Francis Mercury van Helmont’s

Sketch of Christian Kabbalism

 Aries Book Series

Texts and Studies in Western Esotericism

Editor
Marco Pasi

Editorial Board
Jean-Pierre Brach
Nicholas Goodrick-Clarke
Wouter Hanegraaff

Advisory Board
Antoine Faivre – Olav Hammer
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VOLUME 15

The titles published in this series are listed at brill.nl/arbs

Francis Mercury van Helmont’s
Sketch of Christian Kabbalism

Translated and Edited by

Sheila A. Spector

LEIDEN • BOSTON
2012
Cover illustration: “The Second Adam Kadmon” from Christian Knorr von Rosenroth, Kabbala
denudata (1677).

Library of Congress Cataloging-in-Publication Data

Helmont, Franciscus Mercurius van, 1614–1699.

 [Adumbratio Kabbalae Christiana. English & Latin]
 Francis Mercury van Helmont’s Sketch of Christian Kabbalism / translated and edited by
Sheila A. Spector.
 p. cm. — (Aries book series, ISSN 1871-1405 ; v. 15)
 In Latin with facing English translation.
 Includes bibliographical references and index.
 ISBN 978-90-04-22655-5 (hardback : alk. paper) 1. Cabala. 2. Cabala and Christianity.
3. Helmont, Franciscus Mercurius van, 1614–1699. Adumbratio Kabbalae Christiana.
I. Spector, Sheila A., 1946– II. Title. III. Title: Sketch of Christian Kabbalism.

 BM525.H395 2012
 135’.47—dc23
2012006891

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ISSN 1871-1405
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 CONTENTS

Note on the Translation ................................................................................. vii

Introduction ...................................................................................................... 1

Sketch of Christian Kabbalism

Preliminaries ..................................................................................................... 26

Ι. Of the Various States of the Universe .............................................. 31

ΙΙ. Of the First State of the Universe, or the Primordial

Institution and Its Effects ..................................................................... 33

ΙΙΙ. Of the Mediator of the First Production, or Adam Kadmon ..... 39

IV. Of the Beings Produced and of the Purpose for Their

Production ................................................................................................. 77

V. Of the Ensuing State of Destitution .................................................. 79

VI. Of the State of the Modern Constitution ........................................ 85

VII. Of the Preexistence of Souls in Species ........................................... 91

VIII. Of the Persons of the Divinity in Species ........................................ 133

IX. Of the Third State of Deprivation, or the Fall of the Souls ........ 137

X. Of the State of Supreme Restitution: The First Degree ............... 139

XI. Of the Second Degree of the Restitution of Souls ........................ 143

XII. Of the Last Two Degrees of the Messianic Restitution ............... 159

vi contents

Translator’s Notes .............................................................................................. 163

Works Cited ......................................................................................................... 169
Index of Biblical References ........................................................................... 171
General Index ...................................................................................................... 179
 Note on the Translation

My guiding principle in translating Francis Mercury van Helmont’s Sketch

of Christian Kabbalism has been to make the treatise accessible to the
modern English reader. I have attempted to remain as faithful as pos-
sible to the original text, though with two notable exceptions. First, in
the original, van Helmont included bibliographical citations parentheti-
cally, within the text. Rather than interrupt the reading with what can be
disruptive intrusions, I have moved his citations to footnotes, located at
the bottom of the page, indicated by Arabic numerals. Also, I have regu-
larized the documentation style so that his sources can be more easily
located. Most of these are from the Kabbala denudata, abbreviated Kd.
The two-volume compendium contains multiple sections, many with their
own pagination, so I have used the system outlined in my introduction
(pp. 9–11). My second deviation involves the choice of Bible translation.
Van Helmont used the Syriac, but because it has never been translated
into English, I used the English Standard Version of the Bible, and have
indicated in the translator’s notes any discrepancies between it and the
Syriac. These notes, which are indicated by Roman numerals, have been
kept to a minimum and are primarily explanatory, but they do include
any corrections or clarifications of van Helmont’s text. With these two
exceptions, the translation is as close as possible to the original. Regarding
van Helmont’s sources, I used published versions where they were avail-
able, as cited in the endnotes. Unless otherwise indicated, all translations
are mine.
The facsimile of van Helmont’s Adumbratio Kabbalæ Christianæ is
reproduced courtesy of The Bancroft Library, University of California,
Berkeley.
 INTRODUCTION

From the earliest years of the common era, many developing forms of Chris-
tianity have buttressed their identity as persecuted minorities by defining
as heresy any idea or belief that might contradict what would eventually
consolidate into their core doctrines.1 These heresies have included—
among the numerous movements that have been interdicted throughout
history—Gnosticism, Montanism, Monarchianism, Arianism, Apollinari-
anism, Nestorianism, Eutychianism (Monophysitism) and Pelagianism.2
Serving as more than just a theological judgment, the label heresy made
it virtually impossible to evaluate the relative merits of other movements,
for by definition alone they were determined to have been theologically
unacceptable, so that even to mention the possibility that there might be
some elements of validity to them would be tantamount to contradicting
the judgment of the religious establishment and, by extension, to question
God Himself. As a result, by the seventeenth century, more than a millen-
nium and a half of religious wars had been fought against what were per-
ceived to have been both external and internal threats, as various forms
of Christianity sought on the one hand, to consolidate their sense of self,
and on the other, to maintain political hegemony.
Counteracting this dominant tendency towards theological exception-
alism has been a move towards religious syncretism. Rather than exploit-
ing, syncretists attempted to reconcile differences in order, it was hoped,

1 The matter of universally recognized core doctrines is problematical. According to

Kocku von Stuckrad, “It is not that Christian Europe never existed; instead, Christianity in
Europe has always been diverse and comprised many forms of beliefs and practices that
populated the minds of believers (and non-believers)” Locations of Knowledge in Medieval
and Early Modern Europe: Esoteric Discourse and Western Identities (Leiden and Boston:
Brill, 2010), 14.
2 The list comes from “Christian Heresy,” a section of the on-line The Illustrated His-
tory of the Roman Empire, which says heresy is “generally defined as a departure from
the traditional Christian beliefs; the creation of new ideas, rituals and forms of worship
within the Christian church. This was especially dangerous to a faith in which for a long
time the rules as to what was the proper Christian belief remained very vague and open
to interpretation” (http://www.roman‑empire.net/religion/heresy.html [accessed March
17, 2010]). For background, see the essays in The Shaping of Christianity in the Second and
Third Centuries, ed. E. P. Sanders, vol. 1 of the three-volume Jewish and Christian Self-
Definition (Philadelphia: Fortress Press, 1980). Of particular interest is R. A. Markus, “The
Problem of Self-Definition: From Sect to Church” (1–15).
2 sheila a. spector

to produce a universal religion that could be embraced by members of all

faiths. A major vehicle through which syncretists attempted to transcend
the many theological differences is Kabbalism. Its antecedents developing
concurrently with Christianity, Kabbalism has historically provided Chris-
tians with what many hoped would be the key to what they believed to
have been the early, pre-institutional form of Christianity, the supposedly
pure creed some considered to have been corrupted by subsequent forms
of organized religion, Jewish, as well as Christian. Therefore, syncretists
reasoned, in addition to reforming Christianity, Kabbalism could also be
used as another method to convert the Jews. Consequently, Christians have
been drawn to Jewish mysticism at least since the early Renaissance and
still are today. That interest crystallized around the speculations of Isaac
Luria, the sixteenth-century kabbalist from Safed, Palestine, whose radical
approach to the doctrines of creation and restoration proved attractive to
free-thinkers who themselves rejected some of what they thought were
the less desirable doctrines of orthodox Christianity. The most important
attempt to Christianize Luria was that of Belgian theologian Francis Mer-
cury van Helmont. In his Sketch of Christian Kabbalism, the only detailed
demonstration of the congruences between the New Testament and an
adapted form of Lurianic Kabbalism, van Helmont creates the foundation
for virtually every version of Christian Kabbalism since the seventeenth
century. As a syncretistic thinker who had been imprisoned by the Inqui-
sition for the crime of ‘judaizing,’ van Helmont protects himself in this
treatise by superimposing a veneer of evangelicalism over what is actually
an amalgamation of Jewish and Christian doctrines, the effect being to
camouflage what would otherwise have been considered heretical theo-
ries about religion. But before turning to the Sketch of Christian Kabbalism
itself, it is important to consider its historical context and doctrinal base.

