Full text of "Abraham Abulafia: A Starter Kit"

Gershom Scholem

THE NAME OF GOD
AND THE LINGUISTIC
THEORY OF THE KABBALA

"Thy word (or: essence) is true from the beginning"; thus
reads the Psalmist's passage, oft quoted in kabbalistic literature
(Psalm 119: 160). According to the originally conceived Judaistic
meaning, truth was the word of God which was audible both
acoustically and linguistically.* Under the system of the syna-
gogue, revelation is an acoustic process, not a visual one; or
revelation at least ensues from an area which is metaphysically
associated with the acoustic and the perceptible (in a sensual
context). This is repeatedly emphasised with reference to the

Translated by Simon Pleasance.

* This article was originally a lecture given at the Eranos-meeting in
Ascona, 1970.

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The Name of God

words of the Torah (Deuteronomy 4: 12): "Ye heard the voice
of the words, but saw no similitude; only ye heard a voice."
What precisely we are to understand by this voice and what
is uttered through it is the very question which the various
currents of Judaistic religious thought have constantly posed
themselves. The indissoluble link between the idea of the
revealed truth and the notion of language — is as much, that is,
as the word of God makes itself heard through the medium of
human language, if, otherwise, human experience can reach the
knowledge of such a word at all — is presumably one of the most
important, if not the most important, legacies bequeathed by
Judaism to the history of religions.

It will not, however, be possible, within the framework
made available to us here, to investigate the full breadth and
depth of the terms of this question. In this respect we must
look in to the literature and thought of the various Jewish
mystics, in order to discover what they can teach us about this
problem.

The point of departure of all mystical linguistic theories,
among which we should also number those of the Kabbalists, is
constituted by the conviction that the language — the medium —
in which the spiritual life of man is accomplished, or consum-
mated, includes an inner property, an aspect which does not
altogether merge or disappear in the relationships of communi-
cation between men. Man passes on information, man tries to
render himself comprehensible to other men, but in all such
attempts there is something else vibrating, which is not
merely communication, meaning and expression. The sound
upon which all language is built, and the voice which gives form
to the language, forges it out from the matter of sound; these
are already, prima facie beyond our understanding. The age-old
question, which has divided the philosophical camp since the
time of Plato and Aristotle, namely whether language relies on
tradition, agreement or on some inner property within the being
itself, has, from time immemorial, been dealt with in the light
of this latent complexity of the undecipherable character of
language.

However, if language is something more than communi-
cation and expression, which are the bases of any linguistic
research, and when this sensual element, from whose fullness

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and profundity it is generated, also contains that other feature,
which I earlier called its inner property, then the subsequent
question is raised: what exactly is this "secret" or "hidden"
dimension of language, about whose existence all mystics for
all time feel unanimous agreement, from India and the mystics
of Islam right up to the Kabbalists and Jacob Boehme? The
answer is, with virtually no trace of hesitation, the following:
it is the symbolic nature of language which defines this dimen-
sion. The linguistic theories of mystics frequently diverge when
it comes to determining this symbolic nature. But all mystics
in quest of the secret of language come to share a common basis,
namely the fact that language is used to communicate
something which goes way beyond the sphere which allows for
expression and formation; the fact, also, that a certain
inexpressible something, which only manifests itself in symbols,
resonates in every manner of expression; that this something is
fundamental to every manner of expression, and, if I may say
so, flashes through the chinks which exist in the universal
structure of expression. This conviction is at the same time the
common basis and the experience from which it has nourished
and revitalised itself in every generation, our own included. The
mystic discovers in language a quality of dignity, a dimension
inherent to itself, as one might phrase it at the present time:
something pertaining to its structure which is not adjusted to
a communication of what is communicable, but rather — and all
symbolism is founded on this paradox — to a communication of
what is non-communicable, of that which exists within it for
which there is no expression; and even if it could be expressed,
it would in no way have any meaning, or any communicable
sense.

But at this point we are encroaching on the religious domain
— which is certainly not the only domain which can harbour
symbolism, as is demonstrated already by every theory of
aesthetics which is debatable to a greater or lesser degree — and
the respective content of the language of God, considered as that
area which is most closely associated with the secret dimension
of language that is mentioned above. In this area the original
concern of mystics was that they departed from the language
used by mortal men, in order to discover within it the language
of revelation, or even discover language as revelation. Constantly

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The Name of God

they would worry and brood over the question: how is it
possible that the language of the gods, or the language of God,
infiltrates the spoken language and because of this infiltration
lays itself open to discovery. From time immemorial they have
sensed an abyss, a depth in language which they have set
themselves the task of measuring, exploring and consequently
conquering and mastering. This is the point from which the
mystical linguistic theories of all religions issue, the point at
which language should be at once language of revelation and
language of human reason. This is the fundamental thesis of
linguistic mysticism, as is indicated by Johann Georg Hamann
with masterly laconicism; "Language — mother of reason and
revelation, their a (alpha) and w (omega)." 1

If our intention in the following pages is to attempt to say
something which will contribute to an understanding of the
conception of language maintained by the Kabbalists, this is
primarily for the reason that their superabundantly positive
delineation of language, as the "mystery revealed" of all things
that exist, made it possible to establish this as the most highly
instructive paradigm of a mystical theory of language.

There are essentially three themes attaching to an argument
such as this which consistently occupy the foremost position, in
their various aspects:

1) The conception that creation and revelation are both
principally and essentially auto-representations of God himself,
in which, as a consequence and in accordance with the infinite
nature of the divinity, certain instants of the divine are introduced,
which can only be communicated in terms of symbols in the finite
and determined realm of all that is created. 2 A directly associated

1 In a letter from Hamann to Jacobi written at the end of 1785, shortly
before his death, cf. Hamanns Schriften, ed. Gildemeister 5, p. 122, and Rudolf
Unger, Hamanns Sprachtheorie im Zusammenhange seines Denkens, 1905, p. 226,

in which the author completely misconstrues the importance of this epigram
for Hamann's thought.

2 Molitor, Philosophic der Geschichte oder iiber die Tradition, 2, 1834,
pp. 73 & 248. The author is of the opinion that he has discovered in the
Kabbala another conception of the Creation which is seen not as the auto-
representation of God, but as the shadow projected by God. However, he
has misunderstood his sources for this thesis in the Emek ha-Melekh, folio
12b, para. 61, where the argument has nothing to do with this. In kabbalistic
literature I have only once come across the conception of nature as the

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factor with this is the further conception that language is the
essence of the universe.

2) The central standpoint of the name of God as the
metaphysical origin of all language, and the conception of
language as the explanation — by dismantling — of this name,
such as it appears principally in the documents relating to
Revelation, but also in all language in general. The language
of God, which is crystallised in the name of God and, in the
last analysis, in the one single name itself, which is its center,
is the basis of all spoken language, in which it is reflected and
symbolically manifest.

3) Tht dialectical relation between magic and mystique in
the theory of the names of God, as well as in the extraordinary
power which is attributed to and recognised in the simple human
word.

But before I deal with the various perceptions of the Kabbalists,
I feel that I should make one observation at this stage, in order
to avoid misunderstandings. Seen as an historical document, the
Hebrew Bible contains no magic concept of the name of God.
Of course, the passage of the Torah (Exod. 3:6-14), which relates
the revelation of the name of God, YHVH, by the burning
bush (and about which a plethora of exegeses has been written),
is written in an extremely emphatic manner; but even here, and
still more so in the numerous other passages which contain
references to the invocation of the name of God, the magic
aspect is conspicuously absent. The fact that this aspect was at
a later time introduced into the text, reveals the history of the
influence of the Bible, and, in this respect, is relevant and of
interest to our exposition. The name which is explained to
Moses by the burning bush is nevertheless not even directly
designated as the Tetragram, although its etymology does imply
some reference to it: "I shall be who I shall be." If this
explanation, which is certainly not intended to be a philosophical
one, is to be understood in the sense of the Torah, it would
seem to express rather the freedom of God, who will be there,
present and existent, for Israel, whatever form or manifestation

shadow projected by the divine name, and this again in the light of the
mystique of language. I found this in the manuscript commentary on the
Psalms, namely the Kaph ha-Ketoreth, which was printed c. 1500 in Paris.

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The Name of God

this presence or existence might take. But the name so defined
lacks, as we have said, the aura of magic, which the Torah
strives to remove as far as possible not only from this name,
but from the word in general.

To quote Benno Jacob, an eminent scholar in this domain: 3
"It is in fact most striking, in relation to the decisively sacra-
mental (one is presumably to understand: sacral) meaning which
the word has in the contemporary camp of heathendom, that it
at no juncture plays any role whatsoever in Israelite religion,
and more specifically in the ritual of this religion. The silence
is so complete that it can only be interpreted as willful. In the
exercise of all his devotional duties, the Israelite priest is totally
mute, with the exception of the blessing which he has to utter
(Num. 6:24) and which (by virtue of its wording) is not only
protected from any misunderstanding, but also expressly guaran-
teed against any kind of mistaken interpretation. Not one single
word is prescribed for the priest to speak in any of his duties.
He carries out his functions and sacrificial deeds without a
word. He is instructed so fastidiously in the ritual to be
observed in the service of the day of atonement, that not one
definite word comes to our ears, because he has no such word
to pronounce. The rites which he must observe with regard to a
leper are so precisely laid down, that there is no whisper of any
pertinent formula. The agenda: ritual of the Israelite priest in
effect only consists of agenda, i.e. acts. If we weigh up the other
similarity between the Israelite cult and the cult of other ancient
religions, this silence can only amount to conscious opposition.
Every and any indication that the word is imbued through itself
with some force, and that the prescribed formula operates with
a magic effect, should be avoided at all costs."

This extremely pertinent observation is not contradicted by
the stipulation that, in prayer or any specific procedures asso-
ciated with prayer, the name of God is 'invoked,' because this
invocation is in point of fact separate from the actual ritual
itself, in as far as it is carried out by priests. In this respect,
however, one should not exclude the fact that the magic note
again crops up here. In striking contrast to the quotation used

3 Benno Jacob, Im Namen Gottes. Eine sprachliche und religionsgeschichtlicbe
Untersuchung zum Alten und Neuen Testament, 1903, p. 64.

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above, a contemporary scholar has this to say about the invocation
of the name YHVH: "In a theological sense, it occupies the
position which is taken up in other cults by the cultual image.
It was surrounded by a whole apparatus of not uncomplicated
cultual representations, rites and provisions, in order to protect
the knowledge one might have about it, but above all the use
which Israel was permitted to make of it. With a reality of such
a holy order entrusted to it, Israel found itself confronted with
an enormous task, which consisted not least of all in the resistance
of all the temptations which arose, both simultaneously and
implicitly." 4 This is the meaning of the biblical mention of the
" sanctification of the name." It is quite conceivable, and has
been the subject of many considerations, 5 that even in Israel
one was in those times likely to make use of this name in the
course of certain mysterious and magic practices which consti-
tuted a real danger for those concerned. The text of the Bible,
however, gives us no direct evidence of this, and this would
seem quite significant.

Among historians of religion there is a widespread conception
that the magic quality of the name relies on the fact that a close
and substantial relation exists between the name and the name's
bearer. The name is a real, non-fictitious quantity. It contains a
declaration about the nature of its bearer or at least something of
the potency attaching to it;* it is, further, identified with the
nature and essence of what is named by it — a viewpoint which
played an important role in the oriental world which surrounded
Judaism, and which found specific emphasis in Egyptian religion.
But one is nevertheless permitted to remark that the magic of
the word is a far deeper and more far-reaching fundamental
experience for man — an experience which has simply undergone
a particularly acute concentration in the magic of the name. The
fact that words have an effect which greatly surpasses all
"understanding" needs no supporting reference from religious
speculation: the experiences of poets, mystics and anyone else
represent very fully the sensual properties of the word. The
issue, first and foremost, of this experience is the conception

4 Gerhard von Rad, Theologie des Alten Testaments 1, 1957, p. 185.

5 E.g. by S. Mowinckel, Psalmenstudien, I, 1921, pp. 50 ff.

6 von Rad, p. 183.

