulafia was thoroughly familiar with the mystical
works from the Talmudical period, such as the Bahir, which he calls the
greatest of all Kabbalah texts. 16 In at least one place, he uses a term
prominent in the Zohar, indicating that he might also have had some
access to that body of literature, even though it had not yet been
published. 17
It is of great significance that Abulafia also refers to the Hekhalot,
which we have discussed in the previous chapter. Although he was
familiar with this text, in no place does he mention the actual use of its
methods, but instead, advocates a different system entirely. This would
appear to indicafe that, like the Ari, he realized that the techniques
described in the Hekhalot require a system of purification that was no
longer in existence.
Another reason may be the fact that Abulafia considered himself a
follower of the way of the Sefer Yetzirah (Book of Formation), a system
that he considered unique and different than other Kabbalistic
teachings. In one place, he discussed the Kabbalistic school utilizing the
Ten Sefirot, and clearly states that the way of the Sefer Yetzirah is
different and higher, involving the Twenty-Two Letters of the Hebrew
alphabet rather than the ten numbers. 18
There is no question that the Sefer Yetzirah played a most
important role in Abulafia's career. In his autobiographical sketch, he
writes that he considered his initiation into the mysteries of the Sefer
Yetzirah as the major turning point in his life. Elsewhere, he writes that
he had studied the Sefer Yetzirah with "twelve of its major
commentaries, both philosophical and Kabbalistic. 19
His master in the Sefer Yetzirah was Rabbi Baruch Torgami, who
also apparently influenced Rabbi Isaac of Acco. Rabbi Baruch wrote a
book Maftechot HaKabbalah (Keys of Kabbalah), a commentary on the
Sefer Yetzirah involving numerical manipulations (gematria) in a style
very much like that of Abulafia. 20 Besides this, it appears that Abulafia
learned a good deal of the mystical tradition from Rabbi Baruch. The
surname Torgami would indicate that Rabbi Baruch came from Turkey
(Togarmah). This would imply that the mystical tradition may have
been preserved there in an unbroken tradition. This is quite likely, since
at the time, Turkey had a Jewish community that had flourished there
since the time of Alexander the Great.
There has been much confusion regarding the temptations that
Abulafia mentions in his autobiographical sketch. A key is provided by
his statement that "for fifteen years, the Satan was at my right hand to
mislead me." In a number of places, Abulafia indicates that Satan (JVV)
has a numerical value of 359, the same as that of Zera Lavan (]}) snj),
meaning "white seed." 21 This "white seed" clearly refers to semen, as
Abulafia clearly states elsewhere. 22 It would therefore appear that the
"Satan" indicates sexual temptation, most probably involving
masturbation. This is supported by his poem at the beginning of
Chayay Olam Habah, where he speaks of his body "defiled with seed,"
worthy of death, and apparently guilty of murder. 23 This is an allusion
to Er and Onan, who died for spilling their seed in vain, and to the
Talmudic statement that one who emits semen in vain is likened to a
murderer. 24
This is particularly significant, since it is well established in
Kabbalistic teachings that masturbation is one of the worst of sins, as
clearly stated in the Zohar." The main task of the mystic is to use the
intellect and imagination to reach the highest spiritual levels, and this
process is totally disrupted when one uses his imagination to conjure up
sexual fantasies while masturhating. A later mystic, Rabbi Nachman of
Breslov (1772 — 1810), considered it one of his greatest
accomplishments that he was able to discover a General Rectification
(Tikun HaKelali) to undo the spiritual damage caused by
masturbation. 26 -
Although Abulafia clearly recognized the primacy of the Hebrew
language in his mystical system, he also recognized the value of other
languages and cultures. In a number of places, he makes use of foreign
terms to prove a point, and even incorporates them into his numerical
calculations. 27 Once, he makes use of the Arabic or Indian number
system to prove a point. 2 " He also had discussions with Christian
mystics, and praises them for their insight. In one place he states,
"There is no question that there are individuals among the Christians
who know this mystery. They discussed the mysteries with me and
revealed that this is unquestionably their opinion, whereupon I judged
them to be among the pious of the gentiles. One need not worry about
the fools of any nation, since the Torah was only given to those with
intelligence." " -
Abulafia's relationship with the Christians was not confined to
debates, nor was he particularly impressed with their theology. In a
number of places, he speaks of such Christian ideas as the Trinity and
Incarnation as being false.-' But, in what is probably the most dramatic
episode in Abulafia's life, he went on a mission to attempt to convert
the Pope to Judaism.
This Pope was Nicholas III, who, according to historical records,
died in Saronno, Italy on August 22, 1280 (25 Elul, 5040). This was just
a few days before Rosh HaShntiah, the Hebrew New Year. This Pope
was best known for having established the Vatican as a permanent
seat of the papacy, and for sending missionaries to Persia and China.
Abulafia came to see him shortly before Rosh HaShanah, and it was
only the Pope's sudden death that saved him from being burned at the
stake. - -
Abulafia himself wrote an autobiographical account of this
conversion attempt in his Sefer HaEdot (Book of Testimonies)." In this
account, he calls himself Raziel, an anonym that he frequently used,
this being the name of the angel who taught the mysteries to Adam.
Raziel (Vtrn) has a numerical value of 248, this being the same as thatof
Abulafia's first name, Abraham (orn;m). As Abulafia himself indicates,
this relationship is more than a simple gematria, but it is a mishkal
(balance), since both the numerical value and the number of letters in
both names are equal. 31
It appears that Abulafia returned to Barcelona shortly after this,
since we find him leaving there in 1281. This is particularly significant,
since the Rashba, the main opponent of Abulafia, had assumed the post
of Rabbi in Barcelona in 1280. It may well have been the denunciation
on the part of the Rashba that Abulafia refers to when he states that he
"was captured by gentiles because of denunciation on the part of the
jews."
From Barcelona, Abulafia moved his base of operations to
Palmyra, Sicily, and here he wrote his Metzaref LaSekhel (Refinement
of the Intellect) in 1282. It was also here that he gained Rabbi Achitov
the physician as a disciple. It was to this Rabbi Achitov that the Rashba
sent a scathing denunciation of Abulafia's methods."
A short time after this, Abulafia moved to Messina, also in Sicily.
He cans this city Mi-Sinai, meaning "from Sinai," possibly indicating
that it was a place of revelation. His opposition, however, grew even
stronger, and by 1288, he had been forced to move to the tiny island of
Comino near Malta. After this, very little is known of his personal life,
although a few of his existant works seem to have been written during
this period.
An excellent autobiographical account of this last period, couched
in apocalyptic language, is found in Abulafia's Sefer HaOt (Book of the
Sign). Here Abulafia uses another anonym, Zechariyahu (irrn;]), which
also has the same numerical value as Abraham.
SOURCES
In everything that I have written until now, my main intent was to
come to what I will now reveal.
I, [Abraham Abulafia], the individual mentioned in the
introduction, was born in Saragossa, in Argon, which is in the kingdom
of Spain. Before I was weaned, while I was Still an infant suckling milk
from the breasts of my mother, I moved to [Navarra], some sixteen
parsangs from the city where I was born, together with my brothers and
sisters. I thus grew up on the Ebro River, which passes through both of
these cities.
I began to read the Scriptures with their commentaries, and also
learned Hebrew grammar, completing all twenty-four books [of the
Bible] under the tutelage of my father, of blessed memory. It was from
him that I also learned the Mishnah and Talmud, and most of my
learning was under this instruction.
I was eighteen years old when he died.
I remained in the land of my birth for two years after my father
passed away. At the age of twenty, God's spirit moved me, and I left,
heading straight for the Land of Israel by sea and by land. My intent
was the rearh the land of the Sambation, 34 but I did not get further than
Acco. Because of the conflict between Ishmael (the Arabs) and Esau
(the Christians), I was forced to flee. I left [the Holy Land] and returned
[to Europe] by way of Greece.
It was while passing through [Greece] that I got married. God then
aroused me, and, taking along my wife, I set out for the "waters of
desire'' where I could study the Torah. This I found in Capua, a
journey of five days from Rome.
It was here that I found a distinguished sage, philosopher, and
master physician by the name of Rabbi Hillel. We became friends, and
it was from him that I learned philosophy, which I found very pleasant.
Exploring this discipline with all my might, I kept at it day and night. I
was not satisfied until I had gone through the entire Guide to the
Perplexed many times.
In Capua I also had four disciples whom I taught occasionally.
They were senseless young men, however, and when they went out to
evil ways, I abandoned them. There were also another ten disciples, but
these too did not benefit, and they lost both ways, the first and the
second.
In Agropoli there were four disciples. But these also did not benefit
from my teachings. They had very strange ideas, especially concerning
the depths of wisdom and mysteries of the Torah. I did not find any
who were worthy that I should even give them the barest hints of the
Truth.
In Rome, there were two old men, Rabbi Tzadakia and Rabbi
Yeshiah who entered into my covenant. With these I had some success,
but they were very old and they died.
In Barcelona I had two disciples. One, by the name of Rabbi
Kalonymos, of blessed memory, an older man who was quite
distinguished. The other was a brilliant unmarried man, a distinguished
sage, and one of the leaders of the community, by the name of Rabbi
Yauda, also called Solomon. 35
In Burgos, I taught two men, a master and his disciple. The name
of the master is Rabbi Moshe Sifno. 36 The disciple is Rabbi Shem Tov,
a pleasant young man, but his youth prevented him from mastering the
subject. Both he and his master only learned a few external points of the
Kabbalah from me.
In Medina Celi there were two disciples. One was Samuel the
Prophet, to whom 1 taught some Kabbalah. The other was Rabbi Joseph
Gikatalia, may God continue to guide him. He had great intelligence,
and will undoubtedly have great success if God is with him.
I am now in Messina, which is "from Sinai" (Mi-Sinai). Here I
found six men, and I also brought a seventh along with me. These
learned from me for a very short time, each one taking what he could,
some much and some little. They all eventually left me, except for one.
He was their leader, and he brought all the others to learn from me.
The name of this disciple is Rabbi Saadia ben Yitzchak Sanalmapi
of blessed memory. He was followed by Rabbi Abraham ben Shalom,
and then by the latter's son, Yaakov, and then by his friend Yitzchak.
These were followed by other acquaintances, until I had three disciples
on one level, and four on a lower level. 37 The seventh disciple was
Natronai the Frenchman, of blessed memory, but for various reasons,
he immediately left us. He was the one who prevented the others from
attaining what they could. It was here that some desired things
occurred, and there were some normal events, some accidents, and some
things that had to take place.
When I was thirty-one years old, in Barcelona, God awakened me
from my sleep, and I learned the Sefer Yetzirah with its commentaries.
God's hand was upon me, and I wrote books of wisdom and also some
wondrous prophetic books. My soul awakened within me, and a spirit
of God touched my mouth. A spirit of holiness fluttered through me,
and I saw many fearsome sights and wonders, through signs and
miracles.
But at the same time, spirits of jealousy gathered around me, and I
was confronted with fantasy and error. My mind was totally confused,
since I could not find anyone else like me, who would teach me the
correct path. I was therefore like a blind man, groping around at noon.
For fifteen years, the Satan was at my right hand to mislead me.
All this time, I was driven mad from what my eyes saw. 38 But I was
able to keep the Torah, and seal in the second curse for fifteen years,
until God granted me wisdom and counsel. God was thus with me from
the year One (5001 = 1241) until the year 45 (5045 = 1285), protecting
me from all misfortune.
At the beginning of the year "Elijah" (Elyah, n$\t = 46; that is,
5046, or the end of 1285 c.e.) God had mercy on me and brought me to
the Holy Palace. It is at this time that I completed this book (Otzar Eden
HaGanuz), which was written here in Messina. It was written for . . .
the above-mentioned Saadia, the first of the seven mentioned earlier.
Seeing the affection with which he attached himself to me, [I wrote this
for him] so that he should remember what he learned from me, since
forgetfulness is rampant. When he has it, I know that it will also help
his above-mentioned companions, since it is most probable that they
will also learn from it.
I realize that if not for various "accidents" 39 and fantasies, they
would have never left me. The fantasies that caused them to leave me
and keep away from me are precisely the ones that I myself once had.
God helped me to stand my ground, and withstanding the test
enlightened my heart, since because of them I guarded my mouth and
tongue. I kept my lips from speaking and my heart from thinking, and I
returned to the proper place.
I continued to keep the covenant recognizing and perceiving what
was hidden from me at the time. And I praise the name of the Lord, my
God and God of my fathers, who did not withdraw His love and truth
during all these times. . . .
Otzar Eden HaGanuz.*
Conversion of the Pope
This is the Book of Testimonies (Sefer HeEdot), the fourth
commentary written by Raziel (an anonym of Abulafia), the third book
of the volume. The first was the Book of the Upright (Sefer HaYashar),
written in the city of Mount Patrai in Greece in the year 5039 (1279).
The author was then 39 years old, and this was the ninth year of his
prophecy. Until that year he did not write any prophetic books, even
though he wrote many other books of wisdom, some dealing with the
deepest mysteries of the Kabbalah.
In that ninth year, God aroused him to go to Rome, as He
commanded him in Barcelona in those years. 41 On the way, he passed
through Tarni, where he was imprisoned by the gentiles because he had
been denounced by the Jews. A miracle occurred and he escaped.
He then settled in Capua for a short time. In the tenth year, after
he had left Barcelona, he wrote a scond book, which is called the Book
of Life (Sefer HaChaim).
In the fifth month after Nissan, the eleventh month after Tishrei,
that is, the month of Ab (July), in the tenth year, he came to Rome. He
had planned to appear before the Pope on the day before the [Hebrew]
New Year. The Pope was then in Saronno, a day's journey from Rome,
and he instructed the gatekeepers that if Raziel should come to speak to
him in the name of Judaism, he should be detained, and should not be
granted an audience. They were given instructions to take him out of
the city and burn him at the stake. The wood was already prepared near
the inner gate of the city.
Raziel was informed of this, but he paid no heed to those who told
him. He meditated (hitboded) and saw wonders, and at that time he
wrote them down in his Book of Testimonies. It would be a testimony
between him and God that He had saved him from his enemies.
On the day that he was to see the Pope, he was given two mouths.
When he entered the outer gate of the city, a messenger greeted him and
informed him that on the previous night, the one who had sought to kill
him had suddenly died, as if from a plague. One was killed that night,
and [the other] was saved.
In Rome he was then imprisoned by the "Little Brothers"
(Franciscans) and he remained in their academy for twenty-eight days
... He finally went free on the first of Cheshvan (October 18, 1240). I
write this to tell the praise of God, and His miracles and wonders with
Raziel and His true servants.
Metzaref LaSekhel.* 1
Zecharyahu
And God said to Zecharyahu (an anonym for Abulafia) the
proclajmer, raise your voice, your tongue, with a pen, and with three
fingers, write the words of this book. And God was with him to help
him, and Zecharyahu wrote all that God commanded him.