Historical Context

Although the etymology of Kabbalism is fairly straightforward—the word

derives from the Hebrew root ‫( קבל‬kabel), literally meaning ‘to receive,’
and figuratively connoting ‘tradition’—its full signification is a matter
of dispute.3 Probably the most convenient, if not universally accepted,

3 For a succinct survey of the different meanings attributed to the word Kabbalah, see
the first chapter, “Kabbalah: The Term and Its Meanings,” in Joseph Dan’s Kabbalah: A
Very Short Introduction (New York: Oxford University Press, 2007), 3–12. A comprehensive
 introduction 3

d­ efinition is that of Gershom G. Scholem, who views Kabbalism as a

combination of three overlapping elements: esotericism, mysticism, and
­theosophy.4 As an esoteric pursuit, Kabbalism has traditionally been the
special domain of an intellectual elite, reserved for those specifically
trained to delve into what were considered to be its perilous secrets.5
Not simply an idle restriction, there have always been concerns about the
larger social consequences of exposing what were identified as ill-suited
individuals to what all too often proved to be dangerous material. The rea-
sons for those concerns lie in the other two components. The first, mysti-
cism, has generated at least as much controversy as Kabbalism itself, there
being no consensus about its meaning. On its most basic level, mysticism
usually entails an alternate mode of knowing produced by the interaction
between an expanded level of consciousness and an elevated plane of real-
ity. Many mystics, believing that the individual is capable of apprehending
a non-corporeal plane of reality, view everyday experience not as an end
in itself, but as the means of transcending the ordinary, as they psychically
rise to extraordinary heights, that is, to states of consciousness ultimately
aimed at the dissolution of the psychological ego, in order to merge with
the undifferentiated reality beyond the material realm. Finally, the third
component, theosophy, which involves speculation about the secret life
of the Godhead, provides the structure for this non-dual state. Through
myth, mystics hope to locate the key that will unlock the divine mysteries,
knowledge of which will enable them to return to the One.

bibliography of English-language materials published before 1984 can be found in my Jew-

ish Mysticism: An Annotated Bibliography on the Kabbalah in English (New York: Garland,
1984).
4 Kabbalah (New York: Quadrangle/The New York Times Book Co., 1974), 3–6. In his
revisionist study, Kabbalah: New Perspectives, Moshe Idel refocuses the approach to “two
major trends in Kabbalah: the theosophical-theurgical and the ecstatic” (New Haven and
London: Yale University Press, 1988), xi.
5 The most comprehensive resource for information on Western esotericism is the
two-volume Dictionary of Gnosis and Western Esotericism, gen. ed. Wouter J. Hanegraaff
(Leiden and Boston: Brill, 2005). In “Conceptualizing the Study of Esoteric Discourse,” the
third chapter of Locations of Knowledge in Medieval and Early Modern Europe, von Stuck-
rad questions the concept of esotericism: “Claims of superior or perfect knowledge are
thus often intrinsically linked to a discourse of secrecy, but not because esoteric truths are
restricted to an ‘inner circle’ of specialists or initiates, but because the dialectic of conceal-
ment and revelation is a structural element of secretive discourses. Esoteric knowledge
is not so much secret, but hidden” (56). As he concludes the chapter: “Put in a nutshell,
‘esoteric discourse in Western culture’ is an analytical framework that helps to identify gene-
alogies of identities in a pluralistic competition of knowledge” (64).
4 sheila a. spector

Jewish Kabbalism
Historically, forms of Kabbalism have provided a counterpoint to norma-
tive Judaism. Generally dating back to the intertestamental period, the
earliest forms of Kabbalism, Merkavah Mysticism and Jewish Gnosticism,
lasted roughly from the first century BCE to the tenth CE.6 Merkabah
mysticism, contemplation of Ezekiel’s chariot, describes the ascent—
paradoxically termed as a descent—of the Throne of Glory through the
Heikhalot, the seven heavens. There are two major texts from this period:
the Heikhalot Zutrati, the ‘Lesser Heikhalot,’ published in a very difficult
Aramaic; and the Heikhalot Rabbati, the ‘Greater Heikhalot,’ in Hebrew.
Together, they are often referred to as Hilkhot Heikhalot. The purpose of
Merkavah Mysticism is to perceive the Supernal Man, the name given to
the One seated on the Throne. In time, the Supernal Man himself became
the object of contemplation, a third text, the Shi’ur Komah, providing
details about ‘the measure of the body.’
During this period, some mystics also contemplated what was known as
Ma’aseh Bereshit, Creation, producing the Sefer Yeẓirah (Book of Creation;
author and date unknown), one of the most popular kabbalistic texts.7
A brief work of less than two thousand words in its longer version, the
Sefer Yeẓirah explains cosmology and cosmogony in terms of the thirty-
two paths of wisdom, and the twenty-two letters of the Hebrew alphabet,
which are said to be the basis of Creation. The last part of this period is
characterized by an interest in angelology and theurgy. In addition, Gilgul,
transmigration of the soul, became an established component of Jewish
mysticism at this time, as did Gematria, numerological practices used to
discover mystical meanings of the Sacred Names.
This period was followed by the Ḥasidic movements, of roughly 1150
to 1250, primarily in Germany and Egypt, that provided the transition to

6 Good surveys of Jewish mysticism can be found in Scholem’s Kabbalah and Major
Trends in Jewish Mysticism. On the earliest forms, see his Origins of the Kabbalah, ed.
R. J. Zwi Werblowsky, trans. Allan Arkush (Philadelphia: Jewish Publication Society, and
Princeton: Princeton University Press, 1987); and his Jewish Gnosticism, Merkabah Mysti-
cism, and Talmudic Tradition, 2nd ed. (New York: Jewish Theological Seminary of America,
1965). A useful anthology of early texts can be found in The Early Kabbalah, ed. Joseph Dan,
trans. Ronald C. Kiener (New York: Paulist Press, 1986).
7 There are numerous English translations of the Sefer Yeẓirah. One of the most com-
prehensive editions is Aryeh Kaplan’s translation, containing a bi-lingual edition of the
text, along with a detailed introduction and extensive explanatory notes, along with a
bibliography. See Sefer Yetzirah: The Book of Creation, trans. Aryeh Kaplan (York Beach,
Maine: Weiser, 1990).
 introduction 5

the twelfth-century crystallization of Kabbalism in Provence, with the

appearance of the Sefer ha-Bahir (c. 1150–1200), a pseudepigraphical work
infusing Gnostic ideas onto the Merkavah tradition.8 Although the Bahir
incorporates the teachings of a number of earlier mystics, it is distinct
in presenting a new idea of contemplation, one that focuses not on the
letters of the alphabet, a characteristic of earlier mysticism, but on the
Sefirot, emanations of the Godhead through which He was said to have
effected Creation; and it accepts as self-explanatory the theory of Gilgul,
despite the opposition of Jewish philosophers. During this period, mysti-
cal endeavor became fairly widely accepted, and for the first time in Jew-
ish history, men such as Isaac the Blind (d.c. 1235) devoted their lives to
mysticism.
As the new Kabbalism spread from Provence to Spain, texts found an
even greater audience. Then, sometime between 1280 and 1286, Moses b.
Shem Tov de Leon compiled what was to become the cornerstone of kab-
balistic literature, the Zohar.9 Pseudepigraphically attributed to Simeon b.
Yoḥai, a second-century rabbi, the Zohar is an amorphous aggregate of
exegesis and mystical speculation based on the Pentateuch, the Song
of Songs, Ruth and Lamentations. The major components of the Zohar
include:10