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The Name of God

of the power of names and their potential employment in magic
practices. It is consequently not surprising that, in the course
of the historical development of Judaism, this magic has had
some effect on authorities on the Scriptures and apocalyptic
writers, and that this has been due to external influences no less
than to inner pressures. 7 Even when it was not endowed with
magic accents it was able to make itself at home in the biblical
concept of the vast might which inhabits the name of God.
There were in fact sufficient passages in the holy scriptures — the
clearest probably being in Deuteronomy — in which, precisely,
a divergence was drawn up between God himself, persisting
in his transcendency, and his name, which is present in
the temple, with the result that the name itself is akin
to a quintessence of the sacred, that is, completely intangible.
It is an esoteric configuration, effective within creation, of power,
namely the omnipotence of God. The absolute awe which
encircles everything which attaches to this name and its mani-
festation determines everything which authorities on the
Scriptures and teachers of the Talmud are attempting to establish
about it in terms of definitions or assertions. "Heaven and
earth are perishable, but 'Thy great name liveth and endureth
in eternity'. The name had to be written together with godliness.
The woman suspected of infidelity was duly informed that she
was not to bring about the effacement of the great name written
in godliness (in accordance with the stipulation in Num. 5).
Whoever writes down a divine name may not even reply to a
monarch who is addressing him a greeting before he has finished
writing the name. And it is not just complete divine names
which are not to be effaced; this stipulation applies to individual
letters in a divine name. Moses only allowed himself to mention
the Tetragram after the 21st word. In the case of sacrifices this
divine name is used exclusively, in order to afford the sectarians
no pretext (to parade their gnostic speculations). The Tetragram
and all its transcriptions were placed in the Ark of the
Covenant." 8

7 Jacob, p. 110, concerning the way in which these ideas penetrate
Pharisaical Judaism.

8 Ludwig Blau, Das altjiidische Zauberwesen, 1898, p. 119-120, in which
the source data for these assertions are also given. Some of these assertions
have been recently examined in a philosophical spirit by Emanuel Levinas,

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The most significant moment in this development and at the
same time the most paradoxical moment is the fact that the
name, by which God calls himself and which is used to utter
invocations, withdraws from the acoustic sphere and becomes
unpronounceable. To begin with it is tolerated for a few especially
rare occasions within the temple as a word which may be
pronounced, for example when the priest gives the blessing or
on the Day of Atonement (Yom Kippur); after this, however,
and above all after the destruction of the temple, it was
completely withdrawn into the realm of the ineffable. It is
precisely this ineffability, with which the name of God can, it
is true, be addressed but no longer expressed, which has, in
terms of the Jewish sensitivity, endowed it with that inexhaustible
depth, evidence of which is available even from such a radical
exponent of theistic rationalism as Hermann Cohen in a stirring
passage speaking of the Messianic promise (Zechariah 14:9):
"In that day shall there be one Lord, and his name one" (a
sentence which forms the conclusion of the prayer of the Jewish
liturgy which is repeated three times daily), he says that it is
in no way comprehensible that the name should be so emphasized,
in the way which emerges from the translation. "The word
shem, however, contains an inexhaustible force of expression in
the religious sensitivity of the Jew. The name of God is no longer
a magic word, as it once was, but it is the magic word which
attaches to the Messianic faith ... The name itself will one day
announce the one-ness of God; there will be evidence of this in
all languages, and in all peoples. 'A day shall come when I will
transform the language of all peoples into a clearer language,
so that they will invoke the name of God all together.' This is
the original Messianic meaning of the divine name." 9 The
historian of religion may justifiably doubt the fact that it is
the original Messianic meaning of the divine name; but it is
beyond any doubt, in this passage, that Cohen speaks as the
pure Utopian which he was when he expresses the attitude of the

he Nom de Dieu d'apres quelques textes talmudiques, in the colloquium:
h' Analyse du langage theologique. (he Nom de Dieu, ed. E. Castelli, Paris,
1969, pp. 155-167).

9 Hermann Cohen, Jiidische Schriften I, 1924, p. 63. This passage is
taken from one of Cohen's late writings.

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The Name of God

devout and godly man confronted with the unfathomable depth
of the divine name.

Even before speculation about language really got under way
among the esotericists of Judaism, the name of God was central
to their area of interest. From the second century A.D. onwards,
at the very latest, the Tetragram, which in the meantime had
become ineffable, was labelled with a term which at once
contains within itself the possible contradictions in the conception
of its meaning and its function. The name of God is in fact
designated as the shem ha-meforash, which is in no way an
unequivocal meaning, but rather a meaning which scintillates with
differing and self -contradictory meanings. The passive participle
meforash can in effect mean "made known" as well as "explicitly
explained" or directly — that is, in accordance with its letters —
"pronounced." On the other hand it can also signify "separate"
and even "hidden" in this context; what is more, for all these
interpretations one can make reference to thoroughly convincing
proof contained in the usual terminology of Hebrew and Aramaic
sources of the early centuries. 10 The fact that it is one and
the same term which on the one hand designates the formal
name and on the other hand the mysterious and hidden name
does not constitute the least evident paradox of religious termi-
nology. But whatever the original meaning might have been,
there was, in the course of time, a tendency to shift the
emphasis to the second category of meaning, in which this term
designates the secret name which is an extraction of all explicit
designation and therefore of explanation. This is the imperative
consequence of the fact that, from the 2nd or 3rd century onwards,

10 The literature relevant to the Shem meforash is abundant. I shall limit
myself to an indication of the wholly opposed conceptions of Ludwig Blau,
in the above-mentioned book, pp. 123-126, and Max Gruenbaum, Gesammelte
Aufsatze zur Sprach- und Sagenkunde, 1901, pp. 228434. The Kabbalists
considered both these conceptions of the meforash as legitimate, (cf. for
example, Moses Cordovero, Pardes rimonim, chap. 19, para. 1.)

" The fact that this linguistic traditon dates back so far is a result of
its being misconstrued, due to translation, as far back as the Coptic-gnostic
scripts. Cf. my own explanations in the Zeitschrift fur die Neutestamentliche
Wissenschaft, 30, 1931, pp. 170-176. Reference is also often made to this
linguistic tradition in the writings of the mystique of the Merkaba between
the 3rd and 7th centuries.

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at the very latest, purely mystical divine names, which rely on
an accumulation of letters, and which are taken from certain
verses of the Bible or else by means of other processes which
we cannot fathom, are also and likewise qualified as Shem
meforash.

The fact that there did exist such purely mystical divine
names in the tradition of strictly rabbinical Judaism, and not
only in the writings of the Magi and the Theurgists of the same
period, is unequivocally proven by the evidence given by Talmudic
and Midrashic literature. The argument here also centers around
the names of God, which are composed of 12, 42 and 72 letters,
and to which especial meaning or functions were attributed. 12
Nowhere are we told in what way it bears any approximate
relation with the Tetragram. This is particularly striking in as much
as the great and mighty name of God is the topic of treatment
very early on in literature; it is this name which brought about
the creation, or rather the creation is closely affixed to the Name
— i.e., the creation is contained within its limits by the name.
But it is far from certain, in all cases, whether the Tetragram
is implicitly connected here. In the tradition of the great scholastic
leaders of the early Middle Ages the 42-lettered name of God,
which has absolutely no visible connection with the Tetragram,
is designated as that name which played an active part in the
creation. 13 A long time before any Talmudic Aggadah says
that the "bottomless abyss" of all creation is sealed in the name, 14
we can read virtually analogous assertions in apocryphal
writings of the pre-Christian era. In the "Book of Jubilees"
(36:7) Isaac implores his sons to fear God and to serve him
"by the glorified, honoured, sublime and almighty name, which
made heaven and earth and all things together." In another
apocryphal writing of the same period, the "Prayer of Manasses,"
it is said that God has closed the abyss and sealed it with
his mighty and exalted name. 15 In addition, certain versions

12 Blau, pp. 137-146. In the magic papyri and later on in the kabbalistic
tradition there is even a divine name of a hundred letters. Cf. Bakhya
ben Asher's Commentary on the Torah, ex. 3:4, in which this name is
related back to the tradition of the Babylonian scholars of the Gaonic period.

13 For example in Hay Gaon and Rashi, cf. Blau, p. 125 and p. 132.

14 In Makkoth 11a.

15 Riesser, Altjiidisches Schrifttum ausserhalb der Bibel, 1928, p. 346.

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The Name of God

of the Great Hekhaloth, an essential mystical text of the Merkaba,
mention this sealing of heaven and earth and the sealing of the
name by which they were created. 16

If the argument in the passages mentioned here deals with
the name of God as the agens of the creation, the reason for
this is still the magic conception of the might of the name,
basically speaking; and the fact that this might has once again
been effective. The name is a concentration of divine power,
and in accordance with the different combination of these powers
concentrated at this point, the various names can fulfill different
functions. The creative word of God, which evokes heaven and
earth, and which is substantiated in evidence by the account of
the Creation in Genesis as well as elsewhere in the Psalms — "By
the word of the Lord were the heavens made" (Psalm 33: 6) — is
certainly not the same as the name of God for the biblical
authors. The fact that it became the word points to a significant
transformation. From the coincidence of word and name two
important consequences emerged which were instrumental for
the development of the mystique of language in Judaism. On the
one hand, by virtue of this identification, the word which
communicates something, even if the communication takes the
form of an imperative ("Let there be light!"), the word which
imparts information of some kind becomes a name which issues
no information save itself. What emerges from this is no more
than the manifestation of that which was previously present in
God himself, in the infinite fullness of his being and almighty
power. In this context the Midrash tells how, before the Creation,
God and his name existed alone. 17 When the name becomes
word, it becomes an essential part of what we may call
the language of God, the language in which God, as it
were, represents and manifests himself, just as he communicates
with his creation, which by the medium of this language comes
into being itself. This dual character of the divine word as a
name as well determines the linguistic doctrine of the Kabbalists
to a considerable extent. In another way, however, this iden-
tification leads to a further conception of the elements of the

16 For example in the Wertheimer version, chap. 23, para. 2, as well as
in Jellinek's version, chap. 9.

17 Pirkei Rabbi Eli'ezer, chap. 3.

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name and the word — a conception which accordingly differs
from that under which the letters appear (or, for a Jew whose
thought is formed by the Hebrew and Aramaic, letters would
more precisely be called: consonants). The letters of the divine
language are what lie at the basis of all creation by way of their
combination. These letters, however, are those of the Hebrew
language, seen as the original language and the language of
revelation. This was the real starting point of the speculation
about linguistic mystique, and this is what we shall proceed to
examine.

In the Talmud this conception found its outcome in a much
quoted sentence of one of the most notable esotericists of the
3rd century: "Bezalel (the builder of the Tabernacle) knew how
to put together the letters, from which heaven and earth were
created." 18 The tabernacle is made in the image of the cosmos, 19
and the builder of the tabernacle must therefore have possessed
some of the secret knowledge about how the cosmos is arranged
and works. By means of divine enlightenment he was imbued
with a certain knowledge which enabled him to reconstruct
as an image the work of the creation within a finite cadre. One
can presume that among these letters those of the divine name
are to be understood, although it might also be conceivable that
in an extended sense a combination of the alphabet is intended,
thus a broader notion. The creative force which resides in words
and names, that quality of immediate and direct effect — in other
words, their magic property — is thus referred back to the
fundamental elements in which, for the mystic, the image of
sound and the written image coincide reciprocally. We shall have
to return to this connection at a later stage.

The fact that, in this area of thought, the divine breath
which turns the creature man into the living being according
to the account in the book of Genesis, and further reveals to man
his possibility of speech, is testified to by a text of not inconsider-
able weight. The so to speak official Aramaic translation of the
Torah, which was used in divine service in the synagogue, the

18 Berakhoth 55a.

" Midrash Tadsche, chap. 2: "The Tabernacle was built in accordance
with the creation of the world." This midrash is also to be found in Bamidbar
Rabba, chap. XIII.

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The Name of God

Tar gum Onkelos, renders the sentence in Genesis 2:7 "...and
man became a living soul" as "...man became a spirit endowed
with speech." Thus it is precisely language which makes of
man a living being. But those minds with an inclination towards
speculation associated with this a further question before long:
must this linguistic element not have already been contained in
the breath of God?

This leads us to the first text of Jewish literature, which
yields the key words of the kabbalistic mystique of language
and which is at the same time the most ancient text having
a speculative character which is available to us in the Hebrew
language. This is the Sefer Yetsira, "The Book of the Creation"
(one could also translate this more expressively by "The Book
of the Formation"); scholars differ in their dating of this book
between the 2nd century and the 5th or 6th centuries; I myself
am inclined to adhere to the earlier dating in the 2nd or 3rd
centuries. 20 This is a slender work of only a few pages; it is
written in a Hebrew which is solemn and deliberate, and at the
same time often extremely laconic. At a much later date, in
the early Middle Ages, it served philosophers and mystics alike,
as well as Kabbalists, as an authority which they borrowed to
uphold their various personal viewpoints in their numerous
commentaries. It contains a considerable number of enigmatic
sentences, although its basic thesis is reasonably self-evident,
precisely in the points which concern us here. It sets forth the
ancient speculations, which recur right up to the close of the
late biblical era, about the divine figure of Sophia considered as
divine Wisdom, in which all creation is grounded; but it also
lends these speculations a new twist, by suggesting that the
mystique of numbers and the mystique of words are juxtaposed
without any real link between them.