He went quickly, declaring and announcing the living words of
God to the Jews, circumcised in flesh, but uncircumcised in heart. But
the poor to whom he was sent, and for whom he was revealed, did not
pay attention to his coming. They began to speak about him and his
God, saying things that should not be spoken.
And God commanded him to speak in His name to the gentiles,
uncircumcised in heart and uncircumcised in flesh. He did this, and
they believed in the announcement from God. But they did not return
to God, for they believed in their sword and bow, and God had
hardened their unclean uncircumcised hearts. God's anger was then
kindled against them, and He had mercy on His people Israel.
And He then chose a time and season for the day of the
proclamation. . . .
And it was on that day, God went with joy and gladness, with
seven lamps and five bright lights, seeking on all the tops of the
mountains. Between the lions and bears, He found a lost sheep, without
shepherd, but no lion had torn it, and no bear had eaten it.
And God found the top of a high mountain, and its name is Mount
Naples. The shepherd of is sheep sat on it for twenty years, until the
passing of ihe time of anger and the instant of rage, during which the
shepherd slept. At that time, the God of Israel will awaken the heart of
the shepherd, and he will be aroused from his sleep, and he will awaken
the hearts that sleep in the dust. The dead will then come to life, and the
sheep will come home, never again to be scattered. . . .
In the year 5045 (1285), in the third lunar month, that is the month
of Kislev, this being the ninth solar month (September), in the tenth
cycle, in the fifth year of the cycle, on the first of the month, on the
sixth day (Friday) . . . God awakened the spirit of Zecharyahu to review
and double his prophetic books and to complete half of this book. On
that day Zecharyahu the shepherd began to write wonders. . . .
And God sent a physician to his people to heal the pain of their
wound by teaching their sages His Name. And the sages of wisdom
were sick and wounded, with "every sickness and wound that is not
written in this book of the Torah" 43
And God said to Zecharyahu the healthy one, "Go, and I will send
you to the people who are stricken in heart, to heal their sickness. Take
with, you the remedy of 'My Name' and 'My Remembrance'." 44
And God gave a gift of grace and a portion of love in the hands of
Zecharyahu, and he went about in the lands of the nations where Israel
is scattered. He began to speak, and as he spoke, he ended. For he called
out in the name of the Lord, the everlasting God, from the beginning to
the end, walking a straight line, not straying to the right or to the left.
But only a few of the sages of Israel wished to hear the wisdom of
God and the excellence of His ways from his mouth. God appeared to
the healthy among them, and asked them to heal the sick in spirit by the
word of Zecharyahu.
And those who would deny the highest wisdom stood up, sick and
stricken with deadly wounds. They spoke high words against God and
His anointed, and against all the healthy ones who had gone along with
them, who recognized the depth of their sickness and pursued a cure.
The hearts of those who followed melted, and their spirit became weak,
and they stopped following those who knew the Name and are counted
with it.
Because of such things, God became angry at those who provoked
Him and denied His Name. He sent one to rebuke them, and his words
were a shame and an insult to their name. So they chased him from city
to city, from place to place, until he came to the land of Mastina
(Malta), to the island of Comino. There he sat for many days against his
will.
And it was in those days that God said to Zecharyahu, "Write for
you this book, which will go against the sages of Israel in this
generation, who boast about that which I do not desire. They say, why
should we consider God's Name, how will it help us when we utter it,
and how will it benefit us if we calculate it?"
Sefer HnOL^
3. WRITINGS
It is not because of his personal life that Abulafia is so fascinating,
but because of the remarkable treasure of mystical lore that he has
included in his writings. While this tradition was known to other
masters of that period, none wrote down more than the barest hints
regarding the explicit practices of the Kabbalah. Abulafia himself
writes, "no other Kabbalist before me wrote explicit books on this
subject." 46 Elsewhere he states that the earlier authors who did write
about this subject made a point of concealing its practices. They did not
make it obvious that this was the main point of their books, but only
mentioned it in passing. "But 1 have made it the main point and root of
all that I have ever written." 47
It apparently was not pride that led Abulafia to do this, but rather,
a feeling of divine calling. In one place he states that he was
commanded by Elijah and Enoch in a vision to reveal these secrets. 48
According to his calculations, prophecy was destined to return around
the year 1285, and his books were intended to teach the methods of
attaining this level for those who were worthy of it. 4 ' He writes that he
was not motivated by ulterior motives, because he considered himself
greater than the earlier Kabbalists, or because he felt that no one else
would ever reveal it if not for him. Instead, he wrotes, he did so for two
reasons, one theological and one human. The theological reason is
related to the final redemption, for which these mysteries are necessary,
while the human reason is due to the lack of Kabbalah masters in his
generation. 50
Abulafia was very much aware that criticism would be directed at
him because of his revelations. He had already been persecuted by the
Rashba, and was shunned by other Kabbalists for revealing their
mysteries. He writes that the mysteries involving the .letters were
revealed to the prophets, and they, in turn, revealed them to all Israel.
72
Since it was almost forgotten, it is important to write it down. He
concludes, "Even though I know that people will denounce both me
and my books, I will not desist from writing." M
All this was not mere words. In a letter to Abraham Comti of
Messina, Abulafia indicates that he had already written 26 books on the
mysteries, and 22 prophetic books. 52 Even these numbers are
significant, since 26 is the numerical value of the Tetragrammaton
(YHVH, mrr), while 22 is the number of letters in the Hebrew alphabet.
Abulafia's "prophetic" books were those written while he was in a
quasi-prophetic meditative state. In at least one place, he clearly states
that such a book was written after he had meditated." The only
surviving example of these prophetic books is his Book of the Sign
(Sefer HaOt), which is also one of the very few of his books that was
ever published. It is written in a style that attempts to mimic that of the
Biblical prophets, and tells about his mystical experiences. Most of his
other books are guides to meditation or expositions of the Kabbalah,
often involving long strings of numerically related words or phrases.
With a few very minor exceptions, none of Abulafia's works were
ever printed. Even those that were, were not published until relatively
recently, and then by secular scholars or historians. Still, his writings
did enjoy a fair degree of circulation in the mystical community, and a
considerable number of manuscripts survive, both in libraries and in
private collections.
The following is a list of Abulafia's known works:
1. Key to the Bind (Mafteach HaRayon). Vatican, M291.
2. Divorce of Names (Cet HaShemot), where the author divorces himself
from the use of all of God's names other than the Tetragrammaton.
Oxford, Ms. 1658.
3. Life of the Soul (Chayay Nefesh), the first of his three commentaries of
Maimonides' Guide to the Perplexed. Written in 1279. Munich, Ms. 408,
Jewish Theological Seminary, Ms. 96.
4. Mysteries of the Torah (Sithrey Torah), the second commentary on the
Guide. Written in 1280. Munich, Ms. 32.
5. Book of Redemption (Sefer HaCeulah), a third commentary on the Guide.
Leipzig, Ms 39. Existent in Latin translation by Flavius Mitradates.
6. Life of the Future World (Chayay Olam HaBah). Abulafia's most
important book teaching meditation as a means of attaining enlightenment.
Written 1280. In many manuscripts, notably, Jewish Theological
Seminary, Mss. 2158, 2165, 8126; Jerusalem, Ms. 8° 540.
7. Book of the Upright (Sefer Ha Yashar). Written in Urbinoin 1279. No copy
available. See #15.
8. The Book of Life (Sefer HaChaim). Written in Capua in 1280. No copy
available.
9. The Book of Testimonies (Sefer HaEdot). Written in Rome in 1281. No
copy available.
10. The Book of the Covenant (Sefer HaBrit). No copy available.
11. The Book of the Interpreter (Sefer HaMelitz). No copy available.
12. The Book of Human Man (Sefer Ish Adam). No copy available.
13. The Book of the Haftorah (Sefer Haftorah). Written in Capua in 1280. No
copy available.
14. Seal of the Haftorah (Chotem Haftorah). No copy available.
15. Refinement of the Intellect (Matzaref LaSekhel), a "commentary" on
books #7—14, all of which appear to be "prophetic" books written between
1279 and 1282. Written in Sicily in 1282. Munich, Ms. 285.
16. Treasury of the Hidden Eden (Otzar Eden HaGanuz), a commentary on the
Sefer Yetzirah containing important autobiographical material. Written in
Sicily in 1285. Oxford, Ms. 606.
1 7. Light of the Intellect (Or HaSekhel), an important exposition of Abulafia's
system and meditative techniques. Written in Sicily in 1285 for his two
disciples in Messina, Abraham Comti and" Nathan Charar. Vatican, Ms.
233, Munich, Ms. 92, Jerusalem, Ms. 8° 3009.
18. Keeper of a Commandment (Shomer Mitzvah), a commentary on the
Priestly Blessing. Written in 1287 for a disciple from the Holy Land who
had come to Sicily. Paris, Ms. 853.
19. Sealed Garden (Gan Naul), commentary on Sefer Yetzirah. Written in
Sicily in 1289. Munich, Ms. 58. Printed in part as a section in Sefer
HaPehyah (Koretz, 1784), pp. 50c— 56c.
20. Book of the Sign (Sefer HaOt), a prophetic work. Written in 1288, after
Abulafia had fled to Comino near Malta. Published by Jellinek, Leipzig,
1853.
21 .' Key of Wisdoms (Mafteach HaChokhmot), commentary on Genesis.
Written in 1289. Jewish Theological Seminary, Mss. 1897, 1686.
22. Key of Names (Mafteach HaShemot), commentary on Exodus. Jewish
Theological Seminary, Ms. 1897.
23. Key of Offerings (Mafteach HaKorbanot), commentary on Leviticus.
Mentioned in introduction of Mafteach HaChokhmot, p. 90b. No known
manuscript.
24. Key of Sefirot (Mafteach HaSefirot), commentary on Numbers. Milan
(Ambriosana), Ms. 53.
25. Key of Admonishment (Mafteach HaTokhachah) , commentary on
Deuteronomy. Oxford, Ms.
26. Words of Beauty (Imrey Shefer), an introduction to Abulafia's system.
Written 1291. Munich, Ms. 285.
27. The Lamp of God (Ner Elohim). Munich, Ms. 10.
28. And This is to fudah (VeZot LiYehudM, a reply to the Rashba's accusations.
Written in Sicily as a letter to Judah of Barcelona, known as Solomon.
Published by Jellinek in Philosophic und Kabbalah, Leipzig, 1854.
29. Seven Paths of the Torah (Sheva Netivot HaTorah), regarding the methods
of Torah study. Published by Jellinek in Philosophic und Kabbalah,
Leipzig, 1854.
30. A Refinery for Silver and a Furnace for Gold (Metzaref LaKesef VeKur
LaZahav), discussion of the Name of 42 letters. Sasoon, Ms. 56.
31. The Book of Passion (Sefer HaCheshek), an important work on Abulafia's
meditative system,' paralleling Chayay Ohm HaBah. Jewish Theological
Seminary, Ms. 1801.
32. The Book of Blendings (Sefer HaTzeruf). An important work regarding the
manipulation of letters and words. Attribution to Abulafia not definite.
Jewish Theological Seminary, Ms. 1887, Paris, Ms. 774.
Besides these, a number of other books are known, either in small
fragments, or in unnamed manuscripts. Others are thought to have
been written by Abulafia, but identification is not positive.
4. TEACHINGS
In the literature, there is considerable discussion regarding the
term Kabbalah (n)^). Most authorities state that it comes from the root
Kabal f?3j7), meaning "to receive." Abulafia takes this a step further,
maintaining that a mystic is called a Kabbalist because he has received
(Kibel, Vap) the tradition from either the prophets or those who received
fom them. 54 Like most other Kabbalists, he saw his tradition as being
that of the prophets, and assumed that his methods were the same as
those that the prophets used to attain their high mystical experience.
The use of Divine Names plays a very important role in Abulafia's
system. This is one tradition that he clearly saw as being derived from
the patriarchs and prophets. Thus, when the Torah states that
Abraham "called in the Name of God" (Genesis 12:8), most
commentaries interpret this to mean that he prayed, or that he
proclaimed God's greatness. Together with a number of other
Kabbalists, however, Abulafia takes this literally, stating that Abraham
actually pronounced God's Name, and through this practice was able to
attain the highest mystical levels. 55
The Sefer Yetzirah, which is attributed to Abraham, seems to
support this interpretation. It states: 56
When Abraham g.i/ed, he looked, saw, probed, and understood.
He graved Uhnknkh hewed Ulwlzav) and combined (Iznraf). He was
successful and the Master of all, blessed be He, revealed himself
to him.
The three key words here are graved (chakak, ppn), hewed
(chatzav, axn), and combined (tzaraf, ins). According to a number of
Kabbalists, these processes involve the manipulation of letters, and it is
from this that Abulafia derived his main system. Over a hundred years
before Abulafia, a major commentator, Rabbi Yehudah ben Barzilai of
Barcelona, had explained that the word "graved" (chakak) denotes
writing. He also stated that "hewed" [chatzav) denoted the formation
of the letters, while "combined" (tzaraf) indicated that Abraham
permuted them. 57
In one of his books, Abulafia virtually paraphrases this
interpretation, and it was apparently well known among the Kabbalists.
Thus, the method used by Abraham, as outlined in the Sefer Yetzirah,
was primarily one of writing and permuting the letters of the alphabet.
This activity served as a meditative method, through which he reached
high prophetic states. This is also the core of Abulafia's system. He
calls it the "Kabbalah of letters," distinguishing it from the "Kabbalah
of Sefirot." 58
Another important Talmudic teaching, often quoted by Abulafia,
is the statement that "Betzalel knew how to permute (tzaraf) the letters
with which the heaven and earth were created." 59 Betzalel was the one
who was given the task of erecting the Tabernacle in the desert after the
Exodus. Through this mystical ability to manipulate the letters of
creation, he was able to build it in such a manner that it would act as a
channel for the spiritual energies of creation.
Very closely related to this is the fact that all of creation took place
by means of sayings. At each stage in the creation of the universe, the
Bible introduces the account by stating, "And God said." Creation
therefore took place through words. These words, however, consisted
of letters, and therefore the letters of the Hebrew alphabet are the most
basic building blocks of creation. 60 Therefore, if an individual knows
how to correctly manipulate the letters of the alphabet, he is able to
make use of the same spiritual forces that originally brought the
universe into being.
Abulafia finds a hint for this in the verse, "God's way is perfect
(tamim), God's word is permuted (tzerufah)" (Psalms 18:31). 61
Although the word tzerufah (n^vix) in this verse is usually interpreted
to mean "refined" or "purified," Abulafia used it in the sense of the
Sefer Yetzirah, where means "blended" or "permuted." This is also
indicated by the word tamim (D'fpri), which indicates a spiritual
experience and a state of enlightenment. 62 Elsewhere, Abulafia states
that the permutation of the letters itself serves as a test and a "refining"
for the initiate. Through the manner in which an individual permutes
the letters, one can know the nature of his innermost self. 63
Here we see an entirely new method of meditation. Instead of
chanting a word over and over, as in mantra meditation, one writes a
word, permuting and cycling the letters in every possible manner. As
the initiate progresses to higher and higher states, he no longer needs to
actually write the letters, but can permute them verbally or mentally.