a. Discursive commentaries on the Torah

b. Sifra di-Tseniutha: ‘Book of Concealment,’ a six-page commentary on
selected parts of Genesis 1–6
c. Idra Rabba: ‘Greater Assembly,’ further explanation of statements
found in the preceding chapter
d. Idra Zutta: ‘Lesser Assembly,’ description of the death of Simeon ben
Yoḥai, who explains the mysteries of the Idra Rabba
e. Idra di-be-Mashkana: ‘Assembly on the occasion of a lecture in connec-
tion with the Torah section concerning the Tabernacle’
f. Hekhaloth: description of the seven ‘palaces’

 
8 For an English translation of the Bahir, see The Bahir: An Ancient Kabbalistic Text
Attributed to Rabbi Nehuniah ben HaKana, First Century C.E., trans. and ed. Aryeh Kaplan
(New York: Samuel Weiser, 1979).
 
9 The older English version of the Zohar, trans. Maurice Simon and Harry Sperling,
intro. J. Abelson, 5 vols. (New York: Soncino, 1933), is being superceded by the newer Pritz-
ker Edition, trans. and comm. Daniel Matt, 6 vols. (Stanford: Stanford University Press,
2004–2011).
10 Scholem, Major Trends, 159–163.
6 sheila a. spector

g. Raza de-Razin: ‘Secret of Secrets,’ speculations on physiognomy and

chiromancy
h. Sava: ‘The Old Man,’ a story about a mysterious old man
i. Yenuka: ‘The Child,’ about an infant prodigy
k. Rav Methivtha: ‘The Head of the Academy,’ the vision of a journey
through Palestine
l. Sithre Torah: ‘Secrets of the Torah’
m. Mathnithin: ‘Mishnas’ and ‘Tosefta’
n. Zohar to the Song of Songs
o. Kav Ha-Middah: ‘The Mystical Standard of Measure’
p. Sithre Othioth: ‘Secrets of the Letters’
q. An untitled commentary on Ezekiel’s Merkavah vision
r. Midrash Ha-Neelam, mystical ‘Midrash,’ on the Torah
s. Midrash Ha-Neelam, mystical ‘Midrash,’ on the Book of Ruth
t. Raya Mehemna: ‘The Faithful Shepherd’
u. Tikkune Zohar: a new commentary on the beginning of the Bible
v. Miscellaneous additions

The appearance of the Zohar served to popularize Kabbalism even more,

and through the fourteenth century, Jewish mysticism flourished.
In the fifteenth century, especially after the expulsion from Spain in
1492, the focus of kabbalistic activity shifted from Creation to Apocalypse,
with Messianism the new focus of consideration. Equating the rapid dis-
solution of what had been a flourishing culture in Iberia with the mes-
sianic wars that were to precede the return to Jerusalem, many of the
exiled mystics moved to Safed in Palestine, where an extremely vibrant
kabbalistic community was formed.11 The earliest leader was Moses Cor-
dovero (1522–1570), most known for three texts: Pardes Rimmonim, com-
pleted when Cordovero was twenty-seven; Elimah Rabbati, when he was
thirty-seven; and Tomer Devorah, first published in 1588.12 Although none
of his treatises was published during his lifetime, Cordovero’s influence
was felt through the work of his students, the most important being Isaac

11 See Safed Spirituality: Rules of Mystical Piety, The Beginning of Wisdom, trans. and
intro. Lawrence Fine (New York: Paulist Press, 1984).
12 See Moses Cordovero’s Introduction to Kabbalah: An Annotated Translation of His “Or
Ne’Erav,” trans. Ira Robinson (New York: Michael Scharf Publication Trust of Yeshiva Uni-
versity, 1994). There are two English translations of the Tomar Devorah: The Palm Tree of
Deborah, trans. with intro. and notes by Louis Jacobs, 3rd ed. (New York: Sepher-Hermon
Press, 1981); and the bi-lingual The Palm Tree of Devorah, trans. and annot. Moshe Miller
(Jerusalem: Targum, and Spring Valley, NY: Feldheim, 1993).
 introduction 7

Luria (1534–1572), who developed radically new theories that became the
basis of most kabbalistic movements to the present. Luria’s students, in
turn, propagated his theories. Of these students, four in particular gained
prominence.13 The first, Moses Jonah of Safed, produced Kanfei Yonah, an
incomplete version of Luria’s teachings, omitting the doctrine of Ẓimẓum,
Contraction. The lapse was compensated for by the second student, Joseph
ibn Tabul. The third, Ḥayyim Vital, was most well known of Luria’s stu-
dents, his Eẓ Ḥayyim supposedly being a transcription of Luria’s doctrine,
though it was heavily edited by Vital. Finally, Israel Sarug (Saruk) taught
Lurianic Kabbalism in Italy, as well as other parts of Europe. Two of ­Sarug’s
students, in turn, became important to seventeenth-century Kabbalism,
their work being known by van Helmont. Naphtali ben Jacob Elḥanan
Bacharach (early seventeenth century) published Emek ha-Melekh (The
King’s Valley), an unacknowledged version of Sarug’s recension of Lurianic
Kabbalism. The other, Abraham Kohen de Herrera (d. 1631), wrote Puerto
del Cielo, the only treatise originally produced in Spanish; it was translated
into Hebrew, under the title Sha’ar ha-Shamayim, in 1655. Another kabbal-
ist of the period, Issachar Berman b. Naphtali ha-Kohen, is known primarily
for Mareh Kohen, a theological text that contains an index to all Scripture
passages outside the Pentateuch that are mentioned in the Zohar.

Christian Kabbalism
Christian interest in Kabbalism—revolving around the two complemen-
tary purposes of demonstrating some version of Christian truth and of
converting the Jews14—is usually dated back to the Italian Renaissance,

13 For basic information about Luria and his school, see the seventh lecture of Scholem’s
Major Trends in Jewish Mysticism, 244–286; and for more extensive information, Lawrence
Fine’s Physician of the Soul, Healer of the Cosmos: Isaac Luria and His Kabbalistic Fellowship
(Stanford: Stanford University Press, 2003). There are a number of anthologies containing
containing Vital’s version of Luria, including: Safed Spirituality: Rules of Mystical Piety, The
Beginning of Wisdom; The Tree of Life, Volume 1: The Palace of Adam Kadmon, trans. and
intro. Donald Wilder Menzi and Zwe Padeh (Northvale, NJ: Jason Aronson, 1998); Jewish
Mystical Autobiographies: Book of Visions and Book of Secrets, trans. and intro. Morris M.
Faierstein, The Classics of Western Spirituality (New York: Paulist Press, 1999); The Jewish
Concept of Reincarnation and Creation: Based on the Writings of Rabbi Chaim Vital, trans.
and ed. David M. Wexelman (Northvale, NJ: Jason Aronson, 1999); Kabbalah of Creation:
The Mysticism of Isaac Luria, Founder of Modern Kabbalah, trans. and comm. Eliahu Klein
(Berkeley: North Atlantic Books, 2005); and Window of the Soul: The Kabbalah of Rabbi
Isaac Luria, ed. James David Dunn, trans. Nathan Snyder (San Francisco: Red Wheel/
Weiser, 2008).
14 The standard study of Christian Kabbalism is Ernst Benz, Die christliche Kabbala:
ein Stiefkind der Theologie (Zürich: Rhein-Verlag, 1958); English translation, Christian
8 sheila a. spector