By means of the 32 "wonderful paths of Wisdom" God
created all things. These paths consist of the 10 original numbers,
which are called Sefiroth here and which are the fundamental
force of the order of the creation, and the 22 letters, that is,
consonants, which are the elements which lie at the basis of

20 Cfr. my explanations of the Book of Yetsira in Ursprung und Anfdnge
der Kabbala, 1962, pp. 20-28.

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everything created. 21 The manner in which the numbers establish
their relation with the letters is an enigma, and the author will
pass over it in virtual silence. He deals with both phenomena
individually, without establishing between them any association
at the level of detail. Such an association occurs at only two
places. 22 In one instance, in respect of the second original number
or Sefira, which is defined as the Pneuma, it is said that God
engraved and chiselled out the 22 "fundamental letters" in this
place. But this Pneuma is already the first organic element: air.
On the contrary, the first Sefira, which is designated as that divine
Pneuma, Ruakh Elohim, and which is mentioned in the Book of
Genesis 1:2, has, for this author, no relation to the linguistic
elements, as one might actually expect. Furthermore, this author
has not yet gone quite as far in his own concept of the mystique
of language as have the Kabbalists in his footsteps. This is all
the more noteworthy as the point had almost been reached
when the divine Pneuma and the breath of God, which, according
to the above-mentioned Aramaic paraphrase in the book of
Genesis, awakened in man the power of the word, could be
brought into association with each other. In another passage it
is said that the original numbers 5 to 10 correspond to the six
directions of space, measured out by God and sealed by Him
with the six permutations of the three consonants J, H and V.
These three signs, however, in Hebrew script, also stand for the
three vowels I, A and O, and constitute the magic syllable jao
as well as the name Jabo. Both these play an extraordinary role
in all Jewish-influenced magic practices dating back to late
antiquity. 23 These three consonants — one of which is repeated —
are those which form the Tetragram. The elements of the
actual name of God are also the seals which are affixed to the
creation and which protect it from breaking asunder.

The 22 letters, from which every created thing is composed,

21 The Book of Yetsira has frequently been translated into European
languages. As a result of the considerable complexities presented by certain
passages, such translations are frequently at variance with each other. Chapter
1 deals with the ten sefiroth, chapters 2-5 the letters.

22 Both these passages are to be found in chapter 1 about the sefiroth,
paras. 10 and 13.

23 Cf. Ursprung und Anfdnge der Kabbah, p. 27.

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The Name of God

are undoubtedly part and parcel of the 32 paths of Sophia.
But there is no apparent explanation as to why these paths were
themselves created, since in this instance Sophia appears rather
to be an uncreated force which was to be found within God
from time immemorial. In this book, however, the borderlines
between a created thing and an uncreated thing are to some
extent softened. If one adheres to the normal linguistic usage
in the last paragraph of the first chapter, which utilises certain
fixed formulae which correspond to the initial stages of the
Creation, the impression gained in any event is that these letters
exist before the Tohu vabohu ( = chaos), before the throne which
embodies the divine Glory and before the beings which inhabited
the world of the Merkaba ( = the divine chariot). They are the
organs by means of which all further creation can be effected, the
organs which God availed himself of, as can be seen from
various other indications in the book. Nevertheless, it is not
said that they are the elements of a divine word or of divine
utterance; this point is in no instance the evident subject of
the argument here. In the process of the Creation, God mani-
pulated these letters in accordance with determined procedures:
he engraved them in the Pneuma — the Hebrew word ruakh means
both air and spirit — he chiselled them out of the Pneuma,
weighed them, exchanged them and combined them, and finally
formed out of them the soul; here this would mean the essence
of everything created and everything to be created at some future
time. They pass through the stages of the voice, the Pneuma
and articulate speech; they are then "fixed" in this articulate
form in the five organs of the mouth: the throat, the palate,
the tongue, ths teeth and the lips. They therefore appear here
as essentially human linguistic elements. But no sooner has
this determination been made than their cosmic signification is
brought into prominence. They are attached to the sphere
(although it is not quite clear to which sphere, but one can
presume it to be the celestial sphere) in such a way that when
two concentric circles, for example, which both at some point
contain these elements, turn in opposite ways, then the 231

" For example in the Commentary of the Azriel from Gerona, which is
printed in the editions of the book of Yetsira under the name of the
Nakhmanides.

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combinations which are possible from 22 elements emerge in
the movement of these circles. But these 231 combinations are
the "doors" through which every created thing will pass. Every
facet of reality is grounded in these original combinations, by
means of which God brought into being the oral movement.
The alphabet is the original source of language and at the same
time the original source of being. "Thus it is that all creation and
all speech are born of one name." What is to be understood by
this name? Can it be the Tetragram, the letters of which are
linked with the 231 combinations, as is supposed by several
kabbalistic commentators? Can it be the alphabetic series itself,
which is to be designated as being this mystical name — a
conception for which there are not a few parallels in Greek
and Latin sources? 25 Or might one possibly disregard the precise
interpretation of the word shem, that is, "name," and allow
the argument to proceed with the focus on a scheme or method,
by means of which the formation of words is effected? 26 The
text does not permit any definite answer to be made to these
questions. It is nonetheless clear that the author had in mind
a conception of the Hebrew language, according to which the
roots of the words would not, as claimed by all later grammarians,
be drawn from three consonants, but only two; further, this
third radical would be to some extent an extension and supple-
mentary movement of the alphabet. This point of view was
shared, before the emergence of the so-called establishment of
Hebrew grammar, by the most ancient hymnologists of synago-
gical poetry, who wrote in much the same way as the author of
the Book of Yetsira in Palestine.

Every facet of reality which exists beyond the divine Pneuma
thus contains linguistic elements; and the clear opinion of the
author is that every created thing has a linguistic essence which
consists in any conceivable combination of these fundamental
letters. Over and above he allots to the individual letters not
only predetermined functions, but also objects, such as the

25 Cf. the material of Franz Dornseiff, Das Alphabet in Mystik und Magie,
1925, pp. 69-80, as well as my own observation in op. cit. p. 25, where I have

interpreted an ancient Graeco-Hebrew amulet in which the alphabetical
series is clearly used for a magic purpose.

26 For example in Erich Bischoff, Elemente der Kabbala, Part I, 1913, p. 67.

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The Name of God

planets, the signs of the Zodiac in the sky, the days of the week,
the months of the year, and the principal organs of the human
body. Macrocosm and microcosm are also clearly inter-connected
in their linguistic essence, and each and every sphere of the
Creation breathes the same linguistic spirit which, in the holy
language, has fashioned itself in manners of expression which
we can grasp ourselves. It becomes self-evident that this con-
ception of the essence of the Creation is closely linked with the
linguistic conception of magic. And in fact the viewpoint that
the Book of Yetsira pursued not only theoretical designs but was
also possibly destined to thaumaturgical practices can in no way
be dismissed as absurd, as, on other occasions, I have tried to
show by analysis of the notion of the creation of Golem. 27

This connection between magic and mystic conceptions and
more specifically the transition from one to the other is
demonstrated in addition from another angle in the esoteric
tradition of Judaism. The use of the Torah for magic purposes,
which is certainly very far removed from its originally conceived
design, was to make its appearance in Hellenistic times. In
any event, for the period in which the Book of Yetsira came
into being, it is revealed in the obscure papyrus scripts which
were not satisfied with the five books of Moses and their mantic
usage, 28 but conceived of a sixth or seventh book of Moses which
could be taken as a purely magical manual. The Hebrew literature
of this period which deals with the mystique of the Merkaba
is filled with such mystical divine names, whose etymology is
rarely clear and recognisable. And it is difficult to draw a clear
line of demarcation between such texts and purely magical
works, such as the very recently published Sefer ha-razim, which
is an angelogical system with magic applications. 29 Divine names,
which bear some relation to any specific aspect of the mani-
festation of God — even if this relation is not really apparent —
and names of angels intermingle here as they do in the obscure
papyrus scripts. It is often hard for us to understand the methods

27 In my book Zur Kabbala und ihrer Symbolik, 1960, pp. 209-219.

28 Cf. Max Grunwald, Bibliomantie, in the Mitteilungen fur jiidische
Volkskunde, Book 10, 1902, pp. 80-98.

29 Sepher Ha-Ratsim, a newly recovered book of magic from the Talmudic
period, ed. Mordecai Margalioth, 1966.

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by which such mysterious names were extracted from the Torah.
We do however have access to Hebrew and Aramaic texts from
the late Talmudic period and the post-Talmudic period, which
indicate the magic utilisation of such names, which were
extracted principally from the Torah and the Book of Psalms by
singling out certain determined letters which were often, but
by no means always, the initial letters of the words of any
given verse. One such book, by the name of Shimushei Torah,
which means literally: "Theurgic applications of the Torah,"
recounts in its introduction that Moses obtained not only
the text of the Torah (in the state of verbal partition cor-
responding to the version handed down to us) on Mount Sinai,
but also those secret combinations of letters, the "names," which,
when taken as a whole, constitute a different and altogether
esoteric aspect of the Torah. 30

Among the first Kabbalists, however, who to a slight degree
manipulated the accents somewhat, this magic tradition developed
into a tradition which related to the mystical character of the
Torah seen as a divine name which comprehended all the rest.
This transition was achieved in two distinct steps. The first
resides in a statement of Moses ben Nahman (Nakhmanides). This
statement occurs in particularly conspicuous passages, namely
in the preamble to his commentary on the Torah, which, in
Jewish literature, has to occupy a preeminent position. Nakhma-
nides was the most authoritative spokesman of the first Spanish
Kabbalists. His preponderant standpoint as a Talmudist assured
the mystical stance of the Kabbalists now coming to light a
central position in the Judaic camp. In his own words: "We
have an authentic tradition, in accordance with which the whole
of the Torah consists of divine names, namely in the manner
in which the words, which we can read there, can be divided
up in very varied ways, and namely into (esoteric) names ... In
the Aggadic assertion, that the Torah was originally written with
black fire upon white fire, 31 we have a clear confirmation of our
own opinion that the version as written down was a continuous

30 A translation of this piece can be found in August Wensche, Aus
Israels Lehrhalle, kleine Midrashim, vol. I, 1907, pp. 127-133, NB p. 132.

31 A 3rd century assertion, -which has given rise to many speculations among
the Kabbalists. Cf. for example, Zur Kabbala und ihrer Symbolik, pp. 70-71.

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The Name of God

script without verbal divisions; for this reason it was possible
to read it as a series of (esoteric) names as well as a histor-
in the traditional manner and a series of commandments. Thus
it happened that the Torah was handed to Moses in a form
in which the division into words also suggested that it be read
as a series of divine commandments. Simultaneously, however,
it was transmitted to him orally in such a way that it could
be read as a series of names."

This mystical structure of the Torah as a series of divine
names also explains, in the author's view, why each letter in
the Torah is respectively important, and why a scroll of the
Torah for synagogical use became unusable if it contained one
letter too few or one letter too many. But this conception gave
rise to the next simple step, in the direction of the still more
radical thesis that the Torah consists not only of the divine
names, but, in a specific sense, and as a whole, constitutes the
one and only great name of God. This however is no longer a
magic thesis; it is a purely mystical thesis. It is repeatedly and
explicitly formulated by the more senior colleagues of Nakhma-
nides who were working with him at the kabbalistic center at
Gerona: "The five books of the Torah are the Name of the
Sacred Being. Blessed be the Lord." 32 But this same thesis
can also be found in the Sefer ha-khayim, a text which
is totally independent of the Kabbalists of Gerona, and Which
was printed in the first three decades of the 13 th century in
northern or central France. Unexpectedly it is ascribed to the
speculative scholars, anshei ha-mekhkar, who are said to
have declared that the Torah and the Throne of Glory
are "the divine name itself," or, in another possible translation,
"the substance of the illustrious name," 'ezem ha-shem ha-
nikhbad. ,33 The fact that the author of the Book of Zohar,
a classical product of the Spanish Kabbala of the 13th
century, expressly assumes this interpretation in several instances

32 This formulation is found in Ezra ben Salomon, in his commentary on
the Talmudic Aggadoths, manuscript of the Vatican, Hebr. 294. folio 34a, in
the revision of this text by his colleague Azriel, Peruch Aggadoth, ed.
Tishby, 1943, p. 76, as well as in Jacob ben Sheshet's book Emuna u-Bitachon,
which was erroneously printed under the name of the Nakhmanides, chap. 19.
All these Kabbalists belong to the circle of mystics of Gerona.

33 Sefer he-Khayim, ms. Parma de Rossi, 1390, folio 135a.

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underlies the reason why this thesis has become the generally
accepted kabbalistic doctrine. 34

"I would presume that this new concept was also thoroughly
familiar to Nakhmanides, but that he shied away from the idea
of giving expression to such a far-reaching mystical thesis in
any specific work which was destined for a broad readership
which was not initiated in to the kabbalistic doctrine. The
assertion that the Torah is, in its essence, nothing more than
the one and only great name of God, was certainly an audacious
and almost foolhardy statement, which demands an explanation.
Here the Torah is conceived of as a mystical whole, whose
purpose, in the first analysis, does not consist in conveying a
specific message, but rather in giving expression to the power
and almightiness of God himself; this almightiness would seem
to be concentrated in his "Name." This whole conception of the
Torah as a Name does not mean that it is a question here of a
name which could be pronounced as such; furthermore it has
nothing to do with a rational understanding of the possible
communicative and social functions of a name. The argument
that the Torah is the divine name signifies that, in the Torah,
God has been able to express his transcendental being, or, anyway
at least that part or aspect of his being which can be revealed
in and through the Creation. To go further than this: as the
Torah was already considered by the ancient Aggadah as an
instrument of the Creation, through which the world came
into existence, so could this new conception of the Torah be
considered as an extension and mystical re-interpretation of the
older conception. For the instrument which assisted the world
to come into existence, is certainly in this case far more than a
mere instrument, in as far as, and we have referred to this
earlier, it represents the concentrated power of God himself,
and this power is expressed in the name." 35

In this context we are going far beyond the previous
viewpoint, according to which the Torah embraces the secret
laws and the harmonious order by which every created thing
is ruled and controlled. This accordingly constitutes the general

34 For example in Zohar III, 36a: "The whole Torah is a unique holy
and mystic name." Similar definitions in II, 87b; III 80b, 176a.