All this is an initiation to the higher levels, which actually involve the
Divine Names. 6 " An entire handbook dealing with the various methods
of manipulating letters in this manner is attributed to Abulafia, and
similar books were written by other members of his school. 65
A similar word with two meanings is rakhav (331), which means
"to ride," but also has a connotation of "grafting" and "attaching."
This is especially significant since rakhav is the root of the word
Merkava fnarip), which denotes the highest mystical experiences. As
Abulafia points out, this also has the connotation of grafting and
combining, and therefore, the "Mystery of the Merkava" involved the
combination of letters, words and Divine Names.
Abulafia thus discusses the phrase, "One who looks at the gazing
(tzefiyat) of the Merkava.'' 66 He states that the meaning of this was
known to the sages by a tradition from the prophets, and consisted of
"grafting (harkava, .1:137:7) of one letter to another, one word to another,
one Divine Name to another."
Each such Mer/caua-combination combines the power of the
Divine Names, the Sefirot, and the letters. When these influence an
individual, they direct him in forming every possible permutation.
Because their essence is seated in these permutations, every key of
wisdom is given over to the individual who "gazes, sees, and
understands."
When an individual looks into these permutations in a proper
manner, he can see all of creation. He is like a person looking into a
glass mirror, who sees both his own face, and the faces of all who pass
by. 67 Abulafia writes that, "when the power of the influx begins to
manifest and reveal itself to the one gazing into the 'mirror,' the letters
and Sefirot begin to appear before him, like lightning flashes. This is
like the vision of the Chayot, regarding which it is written, 'The Chayot
ran and returned, like a vision of lightning' (Ezekiel 1:14)." 68
This is also the meaning of what the Sefer Yetzirah says, "Ten
Sefirot of Nothingness, their vision (tzafiyah, n^oy) is like a flash of
lightning." 6 ' The word "vision" (tzafiyah) here, is a term that has a
special connotation of prophecy and the mystical vision.
Although Abulafia considered the "Method of Sefirot" to be
different than the "Method of Letters" that he taught, he does
occasionally speak in guarded tones about ascending through the
"ladder of the Sefirot." 70 Still, he was very careful not to stress this
method. He realized that if one meditated on the Sefirot, it would be
very easy to see them as independent entities, thus introducing an
element of plurality into the absolute unity of the Godly realm. 71 This,
in turn, can lead to the actual worship of the Sefirot, and according to at
least one Kabbalistic source, this was the first step that eventually led to
pagan polytheism. 72
Another type of meditation that Abulafia hints at is
contemplation. He particularly speaks about this with respect to the
blue thread in the Tzitzit, the ritual tassel worn on the Prayer Shawl
(Tallit). Speaking of the Tzitzit, the Torah says, "You shall gaze at it,
and remember all of God's commandments" (Numbers 15:39). The
Talmud expounds on this, saying, "the blue thread resembles the sea,
the sea resembles the firmament, and the firmament resembles the
Throne of Glory." " What the Talmud is actually doing is alluding to
the fact that this thread is to be used as an object of meditative
contemplation, outlining the steps of spiritual ascent.
This thread was colored with a blue dye taken from the chilazon, a
mollusc related to the murex. Abulafia notes that the word chilazon
(pi)n) -has the same letters as la-chazon (]Vlft), meaning, "for a
vision." 74 Through this dye, one could attain a vision approaching that
of prophecy.
Still, Abulafia's main method involved the permutation of letters,
and, on a higher level, pronouncing the letters of the Divine Names.
Such pronunciation was to be accompanied by specific head motions,
as well as particula: breathing exercises.
The true mystical experience is beyond description, and cannot be
explained to one who has not experienced it himself. Just as a person
who has been blind from birth cannot comprehend the concept of color,
so one who has been spiritually blind cannot grasp the brilliant
spectrum of the spiritual world. Abulafia thus writes, "One who
reaches the highest level cannot reveal it to anyone. All he can do is give
over the keys, so that the enlightened individual can open the gates
which are sealed to exclude the unworthy." 75
Both the opportunities and dangers facing one who enters the
mysteries are graphically described by Abulafia. He writes that divine
wisdom has both a right side and a left side. This mystery is the highest
level, since it teaches the individual how to attain true enlightenment.
But still, even if one makes use of all the necessary techniques, he
cannot attain the higher levels unless he is properly prepared for this.
Abulafia writes that, "many great men and sages have stumbled and
fell, were trapped and snared, because they exceeded the bounds of
their knowledge." 76
Abulafia then continues, speaking of the highest level, which is
the Crown. The word for Crown is Keter (ins), and Abulafia notes that
when these letters reversed, they spell karet (rn?), which means "cut
off." 77 Thus, when an individual attempts to reach the highest level of
the Crown, if he is not worthy, he can end up being "cut off"
spiritually. Abulafia therefore warns in the strongest terms that one
who attempts to enter these mysteries must be adequately prepared,
and that one not enter unless he is thoroughly familiar with all the
necessary introductions.
An especially strong warning is given against spiritual
dilettantism. If a person enters the mysteries as a whim, without
preparation, he can be destroyed, both spiritually and psychologically.
In pronouncing this warning, Abulafia writes to the uninitiated, "You
mind will be confused, your thoughts confounded, and you will not
find any way to escape the reveries of your mind. The power of your
imagination will overwhelm you, making you imagine many utterly
useless fantiasies. Your imaginative faculty will grow stronger,
weakening your intellect, until your reveries cast you into a great sea.
You will not have the wisdom ever to escape from it, and will therefore
drown." 78 He warns that before one attempts to attain the "small still
voice," he must first grasp the mysteries of the Kabbalah with his
intellect.
The ultimate mysteries are alluded to by the Garden of Eden. 79 The
Torah relates that after Adam sinned and was expelled, this garden was
protected by "the flame of a rotating sword" (Genesis 3:24). Abulafia
explains that the manner in which this sword rotates depends on the
readiness of the individual attempting to enter. If he is worthy, it
becomes the mirror through which he perceives, while if he is not
worthy, he is burned out and "cut off" by the fire of this sword. The
one who oversees the sword, preventing the unworthy from entering is
the angel Metatron. The turning sword itself is the cycle of the
intellect. 80
Abulafia writes that the letters, used by the initiate, are engraved
on the cycle of the intellect, and it is through this cycle that one
perceives the transcendental. The source of his vision is the Holy
Palace, which is the precise center of that cycle. 81
The sphere of the intellect has the power to travel through the
spiritual realm, which is the realm of Pure Intellect. As one begins to
enter this realm, he can climb the revolving sphere of the intellect as if it
were a ladder. When he actually ascends, his thought processes are
turned _over and his entire perception is altered, so that he retains
nothing of his normal mental state.
Entering such a state of consciousness can be extremely
dangerous. Abulafia writes that, "one must completely alter his nature
and personality, transporting himself from a state of feeling to one of
intellect, from the path of the imagination to one of burning fire.
Otherwise, he will ultimately find his visions altered, his thought
processes demolished, and his reveries confounded. The sphere is what
refines and tests, and regarding it the Scripture states, 'A refinery
(metzaref, ^r?) is for silver, a furnace is for gold, but God tries the
heart' (Proverbs 17:3)." 82
Abulafia goes on to state that "God gave us the Torah, teaching us
the way of permutations, and the steps of the ladder involving the
mystery of letters. Without such information, it is impossible to reach
the level of knowing God." He explains that the higher one ascends, the
more barriers must be sundered." Speaking at length of these barriers,
he discusses the Biblical passages which appear to indicate that God is
hidden by gloom and cloud. Since God is infinite, it is impossible for
anything to encompass Him, but this "gloom and cloud" is actually in
the human intellect, which cannot actually perceive God. 81
While one must break through the barriers, one must also be
careful not to enter too close. One who goes beyond the proper
boundary can be swallowed up by the light and die of rapture, very
much like Ben Azzai. According to Abulafia and other Kabbalists, this
was the death known as the "kiss of God," which, according to the
Talmud was reserved for the greatest saints. 85 One method of avoiding
this is to bind one's own soul with an oath that it not leave the body. 86
But even more important, one must constantly avert his gaze, going
"back and forth." This is the meaning of what the Sefer Yetzirah
teaches: 87
Ten Sefirot of Nothingness: Close your mouth that it not speak of
them, and your heart that it not think. And if your heart runs,
return to its place, It is thus written, "The Chayot ran and
returned" (Ezekiel 1:14). Regarding this, a covenant has been
made.
Abulafia maintained that when an individual is on the highest
meditative levels, he can actually alter the laws of nature through sheer
spiritual force. 88 Still, he was generally very much opposed to using
these powers for such a purpose, seeing their main goal as being
spiritual enlightenment, and not mere magic tricks. In a number of
places he graphically describes the magical techniques of the practical
Kabbalah, denouncing them in no uncertain terms. 89
The best time for the deepest levels of meditation is in old age,
when the intellect is well developed and the pull of the body is weak.
Although young people may try to enter the mysteries, Abulafia taught
that they will not reach the higher levels until they are advanced in
age. 90 This reflects the Talmudic teaching that such mysteries should
not be taught to an individual unless he is "halfway through his
years." 91
Highly controversial was Abulafia's claim to have attained true
prophecy, even though he did not Jive in the Holy Land. According to
the Midrash, prophecy can only be attained in the Holy Land, and not
anyplace pise, except under sharply restricted conditions. 92 Abulafia
refused to accept this literally, and said that the Holy Land discussed in
this teaching referred to a specific spiritual level. If an individual
reached this level, he could attain prophecy, no matter what his
geographical location. 93
5. THE HIDDEN EDEN
Many types of meditation involve the repetition or chanting of
certain words and phrases. In Abulafia's system, however, writing also
plays a very important role. Rather than recite various letter
combinations, the initiate was to write them down. An especially
effective technique was to take a word and permute its letters in every
possible way. From this, the initiate would procede to manipulate the
word in other ways, making use of various ciphers and numerical
values of the fetters.
This is alluded to in the Sefer Yetzirah, which speaks of the
number of ways in which various words can be permuted. Thus, a word
containing three letters has six permutations, one containing four has
24, one containing five has 120, and a word with six letters has 720
permutations. 94 There is a special technique, known as cycling (galgal,
VjVj) through which one permutes the letters of a word in a prescribed
manner. 95 Writing in this manner is a type of meditation, where one
makes use of both the path of the body and that of the intellect.
Another important reason for the effectiveness of this method is
the fact that the letters are the very essence of creation, and therefore,
when one writes and permutes them, he can channel these forces into
his spiritual being. Abulafia notes that d'yo (in), the Hebrew word for
ink, has the same letters as Yod (TV), the initial letter (') of the
Tetragrammaton (YHVH, mrr), and the substance of the spiritual
realm. 96 The ink with which one writes is therefore the substance of his
spiritual experience, from which all else follows.
Abulafia wrote much about the permutation and combination of
letters, devoting his entire Sefer HaTzeruf (Book of Blendings) to the
subject. There, however, he writes very little regarding the actual
method in which one makes use of such permutations. There is,
however, one place where Abulafia goes into this at length, and this is
in his Otzar Eden HaGanuz (Treasury of the Hidden Eden). 97
An Excerpt From
Otzar Eden HaGanuz
I have explained what you need to do this, and you lack nothing.
Take the pen, parchment and ink, and write the letters, permuting them
in such a manner as to denote good. "Depart from evil, do good, seek
peace and pursue it." (Psalms 34:15) 98
These things cannot be know unless one knows the Name ... It is
written, "Every word of God is permuted (7«r«A He is a shield to those
who take refuge in Him" (Proverbs 30:5) . . . This teaches that true
knowledge depends on God's sayings, which- must be permuted, and
tested through such permutation. It is the permutation of letters that
tests these things, as it is written, "A permuter (metzaref) for silver, a
furnace fcr gold, but God tests the heart" (Proverbs 17.-3)."
The way of Permutations (Tzeruf, «,n« is the closest way to truly
know God, more so than any other way. The individual who wishes to
enter the Way of permutations should immediately test and permute
(purify) his heart with the great fire, which is the fire of darkness.'""
If one has the power to endure the way of rebuke with great
passion, and if his mind can control its fantasies, then he can ride [his
mind] like a horse. He can control it as he desires, spurring it on to go
forward, or reigning it to stop where he pleases. At all times, his
imagination remains subject to his will, not straying from its authority
even by a hairbreadth.
A person with this power is truly a mighty warrior ... He is like
Uriel, who constantly gazes at the Light of God, delighting in God's
mysteries. . . .
Now I will tell you the mystery of the true discipline, through
which you can alter the laws of nature. . . . This is the path along which
you must travel to attain the mystery of true discipline:
Take in your hand a scribe's pen. Write speedily, letting y OU r
tongue utter the words with a pleasant melody, very slowly
Understand the words that leave your lips. The words can consist of
anything that you desire, in any language that you desire, for you must
return all languages to their original substance. I have alluded to this
elsewhere, ... but this is its correct place.
You already know that Isaiah said, "Declare the letters backward
and then we will know that you are gods, that you can do good and evil'
and we will meditate (a WW/ from sha'ah, MV) and see together" (Isaiah
41:23). He also said [in God's name], "Ask Me of letters, and command
Me over My sons and the work of My hands" (Isaiah 45:11). Again, he
said [in God's name], "Tell them of the letters that will come" (Isaiah
44 :7). 101 These three verses are trusted witnesses to the power of the
letters.
Take the pen in your hand, like a spear in the hand of a warrior.
When you think of something, uttering it in your heart with specific
letters, also express it with your mouth. Listen carefully, and "watch
what emanates from your lips" (Deuteronomy 23:24). Let your ears
hear what your lips speak, and with your heart, understand the
meaning of all these expressions.
Write each expression down immediately. Manipulate the letters,
and seek out other words having the same numerical value, even if they
do not follow my path. And know that this will be your key to open the
fifty gates of wisdom. . . .
You must be alone when you do this. Meditate (hitboded ) in a
state of rapture so as to receive the divine influx, which will bring your
mind from potential to action.
Permute the letters, back and forth, and in this manner, you will
reach the first level. As a result of the activity and your concentration
on the letters, your mind will become bound to them. The hairs on your
head will stand on end and tremble.
Your life blood is in your heart, and regarding this it is written,
"the blood is the soul" (Deuteronomy 12:23). It is likewise written,
"the blood in the soul will atone" (Leviticus 17:11). This blood within
you will begin to vibrate because of the living permutations that loosen
it. Your entire body will then begin to tremble, and all your limbs will
be seized with shuddering. You will experience the terror of God, and
will be enveloped with fear of Him.