revolving around the work of three major figures: 1) the declaration of Pico
della Mirandola (1463–1494) that “no science can better convince us of the
divinity of Jesus Christ than magic and the Kabbalah”;15 2) the publication
of two books by Johannes Reuchlin (1455–1522)—De Verbo Mirifico (1494),
and De Arte Cabalistica (1517);16 and 3) several treatises by Cardinal Edigio
da Viterbo (1465–1532). In 1531, Cornelius Agrippa expanded the popular
notion of Kabbalism, in his De Occulta Philosophia crediting Kabbalism for
his magic. Historically, however, the links between what more accurately
might be called Kabbalisms and Christianities are far more complicated,
both having been influenced by Gnosticism, as early as the intertestamen-
tal period, and by Neoplatonism, early in the modern era.17 Later, in the
medieval period, Christianity influenced the composition of the Zohar.
While, as Yehuda Liebes emphasizes, the Zohar is a purely Jewish text,
still, “It adopted basic concepts from a variety of sources and combined
them together, creating an amalgam that presents a complete, albeit
diversified, picture of the Jewish religion.”18 Among the particular ele-
ments incorporated into the Zohar, Leibes cites the doctrine of the Trin-
ity, the Son, the exegesis of Genesis 1:1, and the interpretation of the letter
ẓadi as an allusion to Jesus. As a result of this amalgamation, Christians
were able to locate in what they thought to be a completely Jewish text,
supposedly recorded relatively soon after the death of Jesus, confirmation
of their own beliefs, which they then cited as evidence in their efforts
to convert the Jews. Still, as Alexander Altmann explains in his analysis
of Neoplatonic influences on Herrera’s Sha’ar ha-Shamayim—“Lurianic

­ abbalah: Neglected Child of Theology, trans. Kenneth W. Wesche, ed. Robert J. Faas, (St.
K
Paul, MN: Grailstone Press, 2004).
15 As quoted in Scholem, Kabbalah, 197.
16 De Arts Cabalistica is available in English under the title On the Art of the Kabbalah,
trans. Martin Goodman and Sarah Goodman, intro. G. Lloyd Jones (Lincoln: University of
Nebraska Press, 1993).
17 In “Shared Passions,” Part Two of Locations of Knowledge in Medieval and Early Mod-
ern Europe, von Stuckrad discusses the commonalities among Jews and Christians, as well
as Muslims. As he concludes: “The example of astrology shows that in the ninth century a
peaceful transfer of knowledge between Muslims, Christians, and Jews had already begun;
paradigms of reason and rationality, as well as philosophical issues, belonged to the shared
heritage of these religious communities, notwithstanding the difference in interpretation
due to religious rhetoric and interest” (133). As a particular instance, in “The Neoplatonic
Path for Dead Souls: Medieval Philosophy, Kabbalah and Renaissance,” chapter 5 of Ascen-
sions on High in Jewish Mysticism: Pillars, Lines, Ladders, Moshe Idel traces geometrical
images that originated in Arabic sources and were then incorporated by kabbalists ([New
York: Central European University Press, 2005], 167–203).
18 Yehuda Liebes, “Christian Influences on the Zohar,” trans. Penina Peli, in his Studies
in the Zohar (New York: State University of New York Press, 1993), 139.
 introduction 9

­ abbalah in a Platonic Key: Abraham Cohen Herrera’s Puerta del Cielo”:

K
“Kabbalah may be transposed into a Platonic key but it remains what it
is and one should not be surprised if in its transposed mode some notes
on the keyboard fail to sound.”19 Yet, syncretists tended to blur the differ-
ences in order to produce a universal doctrine.
This interest culminated in the seventeenth century around the ecu-
menist Christian Knorr von Rosenroth (1636–1689).20 Son of a Lutheran
minister in Silesia, Knorr worked most of his adult life for Catholic Prince
Christian August in Sulzbach. Proficient in German, Latin, Hebrew, Ara-
maic, Syriac, Greek, Arabic, French, Dutch, English and Spanish, Knorr
used his vast knowledge of theology, law, philosophy, philology, history,
numismatics and natural science, to pursue a program of philo-Semitism,
intended to exploit Kabbalism for the purpose of unifying all Christians and
converting Jews and heathens into a single religion. His greatest work in
that regard is the two-volume Latin compendium, the Kabbala ­denudata.21
As the most ambitious project of its time, the Kabbala denudata has pro-
vided the foundation for virtually all Christian Kabbalism to the present.
The initial volume, published in Sulzbach, in 1677, is divided into three
sections. The first of these, “Key to the Divine Names of the Kabbalah”
(I.i.1–740), contains a glossary of the major kabbalistic terms, with com-
mentaries gleaned from the Zohar, Joseph Gikatilla’s Sha’arei Orah, Moses
Cordovero’s Pardes Rimmonim, some writings by Isaac Luria, and an Ital-
ian alchemical text, Esh ha-Meẓaref. Organized alphabetically according
to the Hebrew concepts, the “Key” is preceded by an alphabetical Latin
index of terms and a list of biblical references. This is followed by “The
Second Apparatus for the Zohar,” containing eleven commentaries:

19 In Jewish Thought in the Seventeenth Century, ed. Isadore Twersky and Bernard Septi-
mus (Cambridge: Harvard University Press, 1987), 10. In the Sketch of Christian Kabbalism,
van Helmont frequently cites Herrera’s text.
20 For brief introductions to Knorr von Rosenroth, see: Andreas G. Kilcher, “Knorr
von Rosenroth, Christian,” Dictionary of Gnosis and Western Esotericism, 2:670–671; and
Scholem, Kabbalah, 416–419. A more extensive discussion can be found in “Christian Knorr
von Rosenroth and the Kabbala Denudata,” chapter 6 of Allison P. Coudert’s The Impact
of the Kabbalah in the Seventeenth Century: The Life and Thought of Francis Mercury van
Helmont (1614–1698) (Leidon, Boston, Köln: Brill, 1999), 100–136.
21 There exists a facsimile of the Kabbala denudata (2 vols.; Hildesheim: Georg Olms
Verlag, 1972), as well as a digitalized version on-line at http://www.billheidrick.com/Orpd/
KRKD/index.htm. While the digitalized version includes van Helmont’s Adumbratio Kab-
balæ Christianæ, the facsimile does not.
10 sheila a. spector

1. Excerpt from a letter of the compiler, about the utility of versions of
the Zohar (I.ii.3–5)
2. An overview of the Kabbala in two documents, one of which is the
key to the most sublime Kabbalah, from Moses Cordovero, Pardes
Rimmonim
a. The first is a chart of the Sefirotic Tree, in Latin and Hebrew, includ-
ing the names of God (I.ii.6)
b. The second document is “Key to the most sublime Kabbalah, in
order of the Divine names, to resolve difficult enigmas in the Zohar”
(I.ii.7–13)
3. Henry More, commentary, with references to Scripture and Plato, of
the names and order of the ten Sefirot, as found in the preceding kab-
balistic documents (I.ii.14–27)
4. Isaac Luria, first tractate from a book of commentaries, as an introduc-
tion to the metaphysics of the Kabbalah (I.ii.28–61)
5. Henry More, questions about and considerations of the Lurianic com-
mentary (I.ii.62–72)
6. An amicable response to More’s criticism of Luria, by Knorr von
Rosenroth (I.ii.73–99)
7. Moses Cordovero, selections about souls, from Pardes Rimmonim
(I.ii.100–149)
8. Naphtali ben Jacob Elhanan Bacharach, Emek ha-Melekh (I.ii.150–72)
9. Henry More’s amicable response (I.ii.173–224)
10. Henry More’s exposition of Ezekiel’s vision of the Merkavah
a. Treatise (I.ii.225–273)
b. Explanation (I.ii.274–292)
11. Philosophical fundamentals of the Kabbalah of the eagle-boy-bee, of
Henry More (I.ii.293–312)