35 G. Scholem, Zur Kabbala un ihrer Symbolik, 1960, p. 59.

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The Name of God

law of the cosmos. It also establishes a far more deeply significant
thesis, according to which all the concrete and serial inter-
pretations of the Torah, considered as the language of the Name,
represent nothing more than relative approximations of this
unique absolute which, in the linguistic domain, is the name of
God. These approximations can themselves lead to far-reaching
truths about the Creation and the life of man. Each layer of
meaning can be supplemented by another deeper layer, but in
the infinite stages of the Creation they are in the last analysis no
more than modifications of this absolute word, which is the
Name.*

* The concluson of this article by Gershom Scholem will appear in the
next issue of Diogenes.

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Gershom Scholem

THE NAME OF GOD

AND THE LINGUISTIC THEORY

OF THE KABBALA

(Part 2)*

The linguistic theory of the Kabbala, as it is explained in the
writings of the Kabbalists of the 13th century — or at least
basically implied in them — comes to rest upon a combination of
the above-mentioned interpretations of the Book of Yetsira with
the doctrine of the Name of God as a basis of that language.
What is essentially new in this is the way in which the scope
and range of a divine language — as understock! by the
Kabbalists — is brought into unique prominence over and beyond
the realm of created man. In the Book of Yetsira there could
still be some doubt as to whether the ten Sefiroth and the 22
letters were themselves thought of as created; and as we have
seen, there is even considerable evidence in favor of this concep-
tion. In the doctrines and teachings of the Kabbalists, however,
this is no longer the case. The ten original numbers have become
ten emanations of the divine fullness of being. Where these are
concerned one can only now talk in terms of creation in a meta-

Translated by Simon Pleasance.

* Part 1 appeared in No. 79 of "Diogenes."

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phorical sense. 36 In the Sefiroth of the Kabbalists, God manifests
himself in ten spheres or aspects of his activity. The 22 letters
are themselves part and parcel of this area; they are configurations
of the divine energies, which are themselves grounded in the
world of the Sefiroth, and whose appearance in the world either
beyond, outside or beneath this realm of the divine emanations
is simply a gradual process of de-refinement and an intensified
crystallization of those innermost signs of all things, as they
correspond to the progressively evolving and increasingly
condensed media of the creation. All creation, from the world
of the highest angel to the lower realms of physical nature, refers
symbolically to the law which operates within it — the law which
governs in the world of the Sefiroth. In everything something
is reflected — one might just as well say — from the realms which
lie in the center of it. Everything is transparent, and in this
state of transparency everything takes on a symbolic character.
This means that every thing, beyond its own meaning, has
something more, something which is part of that which shines
into it or, as if in some devious way, that which has left its
mark behind in it, forever. The Book of Yetsira was still far
removed from this type of interpretation. For the Kabbalists,
however, the Sefiroth and the letters, in which the word of God
is explained, or which constitute the word of God, were simply
two different methods in which the same reality might be re-
presented in a symbolic manner. In other words: whether the
process of the manifestation of God, his stepping outside under
the symbol of the light, and his diffusion of knowledge and
reflection is what is represented, or whether it is to be understood
to be the activeness of the divine language, of the self-different-
iating word of the creation or even of the self-explanatory name
of God. In the last analysis, this, for the Kabbalists, is no more
than a question of the choice between symbolic structures which
are in themselves equally arranged — the symbolism of light and
the symbolism of language.

The movement in which the creation comes about can there-
fore also be interpreted and explained in terms of a linguistic
movement. All the observations and utterances of the Kabbalists

36 Cf. my Eranos lecture on 'Creation from Nothing' in Eranos Yearbook,
25, 1957, which is published in an extended form in Vber einige Grundbegriffe
des Judentums, 1970, pp. 53-89 (Suhrkamp edition, 414).

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The Name of God (II)

about this theme are rooted in this thesis. Of course, in the
great majority of the Kabbalistic writings, the doctrine of eman-
ation and the closely allied symbolism of light are intertwined
with the mysticism of language and the symbolic interpretation
of the letters as the hidden, secret signs of the divine in all spheres
and stages which the process of the creation passes through.
The Hebrew word 'oth means not only letter but also, in the
precise meaning of the term, sign, and more specifically mark
(or signature). The plural 'othiyoth, however, indicates the dif-
ferentiation between the signs of God as miraculous signs, 'ototh,
and the signs of the letters as specific signatures. This, in
any event, was how the first Kabbalists interpreted this
difference in plural formation. At the same time Isaac the
Blind — who is the first historically evident Kabbalist from
Provence (c. 1200) — interprets the Hebrew word 'oth as a
derivation of the verb 'atha, "to come"; similarly, for him, the
letters are signs which "are derived from their origins," that is,
which refer to the hidden origins from which they, as signs in
all things, stem. At the same time 'othi Yoth could still also be
interpreted as "what is coming"; and this would endow the letters
with an added prophetic quality which indicates something
future, and Messianic. 37

The commentary of Isaac the Blind on the Book of Yetsira is
the oldest document pertaining to Kabbalistic linguistic mysticism
which we possess. 38 The commencement of all the manifestations
of the hidden godhead — the En-sof or infinite — is, in his view,
described in the various stadia which the thought (of God) passes
through in its advance towards the "source of speech" and from
there to the words or logoi of God. In the Hebrew word daivar
we find concealed the double meaning of thing, subject, and
word, speech. Thus when Isaac the Blind speaks of the "things
of the spirit," which are the hidden world of the Sefiroth, he has
in mind at the same time the "words of the spirit," with which
the thought finds expression. In the language employed in the

37 For this explanation Isaac the Blind could be referring to passages such
as Isaiah 41:23, in which the plural form othijoth is used in the sense of the
advent or future. David ben Simra also discussed this prophetic quality of
the letters in his Magen David (On the Mysticism of the Alphabet), circa 1500,
Amsterdam, 1713, fol. 51b.

38 I published this text as an appendix to my Hebrew lectures on the
Provence Kabbala in 1963.

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Midrash we find that the word dibbur — speech model, or speech,
when it is a question of the speech of God — has been replaced
by the form dibber. In the world of God there is still no such
thing as concretisation, and the dibb'rim or dwarim here are
clearly still the words seen as the formative forces of all things.
For Isaac the Blind there is a conception of the En-sof which is
still totally turned in upon itself, mute, and which is in itself
as infinite as its own origin. In his opinion, and only in his
opinion, this conception is distinct from the Sophia. The thought
itself, which is far more than a plan of the cosmos relative to the
creation, and which can encompass aspects of the godhead that
are totally unrelated and do not enter in to the creation, is
considered in this respect as the first Sefira, whereas the Sophia,
in which there is a concentration relative to an original point
of departure, already contains the application of the thought in
terms of the Creation; as a result of this, everything which this
application implies appears as the second Sefira. And in Isaac's
terminology this Sophia is the "commencement of speech," the
original source of the word of God. In fact it is not considered
yet as speech itself, but as origin and source. The Sefiroth, which
issue from the Sophia, are linked, in their various configurations,
with the letters, as are the words themselves in an opposite
sense. As words of the creation these words constitute the world
of the Sefiroth; they are configurations of the letters.

For the Kabbalists, of course, linguistic mysticism is at the
same time a mysticism of writing. Every act of speaking is, in the
world of the spirit, at once an act of writing, and every writing
is potential speech, which is destined to become audible. The
speaking party impresses, as it were, the three-dimensional space
of the word into the Pneuma. "Writing, for the philologist, is
no more than a secondary and extremely unmanageable image
of real and effective speech; but for the Kabbalist it is the real
centre of the mysteries of speech. The phonographic principle
of a natural translation from speech into writing and, vice versa,
from writing into speech operates in the Kabbala under the
conception that the holy letters of the alphabet are themselves
those lineaments and signs, which the modern phonetician would
be looking for on his record. The creative word of God is legiti-
mately and distinctly marked precisely in these holy lines. Beyond
the spoken word lies unspoken reflection. This is the pure

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The Name of God (II)

thought, which is itself the process of thinking — one might say,
the mute inner contemplation in which the nameless is lodged." 39

From the Sophia the world of the pure name as the original
element of the spoken word is opened up. It is identical to the
world of the Sefiroth. This is how Isaac understood the thesis
of the Book of Yetsira, which is mentioned above: namely that
all speech issues from a name. For that tree of divine might,
which, in the view of the Book of Bahir — the most ancient of
all the Kabbalistic texts — forms the Sefiroth, appears to Isaac the
Blind as a ramification of the letters in this great name. "The
root (that is the spoken word and the things 'of the spirit'
which are the words of God) consists in a name, for the letters
(in which the name is set forth) are the branches which appear
as the flames, flickering, and as the leaves of the tree, its branches
and twigs, whose root is nonetheless always within the tree
itself... and all dewarim take form, and all forms issue (finally)
only from the one name, just as the twig issues from the root.
It therefore follows that everything is contained in the root,
which is the one name.'" 10 As a result, the world of speech is
defined as the essential "world of the spirit." The letter is
the element of cosmic writing. In the continuous act of the
language of the creation the godhead is the only infinite speaker,
but at the same time he is the original archetypal writer, who
impresses his word deep into his created works. 41

The letters, which are configurations of the divine creative
force, thus represent the highest forms; and in as much as, in
the earthly realm, they take on visible forms, they have bodies
and souls, according to Isaac the Blind. Consequently the soul
of each letter is clearly that which lives in it as a result of the
articulation of the divine Pneuma. The fact that this "infinite
speech" {ha-dibbur be'en-sof), which gives life to and contains
everything that is created, found its outcome in the Torah, is an
established fact for the Kabbalists. The way in which this
outcome of the speech of God in creation and revelation is
connected with his name, or respectively with the manifold

39 Scholem, Ursprung und Anfange der Kabbala, p. 244.

40 As in Isaac's commentary on the book of Yetsira, II, 5, p. 10 of the
text mentioned in note 38.

41 According to Molitor, Philosophic der Geschichte oder iiber die Tradition,
Part I, 2nd edition, 1857, p. 553.

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nature of his names, as indicated by the different modi of his
being, is not dealt with by Isaac the Blind, just as he expresses
himself with considerable reserve on the subject of the names
of God, in particular.

In this respect, however, many of his successors were less
reticent, especially the anonymous authors of a considerable
number of tracts dating from the early 13 th century, which I shall
call the group of 'Iyyun writings, after a small but remarkably
speculative treatise by the name of Sefer ha'Iyyun, "Book of
Absorption" or contemplation. In these writings, which are for the
most part very short, there is a link made between neo-Platonic
ideas and the mysticism of light and Kabbalistic linguistic mysticism
and particularly the mysticism of the divine name. Of course the
old, pre-Kabbalistic esotericism which related to the association of
the name of God with fiery lights was known to these authors.
The following is a passage from one of these earliest texts, the
Alphabet of Rabbi Akiba: "God sits upon a throne of fire and
around him stand the ineffable names, Shemoth meforashim, like
pillars of fire." 42 But it is only in these Kabbalistic writings that
this metaphoricism is moved most forcefully to the foreground
and the powers of creation are at once "intelligible lights" and
names, which reveal themselves in the mystical world of the
Merkaba, the mundus intelligibilis . Two tendencies spring from
this: one proceeds from the letters and from them constructs
the names; the other issues from the tetragram itself, seen as
the most profound reality in the face of which all other names
appear to be no more than relative — the symbolical expression
of one of the infinite aspects of God's almightiness. Thus one
of these texts describes the tetragram as "the root of all other
names" and in this cycle it is often referred to by all as the
"basic root, branch and fruit." 43 One can perhaps say that, for
the Kabbalists, God is at once the shortest and the longest
name. The shortest, because each individual letter in itself
represents a name. 44 The longest, because it expresses itself first

42 Bet ha-Midrash, ed. A. Jellinek, III, 1855, p. 25.

43 As in Perush Shem ben 'arba Othijoth, Ms. Florence, Plut. II, cod. 41
(of 1328), fol. 198.

44 As in a treatise on the names of 42 letters, which appeared under the
name of Haj Goan, cf. my catalogue of the Kabbalistic manuscripts in Jerusalem,
Kithwei Yad be-Kabbala, 1930, p. 217. This interpretation is based on a passage
in the Midrash Pessikta rabbati, ed. Friedmann, fol. 104a, where one reads

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The Name of God (II)

as being all-encompassing in the total whole of the entire Torah.
In one of these texts, particularly, Ma 'ay an ha-hokhma ("The
Rings of Wisdom") — a very short work — which is always consid-
ered to be quite unusually difficult to interpret, linguistic
mysticism forms the point of departure. 45 The book recognizes
two opening points for all linguistic movement. The first is the
consonant Yod, in regard to which the written form of this
consonant in Hebrew — namely a small apostrophe made up almost
totally of a dot shape — is as decisive as its position as the first
consonant of the tetragram. In a visible symbol, the Yod is
precisely the original source of language, and it is from this source
that all other forms are made. The other is the consonant Aleph,
the spiritus lenis, whose role, from the phonetic viewpoint, is
full of significance for the Kabbalist. It is the laryngeal voice-
input of every vocal utterance, which was here understood to be
the element from which — as the first member of the alphabetical
sequence — every articulate sound originates, in the final analysis.
For this author, the name of God, the Tetragram, is the oneness
of the everspreading linguistic movement stemming from the
original root, which comes into being in the original ether, the
halo which surrounds God. This author is attempting to show
how, from the movement of the Aleph, the as yet voiceless voice-
input, the name of God and therefore all language issues.
Although, in this evolution, the Aleph itself disappears, it never-
theless remains the point of indifference of all speaking, the
"compensating tipping of the scales," as this is already indicated
in one passage of the Book of Yetsira. Likewise, however, another
kind of movement of the Yod occurs, the form of which is made
up of two coincident right-angled apostrophes. These are the
wings, which are evolved from the original source of the Yod,
from the movement of the original^point. As it is termed here, the
Yod is the "purling well" of all linguistic movement, which
ramifies and is differentiated in the infinite, but then returns once
again in dialectical change into its focus and its original source.

in a discussion of the name Tsebaoth: "Every letter, 'oth, of the tetragram
forms a plurality, tsaba (that is, reveals a dynamic) which corresponds to the
plurality of the whole name."