You will then feel as if an additional spirit is within you, arousing
you and strengthening you, passing through your entire body and
giving you pleasure. It will seem as you have been annointed with
perfumed oil, from head to foot. 102
You will rejoice and have great pleasure. You will experience
ecstasy and trembling — ecstasy for the soul, and trembling for the
body. This is like a rider who races a horse, the rider rejoices and is
ecstatic, while the horse trembles under him.
There will be no question that, through this wondrous method,
you will have reached one of the Fifty Gates of Understanding. 103 This
is the lowest gate. But once you have entered this gate, you are
protected from the gatekeeper whose name is AZ (IN). Regarding this
gatekeeper it is written, "[God acquired me (Wisdom) at the beginning
of His way,] the first of His works from AZ" (Proverbs 8 :22).>°« This is
the mystery of "the beginning of His way."
The Divine Presence will then rest on you, and the Fifty Gates of
Understanding will be opened in your heart. From then on you will
realize Who is with you, Who is over your head, and Who is in your
heart. You will then recognize the true way.
Treasury of the Hidden Eden.
6. LIGHT OF THE INTELLECT
Once one has mastered the technique of letter permutation, the
next step in Abulafia's system involves the pronunciation of the
various names of God. The simplest of these involves the four letters of
the Tetragrammaton, YHVH (mrr). These letters are combined with the
letter Alef (K), together with the five primary vowels.
This method is presented in detail in Abulafia's Or HaShekhal
(Light of the Intellect), and it is one of the very few cases where his
meditative techniques have found their way into a standard published
Kabbalah classic. This entire selection is presented by the Ramak
(Rabbi Moshe Cordevero, 1522 — 1570), in his Pardes Rimonim
(Orchard of Pomegranates), one of the most important of all Kabbalah
classics. 105
In this selection, however, the Ramak does not attribute this
method to Abulafia, but rather to an obscure Sefer HaNikud (Book of
Dots). While there are a number of books with this name, none of them
are known to speak of this method. Several of these books have been
lost and are only known because they are mentioned in other texts, the
most important being attributed to Rabbi Aaron of Baghdad, a
Kabbalist of the Ninth Century. 106 It is entirely possible that both
Abulafia and the Ramak are actually quoting from a much older text
known as Sefer HaNikud, and this is supported by the manner in
which it appears in Abulafia's manuscripts. It is equally possible,
however, that only this small portion was copied, and that it was
generally called Sefer HaNikud. In any case, it is well established that
the Ramak was familiar with Abulafia' system. 107
Techniques very similar to those presented here are also discussed
by other Kabbalists, even by opponents of Abulafia, such as Rabbi
Judah Chayit. 108 It is also most interesting to note that a very similar
method is prescribed for the creation of a Golem. 109
Briefly, the system of Or HaSekhe! involves the combination of
the four letters of God's name, Yod (') Heh (n) Vav (i) Heh (n), with the
letter Alef (X), and then cycling it through the five basic vowels. These
vowels are:
Cholam ( ' ), having the sound of o.
Kametz (.), having the sound of a.
Tzere (..), having the sound of e.
Chirek (.), having the sound of i.
Shurek (i), having the sound of u.
Together with each pronunciation, one must move his head in a
motion resembling the actual form of each vowel. At the same time, one
must breath in a specific manner, with a certain number of breaths
permitted between letters, and more between lines.
An Excerpt From
The Light of the Intellect
It is known that the [consonant] letters do not have any sound by
themselves. God therefore gave the mouth the power to express the
letters, pronouncing them as they are found in a book. For this purpose,
he provided vowel points for the letters, indicating the sound with
which they must be expressed when they are translated from a book to
the mouth. These vowels are what allow the letters to be sounded, and
they can also be written as letters in a book.
The vibrations of these sounds must also be associated with space.
No vibration can occur except in a definite time and place.
The elements of space are the dimensions and distances. The
elements of time are the cycles, through which it is measured. This
includes such divisions as years, months and days.
One must therefore know how to draw out the sound of each letter
as it is related to these dimensions.
This is the mystery of how to pronounce the Glorious Name:
Make yourself right. Meditate {hitboded ) in a special place, where
your voice cannot be heard by others. Cleanse your heart and soul of all
other thoughts in the world. Imagine that at this time, you soul is
separating itself from your body, and that you are leaving the physical
world behind, so that you enter the Future World, which is the source
of all life distributed to the living.
[The Future World] is the intellect, which is the source of all
Wisdom, Understanding and Knowledge, emanating from the King of
Kings, the Blessed Holy One. All creatures fear Him with a great awe.
This is the fear of one who actually perceives, and it is double the fear
of one who merely has experienced love or awe.
Your mind must then come to join His Mind, which gives you the
power to think. Your mind must divest itself of all other thoughts other
than His Thought. This becomes like a partner, joining you to Him
through His glorious, awesome Name.
You must therefore know precisely how to pronounce the Name.
Its form [is given in the tables].
This is the technique. When you begin to pronounce the Alef (x)
with any vowel, it is expressing the mystery of Unity (Ykhud). You
must therefore draw it out in one breath and no more. Do not interrupt
this breath in any manner whatsoever until you have completed the
pronunciation of the Alef.
Draw out this breath as long as you extend a single breath. At the
same time, chant the Alef, or whatever other letter you are
pronouncing, while depicting the form of the vowel point.
The first vowel is the Cholem (o, '), above the letter.
When you begin to pronounce it, direct your face toward the east,
not looking up or down. You should be sitting, wearing clean, pure
white robes over all your clothing, or else, wearing your prayer shawl
(Tallit) over your head and crowned with your Tefillin. You must face
the east, since it is from that direction that light emanates to the world.
With each of the twenty-five letter pairs, you must move your
head properly.
When you pronounce the Cholem (o), begin facing directly east.
Purify your thoughts, and as you exhale, raise your head, little by little,
until when you finish, your head is facing upward. After you finish,
prostrate yourself on the ground.
Do not interrupt between the breath associated with the Alef and
the breath associated with the other letter in the pair. You may,
however, take a single breath, and it may be long or short.
Between each pair of letters, you may take two breaths without
making a sound, but not more than two. If you wish to take less than
two breaths, you may do so.
After you finish each row, you may take five breaths, but no more.
If you wish to take less, you may do so.
Pronunciation with the Yod ("•)
AoYo AoYa AoYe AoYi AoYu
AaYo AaYa AaYe AaYi AaYu
AeYo AeYa AeYe AeYi AeYu
AiYo AiYa AiYe AiYi AiYu
AuYo AuHa AuYe AuYi AuYu
YoAo YoAa YoAe YoAi YoAu
YaAo YaAa YaAe YaAi YaAu
YeAo YeAa YeAe YeAi YeAu
YiAo YiAa YiAe YiAi YiAu
YuAo YuAa YuAe YuAi YuAu
X
?t
'.'K
:*r
V K
K
'8
■^
:«
^
X
"8
.'N
■•H
^
K
'8
'8
r*
*K
;s
'<* :8
IT
it
* v
X*
V
*:
$1
>r
X?
K
?'
«'
X!"
R'
w
fr
t
8'
K'
k'
?:
8?
X 1
K'
K'
Pronunciation with the Heh (n)
AoHo AoHa AoHe AoHi AoHu
AaHo AaHa AaHe AaHi AaHu
AeHo AeHa AeHe AeHi AeHu
AiHo AiHa AiHe AiHi AiHu
AuHo AuHa AuHe AuHi AuHu
HoAo HoAa HoAe HoAi HoAu
HaAo HaAa HaAe HaAi HaAu
HeAo HeAa HeAe HeAi HeAu
HiAo HiAa HiAe HiAi HiAu
HuAo HuAa HuAe HuAi HuAu
HK
nx
nx
nx
hx
? N
n 8
nx
W
nx
W
™
n8
nx
hx
riK
n8
08
nx
hx
Q*
n 8.
nx
nN
hx
xh
xh
*n
xh
xh
??
8?
xn
xn
xn
NH
8H
8n
xn
kn
8n
8n
xn
xn
xn
«?!?
8n
8i?
xn
xn
If you change anything or make any mistake in the order in any
row, go back to the beginning of the row. Continue until you
pronounce it correctly.
Just like you face upward when pronouncing the Cholem, face
downward when you pronounce the Chirek (i, J. f n this manner', you
draw down the supernal power and bind it to yourself.
When you pronounce the Shurek (u, ^ or ,), do not move your
head upward or downward. Instead, move it straight forward (neither
lowering or raising it).
When you pronounce the Tzere (i, ..), move your head from left to
right.
When you pronounce the Kametz (a, t ), move it from right to left.
Pronunciation with the Vav (l)
AoVo AoVa AoVe AoVi AoVu
AaVo AaVa AaVe AaVi AaVu
AeVo AeVa AcVe AeVi AeVu
AiVo AiVa AiVe AiVi AiVu
AuVo AuVa AuVe AuVi AuVu
VoAo VoAa VoAe VoAi VoAu
VaAo VaAa VaAe VaAi VaAu
VeAc VeAa VeAe VeAi VeAu
ViAo ViAa ViAe ViAi ViAu
VuAo VuAa VuAe VuAi VuAu
IX
ik
i'x
IX
VX
IX
IX
i.8
W
ix
IX
18
58
18
Hx
IX
18
18
}8
^8
3?
5t?
5"
58.
i *
1^
&
k 1 !
Xl
k"i
«
m
«]
XT
XT
81
8!
81
XT
Nl
I??
&
81
XT
ki
W
XI
XT
XT
81
Pronunciation with the Final Heh (n)
AoHo AoHa AoHe AoHi AoHu
AsHo AaHa AaHe AaHi AaHu
AeHo AeHa AeHe AeHi AeHu
AiHo AiHa AiHe AiHi AiHu
AuHo AuHa AuHe AuHi AuHu
HoAo HoAa HoAe HoAi HoAu
HaAo HaAa HaAe HaAi HaAu
HeAo HeAa HeAe HeAi HeAu
HiAo HiAa HiAe HiAi HiAu
HuAo HuAa HuAe HuAi HuAu
nx
nx
n8
nx
nx
nx
nX
3*
nx
hx
nk
H8
h8
nx
hx
nx
nt<
n8
nx
hx
W
nx
nx
v8.
hx
t<h
xh
8h
xh
xh
N
8h
«n
87
xn
8*
8n
8n
8n
8n
8?
8h
8n
8n
'xn
xn
xn
xn
xn
kn
In any case, if you see any image before you, prostrate yourself
before it immediately. 110
If you hear a voice, loud or soft, and wish to understand what it is
saying, immediately respond and say, "Speak my Lord, for Your
servarrt is listening" (1 Samuel 3:9). Do not speak at all, but incline
your ear to hear what is being said to you.
If you feel great terror and cannot bear it, prostrate yourself
immediately, even in the middle of pronouncing a letter.
If you do not see or hear anything, do not use this technique again
all that week.
It is good to pronounce this once each week, in a form that "runs
and returns." For regarding this, a covenant has been made. 111
What can I add? What I have written is clear, and if you are wise,
you will understand the entire technique.
If you feel that your mind is unstable, that your knowledge of
Kabbalah is insufficient, or that your thoughts are bound to the vanities
of the time, do not dare to pronounce the Name, lest you sin all the
more.
Between the tablet of the Yod and that of the Heh, you can take
twenty-five breaths, but not more. But you must not make any
interruption at this time, not with speech and not with thought.
The same is true between the Heh and the Vav, and between the
Vav and the final Heh. But if you wish to take less than twenty-five
breaths, you may do so.
Light of the Intellect." 2
7. LIFE OF THE FUTURE WORLD
Of all Abulafia's books, the one that explains his methods most
completely is his Chayay Olam HaBah (Life of the Future World). This
was well known to the Kabbalisfs, and in the unpublished fourth
section of his Shaarey Kedushah (Gates of Holiness), Rabbi Chaim
Vital speaks of it as being the most important guide for attaining
meditative enlightenment. To this day, Chayay Olam HaBah is known
to Kabbalists, and it exists in many manuscripts, both in libraries and in
private collections. While its methods are considered to be very highly
advanced, there are still some closed Kabbalistic circles that actually
make use of them.
The main method discussed in Chayay Olam HaBah is very similar
to that found in Or HaSekhel, also involving the same head motions as
well as controlled breathing. Instead of making use of the
Tetragrammaton, however, this book utilizes the Name of Seventy-
Two Combinations.
This Name was known from most ancient times, and is discussed
in both the Bahir and the Zohar, but significantly, not in the
Hekhalot. U3 By the Eleventh Century, it had been popularized in
Rashi's commentaries, and is also mentioned in a late Midrash. 114 But
while the Name itself was known earlier, the actual methods of its use
had never been written down until Abulafia did so.
The Name of Seventy-Two is derived from three very interesting
verses (Exodus 14:19—21), reproduced on the following page.
Counting the letters of these three verses, one immediately discovers
that each one contains exactly seventy-two letters. These verses then
form the basis for the seventy-two triplets in the Name.
The process of constructing the Name is outlined in the Bahir,
and is very straightforward. One takes the letters of the first verse'in
direct order, those of the second in reverse order, and those of the
third verse in direct order.
Thus, one begins with the first letter of the first verse, which is a
Vav (l). Then one takes the last letter of the middle verse, which is a
Heh (n), and finajly, the first letter of the third verse, which is a Vav
(n). Combining these, one obtains the first triplet, VHV (Vti).
In order to construct the second triplet, one procedes in a similar
manner. One takes the second letter, Yod ('), of the first verse, the
Derivation of the Name of Seventy-Two
The Three Verses: Exodus 14:19 — 21
noy yen onnnxo iVi Vx-w mnn ■'jdV iVnn cnVxi -(xVo yci
icnnnxo ioyi amen ]:vr\
And the angel of God, who went before the camp of Israel,
moved, and went behind them, and the pillar of cloud moved from
before them and went behind them.
nx ix^i -pyrin |j»n vn Vxny nino pi crura uno p nti
inV'Vn Va hi Vx nt aip xVi nV^n
And it came between the camp of Egypt and the camp of
Israel, and cloud and darkness were there, yet it gave light in the
night, and one did not come near the other all that night.
nV ,l ?n Va my crip mi a dti nn nm 1 tVpi dti Vy it nx nrco m
•.cran ivp3-"i nannV en nx dbh
And Moses stretched out his hand over the sea, and God
caused the sea to go back with a strong east windall the night, and it
made the sea into dry land, and the waters were parted.
THE NAME OF SEVENTY-TWO
nna
nax
nV?
wno
DVy
CO
^
mi
opn
'in
nan
Vp
ynn
ixV
iVx
'tn
inn
nVo
m
T"
Vnc
nV
^Va
ixV
iwi
aaV
DIN
""l
nxa>
rrr
NN,1
:1D3
t"
sm
oyn
■ox
130
pia
nnV
in 1
rvn
Vu>y
ny
VXD
nV
Vn
a-'o
nnn
'ID
nao
m
X33
Doy
tt>nn
"■31
i,n
Tin
isy
nrr
am
ISO
mn
V"
D03
Din
"n
or
nxn
lan
yx
p30
aoi
second letter from the end of the middle verse, Lamed ("?), and the
second letter of the last verse, Yod ('). This results in the second
triplet, YLY ('V). One then continues in this manner until all
seventy-two triples are completed.