The last section of Volume I contains the third and fourth parts of the
apparatus for the Zohar: Abraham Kohen de Herrera, Sha’ar ha-Shamayim
(I.iii.1–192); and sixteen charts, with accompanying explanations (I.iii.
193–255).
In 1684, Knorr published a second edition that included a slightly revised
version of the first volume, and a second volume devoted primarily to the
Zohar. The first part of the volume contains excerpts of Issachar Berman
b. Naphtali ha-Kohen, Mareh Kohen (II.i.1–150), and Naphtali Bacharach’s
Emek ha-Melekh (II.i.151–346). The six parts of section 2 include selections
from the Zohar, as well as commentaries:
 introduction 11

1. Sifra di-Zeni’uta (II.ii.347–385)

2. Idra Rabba (II.ii.386–520)
3. Idra Zuta (II.ii.521–598)
4. Ḥayyim Vital, Commentary on Sifra di-Zeni’uta (II.ii.1–47)
5. Naphtali Bacharach’s commentary on these three parts of the Zohar
(II.ii.48–144)
6. First three chapters of the Zohar, with Lurianic annotations by Ḥayyim
Vital (II.ii.145–186)

Part three has two essays dealing with spirits: Abraham Kohen de Her-
rera, Beit Elohim (II.iii.188–242); and Isaac Luria, Sefer ha-Gilgulim
(II.iii.244–478), on the revolution of souls, one of the few treatises actu-
ally attributed to Luria himself. Appended to volume 2 was the Sketch of
Christian Kabbalism—in Latin, Adumbratio Kabbalæ Christianæ—printed
anonymously.

Francis Mercury van Helmont

The unidentified author of the Sketch of Christian Kabbalism was Francis
Mercury van Helmont (1614–1698),22 son of iatrochemist Jean Baptiste van
Helmont. Having been dissatisfied with his own formal education, Jean
Baptiste home-schooled his son, leaving Francis Mercury equally dissatis-
fied with his, so he taught himself Latin and German, and read an eclectic
assortment of literature, including Jakob Böhme, Collegiants, Quakers, and
Kabbalists. In 1650, van Helmont was invited to Sulzbach by Duke Chris-
tian August to help resolve the conflict between Lutherans and Catholics.
As a result of that work, he received a patent of nobility from Emperor
Leopold in 1658, and several years later, in 1661, an arrest on charges of
‘judaizing’ by the Roman Inquisition. During his year-and-a-half incarcer-
ation, van Helmont began writing his first book, his Kurtzer Entwurff des
eigentlichen Naturalphabets der heiligen Sprache (Short sketch of the truly
natural alphabet of the holy Hebrew language).23 In collaboration with

22 For a brief sketch of van Helmont, see Allison P. Coudert, “Helmont, Francis Mercury
van,” in Dictionary of Gnosis and Western Esotericism, 1:464–468. Coudert provides a more
complete analysis of his life and work in her Impact of the Kabbalah in the Seventeenth
Century: The Life and Thought of Francis Mercury van Helmont (1614–1698). My discussion
of van Helmont is heavily indebted to Coudert’s work.
23 Alphabeti vere naturalis Hebraici brevissima Delineatio (Sulzbach, 1657 [1667]; Ger-
man edition, 1667; Dutch edition, 1697). There is an English translation under the title The
Alphabet of Nature, trans. Allison P. Coudert and Taylor Corse (Leiden: Brill, 2007).
12 sheila a. spector

Knorr, van Helmont published in 1666, a translation of Octavius Pisani’s

Lycurgus Italicus, and in 1667, Boethius’s Consolation of Philosophy.
In 1670, van Helmont traveled to England, where he met Cambridge
Platonist Henry More, who introduced him to Anne, Viscountess Con-
way, with whom he collaborabed on several kabbalistic works, including
Two Hundred Queries Concerning the Doctrine of the Revolution of Humane
Souls (1684), and A Cabbalistical Dialogue in answer to the Opinion of a
learned Doctor in Philosophy and Theology, that the World was made of
Nothing . . . To which is subjoined a Rabbinical and Paraphrastical Exposi-
tion of Incarceration I (London, 1682).24 While in England, van Helmont
became associated for a time with the Quakers; and he was close friends
with John Locke, as well as Gottfried Wilhelm Leibniz, who ghost-wrote
van Helmont’s last book, Quædam praemeditatæ & consideratæ cogita-
tiones super quatuor priora capita libri primi Moysis (1697), a kabbalistic
interpretation of Genesis.
Kabbalism had a strong impact on van Helmont. Although little infor-
mation is available about the early influences, Allison Coudert speculates
that van Helmont became acquainted with Jewish and Christian kabbal-
ists in Amsterdam. Believing that Kabbalism was the original religion
given by God to Adam, he thought, as did Knorr, that it could be used as
the vehicle by which to bypass both religious institutions in the quest for
a unifying creed. He collaborated with Knorr, translating into Latin many
of the texts contained in the Kabbala denudata, and he wrote the Sketch of
Christian Kabbalism for the Kabbala denudata, though because of its pre-
sumed importance, it was printed separately, with its own numeration.25

Doctrinal Base

The appeal of Lurianic Kabbalism to van Helmont lay in its radical rein-
terpretation of the fall and restoration. In his myth, Luria displaced the
blame away from Adam, locating the initial fault in the creative act of
the Godhead, and interpreting physical existence as the means by which
the cosmos might be restored to its originally intended state. In the ­process,

24 For a complete bibliography of van Helmont’s English works, see my Jewish Mysti-
cism, 310–311.
25 There is a French translation, under the title Adumbratio Kabbalæ Christianæ, trans.
Gilly de Givry (Paris: Bibliothèque Chacornac, 1899). The digitalized version places the
Adumbratio Kabbalæ Christianæ in the beginning of the first volume, before the “Key to
the Divine Names of the Kabbalah.”
 introduction 13

Luria asserted belief in an internal form of gnosis, the preexistence and

revolution of souls, and universal salvation. In the Sketch of Christian Kab-
balism, van Helmont relies heavily on the portions of the Zohar that were
adapted for the Kabbala denudata, in order silently to erase from Luria’s
myth any elements that might directly contradict Christianity, the result
being what appeared to be a nominally Christian doctrine, though minus
references to original sin, predestination, the eternality of hell, or the
assumption that Scriptures provided the only source of knowledge.

Luria’s Myth
Since the sixteenth century, the most common form of the kabbalis-
tic myth has been that of Isaac Luria, as disseminated by his students
throughout Europe in the seventeenth century. In its most frequently
cited form, the Lurianic myth extends history to include the periods
before and after time, in order to locate the original fault not in man’s
sin, but in a (pre-Adamic) crisis within the Divinity Himself, one that
occurred at the time of Creation, and that must be compensated for in
the corporeal cosmos, with human assistance, for the sake of a universal
restoration said to occur at the end of time. Luria’s myth revolves around
three basic concepts: Ẓimẓum (Contraction), Shevirah (the Breaking of
the Vessels, also referred to as ‘the death of the primeval kings’), and Tik-
kun (­Restoration).