45 The book Ma' yan Chokhma has been printed quite frequently since 1651.
Its contents, however, are only to any degree comprehensible from the text
of the old manuscripts.

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For the author of this writing the principle of the cyclical
movement in all cosmogonical processes, which are described by
him, held a particular fascination: precisely where these processes
have been fully evolved and worked out, they do an about-face
and return, in a cyclical sense, to their original source. The
magical power of the speaking party is the power of one who
knows how to change his place at the root of this linguistic
movement, who therefore embraces all language and essential
utterance and who is able to penetrate its workings.

Closely connected with the developmental stages of linguistic
formation from the Aleph is the exposition of the Aleph in the
"Explanation of the Shem ha-meforash" by Isaac the Blind's
nephew and pupil Asher ben David, which we possess. He says:
"The Aleph is the point of passitivity, and whoever expresses
the Aleph (in the soundless vocal input) thereby indicates the
One, which is united and made into one within him. As a matter
of fact the Aleph should appear and be pronounced last of all
in the sequence of letters, because it is more profound and more
mysterious than all the other letters, and if it does in fact appear
at the beginning {of the alphabet), this is in order to render its
status visible and to make known that all the letters which
follow it feed (from its strength), and that they all spring from
it and are nourished by it; and all letters can be inscribed within
the figure of the Aleph, and if they are turned in all directions,
you can still construct every other letter from the Aleph. The
Aleph, more than any other letter, indicates oneness, and in this
way we can understand verse 3 of Psalm 100, in accordance with
the Massoretic writing:

"He made us and we are part of the Aleph."

That is we are part of that perfect oneness, from which
everything is constantly and uninterruptedly part of his blessing.
And from the movement of the other consonants which are
contained in the letter-name Aleph the Shem hameforash is
made, and this cannot be said of any other letter." 46

In this cycle too mention is made at the outset of one divine
name which, in the later speculations of the Kabbalists, played
quite a considerable part. As early as the 12th century, certain

46 Perush Shem ha-meforash, ed. Chassida, 1934, p. 4.

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The Name of God (II)

Jewish philosphers, specifically Jehuda Halevi and Abraham ibn
Esra, made certain observations about the fact that the four
consonants which are found in the two most important divine
names in the Torah — the name J ah we and the name Ehjeh —
are precisely those which are also used as vowel letters in
Hebrew, matres lectionis. They represent, as it were, a connection
between consonants and vowels, and one could regard them as
the spiritual elements among the consonants. According to the
philosophers this made them particularly suited as practical
symbols of the divine spirit in the heavenly body, and thus
suited to be the elements forming those two divine names. But
it is only the Kabbalists of the 'Iyyun group and then their
followers who made one divine name out of these four letters,
which appears to be to some extent the original source of all
other names, and to another the actual original 47 name. According
to the Sefer ha'Iyyun this is even the name which was sealed
into the ring with which the earth was sealed. The thing which,
for the Kabbalists, made the assumption of these philosophical
observations and their reference to an original divine name
especially acceptable, is the fact that the numerical value of
these four consonants in Hebrew is precisely 22 — for in Hebrew
each letter at the same time represents a number. 48 And so this
could be a symbol which, as a name, embraces not only the
whole alphabetical sequence but a name from which both those
divine names could be formed.

In fact at the end of the 13 th century one of the most impor-
tant of the Kabbalists, Abraham Abulafia, went so far as to give
voice to the opinion that this was the true and real original
name of God, which even the Torah had some misgivings about
undisguisedly revealing, in order not to reveal to the rabble,

47 As at the end of Ma'yan Chokhma. In the manuscript in Munich, fol.
124-25, there is a closer mystical foundation for this divine name, which
belongs to the same cycle.

48 This is constandy evoked in texts about this name, e.g. even in the
treatise of Elchanan ben Jakar of London (mid 13th century), MS. New York,
"838" (according to the old numeration of the unprinted catalogue of Alexander
Marx), fol. 98a, and in the fragment of Joseph Gikatilla's commentary on
the Torah, MS. New York, "851", fol. 74b. Cf. also Gikatilla's Ginnath Egos,
Hanau, 1615, fol. 55b.

49 Here Abulafia uses the meaning in the Talmud in Kidduschin 71a, where
(Exodus 3:15) it is indicated by a play of words that God wanted to keep his
name hidden. For shmi le 'olam read shmi le 'allem.

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who were not up to grasping the profound truths of mysticism,
a mystery which could possibly have been abused: "You will
ask me: if it is the case (that the letters Aleph, He, Waw and
Yod constitute the actual name of God), why then is this name
not indicated as the name of excellence? In fact that would have
been appropriate. But because God desired to conceal his name,
in order, thereby, to put to the test the hearts of his initiates
and also to purify, cleanse and clarify their intellectual capability,
it was consequently necessary to keep it hidden away and con-
cealed. And for this reason his name is put together with those
letters which (by grammarians) are called the letters of
concealment. From that time on it was completely hidden, and
even when they were deeply absorbed in it, not even the initiates
and devotees could grasp any part of it, and the name (in the
form of the tetragram) was only present for them on the path
of tradition, but not on the path of intellectual knowledge. But
it was necessary that he represent the moment of unity between
two opposite poles, in order to bring into being and to perfection
two types of human being, of which the psalmist says: (36.7):
"Beasts and men seek refuge in the shadow of thy wings."
And by this the spiritual (intellectual) and the ignorant are
referred to, 50 of whom some absorb themselves speculatively
in the name (YHWH), while the others simply accept his
existence as a matter of tradition. The lowest fools (the unedu-
cated rabble) were forbidden to utter it, and they pronounce it
from then on not in accordance with his true name. The initiated
were however allowed to utter his name, and they were very
pleased with the fact that they were versed in the (right)
procedures, whereby this pronunciation and expression was
achieved... Thence, therefore, arose the reason for hiding it, and
in addition the reason for revealing it. But if (instead of the
Tetragram mentioned in the Torah) the four named letters aleph,
he, waw, yod had formed a fixed name, and it had become
necessary to make it known that these four consonants were

50 In the Hebrew text this is a play on words: the two words are only
differentiated by the writing of the s in sekhalim. The one word is written
with sin, and means "intelligences"; the other is written with samekh, and
then means "ignorant." In the following sentence, also, the word for "fools"
is kessilitn, which, according to the consonantal content, is identical to the
"ignorant," sekhalim.

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The Name of God (II)

the ones which play a part in every vowel, then the lowest
rabble might have been amazed and made the objection that it
was not possible that the name of God referred to these letters,
because these letters served other letters as matres lectionis.
For they had no conception of the rank (worth) of this highest
true state of affairs, and therefore it had to be revealed in other
ways, in such a way that the ways would be comprehensible to
the rabble, but the revelation would not." 51 The tetragram
of the Torah is therefore no more than an emergency aid, behind
which is hidden the true original name. In the two four-lettered
names there are in each instance only three of the consonants
which form the original name, and the fourth represents a
doubling-up of one of them, namely the He. Moses Cordovero,
a great 16th century Kabbalist, quotes, in his exhaustive compen-
dium of the Kabbala, a resume of Abulafia's expositions, without
naming his sources and the author, and with extreme indignation
rejects the thesis under discussion in it. 52 That the true name of
God did not even occur in the Torah was, indeed, a thesis of
unmitigated radicality.

A variant of this interpretation, that a divine name, which
contains these four letters in a somewhat different sequence,
was in fact that true name of God before the creation of the
world and was only replaced by the customary tetragram for
the purposes of the creation of this world, leads back to the
circuit of the important Kabbalistic work, the book Temuna.
In this book the forms of the Hebrew letters are explained
as the mysterious, secret shape of God, as it becomes visible
in the Torah. The prophet and mystic who looks at this mystic
form of the godhead, discovers it in those signatures of the
letters which are nothing else than the muted language of God.
It is only in the present age that the place of this original name has
been taken by the tetragram, in the form of the Torah which
has become legible to us. In the Messianic age, however, which
preludes the end of this age, it is once again dislodged from its
position by the original name. And more than this: this book
recognizes a successive series of aeons or creative periods — called
Sh'mittoth, in which the whole world process is completed. In

51 Abraham Abulafia, Or ha-sekhel, MS. Munich. Hebr. 92, fol. 54 a/b, in
which the text is wrong in two passages, which I have amended.

52 Moses Cordovero, Pardes Rimmonim, chap. 21, section 3.

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each one of these Sh'mittoth the immutable being of the Torah
appears in differing manifestations or, respectively, readings,
which correspond to the expression which the divine language
has assumed in the aeon in question. At the end of the cosmic
process, however, all things return in the "great jubilee year"
to their original source in the third Sefira, the Bina; and all
emanations and worlds disappear. The name of God, which is
nevertheless maintained in this condition of the return of all
things into the divine bosom, is precisely this original name,
which is accordingly nothing more than a revelation of the di-
vine being, which in itself, is directed at nothing else outside
it. 53 The acceptance of such an original name, which is in con-
trast with the other names of God, indicates a difference which
makes itself felt in not a few Kabbalistic writings. There exists
an unsettled contradiction between two points of view. The one,
as it is to some extent represented in the sources just mentioned,
clearly sets forth that fact that God, as he in himself exists — that
is beyond any perspective of the creation — has a name which is
only known to God himself, a name which, as one might perhaps
put it, expresses his self -awareness. In opposition to this we
find, in the great majority of the Kabbalistic sources, the point
of view, which is also that of the Zohar, that the deus abscon-
ditus is nameless. All names are condensations of the energy
which radiates forth from him. They therefore represent the
linguistic innerness of the cosmic process, which becomes
symbolically perceptible to us as the evolving "word of God."
Many Kabbalists, from Abraham Abulafia to Moses Cordovero,
derive the Hebrew expression dibbur 'elohi — "divine word"
or "divine speech" — from the meaning which this root has,
above all, in the Aramaic language, namely: to lead, or to guide.
This basically therefore coincides with the idea of cosmic guid-
ance, and the "names" of God each represent a defined tendency
of this cosmic guidance. Consequently, as long as it seemed
expedient to the Kabbalists, linguistic mysticism could be inter-
preted as a metaphorical expression of generally teological
conceptions and could be 'adjusted to them. 54 Under such a con-

53 As in the explanation of the name of 72 letters, which was drawn up as
a kind of preface in the context of the book Temuna, where there is a closer
amplification in the old marginal notes to this text, e. g. MS. Paris, 775, fol. 10a.

54 As, for example, in Abulafia's Or ha-sekhel, MS. Munich, 92, fol. 66a,
and Cordovero's Varies Rimmonim chap. 19. section I. Here Cordovero says that

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The Name of God (II)

ception the word of course works rather like a total whole, in
relation to which the re-possession of its elements in the letters
is in a certain state of tension, and in fact the Kabbalists gene-
rally avoid making any more precise specification of the asso-
ciation in which this interpretation of the word as a rudder
guiding divine thought in a certain direction stands with the
details of linguistic mysticism as the movement of the original
letters.