This, however, only provides the consonants of the Name. The
vowels used when pronouncing the Name are the "natural vowels"
associated with each consonant. us
Abulafia explains that the "natural vowel" is the first vowel
found in the letter's own name. Thus, for example, the first vowel in
the name of the letter Bet (a, written out as n--3) is "e," and therefore,
"e or the Tzere (..) is the natural vowels of the Bet. Similarly, the first
vowel in Gimel (3, written out as Vn?) is "\," and hence "i," or Chirek (.),
is the natural vowel for Gimel. The same is true of all the other letters.
The Natural Vowels
Numerical Value
Alef
X
Bef
a
Gimel
3
Dalet
1
Heh
n
Vav
i
Zayin
!
Chet
n
Tet
Yod
"i
Kaf
a
Lamed
b
Mem
Nun
3
Samekh
Ayin
y
Peh
D
Tzadi
X
Kof
P
Resh
1
Shin
IP
Tav
n
a
Kametz
1
e
Tzere
2
i
Chirek
3
a
Kametz
4
e
Tzere
5
a
Kametz
6
a
Kametz
7
e
Tzere
8
e
Tzere
9
Cholem
10
a
Kametz
20
a
Kametz
30
e
Tzere
40
u
Shurek
50
a
Kametz
60
a
Kametz
70
e
Tzere
80
a
Kametz
90
Cholem
100
e
Tzere
200
i
Chirek
300
'
a
Kametz
400
In general Chauay Olam HaBah is a book that speaks most
elequently for itself. The selection cited here should provide an
adequate overview of the use of the Name oi Seventy-Two.
An Excerpl From
Life of the Future World
"Prepare to meet your God, O Israel. "ne Prepare yourself, unify
your heart, and purify your body. Choose a special place for yourself,
where your voice will not be heard by anyone else. Meditate (hiiboded)
alone, with no one else present. Sit in one place in a room or attic. Do
not reveal your secret to anyone.
If you engaged in this by day, do so in a darkened room. It is best,
however, that you do it at night.
At this time, when you prepare yourself to speak to your Creator
and you desire to witness His might, be careful to cleanse your
thoughts of all worldly folly.
Wrap yourself in your Tallit. If the time is proper, also place your
Tef.llm on your head and arm. This will .increase your awe and
trembling before the Divine Presence which will visit you at this time.
Wear clean clothing. If possible, all your clothing should be white.
This is of great help for one's concentration on fear and love [of GodJ.
If it is at night, light many candles, so that your eyes are well
illuminated.
Then take in your hand a tablet and some ink. These will serve as
your witnesses that you are coming to serve God with joy and good
heart.
Then begin to permute a number of letters. You may use only a
few, or you may used many. Transpose and permute them quickly,
until your heart is warmed as a result of these permutations, their
motions, and what is derived from these permutations.
As a result of these permutations, your heart will become
extremely warm. From the permutations, you will gain new
knowledge that you never learned from human traditions nor derived
from intellectual analysis. When you experience this, you are
prepared to receive the influx (shefn, V5t?).
The influx will then come, bestowed to you. It will arouse in you
many words, one after the other.
Then prepareyour inner thoughts to depict God and His highest
angels. Depict them in your heart as if they were human beings,
sitting or standing around you. You are in their midst, like a
messenger whom the King and His servants wish to send on a
mission. You are ready to hear the words of the message, whether it is
from the King or from one of His servants, from His mouth, or from
the mouth of any one of them.
After you have depicted all this, prepare your mind and heart so
that your thoughts should understand the many things that come to
you through the letters that your heart imagines. Understand each
concept and its reasons, both as a whole and in its parts. Ponder them,
like a person who has a parable or example revealed in a dream, or like
one who delves into a very deep concept in a book of wisdom.
Take each concept that you hear, and interpret it with the best
and closest interpretation that you can. Judge yourself according to
what you understand from it. And what you are told can also relate to
others.
All this will take place after you have cast the tablet from your
hand and the pen from between your fingers, or after they have fallen
of their own accord because of your many thoughts.
The divine influx will begin to prevail in you, and will weaken
your external and internal organs. Your entire body will begin to
tremble, until you think that you are about to "die. This is because your
soul is separating itself from your body as a result of the great joy that
you experience when you perceive and recognize these things.
In your mind, you will then choose death rather than life. For
death only involves the body, and as a result, the soul lives forever
when it is resurrected.
You then know that you have reached a level where you are
receiving the divine influx.
At that time, you may wish to honor the glorious Name and serve
Him with the life of your body and soul. Conceal your face, and be
afraid to gaze upon God. "Do not come closer. Remove your shoes
from your feet, for the place upon which you stand is holy ground"
(Exodus 3:5).
Instead, involve yourself with your body once again. Stand up, eat
something, drink something, smell a pleasant fragrance, and let your
spirit once again return to its sheath. Let your heart rejoice with its
portion, and know that God loves you. He teaches you for your benefit,
He teaches man knowledge. 117
After you have done this successfully many times, you will
become an expert in "choosing life." When you are strong and stable,
you can make use of another, higher method.
When attempting this method, prepare yourself in the manner
discussed earlier. Clear your mind completely.
Then, with complete concentration and wi.th a proper, pleasant,
sweet melody, pronounce the Name [of Seventy-Two].
Using the natural vowels of each letter, (begin by pronouncing
these six triplets]:
VaHeVa YoLaYo SaYoTe
EaLaMe MeHeShi LaLaHe
■Jft VQQ o'jy
These six triplets of the Holy Name pronounce with eighteen
breaths.
If the divine influx does not force you to stop, continue
pronouncing the Name in this manner until you reach the triplet MVM
(did), [the last of the seventy-twoj.
We have a tradition that the divine influx will come to a perfected
individual after he completes [the number of letters in] the first verse,
that is, after he pronounces twenty-four triplets.
This is alluded to in the word "my Beloved" - Dodi (Tn = 24). It
is thus written, "The sound of my Beloved (Dodi) knocking" (Song of
Songs 5:2).
You may then see the image of a child (Naar, nw = 320) or that of a
Sheik (12> = 320), In Arabic, the word "Sheik" means an "elder." You
see the image of an old man (Zaken, jpi), since the numerical value of
Naar is the same as "Elder and Elder"(Za/ceM VeZaken, jpn |pi = 320).
The mystical name of the one who appears to you is Metatron,
whose name is also Naar. 11 *
His name is also Enoch (Chanokh, -pan). This is alluded to in the
verse, "Train (Chanokh) a child (Naar) in his way, and when he is old
(Zaken), he will not depart from it" (Proverbs 22:6).
Combine "raise" (Chanokh, "jun = 84) and "his way" (Darko, wn
= 230), and you will discovery his mystery. 119
Thus, "our way is his strength" (Dark-enu Koch-o, ins i»Vi =
314). Likewise, "our strength is his way" [Koch-enu Dark-o, uno I3"n =
314). [The numerical value of Metatron (jnuuo) is 315.]
When you see him, strengthen your heart and understand his
ways. "Take heed of him and hearken to his voice - do not rebel
against him, for he will not forgive your sin - for My Name is in him"
(Exodus 23:21). > 2 °
Behold God's Name, Shaddai (HU7 = 314)t This is Metatron.'* 1 He
is the "Prince of Names" (SarHaShemot, niDtfn "It!?), who speaks with
the "authority of the Name" (Reshut HaShetn, avr\ man). [Both
expressions contain the same letters.]
These twenty-four triplets contain seventy-two letters.
Therefore, when he speaks, respond and say/'Speak my Lord, for
Your servant (Avdekha) is listening" (1 Samuel 3:9).'" [Both of these
numbers are alluded to in the word Avdekha (JOS), which can be
broken into] Av (3» = 72) and dekha ("p = 24).
The angel who teaches you the mystery of God (YHVH, Mi') and
His Name is Gabriel. He speaks out of the first verse (pasuk) of the
Holy Name that is pronounced by your mouth, and he provides you
with a vision (mareh) of prophecy. This is the mystery of the verse, "1
make Myself known to him in a vision (mareh), I speak to him in a
dream (chalom)" (Numbers 12:6).
A vision (Mareh, riK^D = 246) is the mystery of the verse (Pasuk,
piOD = 246). This is Gabriel (VRnai = 246).
A dream (Chalom, ortn = 84) is the mystery of "my Witness" (Ed-
iy, ■ns = 84). This is Enoch (Chanoch, -pin = 84).
"And now, also, my Witness (Ed-iy) is in heaven, and He who
testifies for me is on high" (Job 16:19), that this Kabbalah tradition is
true.
If, heaven forbid, you do not receive anything when you
pronounce the first verse, start again and begin the second verse.
Pronounce [the second set of triplets]:
NuThaHe HeAaAa YoReTha
ShiAaHe ReYoYo AaVaMe
Concentrate as much as you can. As you pronounce each letter,
exhale while you sound out the accompanying vowel together with its
proper motion.
There are only five vowels, and their order is a e i u ($ N X X X).
The exhalation for all of them is the same. ...
The Name contains 21 different letters. [These are all the letters of
the Hebrew alphabet, except for the Gimel (1), which is lacking.]
The letters having the first vowel [Cholem (o)] are Yod (') and Kof
The letters containing the second vowel [Kamefz (a)] are Alef (K),
Dalet (7), Vav (3), Zayin (J), Kaf (?), Lamed (V), Samekh (9), Ayin (v),
Tzadi (?), and Tav (n). They are ten in all.
The letters containing the third vowel [Tzere (e)] are Bet (3), Heh
(n), Chet (n), Tet (u), Mem (0), Peh (0), and Resh (?). There are seven in
all.
rrr Nia nnj
The letter containing the fourth, special vowel [Chirek (i)] is Shin
(v). This is the only such letter [in the Name],
There is one other letter that has the vowel [Shurek (u)) to itself,
and this is the Nun (3).
There is also another letter, Cimel (1), that shares the vowel
[Chirek (i)] with the Shin. But although it is found in the alphabet and
in books, it does not exist in the Name, because of a reason already
discussed elsewhere. 1 "
As you begin to pronounce each letter, begin to move your heart
and your head. Since your heart is internal, move it mentally. But your
head is external, and therefore, you must move it physically.
Move your head following the actual form of the vowel point
associated with the letter that you are pronouncing.
This is the form of the head motions:
The vowel point written above the letter is called Cholem (o, k).
This is the only vowel point above the letter, since all the others are
written beneath the letter.
When you pronounce [the Cholem] together with the letters Yod
(') or Kof (p), begin facing directly straight ahead. Do not incline your
head to the right or left, upward or downward. Keep your head straight
and even, like the balance of a scale, just as it would be if you were
speaking face to face to a person of the same height as yourself.
Then, as you draw out the sound of the-letter while you pronounce
it, begin to move your head so as to face upward, toward the sky. Close
your eyes, open your mouth, and let the words shine. Clear your throat
of all phlegm, so that it should not disturb your pronunciation. As you
exhale, continue to raise your head at the same rate, so that you
complete the exhalation and head motion simultaneously. If you'
complete the head motion before the exhalation, do not lower your head
until you have exhaled completely.
Between each letter, you may rest and prepare yourself. At this
time, you can take as many as three breaths, like those associated with
the pronunciation. [Each triplet will therefore involve twelve breaths.]
The mystery of these "twelve breaths" (YB Neshimot, nlO'MP: l"- 1 =
818) is the "Seventy-Two Names" (EB Shemot, ni0U7 3"y = 818).
These are bound niyarca an = 818
Until they raise IN© 1 -iu>n = 818
A change, a change in nature yaun ••ww 'u© = 818
■•1333 niDwa = 818
rvnD forcm = 818
n n nnn = 818
miKn = 828
nin^wj 3" 3 = 828
-nnn nnn = 828
wfyv ny^n = 828
nwDO 3"y = 828
nnrcna 3"y = 828
nia'WJ a"' = 828
niorc 3"y = 818
Through Names when they build
In the calculation of attributes
Which are [HH] beneath the Name.
However, the mystery of all
the letters
depends on
twenty-two breaths
which are
under the glory.
Furthermore,
their parts are tripled
and they parallel the
seventy-two Sefirot
which in man are
seventy-two thoughts.
But the
twelve breaths,
whose mystery is the
seventy-two Names,
se'al of the Satan. P™ ^ ln = 818
["The Satan"(]W'"0, plus an additional unit for the word itself, adds
up to 365, the days of the year.] For this mystery, we must pronounce
the twelve months. [The reason for this is that the word for "month,"
Chodesh (unn = 312), is equal to twelve Divine Names (nirr = 26); 12
X 26 = 312.] This is for the sinners in Israel, whose bodies are judged in
Gehinom for twelve months.'^
And two "houses" (triplets) - OTO Wl = 818
contain
twelve breaths. nin ™ ="' = 818 '
Their mystery if Vav Vav (1 1), that is, six and six,
as I alluded in the
seventy-two names n1Dtt > 3 " v = 818
that are pronounced.
These breaths give rise to a third triplet, and this gives a total of
eighteen [meaning "life" (Chai, Tl = 18).]
They will increase for you
years of life
which are
eighteen breaths
from the two Chayot
in which there is
the lifeforce of breath.
You have
two nostrils
whose mystery is the heaven called
Aravot.
Understand this, for these are
the nostrils of the soul
and their mystery is
two Cherubs
which make
the Divine Presence descend
D"n ni3«7 = 824
rYlD'HN n" 1 = 824
nvn tupd = 824
nott>:n m-n = 824
CTm '3W = 678
many = 678
nawm 'vm = 678
d'sip o^ana = 678
nrawn ••y-ao = 678
]\w«i nnn = 805
mean b» = 805
The Divine Presence then dwells on earth, speaking to man, "from
above the ark cover, from between the two Cherubs" (Exodus 25:22).
For the
primeval substance
is on the ark cover
like the form of
the rainbow. ntt , pn = gos
The two Cherubs allude to the Divine Presence (HaShekihnah,
ns'awn = 390). They are cause and effect, male and female (Zachar
U'Nekevah, nap3i nat = 390). They were therefore forged (miksheh) as a
single body with two forms. 1 " They look at each other, and the Name
was between them.
All of this was like a tree
on the ark cover,
and because of
the rainbow (HaKeshet)
it had to be
forged (Miksheh).
These are the overseers
over the Name
which is
moan Vy = 805
nwpn =805
rwpa = 445
own by = 445
the name of the category
out of which comes
every soul.
And now
the sorcerer
depends on these techniques, and therefore
every soul
is a witch.