(1) Ẓimẓum—‫צימצום‬
Rejecting the concept of creatio ex nihilo, Luria posits a mode of existence
that preceded the creation of Adam, thereby recontextualizing our exis-
tence to only one phase within a larger cosmic cycle. Specifically, ours is
said to be but one of a series of cycles of existence (shemittah—‫שמטה‬, s.;
shemittot—‫שמטות‬, pl.), each lasting 7000 years, during the first 6000 years
of which the drama of becoming is played out, and in the last 1000 years
of which everything reverts to the state of primordial chaos in preparation
for the next cycle. Each shemittah is said to be governed by a different
version of the Bible and by a different divine hypostasis; and the so-called
evil, more usually referred to as the force of negation, is frequently attrib-
uted to remnants from previous cycles. When all of the shemittot have
been completed, there will occur the ‘great jubilee,’ at which time all of
creation will return to the One. The Godhead (Ein-Sof—‫)אין סוף‬, is the
active manifestation of the divinity governing this cycle of existence. His
name literally meaning ‘no end,’ He embodies the paradoxical identity of
‘no thing,’ and is frequently referred to as the great ‘nothing.’
14 sheila a. spector

According to Luria, our shemittah originated with a cosmic act of

divine concealment and limitation. In contrast to Neoplatonic myths of
emanation, which view creation as an act of immediate revelation, Luria
believed that Ein-Sof ’s first gesture initiated a cosmic crisis, for in order to
produce a space in which to effect Creation, He withdrew, contracting His
being to produce a vacuum into which He emanated the Sefirot, divine
lights (Sefirah—‫ספירה‬, s.; Sefirot—‫ספירות‬, pl.), through which the act of
creation could be accomplished. As hypostases of Ein-Sof, the lights had a
natural tendency to diffuse and return to the One, so in order to restrain
their innate effulgence, the Godhead placed the lights in vessels of dross
(possibly remnants from earlier shemittot). According to the most popular
tradition, the Sefirot were emanated in the following order:

1. Keter Elyon—‫כתר עליון‬, or simply Keter—‫כתר‬: Supreme Crown

2. Ḥokhmah—‫חכמה‬: Divine Wisdom
3. Binah—‫בינה‬: Human Intelligence
4. Ḥesed—‫חסד‬: Divine Love; or Gedullah—‫גדולה‬: Greatness
5. Din—‫דין‬: Judgment or Rigor; Gevurah—‫גבורה‬: Power
6. Ṛaḥamim—‫רחמים‬: Compassion; or Tiferet—‫תפארת‬: Beauty
7. Neẓaḥ—‫נצח‬: Lasting Endurance
8. Hod—‫הוד‬: Glory
9. Yesod Olam—‫יסוד עולם‬: Foundation of the World; or Ẓaddik—‫צדיק‬:
Righteous One
10. Malkhut—‫מלכות‬: Kingdom; or Atarah—‫עטרה‬: Diadem

(By the end of the thirteenth century, an eleventh Sefirah, Da’at—‫דעת‬

(Knowledge) was added. Not a completely individuated Sefirah, Da’at was
treated like an external manifestation of the first Sefirah, Keter Elyon.)
The process of emanation is described in a number of different ways.
The ten Sefirot can comprise a series of concentric circles, or they can be
viewed linearly, like a chain or ladder extending between the Godhead
and man. In the act of creation, the Godhead first emanated Keter, from
which was emanated Ḥokhmah, from which came Binah, and so forth
until all together produced Malkhut, the earthly kingdom. According to
theories of contemplative Kabbalism, by focusing on the divine attributes
embodied by the Sefirot, beginning with Malkhut, and then tracing the
path backwards from Yesod Olam to Hod, Neẓaḥ, and so forth, one can
ultimately achieve the mystical union with Keter Elyon, and then Ein-Sof.
Beginning in the fourteenth century, the Sefirot were frequently orga-
nized into a three-column configuration known as the Sefirotic Tree. This
 introduction 15

arrangement led to a number of interpretive correspondences. First, when

viewed vertically, the tree comprises three columns. The right, identified
with the male, possesses the qualities of Compassion; and the left, the
female, is controlled by Rigor. When separated, each tends towards the
extreme of its own nature, thereby creating a cosmic imbalance to be
ameliorated only when the two extremes merge into the central column.
In addition to viewing the Sefirot as individual potencies, Kabbalists
also speculated on their interrelationships, postulating a series of inter-
connected canals through which the influences flowed. Horizontally, the
Sefirot comprising the central column signify the fourfold nature of the
Tetragrammaton—‫יהוה‬, whose structure governs the entire cosmos, both
macrocosm and microcosm. Anthropomorphically, Keter (or the triad of
Keter-Ḥokhmah-Binah) signifies the head; Tiferet, the heart; Yesod, loins;
and Malkhut, feet. When balanced, the Sefirot signify the perfect man.
The tenth Sefirah, Malkhut or Atarah, is also identified as the Shekhi-
nah. Derived from the (masculine) Talmudic principle of immanence, in
Kabbalism the Shekhinah is personified as the female counterpart of the
Divine Presence. Although she is, by nature, a part of the Godhead, as a
result of the Fall, she was separated from Him, and is said to be in exile
until the final restoration, when she will return and the two will reunite.
During the process of emanation, the Sefirot were organized into several
different configurations. The first completed entity was Adam Kadmon—
‫אדם קדמון‬, Primordial Man. Not to be confused with pre-lapsarian man,
Adam Kadmon is a purely spiritual being, comprised of the totality of
the ten lights of creation. Originally intended to serve as an intermedi-
ary between the Godhead and Adam Rishon—‫( אדם ראשון‬Created Man),
Adam Kadmon was designed to complete the work of creation by exploit-
ing the lights shining from His forehead. After the process of creation was
complete, He was intended to exist in the realm above the four worlds as
an intermediary link between man and God, serving as a passive model
for man to emulate.
As an expansion of the Platonic and Neoplatonic systems, kabbalistic
cosmology and psychology contain four, rather than three distinct levels,
each realm corresponding to a different letter of the Tetragrammaton and
being governed by its own soul. According to Jewish mystics, Ein-Sof origi-
nally intended both the macrocosm and the microcosm to be completely
spiritual. The highest world, the World of Emanations (Olam ha-aẓilut—
‫)עולם האצילות‬, containing the Sefirot, corresponds to the Divine inten-
tion to create. The second, the World of Creation (Olam ha-beriah—‫עולם‬
‫)הבריאה‬, is home to the Shekhinah, the spirit of ­immanence, and ­corresponds
16 sheila a. spector

to the actualization of the Divine intention on the spiritual plane. Third,

the World of Formation (Olam ha-yeẓirah—‫)עולם היצרה‬, is inhabited
by angels, genii and souls, that is, the archetypes of creation that are to
be actualized on the fourth level, the World of Fact (Olam ha-asiyyah—
‫)עולם העשיה‬.
In reverse order, the lowest world is governed by the Animal Soul
(Nefesh—‫)נפש‬, the spirit of vitality. Second comes the Rational Soul
(Ru’aḥ—‫)רוח‬, intended to serve as a conduit between Nefesh and the
higher faculties embodied by the third soul, the Spiritual Soul (Neshamah—
‫)נשמה‬, and the fourth, the Immortal Soul (Ḥayyah—‫)חיה‬. When unified,
the four separate souls combine into the One Soul (Yeḥidah—‫)יחידה‬.
Adhering to the principle of correspondences, the macrocosm (cosmol-
ogy) and microcosm (man) both contain all four realms, governed by all
four souls, each according to its own proportion. Adam Rishon, first or
Created Man, was originally intended to be purely spiritual. Of a gigantic
stature spanning the four worlds, he contained within him all souls, all
intended to participate in the divine plan of creation.