The fact that, as I have said, the mystical names of God are
condensations, concentrations of the radiations of God, and
that they therefore belong to a metaphysical sphere in which
the optical and the acoustic coincide, becomes quite clear in
several passages in the literature of the Tyyun group. They are
at once intellectual lights as well as sounds. Furthermore, in
the case of many Kabbalists, who followed in the footsteps of
this group, connections between the divine and the human proper
names are not in principle excluded. For this aspect the linguistic
mysticism of Jacob ben Jacob Kohen of Soria is somewhat
characteristic. This author, in about 1260-70, wrote a fairly
extensive commentary on the prophet Ezekiel's vision of the
Merkaba, in which, among other things, he deals with the 72
names of God which were formed from the three verses in
Exodus 14: 19-21, each verse numbering 72 consonants, Namely:

"Note that the 72 holy names (that is in the sovereign world
of the Merkaba) serve and are united with the essence of the
Markaba itself. And they are like gleaming pillars of light and
are called (in the Bible) bnei Elohim, and the whole host of
heaven regards them with reverence, like retainers paying
homage to the king's sons... It is well-known that the names
given to men are not attributes; but the body has an essence
and the quality of attribute. The proper name, however, is
something accessory (coming from without); it is like the issue
from the tablet of the patriarchs, in accordance with the etymo-
logical explanation of it, as given in the Bible. The name is thus
something other than the being (or essence); it is neither sub-

the tetragram only becomes effective as a force in the world by virtue of the
fact that it formerly disguised itself in one of the other names; for it is only
in this way that these spiritual letters can adorn themselves in the earthly ether
and have their effect there; and this would not have been possible for it
outside the region of the temple, on account of its especial majesty and holiness.

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stance nor attribute; and it is not anything that has concrete
reality. The body, on the other hand, is both substance and
attribute, and is also something that has a concrete reality.
At this point the name joins together with the being (or essence);
the divine names, however, are the being (or essence) itself;
they are powers of the godhead; and their substance is the
substance of the "Light of Life" (one of the highest of the
Seflroth). But if one wants to make some precise relation with
the proper names of men, one will find that they and the beings
(or essences) (which they denote) are one, with the result that
the name cannot be separated and differentiated from the being
(or essence), nor, similarly, the being (or essence) from the name.
Because the name is directly linked with the being (or essence)...
In this way, then, even the names of men are endowed with
being (or essence), and it certainly cannot be said that the divine
names are not to some extent endowed with being (or essence),
for they are all intellectual divine powers, which are carved out
of the "marvellous Light" (which stands even more exalted than
the "Light of Life"). Do not think that all the divine names,
like the name of 12 or 42 or 72 letters and all the other countless
mystical names, are merely unsubstantial words, for they all
consist of letters which soar in an upward direction. The masters
of the Kabbala have said of the letters relative to the name of
42 letters that they soar up and up until they reach the Merkaba
itself, where they become pillars of light, which unite with one
another in one great beam; and even the glory of God unites
with them and ascends and conceals itself even in the infinitely
sublime and secret realm." 56

In the language of man we have a reflected splendor, a
reflection of the divine languagge, which coincide with one
another in the revelation. Friedrich Schlegel, the great figure at
the head of early Romanticism, used to remark that philosophers
should be grammarians. One cannot say this of mystics, for the
Divine language, the "inner word" with which this language

55 In all hitherto known manuscripts the commentary is anonymous. The author
does however remain established by virtue of the fact that Moses Zinfa of Burgos
quotes detailed passages from it in his writings, as he also does from the work
of his teacher, Jakob Kohen.

56 Cf. the Hebrew text in my catalogue of the Kabbalistic manuscripts in Je-
rusalem, 1930, pp. 208-209. In one passage I have corrected on the basis of the
manuscripts a wrong interpretation that disturbed the overall significance.

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The Name of God (II)

has to do, does not involve any grammar. It consists of names,
which are more than ideas here. In the language of man the
task of rediscovering the name is, in essence, the concern which
lies behind the Kabbalistic conception of the nature of prayer.
The tradition of the so-called German Hasidim in the 12 th
century placed, right in the central point of its meditations on
prayers, the main consideration on the names which lie behind
the words. It is these which are, in reality, evoked from the
words of the prayer — one could almost say conjured up by the
words of the prayer. By various procedures entailing the nume-
rology, combination and positioning of the words of the prayer,
this hidden dimension pertaining to them is discovered. In this
dimension the prayer, the appeal to God, is at the same time a dis-
appearing act into this name, an act which does not dispense
with the element of conjuring-up. In the Kabbalistic teachings on
the mystical aspect of prayer these projections have, above all
in the Lurianic Kabbala — right up to the latest developments in
it — played an important role. The great mystic prayer-books of
Rabbi Schalom Shar'abi (d. 1777) are complete scores, in which
the handed-down text of the principal prayers is accompanied
by a graphic, almost (musical) note-like representation of the
divine names and their variations; and this is engraved in these
words by the meditation of the person praying. 57 In this respect
it is therefore a matter of something like a reversed transfor-
mation of the differentiated language of man into the language of
the divine names, which is visible in it in a symbolic way. This
is not the whole Kabbalistic theory of prayer, in which other
aspects and instances are also of importance, but it is the linguistic-
mystical aspect of the theory, and under our association this is
important. The names are also latent in communicative words.

But let us return to the other major point of importance,
which is integral for the Kabbalistic theory of language: namely,
the conception of the Torah as the language of God. At an
earlier stage we discussed its conception as the name of God.
What we should understand from this becomes particularly clear
from the writings of the influential Spanish Kabbalist, Joseph
Gikatilla from Medinat Celi. These writings are at the same

57 This astonishing score for mystical meditations, the so-called Siddur of
Shalom Shar'abi, was printed in Jerusalem in 1916.

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time closely connected in a profound sense in many aspects
with the book Zohar. According to him, the Torah, as published,
is completely founded and built on the tetragram; it is woven
from the tetragram and its qualifyng names, that is, from the
divine epithets which are derivable from it, and emerge in it at
any given moment. It is a web of such qualifying names, which,
for their part, are once again woven from the various names of
God, for example, El, Elohim, and Shaddai. But in the final
analysis these holy names themselves all derive from the tetragram
too; they are allied to it and they are all united in it. "All the
names of the Torah are contained in the four-lettered name,
which is called the trunk of the tree, and all the other names
are either roots or ramifications of this." 58 The Torah is therefore
a living garment and tissue, a textus in the most accurate
understanding of the term, in which, as a kind of basic motif
and as a leitmotif, the tetragram is woven in a hidden way and
sometimes even directly; and, in any event, the tetragram refers
back to it in every possible kind of metamorphosis and variation.
It is not simply a structure which encompasses the great names
in their totality; it is at the same time a structure which is built
out of a fundamental element, namely out of that four-lettered
name. In as much as God associated the letters of this name
with the letters of the alphabet — according to the procedures as
outlined in the book of Yetsira — permutated and combined them,
and interchanged them with each other following certain laws,
so the other divine names and appellatives — kinnuyim — were
formed; and in as much as this process is repeated in respect of
these elements, they do conclusively contain that stock of letters
which we read in the Torah in the communicative form of the
Hebrew sentences.

In an only recently unearthed concluding section to one of
his works, Gikatilla gives some more elaborate opinion on the
mystical nature of the Torah. The fact that the Torah, in
accordance with the rabbinical precept, had to be written for
use in the synagogue without any further accessories and only
with its stock of consonants — under which precept fixed apostro-
phes are applied to certain consonants by the process of trans-
mission — indicates to Gikatilla the infinite levels of meaning

58 Gikatilla, Sha'arei Ora, Offenbach, 1715, fol. 2b and 4b.

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(with the agreement of the Kabbalists of his time) which
potentially lie latent in this stock of consonants, and whose
totality of meaning would be limited by a vocalised written
form. Just as flames have no single or unique shape and color,
similarly the role of the Torah has, in its various tenets, no single
or unique sense; it can be expounded in various ways. From this
generally recognized thesis, however, he draws a far-reaching
inference: In the world of the angels this meaning is read
differently than it is in the world of the spheres, not to mention
in the lower, earthly world, and the same goes for the millions
of worlds which are contained in these three worlds. In each
one of them the Torah is read and interpreted in different ways.
The manner of reading and interpretation corresponds to the
power of comprehension and nature of these worlds. 59 In these
millions of worlds, therefore, in which created beings hear the
manifestation (revelation) and language of God, the Torah can
be interpreted in an infinite fullness of meaning. In other words
the word of God, which extends into all worlds, is in fact infinite-
ly pregnant with meaning, but has no fixed interpretation. As I
have already remarked in this article, it is purely and simply that
which is interpretable. In this respect Gikatilla even goes so
far as to define the book of the Torah as "the form of the
mystical world"; but he hesitates when it comes to defining
this proposal more closely. In the canonical consonantal text
of the Torah we find all these infinite possibilities of its conception
potentially contained. For the Kabbalists the fact that God
expresses his own self in this way extended into language, but
such expression might still be so far removed from human
understanding, because it is infinitely more significant than any
specific meaning or communication which such an expression
might be able to communicate. For the language of God is an
absolute; it is set forth in its manifestations in all worlds in
manifold meanings; and it is from here that the language of men
also derives its majesty, even if it is apparently directed at
communication . m

The opinion expressed here by Gikatilla in a classical fashion
has thus passed through many phases of development, not-

5 ' E. Gottlieb, Tarbiz, 39, 1970, published this conclusion of the book Sha'arei
Tsedek; cf. there, in particular, pp. 382-383.
60 Scholem, Zur Kabbala und ihrer Symbolik, p. 63.

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withstanding. The author of the book Tikkunei Zohar, who was
writing in Spain in about 1300, accepted it in the context of its
expositions about both aspects of the Torah — the way in which
it appears in the world of divine emanations and the way it
appears in the world of the Creation. In the former it is still a
purely mystical context of a spiritual nature, whereas in the latter
it has materialized in correspondence with the nature of the
Creation. The mystical nucleus is still hidden in this discourse,
but it is embedded as a concealed level of meaning or as concealed
levels of meaning in the crust of the Torah, which communicates
what is real and essential or governs what is real and essential,
in an historical sense. 61

Of particular interest here is the final form of these conceptions,
as they are set forth in the writings of Israel Saruk — a Platonizing
Kabbalist of the Lurianic school (c. 1600) — and in the writings
of the innumerable authors who came under his influence. Here
the coming into being of the linguistic movement, which has its
original source in the infinite being of God himself, proceeds
from the fact that, in God, a joy, a sense of delight or self-
rapture, held sway — in Hebrew,— Shi 'shu 'a — which evoked
a movement in the En-sof. This movement is the original source
of all linguistic movement, for, although still elapsing in the
En-sof itself, it could be explained in those combinations of the
22 letters of the alphabet, which are mentioned in the book of
Yetsira. From this a movement comes into being in the En-sof
"from itself to itself," a movement in which that joy of the
En-sof gives self-expression to itself, but thereby at the same time
expresses the mysterious potentialities of all expression. From this
innermost movement the original texture — in Hebrew malbush —
is woven in the substance of the En-sof itself. This is the actual
original Torah, in which, in an extremely remarkable way, the
writing — the hidden signature of God — precedes the act of
speaking. With the result that, in the final analysis, speech comes
into being from the sound-evolution of writing, and not vice
versa. According to Saruk, this combination of letters was issued
in a determined sequence from this original movement. In the
malbush they are accompanied by the four-lettered divine name,
and this can be interpreted in different ways. Specifically, the

" Ibid., pp. 91-92, in which the sources of this are also indicated on p. 271.

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The Name of God (II)

Kabbalists recognize four different methods of thus extending
the tetragram by writing the individual consonants by their
completely written-out lettered names, in such a way that four
names come into being, whose numerical value, respectively,
is 45, 52, 63 and 72. When En-sof entwined itself within
itself this texture of the original Torah folded up and remained
as the original force of all linguistic movement in En-sof.
However a Yod of one of the names mentioned was lodged in
the original space which had been liberated in the process of
the tsitn tsum; and this Yod, in its force which is gathered
together in the almost dot-shaped Yod, transferred that linguistic
movement to all emanations and worlds in the process of
formation. In the highest world, according to this conception,
the Torah — as in that original texture — simply forms a series
of that combinaton of the Hebrew alphabet from two consonants
respectively. The nuclei of all the further possibilities entailed in
this linguistic movement reside in its original arrangement. It is
only in the second world that the Torah manifests itself as a
series of mystical divine names, which are formed by certain
further combinations of the first elements. It contains the same
letters, but not in the same sequence as the Torah which is
available to us. In the third world the letters appear as angelic
beings, whose names are indicated here, at least according to
their first letter. It is only in the last world that the Torah is
perceptible in the transmitted way, even if, in this world, in
hidden ways, the names of all things and of all human beings are
implicitly contained; that is the world of language and names
above all else. 62

" This doctrine is first of all developed in the book Limmudei atsiluth,
Munkacz 1897, fol. 3a, 15a/b and above all 21d-22a. This book is printed under
the name Chajim Vitals, but its author is without doubt Israel Saruk. Worthy of
note is the fact that one of the most ancient manuscripts, which contains
transcripts of Saruk's tracts which are to be found in Italy, namely MS. Jerusalem
4° 612 (written in Asti in 1602), completely overlooks this new doctrine of the
original stuff of the En-sof as the original Torah. Leon Modena in Venice, who
was an acquaintance of Saruk and testifies to the fact that his treatises tried to
unite the Kabbala of Luria with the philosophy of Plato, presumably had thought
about this doctrine: what for Plato was the world of original ideas, is here
the world of the names of God, which form the malbush. The notion of the
shi ' ashu'a of God stems from Moses Cordovero's later writings (between 1560
and 1570). Cf. Joseph Ben-Shlomo, The Mystical Theology of Moses Cordovero
(in Hebrew), Jerusalem, 1965, pp. 60-61. Cordovero, however, has not yet made
Saruk's inferences about the coming into being of the movement of language