The Torah, however, says, "Do not let a witch live" (Exodus
22:17). This means that "every soul" shall not live. Regarding the
vengeance against the wicked, God therefore commanded, "Do not let
'every soul' live" (Deuteronomy 20:16). 126
\<0T\ DU> = 445
HOPS *73 = 445
•y©a»n = 445
naiOT Va = 445
nctton = 445
However,
the breath
which is
from the second one
is a
holy
tabernacle
in the heart.
One ascends
with the Unique Name
to the sky
to depict with Unifications
the relationship
between everything that
is difficult
in this
science of pronunciation.
It alone is
life in the Name.
It is remembered and sealed
in the Book of Life
to make the individual live
with passion
which enlightens [the soul]
constantly, when
every thought,
every soul
is concentrated on it.
no'inn = 410
mwnn = 410
wnp = 410
pVO = 410
-invD Dun = 410
yp-iV = 410
□ i Tin i 3 txV = 410
vpm = 410
nwpn = 410
nxia = 410
rnann p nnann = 410
D©a D^n = 410
D"nn 1DD3 = 410
ppna = 410
nVoionn = 410
nawriD ba = 410
mm Va = 410
Therefore, one who pronounces the Name so as to always live with
it, is serving God with love, and all the reward is his alone. In His
wisdom, this is what God desired.
The vowel point which is called Kametz (a, t ), looks like a line with
a dot below it.
When you pronounce it with one of the ten associated letters,
chant the letter, and move your head from left to right in a straight line,
as if to trace the top of this vowel point. Then bring your head back so
that you are facing directly forward, toward the east, since you are
facing this direction when you pronounce the Name. This practice must
be done while one faces the east, just as in the case of formal worship.
Conclude by bowing down slightly [so as to parallel the dot
beneath the line of the Kametz]. Complete [the exhalation and head
movement] simultaneously, as I instructed you by the first vowel.
The next vowel is the Tzere (e, X), which looks like two dots next
to each other, one to the right, and one to the left.
As you pronounce it with one of its seven associated letters, begin
the pronunciation and the motion simultaneously. Move your head
from right to left, the reverse of what you did the the Kametz . . .
When you pronounce the Shin, you will make use of the Chirek (i,
x) which has the form of a single dot below the letter.
As you pronounce it, move your head downward, as if you were
bowing down to God, who is standing before you, and to whom you are
speaking. This is the precise opposite of the head motion associated
with the Cholam.
With these four vowels, you have crowned God as King [over the
four directions].
When you pronounce a Nun, also make Him King. Begin by
looking straight ahead, stretching your neck forward as much as you
can. Do not raise or lower your head, but keep it facing straight
forward.
This is the form of the Shurek. It consists of three dots, one under
the other, like this (x). It can also be a single dot in the center of a Vav,
like this (IX). Both cases imply the same thing.
Through these five vowels, you have crowned God as King in all
six directions of the universe. These are up and down with o (X) and i
(X), right and left with the a (X) and e (X), and backward and forward
with the u (x).
[These vowels are often written together with their associated
letters: AoO (ix '= 7), AaH (nx = 6), AeY ('X = 11), AiY ('-X = 11), and
AuU (IX = 7). They all add up to 42.]
All the vowels therefore point to the fact that they are "in God's
Hand" (BeYad YHVH, mrr to = 42). This is alluded to in the verse,
"Let us fall in God's Hand, for His mercies are great, but let me not fall
into the hand of man" (2 Samuel 24:14).
mVx = 42
vprr = 42
03 = 42
■oV = 42
nDr = 42
Their mystery is:
God
my only One
in them
my heart
will be worthy.
And this mystery is
Enough! Enough! Enough!
And if, heaven forbid, when you pronounce these two verses, you
still do not receive the divine influx, speech, or a visible vision of a man
or some other prophetic vision, start again, and begin the third verse.
This is its form:
■H H 'I = 42
VaHeVa DaNuYo HeChe Shi
EaMeMe NuNuAa NuYoTha
rvj X3j any
When you complete the entire Name, and receive from it whatever
God wishes to grant you, praise God and thank Him.
If you are not successful in attaining what you have sought from
God, you must realize that you must repent completely. Cry because of
your lack of elevation, and because you pronounced the Name with
ulterior motives, which is an extraordinary sin. You have not been fit to
receive God's blessing. In the Torah, God pTomised that He would
bless us with His Name, as it is written, "In every place where (asher) I
will pronounce My Name, I will come to you and will bless you"
(Exodus 20:21). [God is saying,] "I will pronounce My Name when you
pronounce my Name."
[The word "where" (Asher, -iwx)in this verse has the same letters
as Rosh (U/N-I), the word for "head."] The mystery indicated here is that
one must pronounce the Name with his head, as I have taught you.
The priest blesses the people with the Name, and he himself is also
blessed. Every priest who does not bless, is himself not blessed.
With all this, "My son, despise not the rebuke of God, and do not
spurn His correction" (Proverbs 3:11). Wait a while and then make
another attempt to pronounce His fearsome Name, until you are
worthy of something.
You may also attempt to use one of the Ten Names [ of God used
in the Bible. God says, "I will come to you and bless you,"] and the
numerical value of "1 will come" (Aboa, N13K) is ten.
All of this may also be a test. God may be testing you to see
whether you will deny Him or will still have faith. So be careful and
guard your soul, lest you see any iniquity or unfairness in God. . . . "If
it is empty, it is from you." I27
This completes the entire Kabbalah tradition regarding the
pronunciation of the Name. If you accustom yourself to do it, you will
be successful and will attain enlightenment.
Life of the Future World. ul
8. GATES OF RIGHTEOUSNESS
Although Abulafia presents an excellent overview of his methods,
he does not fit them together into a single system, nor does he discuss
the form of his experiences in any detail. This is left to an anonymous
disciple, author of Shaarey Tzion (Gates of Righteousness), a book that
was most probably written in the year 1295 in Hebron. 129 A clue to the
identity of the author is provided in another manuscript, which
indicates that the author's name was Shem Tov. As mentioned earlier,
Abulafia had a disciple by the name of Shem Tov of Borgus, and it is
highly probable that he is the author of this book.
There is very little question that the master mentioned in this book
is none other than Abulafia himself. And for the most part, the material
here appears to parallel that in other works by Abulafia. 130 Most
important, however, is an autobiographical sketch, where the author
speaks of his experience with Abulafia, describing his initial skepticism
and ultimate enlightenment. We will not include this here, however,
since it has already been published elsewhere in English. 131
Numerous copies of this book were made, and it exerted an
important influence on the later Kabbalists of the Holy Land. Almost an
entire chapter was copied two hundred years later in the main work of
Rabbi Judah Albotini, whom we shall discuss in the next section.
Another important Kabbalah text, Shoshan Sodot (Rose of Mysteries),
actually quotes it by name.
The author speaks of three ways through which one can divest
himself of the physical: the common way, the philosophical way, and
the Kabbalistic way. The common way involves a method called
"erasure" (mechikah), where one attempts to erase all images from the
mind. 132 The.author notes that he was aware that the Moslem Sufis also
made use of this technique, and that one method involved the repeated
chanting of the name "Allah." 133 Although the Sufis are able to attain a
degree of ecstasy in this manner, the author writes that they cannot
know its significance, since they are not party to the Kabbalah
tradition.
Discussing the philosophical way, the author speaks of a certain
philosopher by the name of Ben Sina, who wrote many volumes while
in a state of meditation (hitbodedut). When an idea was particularly
difficult, he would concentrate on it and ponder it, often drinking a cup
of strong wine, enabling him to sleep on it. 134 This is of particular
interest, since a very similar procedure is also discussed by Rabbi Isaac
of Acco, and this is one indication that the two shared a common
tradition. 135
It is in discussing the way of Kabbalah that the author mentions
his master, who is identified as Abulafia. The master spent four months
teaching him the methods of letter permutations, telling him to erase
everything from his mind. Finally he told him, "The goal is not to stop
at any finite form, even though it is of the highest order. Through the
way of Divine Names, one can reach a level where the power is not
under his control The more incomprehensible the Names, the greater is
their advantage." U6
The master then showed him books composed of utterly
incomprehensible Names and number combinations, saying, "This is
the Path of Names." The author spent two months deeply meditating
on these, and finally, one night, he awoke to see a light shining from his
face. At first he did not believe what he was seeing, but no matter where
he walked in the dark, this light followed him, even when he hid under
a blanket. He was aware that this was something that could not be
explained in any natural manner.
Upon informing the master of this experience, the author was told
to spend half his time permuting letters, and half making use of the
Divine Names. One night while permuting the letters of the Name of
Seventy-Two, he began to see the letters expanding before his eyes,
growing until they looked like great mountains. 13 ' His hair stood on
end, and he began to speak automatically, saying words of wisdom.
On a later occasion, the author made use of a technique involving
the Tetragrammaton. At first, he felt as if he would die, but after saying
a sincere prayer, he suddenly felt as if he were being anointed with oil
from head to toe. 138 He then felt a tremendous spiritual experience,
which he speaks of as indescribable sweetness of rapture and ecstasy.
An excerpt from
The Rose of Mysteries 139
"The power of the prophets to liken a form to its Creator" is a very
great mystery. ... I found an ancient teaching that explains this, and I
will write it down here. . . . These are the author's words:
The following was told to me by the enlightened sage, Rabbi
Nathan, of blessed memory. 140
When an individual completely enters the mystery of prophecy, he
suddenly sees his own image standing before him. He becomes totally
unaware of his own essence, as if it were concealed from him. Then he
sees his own image standing before him, speaking to him and telling
him of the future. It is regarding this mystery that our sages say, "Great
is the power of the prophets, since they liken a form to its Creator." 141
Rabbi [Abraham] ibn Ezra (1089-1164) likewise taught, "He who
hears is a man, and he who speaks is a man." uz
Regarding this, another sage writes:
Through letter combinations and meditation (hitbodedut), I had a
number of experiences. One involved a light, that followed me
wherever I went, as I discussed in Shaarey Tzedek (Gates of
Righteousness). However, I was never worthy of attaining a level where
I could see my own image standing in front of me.
Still another sage writes:
I am aware how insignificant I am, and I realize that I am certainly
not a prophet or a disciple of the prophets. I have neither attained
Ruach HaKodesh (Holy Spirit), nor have I made use of a heavenly voice
(Bat Kol). Of such things, I have not been worthy, for I have not
divested myself of my "cloak" or "washed my feet." U3 But I call
heaven and earth as my witnesses, that this account is true.
One day, I was sitting and writing mysteries in the manner of
Truth. Suddenly, it was as if I had ceased to exist. I then saw my own
image standing in front of me. As a result of this, I was forced to stop
writing.
In his commentary on the Guide to the Perplexed, Rabbi Moshe of
Narbonne (d. 1362) writes: 144
When the sages teach that the prophets "liken a form to its
Creator," they mean that they liken the form which is in the prophet's
own soul ... to its Creator, that is, to God. It is thus written, "Over the
form of the Throne there was a form like an image of a Man" (Ezekiel
1:26). These forms and images exist in the soul of the prophet.
This also happened to us when we were writing this book. Once,
in the late afternoon, we were placing the vowel points on the Explicit
Name. All at once, our eyes were confronted with visions, appearing
like definite forms made of red fire. This occurred a number of times
while we were writing this book.
9. THE LADDER OF ASCENT
The teachings of Abulafia are known to have come to the Holy
Land through the author of Shaarey Tzedek, and it appears that they
took firm root there. Over two hundred years later, we find one of the
prominent sages of the Holy Land, a chief rabbi of Jerusalem, involved
in these mysteries and authoring an important book on Abulafia's
teachings. This is none other than Rabbi Judah Albotini (1453 — 1519),
author of Sulam HaAliyah (Ladder of Ascent).
Albotini is known to Talmudic scholars as the author of a
supercommentary on Maimonides' commentary on the Mishnah. This
was published by Rabbi Shlomo Idni (1567 — 1626), author of another
important commentary on the Mishnah. 145 Written in 1501, this
supercommentary is included in the most important edition of the
Mishnah. Not as well-known is Albotini's monumental commentary on
Maimonides' code, which exists only in manuscript. 146
Not too mu<-h is known of the personal life of Albotini, other than
the fact that his father, Moshe Albotini, was a prominent scholar in
Lisbon. It is highly probable that the family was exiled in 1496, during
the general expulsion of Jews from Portugal. This is significant, since
Rabbi Judah Chayit, a strong opponent of Abulafia's teachings, also
left Portugal during this same expulsion. The fact that Chayit found it
necessary to denounce Abulafia's writings indicates that they enjoyed a
degree of popularity in his homeland.
Albotini migrated to the Holy Land, and by 1509, we find him as a
member of the Jerusalem academy, where he signed an ordinance
exempting scholars from the head tax. He succeeded Rabbi Jacob of
Triel as head of the Jerusalem Academy, making him the official head
of all the Rabbis of Jerusalem. It would appear that Abulafia's school of
meditative Kabbalah was sufficiently accepted in Jerusalem at the time
that a practitioner and teacher of these methods could be chosen as a
chief Rabbi. A short time later, we find another teacher of these
methods, Rabbi Joseph T^ayach, also holding a rabbinical post in
Jerusalem.
A manuscript of Sulam HaAtiyah was in the hands of the great
Kabbalist, Rabin Sasoon bekhor Moshe IVsiado (d. l°03), and from
what he writes, he actually intended to publish it." 7 Although he never
succeeded in doing so, a number of key chapters have been published in
scholarly journals. Several manuscripts of this book exist, both in
libraries and in private collections. M! "
In this book, Albotini speaks about the Meditative Kabbalists
(MeKubaliin llaMitbodedim), as if they were a well-established group
in his time. 140 Speaking about cither books on the subject of letter
manipulation (tzouf) that had recently been written, he warns that
they contain many errors. 150 He is thoroughly familiar with Abulafia's
svslem. upon many oi whose teachings he expands, presenting them in
a clear and well-ordered manner. In two places, he mentions Abulafia's
Clmyay OLun HaBah (Life of the Future World) by name. 151
The first few chapters of the book deal mostly with word and letter
manipulation (tzciuf), drawing heavily on Abulafia's works. Because
this involves the letters of the Hebrew alphabet, it is virtually
impossible to do justice to this method in English. The individual
interested in pursuing the subject further can find an excellent
summary in the published works of the Ramak. 152
Another idea that Albotini discusses in detail is that of "jumping"
(kefitzah) and "skipping" (dilug). Although this is mentioned by
Abulafia, and the method was undoubtedly used by him, he does not
present a clear picture how one makes use of it. 153 Albotini not only
clearly describes these techniques within Abulafia's system of Tzeruf,
but he also provides a number of examples showing how they are used.