(2) Shevirah—‫שבירה‬
During the pre-Adamic stage of creation, a crisis occurred. When the
Godhead contracted into Himself all of His full potencies, the forces of
Din, the Sefirah of Judgment or Rigor, were all concentrated into a single
place in isolation from Raḥamim, Compassion, its ameliorating comple-
ment. As a result of this imbalance, the vessel of Din broke, and the shards
of the vessel mixed with the lights of purity. The vessels containing the
three upper Sefirot remained intact, and the last one, location of the She­
khinah, was only minimally damaged. However, those containing the six
hypostases from Din through Yesod broke, producing an intermixture of
divine lights with shards of dross. While some of the lights were able to
retrace their way back to the One, others were weighed down and became
contaminated by the dark forces of sitra aḥra, ‘the other side,’ the source
of gross materialism.
When the vessels broke, the entire tenor of the cosmos was altered.
The highest world, Olam ha-aẓilut, became separated, causing the other
three to be lowered from their original cosmic positions, with the result
that the fourth, Olam ha-asiyyah, the World of Fact—our world, became
corporeal. Similarly, the souls were correspondingly fragmented. No lon-
ger participating in a unified relationship with each other, the highest,
Ḥayyah, remained immortal, while the lower three were contaminated.
The middle soul, Ru’aḥ, (the Rational Soul), having been infected by an
 introduction 17

imbalance of Din (Judgment or Rationality), was said to have turned its

face away from higher things. Erroneously believing reason to be an end
in itself, Ru’aḥ became a barrier between the Animal and Spiritual Souls,
thus preventing rather than facilitating the reunification with Ḥayyah, the
Immortal Soul, and Yeḥidah, the One Soul. Instead, the lower psychologi-
cal functions were cut off from the higher, more spiritual tendencies, so
that the faculty originally intended to yield immortality now caused man’s
subjection to death and judgment.

(3) Tikkun—‫תקון‬
Both Adams were radically altered by the crisis. Adam Kadmon (Primor-
dial Man), originally intended to exist as a passive model, had to assume
an active role in restoring the cosmos. Although he was first emanated
in the form of a line and concentric circles, as a result of the Break-
ing of the Vessels, he was forced to assume a series of physiognomies,
called Parẓufim—‫( פרצופים‬Parẓuf—‫פרצוף‬, s.), each with a specific role
to fulfill in the act of restoration. On the highest level, corresponding
to Keter Elyon, the Supreme Crown, is Arikh Anpin— ‫אריך אנפין‬, the
Long-Faced One, also known as the Long-Suffering One. He is followed
by Abba—‫אבא‬, and Imma—‫אמא‬, Father and Mother, correspond-
ing to Ḥokhmah and Binah, Divine Wisdom and Human Intelligence.
The potencies of the next six Sefirot are concentrated in Ze’eir Anpin—
‫זעיר אנפין‬, the Short-Faced One, also known as the Short-Tempered One
(as opposed to the Long-Suffering Arikh Anpin). Finally, Nukba de-Ze’eir—
‫נקבי דזעיר‬, corresponding to Malkhut or the Shekhinah, is the female
counterpart or Wife of the Short-Tempered One. In this revised format,
Adam Kadmon is assigned a new active role in the restoration of the cos-
mos. No longer permitted to rest passively, he must separate the shards
of the vessels so that the lights of purity can then rise again of their own
volition back to the One.
The microcosm was correspondingly affected by the breaking of the
vessels. As a result of the cosmic fault, Adam Rishon lost his great stature
and was himself fragmented. While at creation, he contained within him
all souls, in his post-lapsarian state, many broke away, and although some,
remaining unaffected by the shards, were able to return to their original
location above the created cosmos, others were contaminated and fell
to the now corporeal Olam ha-asiyyah, the World of Fact. Thus, man
became mortal, subject to judgment and death. In his fallen condition,
Adam’s responsibility is to purify the souls in a manner commensurate
with Adam Kadmon’s separation of the shards. He does this by performing
18 sheila a. spector

the 613 ­commandments of the Bible. However, no individual can com-

plete the entire number in a single lifetime, so each soul must undergo
Gilgul—‫גלגול‬, a series of transmigrations through which it successively
fulfills those commandments omitted in previous incarnations until it has
become totally purified. At that point, the soul rises to its position in the
lower Eden where it awaits the others, for only when all souls have been
purified will they reunite into Yeḥidah, the One Soul. Then, man will have
fulfilled his obligation so that this cycle of existence will have been com-
pleted. While still in his mortal state, man is also commanded to couple
with his wife, each sex act being said to help bring about the reunification
of Ein-Sof, the Godhead, and the Shekhinah, his feminine manifestation.
The most distinctive element of Lurianic Kabbalism is its revision of the
relationship between God and man. Projecting a collaboration between
Creator and creation, Luria locates the source of the fault not in man’s
disobedience of God’s law, but within the Godhead Himself, His original
withdrawal having caused the forces of Din to separate themselves from
Raḥamim, resulting in their being collected in a single vessel that was too
weak to contain their potencies. For man’s part, his sin is believed to have
extended history. That is, had Adam not eaten the forbidden fruit, then
the cosmos would have been restored immediately, without requiring the
6000-year cycle of material existence. From this perspective, obedience of
the law has been transformed from a death threat issued by God to the
life-producing means by which man assists Ein-Sof who strives, with the
active efforts of Adam Kadmon, to restore balance in the cosmos.

Van Helmont’s Sketch of Christian Kabbalism

The Sketch of Christian Kabbalism is a literary contradiction. According to
its full title, it was designed specifically for conversionist purposes:

Sketch of
Christian
Kabbalism,
that is,
The Hebraic Basis for
Syncretism,
or,
Brief Application of
Hebrew Kabbalistic Doctrine
to the Dogma of the New Federation; for the Formation
of Hypotheses that Lead towards the Conversion
of the Jews
 introduction 19

The text itself is presented in the form of a dialogue initiated by a Kab-

balist who requests that a Christian philosopher, for the sake of the Jews’
conversion, demonstrate the congruence between Kabbalism and Chris-
tianity. The philosopher complies by going point by point through an
adapted form of the Lurianic myth, illustrating similarities with quota-
tions from what are presented as corresponding passages taken from a
Syriac version of the New Testament. Leaving aside the questionable logic
of comparing esoteric Judaism with exoteric Christianity, the methodol-
ogy is still flawed. Given the long history of sham religious disputations in
which Jews were supposedly shown to be incapable of defending Judaism,
it seems farfetched to think that van Helmont would be unaware of the
likelihood that only those Jews who had already decided to convert would
initiate a dialogue by inviting a Christian to undermine Judaism. Similarly,
he could not possibly have believed that an aggregate of passages taken
from the New Testament would prove dispositive to a Jew.
Rather, a number of literary anomalies suggest that despite his title,
van Helmont’s primary intention was to attract Christians to Kabbalism.
Having decades earlier been arrested on the charge of ‘judaizing,’ a term
that by the seventeenth century had come to signify virtually any mode of
undermining Church authority, he was well aware of the dangers inherent
in his enterprise, so it seems reasonable to infer that he would camou-
flage his efforts in the guise of Jewish conversionism. Yet, a number of his
choices can only be explained by the opposite motive. Most significant
in this respect is his choice of prooftext. Syriac, a dialect of Aramaic, was
arguably closer to the language of Jesus than either Greek, the original
language of the recorded New Testament, or Latin, the language of the
Western Church. Implicit in van Helmont’s rejection of both authorized
versions, however, was also a criticism of organized Christianity, the
notion that somehow the texts and institutions were all deficient, and
that possibly they had corrupted each other. By returning to the Syriac,
van Helmont brought Christianity back to what he believed to have been
its more authentic origins.
Those origins, historically, had strong ties with Greek Gnosticism and
Neoplatonism, as well as Jewish mysticism. Despite the conventional
Church history, van Helmont believed that in the process of defining itself,
Christianity had erroneously eliminated components of its true identity;
and later, by associating them all with forms of heresy, the Church, in
effect, had established a barrier that would prevent later Christians from
apprehending essential elements of their faith. In particular, he believed in
a non-cognitive form of gnosis, one that provided direct access to modes
of knowing beyond the range of basic rationality, and therefore, one that
obviated the need for intercession by any religious institution. In ­addition,
20 sheila a. spector