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The original, paradisical language of men still had this character
of the sacred. In other words it was immediately and undisguisedly
connected with the being of those things which it wanted to
express. The echo of the divine was still present in this language,
for in the breath of the divine Pneuma the linguistic movement
of the Creator was transformed into that of the thing created.
It was the complexity of language, which came about as a
consequence of magical hybris, and with which man undertook
to "make a name" for himself — as we are told in Genesis 11.4 —
which evoked the profane languages. There were Kabbalists who
were of the opinion that purely profane concepts were not part
of the original language, Hebrew, because of the fact that, from
the very outset, it had in one way been destined for profane
usage. The generation which wanted to build the tower of Babel
abused this genuine sacred language in a magical way, in order
to imitate, to a certain extent, the creativity of God with the
help of knowledge of the pure names of things; and to obtain,
surreptitiously, a name for itself which could be used on any
given occasion. The linguistic complexity consisted in the far-
reaching loss of this language from memory, with the result that
those concerned had to re-invent and re-conceive the designation
and naming of individual things. From this fact stems the in fact
conventional character of the profane languages as compared with
the sacred character of the Hebrew language. But even the holy
language has since become mixed with the profane, just as here
and there in the profane languages we still find elements of
the holy. 63

It is noteworthy that the author of the Zohar expresses
himself comparatively reservedly on the subject of language.
It is quite clear that the symbolism of the ten Sefiroth as the
mystical form of God, which takes its image in the structure of
the word, is closer to his understanding than the symbolism

from this inner movement of the En-sof. Saruk's theory has been developed
in considerable detail in many later works, as for example in Menachem Asarja
Fano, Shiw'im u-schtajim jedi'oth, 1867; Naftali Bacharach, 'Etnek ha-melekh,
1648, chap. 1, sections 1-61 (on the different reading of the Torah in the four
worlds at the end of section 4); Moses Graf, of Prague, Wajakhel Moshe, Dessau,
1699, fol. 1-10.

63 These propositions stem from Jesaja Horowitz, Shnei luhoth ha-brith. I
made reference to them as a result of an explanation of his thought by Benjamin
Cohen in the weekly paper Der Israelit, 1935, No. 44, p. 4.

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The Name of God (II)

of language. He explains the utterances of God during the
creation of the world as "the force, which, in hiding, was singled
out from the mystery of the En-sof, at the beginning, when the
concept of the Creation was being formed." The activity which
ensued from this is that which the Torah designates as speaking. 64
The occurrence of emanation can also be represented as the
occurrence of language, for the innermost thought turns into a
still quite hidden and noiseless voice, the voice from which all
language is born, and which in turn changes into a still inarticulate
sound. It is only when this sound is further explained that the
articulation of word and speech comes into being in it, and this
is the last stage of the self-revelation of God.

The strongest expression of this has been found by the thought-
processes, which were set forth here, in the writings of the
Spanish Kabbalist, Abraham Abulafia, from Saragossa. The main
bulk of this author's work, as we know it today, was published
between 1280 and 1291 in Southern Italy and Sicily, precisely
at the time when Moses de Leon, in Castille, produced the book
of Zohar. At the center of these writings of Abulafia lies the
mysticism of language, a fact which has an even more striking
effect when, in his writings, the author constantly declares himself
to be a radical partisan and follower of Maimonides, in whose
stricdy Aristotelian-Arabic school of philosophy — with supple-
mentary neo-Platonic elements — mystical conceptions concerning
language and above all the theory of language play no part
at all. But Abulafia does maintain that his own doctrine does only
represent the esoteric side, carefully concealed by Maimonides,
of his world of thought, to which Maimonides alludes in more
places than one in his principal philosophic work, the "Leader
of the Confused," and about whose form even his most shrewd
interpreters to date cannot agree. This aspect of Abulafia's world
of ideas, where it is incorporated in that of Maimonides, is
nevertheless irrelevant to our explanations, no matter how

64 Schar I, 16b. The concept of the silent and audible voice is developed in
several instances in the Sohar and in Moses de Leon and Josef Gikatilla in
connection with the symbolism of the Shofar. The inarticulate original sounds
which ring out from the Widderhorn — the Shofar — on new year's day, contain
principally all the utterances of language in their potentiality. In the view of
later Kabbalists the voice of the Shofar embraces all the prayers of the year to
come; cf. with these ideas Gershom H. Leiner, Sod Jesharin I, (Kabbalistisches
iiber das Neujahrsfest), 1902, fol. 2d/3c.

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important it may be in itself. Because, in any event, his theory
of language is not taken from here, but from his Kabbalistic
masters, and thence further developed in his own manner.

The focal point of Abulafia's interest, as was the case with
Maimonides, lies, in fact, in the doctrine of the essence of
prophecy, with the one admittedly incisive difference, that for
Maimondes prophecy is a very high phenomenon of the human
spirit in its relationship to God, but one which cannot be
actualized in the present; it can only become something vital
again in the Messianic era. For Abulafia, on the other hand,
prophecy can also be achieved in this era, and his writings
represent an attempt to make the way to prophecy passable and
to a certain extent instructable. This doctrine, however, is based
on a quite definite linguistic mysticism, which is expounded by
means of a strangely rationalistic form of wording. 65 In this respect
he takes as his point of departure that linguistic theory of the
book of Yetsira, which has been set forth above, and from which
he draws radical inferences. 66 Creation, revelation and prophecy,
for Abulafia, are phenomena of the world of language: creation
as an act of divine writing, in which the writing forms the matter
of the creation; revelation and prophecy as acts, in which the
divine word is infused into the language of man not just once
but in the last analysis over and over again, and endows it with
infinite wealth of immeasurable insight into the interdependence
of things.

The representation of the creation as an act of divine writing,
in which God's language penetrates things, and leaves them
behind as his signatures in them, recurs in many passages in his
works. 67 "The mystery that lies at the basis of the 'host' (of all
things) is the letter, and every letter is a sign (symbol) and

65 Abulafia, who has studied the writings of Aristotle and relies on them quite
happily in philosophical considerations, has, rather surprisingly, not read Plato
at all, even though M. H. Landauer, who made the first study of Abulafia's
writings, asserts the contrary view. Cf. Literaturblatt des Orient, VI, 1845, col.
488. In his book about Alfarabi, written in 1869 (p. 249) Steinschneider has
indicated tha: the only quotation from Plato in Abulafia's work is taken from
the Liber de causis, an epitome of the Institutio Theologica of Proclos.

46 A general characteristic of Abulafia's Kabbala is to be found in chapter 4
of my book: Die judische Mystik in ihren Hauptstromungen.

67 As, for example, in Or ha-sekhel, chap. 8, section 5, which is published by
A. Jellinek, Philosophie und Kabbala, book I, 1854, pp. 39-40, as well as in
his commentary on the Yetsira, Gan na'ul, MS. Munich, Hebrew 58, fo. 320b.

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The Name of God (II)

indication of the creation." Just as any writer holds the plume
in his hand and with it takes up drops of ink and in his mind
traces out the form which he wants to give to his substance, at
which moment the hand is like the living sphere, and the inanimate
plume, which serves as the hand's instrument, moves and links itself
to the hand, in order to spread the drops of ink across the parchment,
which represents the body, which is used as the bearer of the
substance and the form — in precisely the same way do things
occur in the matter of the creation in its upper and lower spheres,
as the intelligent person will understand, for it is not permitted
to explain it more closely than this. Therefore are the letters set
up as signs (symbols) and indications, so that through them the
matter of reality, its forms, the forces and overseers which
motivate it (that is: the intermediate parties), its minds and its
souls can be given some form, and therefore is wisdom (in the
sense of true knowledge) contained and gathered up, concen-
trated in the letters and the Sefiroth and the names, and all these
are composed the one from the other." 68 The letters themselves
have substance and form, especially in their written form of
being, though far less so or rather in a spiritualized sense in their
spoken or conceptual form. What, in the image above, was the
ink, which translates this formal element into matter, is, in the
organic creation and in the human realm, the seed, which already
contains the substance and the forms which shall evolve
from it. 69

The most significant moment in Abulafia's linguistic mysticism
is represented, however, by his doctrine of the combination of
letters and their movement through the different vowels. He
designates this as the real knowledge of prophecy, that is, as
a methodically sure way in which to prepare oneself for the
contact with the word of God, the divine language, which is
part of man's capacity for language. The bearer of this divine
act of speaking, the dibbur 'elohi, is, for Abulafia at least, the

68 Ner Elohim, MS. Munich 10, fol. 164 b. I hesitate in my judgement of
the question whether this book was written by Abulafia himself or by one of
his pupils.

69 Philosophie und Kabbala, p. 17. The open letter printed there on the
"seven ways" in which an understanding of the Torah can be achieved, contains
a condensed compilation of Abulafia's trains of thought, as they are developed in
considerable detail in his other writings.

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"active intellect," which had changed in the Arabic and Jewish
philosophy of the Middle Ages from a capacity invested in the
soul of man, as it was conceived of in the psychology of Aristotle,
to a cosmic potency, which, in Maimonides for example, appears
as the intelligence of the last sphere above the sublunar world.
Each one of the spheres of the Ptolemaic cosmic image, namely,
corresponded here to an intelligence inherent in it, which was an
intellectual operation of the divine creative design. These intelli-
gences emanate from each other, and the last one, the intellectus
agens, is the cosmic potency, from which all forms of the visible
creation stem. In the sense given by classical Arabic philosophy
and its elaboration at the hands of Maimonides, prophecy consists
in the uniting of the human mind, which actualizes itself by the
process of thought and is an invigorating phenomenon, with
this form-giving potency, which the divine communicates to it
by images which are induced in that prophetic contact in its
imagination. Abulafia takes on this theory of prophecy as a
uniting of the most highly developed intellectual and imaginative
capacities of man with the intellectus agens.

What is new about this is the doctrine of the linguistic essence
of this association. In this respect it must be said that Abulafia
came to the assistance of the philosophical linguistic usage of
mediaeval Hebrew, in which the adjective devari, which literally
means "linguistic" (as Abulafia understood it), generally has
the meaning of "sensible" or "rational." What, in the language
of the philosophers, was called the ability of reason of man,
could therefore also be understood as linguistic capacity.

Abulafia links those spheres in which — as has been demon-
strated above — the book of Yetsira lets the 22 letters be fixed.
By their various combinations these letters result in the original
sounds of language. Abulafia lets them be fixed with that tenth
sphere of medieval cosmogony, as in Maimonides, the intellect
of which is cosmic reason, the intellectus agens. He can say,
therefore, that, according to the author of the book of Yetsira,
the 22 letters, which are the basis of all language, move in the
tenth sphere, which is the most eminent among all the spheres
of reality and the first in terms of rank. This is at once the sphere
of the Tor ah and the divine commandment, by which all things
both above and below are guided and of which it is said: Heaven
was created through the word of God and all the heavenly host

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The Name of God (II)

by the breath of his mouth. 70 The sphere and language and the
Torah is therefore that which presents itself in the most exalted
promotion of man, in contact with the intellectus agens. In it the
"mystery of languages" lies enclosed. In the final analysis all
languages of the world issue from this mystery, even in places
where they spring not only from the general natural capacity of
speech and form themselves from it — as is the case with the
Hebrew language, which is considered as an original language,
but they also are based, in the detail, on the mere convention of
the linguistically endowed being. The Babylonian confusion of
language did, it is true, induce and fragment the holy language
into the seventy languages, but in the last analysis even they
are still contained in it. "The original cause of the prophecy
resides in the form of address which issued from God and was
heard by the prophets, through the medium of the perfect
language, which embraces all the seventy languages within it." 71
The closer explanation of the essence of the "inner speech" of
man, which operates in the sensible soul, is developed by
Abulafia by taking as a basis the propositions of the book of
Yetsira about the constitution of language. This he does particu-
larly in his work Or ha-sekkel, — "The Light of the Intellect" —
which has been widely diffused among Kabbalistic circles. Divine
speech which comes from the sphere of the active intellect which
embraces at once reason-and-Torah and reason-and-revelation
represents the true essence of prophecy. And this intellect is
effective with regard to man's linguistic capacity. 72 "For the
hearts of men are to God what parchment is to us; and the
parchment as a substance bears the form of the letters which are
inscribed in it with ink. So for God the hearts are as slates and
the souls as ink and words, which come to them from Him;
and this is at once knowledge, which is like the form of the
letters that were inscribed on both sides of the tablets of the
covenant... and although, for God, words are not one of the

70 Or ha-sekhel, MS. Munich 92, fol. 43b.

71 Pbilosophie und Kabbala, p. 8.

72 Ibid., p. 4. In this assertion Abulafia is reliant upon the famous chapter
(II: 36) of the Ftihrer der Verwirrten (Leader of the Confused) which discusses
the essence of prophecy. Nevertheless the moment — decisive for Abulafia — of the
linguistic being (essence) of the prophecy is in fact missing here. As his
explanations (I, 65) there prove, Maimonides has stuck by his rejection of a real
"speech of God," and devalued it into the realm of the metaphorical.