Briefly, "skipping" consists of a sort of free association, using any
one of the standard methods of letter manipulation. This can consist of
simple letter permutation, the use of ciphers, or finding other words
with similar numerical values (gematria). Words can also be expanded
in a number of ways, the simplest being to spell out different letters of
the word. As long as one is making use of a single system, such as
gematria for example, he is said to be "skipping." When he goes from
one system of letter manipulation to another, then he is said to be
"jumping.' All of this was seen as an important meditative technique
through which one could attain a high level of enlightenment.' 54
An important prerequisite for attaining the meditative experience
is stoicism (/i/'s//fnpi/f,miriyn), and this is discussed at great length by
Albotini.' 55 This has been discussed by a number of later kahhalists, but
Abulafia only speaks about it in passing, writing, "One who has
attained true passion (chrshek), is not influenced by the blessings or
curses of others. It is as if they were speaking in a language that he does
not understand." t56 Albotini's teachings regarding stoicism, however,
seems to come from Rabbi Isaac of Acco, who speaks of' this idea at
length. This is of particular significance, since it would indicate that
Albotini was a student of Rabbi Isaac of Acco as well as of Abulafia
Albotini also expands on Abulafia's discussion of Hewing
(chatzivah) and Engraving (chnkikah), mentioned in the Sefpt Yetzirah.
When a person reaches a high meditative level, "the mind is no longer
concealed in the prison of the physical faculties, and it emerges . . .
entering the spiritual domain." In this domain, the individual may see
various visions or letter combinations, and the connotation of Hewing
is that he "splits" and analyzes these visions vvhil" still in .1 meditative
state. Engraving then implies that he "engraves these revelations in his
soul so that they are never forgotten.' 57
Although Albotini speaks of a number of standard meditative
techniques, Albotini maintained that any proper teaching could serve as
the subject of one's meditation. He thus writes, "Those who meditate
(hitboded), concentrate on an idea or on a very deep lesson. They close
their eyes, and virtually nullify all their faculties in order to allow their
hidden intellect to emerge from potential to action. They then absorb
the lesson, permanently engraving it in their soul." 158
Through the use of Divine Names in meditation, one can channel
extremely powerful spiritual forces. Albotini writes that Moses made
use of this to save Israel, and that, "with the power of the Divine
Names, which he pronounced in his prayers, he was able to turn back
the anger and fury." ,5Q More remarkable, he states that the Ten
Martyrs could have saved themselves by using these Names, and that
the sages could have even prevented the destruction of Jerusalem at the
hand of the Babylonians and Romans. But, seeing that this had been
God's decree, they refrained from doing anything.
The Talmud speaks of three oaths that Israel made not to
improperly hasten the coming of the Messiah. This is based on the
verse, "I bind you by an oath, O daughters of Jerusalem, . . . that you
not awaken, that you not arouse the love, until it is desired" (Song of
Songs 3:5). 160 There has been much discussion of this oath, and some
rabbis have even used it as a refutation of Zionism.
Albotini provides a very novel interpretation of this oath, saying
that the great masters of Kabbalah meditation were bound by an oath
not to use their methods to li.isten the redemption, lie thus writes,
"Even though the coming of the Messiah is a great concept, necessary
(01 the rectification ot all Universes, the sages and saints who knew the 1
mvsteiv of God's name were bound by <in oath not to arouse the
redemption until they knew that Cod desired that it should occur." ,61
In general, Albotini warns against pionouncing any of the Divine
Names, even those discussed by Abulafia. Anticipating the Ari, he
understands that, while earlier generations may have been able to
purify themselves sufficiently so that they could actually pronounce
the Names, later generations are no longer able to do this. But still, he
maintains that it is not actually necessary to pronounce the Names, and
that much can be accomplished by merely knowing them and
pondering their signilicance.
1 his is evidenced from the verse, "Me was enraptured in Me, I will
bring him forth, I will raise him up, because he knew My Name"
(Psalms 91:14). Albotini notes that the verse does not say, "he
pronounces My name," but rather, it says, "he knows My name." Me
concludes, "from this we see that the main thing is the knowledge of
the Divine Names, of their existence, essence, and meaning." K ' 2 A
similar explanation is also provided to the verse, "Before they call I will
answer them" (Isaiah 65:24). "Even though one concentrates on a
given name and only thinks about it, without 'calling' and actually
pronouncing it, he will be answered."
Chapter Three: Rabbi Abraham Abulafia
1. Chayay Olam HaBah (Jewish Theological Seminary, Ms. 21.58) p. 4b,
quoted in Scholem, Kiivey Yad BaKabbalah (Jerusalem, 1930) p. 25; Otzar Eden
HaGanuz, see below note 102. Also seeShanrey Tzedek (Jerusalem, Ms. 8° 1 48) p.
66b, 67a, quoted in Kiryat Sefer 1:1 35; Sn/nm HnAliynh 10 (Jerusalem, Ms. 8" 3 34)
p. 98a, quoted in Kilvey Yad BnKnbhnlah, p 228. Cf. rsalms 23:5, 45:8, 109: 18,
133:2.
2. Tshuvot Rashhash 189. See also Tshuvnl Rivash 157. Compare this to
Abulafia's statement in VeZot LeYehudah, in Jellinek, Ginzey Chakhmat liaKub-
balah (Jerusalem, 1969) p. 19.
3. Metzaref LeChakhmah 12.
4. This is reproduced below, see notes 105, 112. See chapter 5, notes 1
and 3. The Ramak's master in Kabbalah, Rabbi Shlomo AlKabatz also
mentions Abulafia's teachings, see Brit HaLcvi (Lvov, I863)p. 13c.
5. Magen David, Vav (Munkatch, 1912) p. 13c. See Chapter 5, note 7
6. Tshuvot Rashba 548. See VeZol LeYehudah, p. 18.
7. Bava Bairn 12b.
8. In one manuscript of Chayay Olam HaBah. the text is actually written
within a series of circles. Jewish Theological Seminary, Ms. 2165.
9. Minchat Yehudah on Maarekhe! Elokul, end of Introduction (Mantua,
1558) p. 3b. This is quoted in full in Metzaref I eChaklunah Inc. til. Chayit also
quotes the Tshuvot HaRashba.
10. Shftn HaGcdohm, Scfanm, Chayay Olnm HaBah (Ghrl 76) In Dcvnfih Lcl'hi,
Aid I, the Chidah writes that the final letters of the patriarch's names, when
transformed by the AtBash code, spell cut the divine name Sluddai. The
source of this is obviously Abulafia's Chayay Olnm HaBah (Jewish Theological
Seminary, Ms. 2158) p 7a.
11. See Bel HnXlidrnth, Volume HI, p. XL, note 6. In the beginning of Gmal
Egoz, Gikatalia appears to indicate that lie was initiated into the mysteries in
the year Kr/rr Tornli (mimnD) of his life. In ils "minor numerical value'7/Vfr's/w
KalarJ. Kcler Vorah has a value of 25, indicating that this is the age when he
began. It is also significant to note that the same expression, Krlcr Torah, in a
similar context can be found at the beginning of Scfer HnJzeruf, which is
usually attributed to Abulafia. However, this begins to raise the possibility
that this was also written by Gikatalia. Further evidence is from the
expression "Know my brother, may God watch you," which is found in the
same manner in Scfer HnTzeruf and in Ginat Egez. It is very possible that Scfer
HnTzeruf was written by Gikatalia while under the influence of Abulafia. In
many manuscripts, brier I InTzcruf is followed by Pcnifh Hahlikind (cf Paris, Ms.
"74, p. 38b), ,mm\ the system of the latter is not that of Abulafia at all
Regarding the expression Keler Tarnh, see also Gel Hnbheniol (Oxford, Ms.
1653) u. ICla.
12. VeZol LcYchudah, p. 12.
13. Scfer HnChcshek (Jewish Theological Seminary, Ms. 1801) p. 12b.
14. See Shcvn Nclivol HnChnkhmah (in Jellinek, Philosophic unit Knhhalah.
Leipzig, 1854) p. 22. He also mentions having mastered Emunol VeDeyol by
Rabbi Saadia Gaon, Chovol HnLcvnvot by R, Bachya ibn Pakuda, and the works
of R. Abraham Ibn Ezra. See VeZol Le Yehitdah p. 18. He was also familiar with
Tikkun HnMtddol, by R. Solomon ibn Gabriel. See Olzar Eden HnGanuz (Oxford,
Ms. Or 606) p. 44b.
15. This was published in Lyck, 1874.
16. Olzo Eden HnGnnuz p. 131a. He also mentions Olio! Rabbi Akihn there.
Among other kabbalah texts that he mastered were Shimushcy Torah and
Shimushcy Tehillim. Ibid. p. 48b. These two books are mentioned by the Ramban
in Total Hnbhcm Tcmimnh (in Kilvey Ramban, Jerusalem, 1964) p. 168. Scfer
HaTcmunah is mentioned in Chnyau Olnm HaBah p. 6b. In Shcvn Nclivol
HnChnkhmah. p. 21, he mentions having mastered Pirkcy Rnhhi Ishmnel (the
Hckheloll, Ohrl Rabbi Akibn, Scfer HnRnum. Scfer Razicl and Mishmcrol HnElyonim
VcHnTnihtonim.
17. In VeZol LeYchiulah, p. 17, he uses the term Avir Kadmon. This is a
Zoharic term, see/i/rn Rnbbah, Zohar 2:135b. Cf. Elz Chnim, Shanr HoNesirah 7 (p
81).
18. VeZol LaYchudah, p. 15.
19. VeZol LaYehiuiah, p. 15. These are listed in Olzar Eden HnGuanuz, p. 16a,
and the list is published in Bf! HaSefer, Volume 111, p. XLII.
20. Ibid. This book is existant in manuscript, Paris, Ms. 771, Jewish
Theological Seminary, Ms. 835. The entire text is published in G. Scholem,
HaKnbbnlah shel Scfer HaTcmunah VeShcl Abraham Abulafia (Jerusalem, 1965) p.
229ff. He is mentioned in commentary of Moshe Botril on Sefcr Yelzirah 4:2,
4:4. See Ben Yaakov, Olzar Scfntim. "Ghosbcn Mi'hpnl" (Chet 861). Also see
below, Chapter 3, notes 53,54. Abulafia also mentions another of his ni.isi ers,
a certain Rabbi Joseph, see Maflcach HnRnyyon (Vatican, Ms. 291) p. 3 I b.
21. Or HaSckhel 4:4 (Vatican, Ms. 233) p. 53a, Chnyay Olnm HaBah p. 21b,
Olz.ir Eden HaGnma. p. 131b. The expression, "The Satan was on my right
hand," alludes to Zechariah 3:1.
22. Or HnSckhc] 4:1, p. 4lb. On p. 53b, he also stales that Solan (JCT) has
the same numerical value as Oinbohs (^Utn, Devils), and that this word
has the connontation of D,o Boh; (Two Balls). This piece is deleted from
many manuscripts of Of Habekhcl.
23. This introductory poem is in Ginzcy Chakhmal HaKahhalnh, after Sefc
HaOl. p. 23.
24. Genesis 38:9, Niddnh 13a.
25. See Zohar 1:19a, 1:57a, 1:69a, 1:219b.
26. 5rr/inl HnRrrn 141
27. Cf. Or HaSckhel 4:4 (53b). lie also makes several gemMriot with the
word "Demons," see Ghnuay Olnm HaBah, p 10b (in Kilvey Y«d BaKahhatih. p.
26); Olzar Eden HnGanuz, pp. 20b, 153a.
28. Olzar Eden HnGanuz. pp. 21a.
29. Maflcach HaChakhnwt (Jewish Topological Seminary, Ms. 16".6) p.
107b. Here it states explicitly that he is speaking of the Christians In Ms.
Parma De Rossi 141, p. 16b, quoted in Scholem, Mnfor Trend; in Jewish Mydicism
(New York, 1941) p. 3/9, note 33, this reference is missing.
30. Scfer HnChchck, p. 26b. This is discussed in UaKahbHah shel Seftr
Ha Femuuah VcShel Abraham Abulafia. p. 185.
31. See note 42.
32. Or HaSekhel 7:3, p. 92a. Cf. Chayay Olnm HaBah 7b.
33. Ve7.nl LeYchudah, p. 19. See Maflcach HnChakhmet la, and Mdlench
HnShemol Qewish Theological Seminary, Ms. 1807) p. 7°a, where this Achitov
is counted among Abulafia's closest disciples.
34. The Sambation is a mystical river, beyond which the Ten Lost 1 -ibes
were exiled. It is reputed to boil and toss up stones every day but the Sal'Gith.
See Snnhednn 65a, Targum J. on Exodus 34:10, Ycrufhnlmi 10:5 (53b). B-mhil
Kabbah 73:6.
35. It is to him that VeZol LeYehudnb was written. Since he lived in
Barcelona, the place of the Rashba, it is possible that Abulafia meant him In be
an adovcate.
36. He is the author of a commentary on Asnm Sefirol HnOmer, Leipzig,
Ms. 12.
37. In Mnfleneh HnClwkhmot, Abulafia ennumerates his discipks in
Mesina: Saadia ben Yitzchak Scgalmaas, Abraham ben Shalom Komti, and
Nathan ben Saadia Charar. In Palermo (Paldes?) his disicples were Achitov,
son of Yitzchak the physician, his brother, David the physician, Shobmc
Chazan, son of Yachin, and Shlomo the physician, son of David Yitzchak See
note 33. Or HaSckhel was dedicated to Nathan and Abraham, while Scfer
HrrCJiMJirk was written for Saadia and Yaakov, son of Abraham.
38. Paraphrase of Deuteronomy 28:34.
3'T I he word Mikicli used here also often refers to a noetura I em mission.
'10. Olzn !',lm HaCanuz, p. 16-1.1. This is published in full in Bel HaMidrash,
Volume III, page XL, and in HaKabbalah Shel Sefer llaTcmunah VeShtl Abraham
Abulfaia. p. ]93.
41. The Hebrew word for "ihese," Eleh. has a numerical value of 41. This
might be an allusion to the year 5041, or 1280.
42. Munich, Ms. 285. published in MCVVJ 36:558, and in / laKahbalah Shcl
Sefer HaTnnunah VeShrl Abraham Almlafia, p. 197. He writes that he was
captured on the Fast of Gedalia, which is the day after the New Year.
43. Paraphrase of Deuteronomy 20:61.
44. An allusion to Exodus 3.15.
45. Published in Jellinek, Ginzcu Chakhmal HaKabbalah. pp. 12-14.
46. VcZrl LrYeliudah, p. 17.
47. hnreySUtfer. quoted in HaKahbalab Shcl Sefer I laTcmunah VeShrl Abraham
Almlafia, p. 126.
48. Sefer HaChchrk. p. 13b.
■!». Olza, Eden HaCanuz, pp. Q6b, IOla, 125a, Sefer I laCheshek, v. 34b Chayay
Olam HaBah. p. I Ob. ' '
50. Maflrath HaChaklnnat. p. la
51. Olzai Eden HaCanuz. p. 25a.
52. Shrra Nelraal Halorah, in l>hilo<a,<h,e ami Kabbalah, p. 23. This was
written to Abraham ben Shalom Comti, one of his disciples in Messina, to
whom Or HaSekhel was also dedicated.