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forms of speech, which can be expressed by the heart which
absorbs them, they are still words." In this divine address, the
language coincides with the true intellectual knowledge which
the prophet attains. Prophetic knowledge is directly identical
with the current of divine words which comes to him. 73

For Abulafia the name of God is the highest expression, in
which all linguistic movement is epitomized, as if in a focus. It is
this name which vibrates in every process of the connection of
the letters and the connection of their connections right into
the realm of the infinite. 74 All created things are endowed with
reality in as much as they participate in this "great name" to
any degree whatsoever. The movement of the letters themselves
also draws the letters of the divine name into their connections.
The combinations of the letters and the combinations of these
combinations and so on and so forth, in which the name of God
is explicitly explained and developed in the medium of the written,
phonetically spoken and inwardly conceived letters as far as the
stage of human language, these combinations contain all generally
possible truths, intellectual areas of knowledge, not only of human
science but also of divine things. Every act in which the letters
combine in such a way is at once an act of knowledge, even
when this knowledge is obscured from us and undecipherable.
As a result, Abulafia can at once include the metaphysical truths
of philosophy, which, for him, found their zenith in Maimonides,
as he can those of mysticism, which, in essence, is identical with
the way which leads to prophecy, in this knowledge of the
connection of linguistic elements. For everything flows from this
knowledge and everything is founded on this knowledge, which
he calls hokhmat ha-tseruf, and which is called knowledge of
the process of combination.

" Or ha-sekhel, fol. 66b.

74 In the progress of language, which is composed and formed by the names
and letters, it is Abulafia's view that an important part is played by the methods
of the Gematria, the acrostic, the substitution of letters in accordance with certain
rules. In this way the substitutions occurring accordingly can be exchanged and
transposed once again from other viewpoints. With the aid of these methods all
language can be understood from the unfolding of the one name of God into
the combinations of the alphabet. When Abulafia talks of ten-fold substitutions,
which thus pass through the elements of language, it is his view that this
limitation can only be ascribed to the weakness of man's faculty of comprehension.
In principle, that is, this process of the substitution of letters can be carried
on into the realm of the infinite. Cf. Pbilosophie and Kabbala, p. 4, before
the passage noted in note 72.

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The Name of God (II)

I have already remarked in this paper that the language of
God, of which the Kabbalists talk, does not have any grammar.
One should nonetheless say that Abulafia's hokhmat ha-tseruf
represents a course in this language, even if this course is not
exactly grammatical. Of course, no less than any linguistic doctrine,
it is an instruction in ordered meditation, the subject of which
is not images and symbols but the letters and the names of God,
in fact the one and only "great name" of God. At this stage
I shall not go into this mystical aspect of the matter, which is
withdrawn from elementary representation. It simply represents
a projection of his linguistic theory on to the doctrine of progres-
sive meditation on language as a way to mystical knowledge.
The hokhmat ha-tseruf, for him is the "knowledge of the higher,
inner (i.e. mystical) logic," which can dispense with syllogistic
logic. 75 For the "mysteries of the Torah," which are opened up in
it, are, by their very nature, dialectical — as Abulafia says in an
extremely bold use of ambiguity in the Hebrew expression
sithrei tor a. These mysteries are not only mysteries; they are also
contradictions and paradoxes. It is the solution of these mysteries
which absorption in the hokhmat ha-tseruf promises. 76 This latter
is the "prophetic knowledge," measured against which the
knowledge possessed by philosphers and metaphysicians on any
estimation is still of an extremely slender order. It is therefore
the mother of all other forms of knowledge, which derive their
strength from it, and whoever masters it shall directly and
"with ease" achieve that prophetic unison with the intellectus
agensJ 1

This deeper knowledge joins languages to each other. Even
foreign languages are included in the knowledge of this linguistic
mysticism. 78 "I heard the word of my innermost heart and
hastened to do its bidding and fulfil its desire, and I did
what was desired and I wrote out names and combined them
and checked them and analysed them in the forge of thought,

75 Philosophie und Kabbah, p. 15.

76 Chaja ha-nefesh, Ms. Munich 408, fol. 71b - 72 a. Cf. in this respect Al.
Altmann in the Monatsschrift fiir Geschichte und Wissenschaft des Judentums,
80, 1936, p. 311.

77 Philosophie und Kabbala, p. 6.

78 This is in contrast to the conception of the Sohar, which (at III, 204a)
acknowledges a mystical meaning only of the holy language, but not of the
language of other peoples.

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which was situated on my head, and what was on my head
became precise — that is until two languages emerged from it
(from the alterations in the combinations of the name) which
came to the aid of the Jewish tongue (Hebrew), namely Greek
and Roman." 79 For, by a process of corruption, all languages
have come into being from the sacred original language, in
which the world of names is directly set forth and explained,
and because of this they are even more immediately associated
with it. 80 Just as all language has its focus in the name of God,
it can also be referred back to this focal point. As Abulafia says,
the mystic re-smelts all languages and recasts them in the one
holy language, with the result that he is fully aware in every
series of words which he articulately utters that this utterance
is composed of the 22 holy letters. The name of God is condensed
from the movement and changing-ness of these letters, and this
is accentuated by a very naturalistic comparison with the way
butter is produced from the fast rotation of milk. 81 A certain
caution should be brought to bear in this respect, of course,
because an unguided or falsely directed procedure of this "revo-
lution of letters" can produce demonic and dangerous effects
instead of spiritually mystic effects. The consequences of such
false procedures in the undertakings of the hokhmat ha-tseruf
are discussed more than once in Abulafia's writings. 82 Satan
appears instead of the name, and for Abulafia Satan clearly
coincides with the spirit of unrestituted nature.

The actual "future world," the place of bliss, as is illustrated
by a bold play of words, is the "world of letters," which is
disclosed to the mystic in the hohkmat ha-tseruf® The infinite
wealth of this world of letters is evident: in fact we can even
say that "each individual letter in the Kabbala is a world unto
itself." 84 In a world such as this the letters, which in other

75 Sefer ha-'oth, ed. Jellinek, in the "Jubelschrift zum 70. Geburtstag von H.
Gratz," 1887, p. 71.

80 Thus expressed in the foreword to Abulafia's Maftesck ha-cbochmoth , Ms.
Parma de Rossi, 141, fol. 3a.

11 Philosophie und Kabbala, p. 20.

82 Ibid. As well as in his Chajjei ha-olem ha-ba, cf. the relative passages from
this in my catalogue of the Kabbalistic manuscripts in Jerusalem, 1930, pp 25-26.

8J Imrei Shefer, Ms. Munich 285, fol. 75b.

84 Sefer ha-meliz, Ms. Munich, 285, fol. 10. Similarly in Sbhar I, 4b, it reads
in connection with Isaiah 51:16: "I make my words in your mouth," the new
and authentic word, which man srieaks in the Torah, is before God, who kisses

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The Name of God (II)

respects are conceived of as forms and mysterious signs, form
for their part the substance, which itself always remains the same
throughout the movements of the letters which inter-connect
with one another. Here the forms are now the meanings — the
former sense — which the observer can attribute to these combi-
nations in accordance with the degree of his intellectual faculty
of knowledge. The letters are thus the substance and form of the
intellectual world, each one in accordance with the different per-
spectives in which it is regarded. In addition to this a sense
resides in those combinations, which for us, with our limited
power of understanding, have no connection with any palpable
meaning. This sense comes from the total complex of the world,
and it will become palpable, be it by a progress in understanding,
or be it by Messianic enlightenment and change. In this way
Abulafia was able to refer back to the mystical and incomprehen-
sible divine names of those ancient Merkaba writings, of which
some mention was made at the beginning of this paper. 85 They
form still undeveloped elements of meaning among those names,
which, in their totality, determine the Torah as a corpus mysticum.
Abulafia firmly establishes that the divine knowledge on the
track of linguistic mysticism is superior to that which is on the
track of the ten Sefiroth. The knowledge of the manifestation of
God in his ten Sefiroh is of no more than propaedeutic value
when compared with the fathoming of the mysteries of language,
no matter how important it may be in itself. 86

At the conclusion of these observations Abulafia still finds
himself constantly confronted by the question of the magical
character of language. We started out with these considerations
of the magic property of the word and the name, and we have
here pursued their metamorphoses in mysticism. But the overtones
of magic are at our elbows in this respect. The consciousness
of the immediate force which emanates from words, and how
much more so from words which are refined to the utmost and
apparently meaningless, but are nonetheless charged with mean-
ing, is present in the mind of Abulafia in many instances through-
it and crowns it with seventy mystical crowns. And this word then extends in
the movement to its own new world, a "new heaven and earth."

85 Philosophie und Kabbala, p. 21.

85 In the open letter published by Jellinek (Auswahl kabbalistischer Mystik,
Book I, 1853) written by Abraham Abulafia to Barcelona, pp. 16-17.

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out his writings. But in relation to any practicable magic and
theurgy he adopts an attitude of complete rejection. He sees in
this a thoroughly bad coarsening of a deeply spiritual kind of
magic, which it would be quite unthinkable for him to deny.
Magic does exist for him as that which is non-communicable,
therefore as that which radiates from words. There is a dimension
of profoundly intrinsic magic, which does not come under the
interdiction of the magician, of practicable magic. Indeed it is
this form of magic which is practised by the prophets. The "signs"
which the prophets give in order to legitimize their transmission,
coincide with this magic force within them. 87 Whoever permits
himself, without this status, to intervene, in a so to speak technical
manner, in the creation, or claims to be capable of such inter-
vention, comes under the power of the temptations of mantic
knowledge, that is of magic in the usual sense. The discipline
of this, the "knowledge of demons" does not in fact dispense
with the real fundamentals, but rather represents a falsification,
because it is a coarsening of true mysticism which is directed
at the purely outward. 88 Magic, in principle, is possible, but
reprehensible, and the magician is accursed. He has assigned
himself not to the Lord, dominus, but to the devil, daemonas. m
For him, Satan is the material quality of nature, 90 and the Kab-
balist, who refers it back to its spiritual foundation, dethrones
him. 91 As a result of his absorption in the name of God, the
focus of all creation, he is endowed with the power "to reduce
the power of the magician to nothing." 92

In conclusion, let me return once more to the central thought
which we have tried to trace here. The name of God is the
"essential name," which is the original source of all language.
Every other name by which God can be called or invoked, is
coincident with a determined activity, as is shown by the
etymology of such biblical names; only this one name requires
no kind of backward-looking reference to an activity. For the

87 This thought is particularly developed at the end of Or ha-sekhel, fol. 67b.

88 As in Ner Elohim, Ms. Munich 10, fol. 141b. The polemic against the
creation of Golem is also pertinent here, fol. 172b.

89 Chajjei 'olam ha-ha, Ms. Oxford, Neubauer 1646, fol. 205b.

90 Chajjei ha-nefesh, Ms. Munich 408, fol. 53b.

" Cf. the passage from Chajjei 'olam ha-ha in my catalogue of the Kabbalistic
manuscripts, p. 29.

92 Or ha-sekhel, fol. 42b.

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The Name of God (II)

Kabbalists, this name has no "meaning" in the traditional
understanding of the term. It has no concrete signification. 93
The meaninglessness of the name of God indicates its situation
in the very central point of the revelation, at the basis of which
it lies. Behind every revelation of a meaning in language, and,
as the Kabbalists saw it, by means of the Torah, there exists
this element which projects over and beyond meaning, but which
in the first instance enables meaning to be given. It is this element
which endows every other form of meaning, though it has no
meaning itself. What we learn from creation and revelation, the
word of God, is infinitely liable to interpretation, and it is
reflected in our own language. Its radiation or sounds, which we
catch, are not so much communications as appeals. That which
has meaning — sense and form — is not this word itself, but the
tradition behind this word, its communication and reflection in
time. This tradition, which has its own dialectic, goes through
certain changes and is eventually delivered in a soft, panting
whisper; and there may be times, like our own, in which it can
no longer be handed down, in which this tradition falls silent.
This, then, is the great crisis of language in which we find our-
selves. We are no longer able to grasp the last summit of that
mystery that once dwelt in it. The fact that language can be
spoken is, in the opinion of the Kabbalists, owed to the name,
which is present in language. What the value and worth of
language will be — the language from which God will have
withdrawn — is the question which must be posed by those who
still believe that they can hear the echo of the vanished word
of the creation in the immanence of the world. This is a question
to which, in our times, only the poets presumably have the answer.
For poets do not share the doubt that most mystics have in
regard to language. And poets have one link with the masters
of the Kabbala, even when they reject Kabbalistic theological
formulation as being still too emphatic. This link is their belief
in language as an absolute, which is as if constantly flung open
by dialectics. It is their belief in the mystery of language which
has become audible.

93 At the beginning here I have used the formulation of Cordovero in Pardes
Rimmonim, chap. 19, section. 1.

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