53. See above, pp. 68-6°.
54. Scfn HaCheshek, p. 31a, VeZnt EeYchudah, p. 15.
55. Mafteaeh HaShcmal. p. 58b. Cf. Kecanti, Bachya, ad Ice.
5b. Sefer Yclzirah 6:4. See Olzar Eden HaCanuz, p. 81a. Cf. Sefer Yclzirah 2:2.
57. Rabbi Yehudah ben Barzilai, Commentary on Sefer Yelzirah (Berlin
1885), p. 226. Abulafia virtually quotes this verbatim in Get HaShcnol (Oxford
Ms. 1 658), p. o 0a . See also Olzar Eden HaCanuz, pp. 16a, 17a. A very similar idea
is found in Baruch Targomi's Maflechol HaKabbalah, in HaKabbalah shel Sefer
Halemunah YcShel Abraham Abulafin, p. 234.
58. VrZol LrYclutdnh, p. 14, 15.
5o. Bcaklwl 55a. Betzalel was the one who constructed the Tabernacle
under Moses' authority (Exodus 35:30). See Raavad on Sefer Yetzirah 64 Cf
Olzar IJcn llaGanuz 26b, Sefer HaCheshek 31 b. Abulafia discusses the concept of
izemf in detail m Or HaSekbel 7 (p. 89a ff).
O0. See Likulcy Amanm (Tanya), Shaar HaYiehud VeEmunah 1, Chesed
LcAvraham 2.1 1.
61. >r/n HaCheshek, he. cil. See Psalms 12:7, 119:140, Proverbs 30:5.
62. See Meditation and I he Bible 3:7.
63. Olzar Eden HaCanuz. p. 161a. Text is below, p. 84.
64 Shaa reu Tzcdck (Jerusalem, Ms. 8° 148), p. 64 b. See • Chamy Olam HaBah
quoted below, p. 96.
05^ These include Sefer HaTzeruf, Shaarcy Tzedek. and Sulam HaAliyah
Regarding the authorship of 5rfcr HaTzeruf. see note U.
06. Ilekhelal Rabala, 1:1. Bahir 80; Olzar Eden HaCanuz 8a, Sefer HaCheshek
31b, Shcva Neircot HaTorah (in Plnloso r hie and Kabbalah) p. 11.
67. Olzar Urn HaCanuz. lor. cil. Rcgaiding peeing one's own (ate, --r-
Shoshan Sadat, quoted below, p. 10°. See note 42.
68. Olzar Eden HaCanuz, loc cit.
69. Sefer Yelzirah 1:6. Olzar Eden HaCanuz, lae eit.
70. Ofz.tr Ef<rii HaCamn, p. 7a, Can Nn'id (Munich, Ms. 5*) p. 3?.?.b, .pioted
in HaKabbalah Shel Sefer Halemunah VeShel Abraham Abulafia, p. 153. Sec below,
pages 105, 106, 132.
71. VeZat LeYehudah 19a. See note 2.
72. Brit Menuchah 2a. Cf. Malbim on Genesis 4:26.
73. Minachot 43b, Bahir 96.
74. Sefer HaCheshek 35a.
75. Mafteaeh HaChakhmol 90a.
76. Sefer HaTzeruf (Paris, Ms. 774), p. la.
77. Ibid. Cf. Maflechol HaKabbalah, p. 230. See Chapter 4, note 124.
78. Sefer HaTzeruf, p. lb.
79. See Chapter 2, note 18.
80. Sefer HaTzeruf, p. 2b.
81. See Sefer Yetzirah 4:3, Bahir 70, 117, 154, J'rtrmiry Zahai 18 (32a).
82. Sefer HaTzeruf, p. 2b.
83. Ibid. 3a. Cf. Bn/iir 1.
84. Ibid. 4a.
85. /W. 4b, Chayay Olam HaBah, p. 5b. See above, Chapter 1, note 6. Also
see Perush HaAgadol of Rabbi Azariah of Goronda, Recanti, quoted in Chaptei
1, note 10.
86. Sulam HaAliyah 10 (Jerusalem, Ms. 8° 334), p. °8a, in Kitvey Yad
BaKabbalah, p. 228.
87. Sefer Yelzirah 1:8. See Olzar Eden HaCanuz, p. 9a. See notes 68, 111.
88. Or HaSekhel 10:4, p. 125b, Chayay Olam HaPah. p. 21a f.
89. Olzar Eden HaCanuz, p. 147a. See HaKabbalah shcl Sefer Ha Eemunah VeSh!
Abraham Abulafia, p. 179.
90. Olzar Eden HaCanuz, p. 61a, Or HaSekhel 1:4 (p. 20a).
91. Kidduslun 71a.
92. Mekhilla on Exodus 12:1, Sifri on Deuteronomy 10:15, Tanchuma. Bn '
Midrash Tehillim 132.3, Rashi, Radak, on Jonah 1:3, Ramban on Deuteronomy
18:15, Zo/mr 1:85a, 1:121a, 2:170b, Emuiwt VcDeyot 3:5, Knzari 2: 14, Ibn Ezra on
Joel 3:1, Tsdimot Rniibaz 2:842.
93. Sefer HaCheshek, p. 32a.
94. Sefer Yelzirah 4:12. One multiplies all numbers up to and including th<-
number in question to attain the result. In mathematics, this is called a
factorial.
95. Or HaSekhel 7:1, p. 90a, Sulam HaAliyah 1. See Parties Rirnonim, Sha-r
HaTzeruf 1.
96. Sefer HaCheshek, p. 20b; Or HaSekhel 6:1, p. 79a.
97. Ofinr Erfftt HaGanui, Bodleian Library, Oxford, Ms. Or. 606, pp. 160-
162. I would like to acknowledge the Curators of the Bodleian Library for
permission to reproduce this portion of their manuscript.
98. See Ibid. p. 30b, where this is discussed at length.
99. The word lieruf usually means to purify. Here Abulafia uses it in tb.f
same sense as the Talmud uses it with regard to Betzalel See notes 50. M.
100. See March Nrvuchim 2:30, Ram ban on Genesis 1:2. In many places the
Zohtir speaks of a Bnlzinn DcKardcnila, and according to many commentaries,
this means "the Lamp of Darkness, "Cf. HaGra on 1'iknncy Zohar 5 (Vilna, 1867)
p. 20c. Also see Shaarru Kedufhah 3:2, where the author speaks of a "Light of
Darkness."
101. I lie word Otiol here is normally translated as "things to come,"
from the root Ata(nPK), meaning to "come." Usually, however, the word
means letters, although it is never found to have this meaning in the Bible.
102 See note 1.
103. Sec Rosh llaShanah 21b, Z.ohar 2:115a, 3:216a.
104. See Dnhir 139, 140, 142.
105. Or HaSckhel 8:3, p. 108b (., quoted in Pardee Rimonim 21:1. It is also
quoted in Snlarn HaAliyah 9, p. 95a ff, quoted in Kiruat Scjer 22:167 ff. The
Ramak writes regarding Abulafia's teaching, "This is either a direct tradition,
given over from mouth to mouth, or else it was revealed by a Ma^id (Angelic
Spokesman)."
106. This Sefer SfaNikkiui is mentioned in the commentary of MosheBotril
on Sefer Ychirah 1:1 (14b). He is also cited as the author of a book called
linPard.-s.
107. See Or V nkar on Zohar, Shir iJaShirim (Jerusalem, Ms. 4° 74), quoted
in Kilvty Yad BaKabbalnh. p. 232. Here, the Ramak states, "The method of
pronouncing the Name is found in the book Or HaSckhel by Abraham Abulafia,
and this method is the secret of Scjer Yctzirah." See note 109
108. See Minchat Yehudah on Maarckhet Elokul 1 4, p. I97b. Cf Parties Rimonim
21:2.
10°. See tmek \-JaMciekh (Amsterdam, 1653) p. °c. See note 107, Chapter
7, note 1.
110. Cf. Genesis 17:3, Joshua 5:14.
111. See note 87.
112. See note 105. See Shoshan Srdol. p. 72b.
1 1 3. Bnhir 110, Zahnr 2:270. Cf. Sefer Hnknnnh (Cracow, 1894) p. 88a, Pnrdes
Rimonim 21:5.
114. Pesikta Zulraia on Exodus 14:21, Raslii, Sttccah 45a, "Am."
115. The same system is found in Shaar IhiKavanal (Lvov, 1856), p. 18a.
Also see Shnin I laKavanol . p. 8° Adam Yashar (Lvov, 56)6) p. 5b, Shrnirot
Ll'Se^nlot Niflnol (New York, 1968) 4b. Also see Shemirah LeChnim (Bagdad,
1898), Seder Piturn IfnKeltrres (Prague, 1615). Cf. Shnet Luchot llaBril (Jerusalem,
1 Q 60), Volume 2, page 141b.
116 Paraphrase of Amos 4:12.
117. Paraphrase of Isaiah 48:17, Psalms 94:10.
118. Metatron adds up to 314, and adding six for the six letters of the
word, this yields 320.
119. This two together add up to 314, like Metatron.
120. 1 his verse refers to Metatron, Snnhedrin 38b.
121. See Rashi on Exodus 23:21.
122. See Or HaSckhel, quoted above, page 91.
123. See Sefer HnCheshek. p. 4b, where the author writes that the name
does not contain Gimel, since the numerical value of this letter is three, and
the essence of this name is threefold. It is therefore not necessary to also
include the letter itself. Cf. Magalah Amitkat 179.
124. fjuyot 2:10, Shabbal 152b, Rah llaShanah 17a.
125. Cf. Exodus 25:18.
126. These are the only places in the Torah where the verse "la
TcChayah" —"Do not let live," is found.
127. Paraphrase of YerusheiJmi, Penh 1:1, from Deuteronomy 32:47.
128. This is taken from Jewish Theological Seminary, Ms, 7,158, pp. 19a
ff. I would like to acknowledge the Jewish Seminary of America for
permission to publish portions of their manuscript in translation Parts of this
section have already been published in the original in lellinel-, /ViiWrJirV nnd
Knbbnlah, pp. 44, 45; Kilvey Yad BnKnbbnlnh, p. 27; UaKabhnlnh shel Scjer I Inlemunal-
VeShel Abraham Abulafia, p. 210 ff. A small part is translated in Scholem, Major
Trends in Jewish Mysticism, p. 136 ff.
129. Four manuscripts of this are known, Jerusalem, Ms. 8° 148.
Columbia University, Ms. X 893 - Sh. 43, Leiden, Ms. Warner 24, 2; British
Museum, Ms. Caster 954. Only the first two manuscripts contain the
autobiographical sketch. See Kilreu Yad BnKnbbalnh. p. 34, Kiruat Scjer 1:127 ff
130. It should be compared with Or llnSckhcl and Sefer llalicmf .
131. Scholem, Major trends in Innislt Mysticism, p. 147 ff.
132. Shanrey Tiedek (Jerusalem, Ms. 8° 148), p. 59b; quoted in Kiruat Sefer.
See Chapter 7, note 99.
133. Rabbi Abraham Maimonides also speaks about the Moslem Sufis,
see Sefer HaMaspik LeOvdey HaShern, p. 185.
134. Shaarcy Tiedek, pp. 60a, 60b.
135. See Chapter 4, note 61.
136. Shnareu Tzdek, p. 62b, 63a.
137. See Chapter 5, note 56.
138. See note 1.
139. Shoshan Sodct (Koretz, 1784) p. 69b. A manuscript version has beer
published by G. Scholem, MGWJ 77:287. The author of Shn'han Sodat is R
Moshe ben Yaakov of Kiev (1449-1518).
140. Most probably Nathan ben Saadia Charar of Mesina, to whom ()■
HciSekhel was dedicated. See note 37.
141. Bereshit Rabbah 27:1.
142. Ibn Ezra on Daniel 10:21. The Talmud likewise says that God spoke
"with the voice of Moses," See liernkhol 45a, Midrnsh I'ehillim 18:29, 24:11,
BeiMidbar Rabbah 14:21, Tanchurna, Ki Tisa 15. This is discussed in Chayny Qlam
HnBah, p. lb. This is also discussed by R. Isaac of Acco, sceOlzar Chaim, p. J 63a.
See Chapter 6, note 44.
143. See Recanti, beginning of VaYera.
144. R. Moshe of Narbonne, Commentary on Moreh ficvuehim 1 :46 (Vienna,
1852) p. 5a.
145. Lie is the author of the Malcchet Shlemah on the Mishnah. Ibis h
found in the Vilna, Rom, edition of the Mishnah, at the beginning of Tnhartr.
(with Yachin U'Boaz).
146. The name of this commentary is Yesod Mishnah Torah, British
Museum, Ms. Add. 19.783, Jewish Theological Seminary, Ms. Deinard 398.
"147. See Sbevien ^ii<i'ii (Jerusalem, 1869) Volume I, p. 6a. Also sec Kitvey
Yail bltiKnhbnlah, p. 33. Kirynl Scfer 2:272.
US. The important library manuscripts are Jerusalem, Ms. 8° 334,
discussed in Kitvey Yivl DnKnbbahih. p. 32. Another manuscript is Jerusalem, Ms.
?° 1302, and Jewish Theological Seminary, Ms. 1 816, which are actually two
halves of the same manuscript. See Marx, PA AJR 4:161 , The introduction and
table of contents were published in Kirynl Sr/rr 2:136-14 1; chapters 7 to 9, in
Kirynl Sffn 22:161 ff., and chapter 10 in Kitvey Ymi BnKnbbnlnh, pp. 79a-100b.
14°. Sulnm HnAliynh 9 (Jerusalem, Ms. 8° 1302) p. 13b. See Chapter 4,
note 69.
150. Suhim HnAliynh 3 (Jewish Theological Seminary, Ms. 1516) p. 10b.
151. Vnm HnAliyah 10 {Jerusalem, Ms. 8° 334), in Kitvey Yad BaKabbalah,
pp. 22^, 230
152. r<n tu-i R<mov.,v,, 30.
153 See C'liiwuu (1|mih 11/iBn/i, p. °h, beaming of Vfiv HiiT^einj.
154. Sninm HnAliynh 8 (Jerusalem, Ms. 8° 1302) p. 8b.
155. Ibid. Chapter 10, in Kitvey Yn,l BnKnbbnlnh. p. 22e>.
136. Sefer HaCheskek. p. 3Sn.
157. Sulam HnAliynh 7 (Jerusalem, Ms. 0° 1302), p. 8,1. CI. SYfn I l<iChe<hek.
p. 22a. Also see Shnnrew I zeilek. p. 73b, with regards to the Urim and Tluimim.
150. <;,<!„„, HnAliunl: a, p. 16a.
160. Ketubvl 11 la. The entire first section of VnYcvl Xlnthr discusses this.
161. Sulam HaAliynh 9, p. lob.
162. Ihl See Chapter 4, note 28.