he believed that the Zohar actually had been written by Simeon b. Yoḥai
in the second century. If this were true, then the Zohar would have at least
as much historical authority as the Greek New Testament, and therefore,
its doctrines—especially the trinitarian reading of the Sefirot, the empha-
sis on the role of the Son, and the use of Gematria—could be used to
validate Kabbalism for Christians.
This alternate interpretation of religious history produced the necessary
milieu for replacing Church doctrine with Lurianic Kabbalism. Within the
cycle of existence, Ẓimẓum, the theory that the original fault occurred in
the pre-Adamic creation process, vitiates the doctrine of original sin; and
Tikkun replaces eternal damnation with the vision of a cosmic restoration
in which all elements of creation will participate. Within this context, the
role of man is radically altered. Instead of passively obeying and aton-
ing in the hope of receiving external Grace, man has an internal form of
gnosis that enables him to participate actively in restoring the cosmos.
In other words, man’s actions are necessary to compensate for those of
the Godhead. Finally, Gilgul, the transmigration of souls, eliminates the
need for Christian salvation, each soul, according to this doctrine, being
capable of compensating for previous lapses on its own.
In order to obscure the full implications of these heresies, van Helmont
superimposes a veneer of Christianity over Lurianism, eliding together the
two myths in order to present Christianity as being fully compatible with
the Jewish doctrine. He does this most obviously by equivocating, exploit-
ing the fact that both religions use much of the same terminology—God,
Messiah and Son being the most obvious examples—though the words
have different theological implications for the two religions. Still, by using
the identical vocabulary, van Helmont disingenuously implies that the
concepts underlying the words are the same in both doctrines. In addi-
tion, he creates a space for his version of Christian salvation by expanding
Luria’s three-part structure into four, specifically: the Primordial Institu-
tion; the State of Destitution; the Modern Constitution; and Supreme Res-
titution. By devoting the fourth to what he calls ‘Messianic Restitution’,
he ends with a purely Christian phase, one that culminates, it should be
emphasized, in the conversion of the Jews.

(1) The Primordial Institution

The opening epigraph introduces the ambiguity that van Helmont will
exploit throughout the treatise. On the surface, he seems to create the
impression that the Sketch of Christian Kabbalism will be a conventional
conversionist tract:
 introduction 21

I inquire, and never rest: nothing can limit the boundaries of my speech:
  I conjecture: I strive: I compile: I test: I question:
I capture the Jews [ Judæos capto]: if you have a better path to lead in  
   that direction,
  I concede: In the search for salvation.26

Rather than an appeal to the Jews, though, the epigraph reads more like
a defense against accusations of ‘judaizing.’ Van Helmont begins with a
catalogue of intellectual activities that culminate in line three, where he
fills in the grammatical object of his quest, “to capture the Jews,” using a
verb with overt connotations of the hunt. While the syntax is fairly clear
to that point, the last two lines seem deliberately incoherent, containing
a series of phrases juxtaposed against each other, but without clear indi-
cations of how they relate to each other. Is the “better path” supposed to
lead the Jews, to assist “In the search for salvation,” or both? Is that path
his interlocutor’s? Here, he seems to be raising doubt that contemporary
Christianity could even produce a better path. In that case, why would
he “concede” in the search for his own salvation or that of the Jews? It
would seem that the first two and a half lines are intended to satisfy Chris-
tian readers who might suspect van Helmont’s motives; the last two, in
contrast, are open to interpretation, permitting readers to impose pretty
much whatever meanings they prefer.
Consistent with the epigraph, the opening chapter would also satisfy
skeptical Christians:
§. 1. The Kabbalist. You know, friend, nothing is more important than our
conversion, even though we judge it an impossibility as long as we differ in
our methods and terminology for explaining dogma. Knowing this, I will
explain our philosophical dogmas, which, as you know, are mostly obscure,
to see if we cannot find some hypothesis that will make it possible for us to
understand your doctrine better, or else to familiarize you with our way of
explaining mysteries.
§. 2. The Christian Philosopher. You propose a difficult thing, one that
accords neither with my profession nor my erudition, which are meager.
Yet, I suspect that some of it in no way contradicts my intentions, so that
if it is elaborated by favorable ingenuity, I might satisfy your desire. I fear,

26 Coudert has a slightly different translation of the epigraph: “I question; I do not

assert, saying I determine nothing / I conjecture; I make trial; I compare; I test; I inquire;/
I court the Jews. If you have a guide to a better way, I yield” (The Impact of the Kabbalah
in the Seventeenth Century, 133).
22 sheila a. spector

however, you might be driven away at the outset by my goal, which is noth-
ing other than to illustrate God’s infinite goodness and favorable inclination
towards humanity, to exalt as much as possible the life of that person we
call the Messiah, and to promote the sincere imitation of the cult of the pure
God, and finally, to inspire followers of this hypothesis, which constitutes
the most sublime study and action.
On the surface, it would seem that the Kabbalist is seeking instruction in
Christianity; still, the end of his speech indicates that, for those amenable
to van Helmont’s brand of Christianity, the Kabbalist, through the fiction
of the dialogue, will “familiarize you with our way of explaining myster-
ies.” The Christian Philosopher, for his part, does not overtly advocate
Christianity. Instead, referring to “God’s infinite goodness,” and hoping
“to exalt” the Messiah, he exploits an abstract vocabulary that readers can
interpret in terms of their own religious predilections.
After establishing his methodology, van Helmont devotes the next three
chapters to christianizing the first stage of the Lurianic myth, Ẓimẓum.
Consistent with the kabbalistic account, chapter 2, “Of the First State of
the Universe, or The Primordial Institution and its Effects,” describes the
initial act of contraction; however, instead of introducing the distinctively
kabbalistic concept of the Godhead, Ein-Sof, the Christian Philosopher
refers to “the most glorious God.” In his response, the Kabbalist notes
that “We also describe the nature of God symbolically,” thereby blurring
the doctrinal differences between the two. In chapter 3, “Of the Mediator
of the First Production, or Adam Kadmon,” van Helmont uses the term
‘messiah’ to link together the kabbalistic Adam Kadmon and Christ. He
compares the emanative process with the Christian Trinity, claiming that
both manifest the totality of divine properties associated with the ten
Sefirot—in terms of their significations (that is, the Sefirotic Tree), as well
as their various configurations (the Parẓufim). Continuing the association
between Adam Kadmon and Christ, van Helmont claims that both contain
the four worlds and the five grades of souls, and from openings in their
skulls, both emanate the five kinds of light that will be transformed into
the five Parẓufim. After making this identification, van Helmont next, in
chapter 4, “Of the Beings Produced and of the Purpose for their Produc-
tion,” explains that all of the entities created by the process of emanation
were originally spiritual. After Adam Kadmon, there came, in succession:
1) the soul of the Messiah; 2) all human souls in the form of a single human
body, called Protoplastic Adam; 3) angels—both good and bad; and
4) all seminal and material forms. In the Primordial Institution, all created
beings were intended to illuminate their intellect by the knowledge of
truth, and their will by the love of good and supreme perfection.
 introduction 23

(2) The State of Destitution

Staying fairly close to Luria’s Shevirah, chapter 5, “Of the Ensuing State of
Destitution,” explains what went wrong with the Godhead’s original plan.
Requiring a container for the divine emanations, He placed the lights into
vessels of dross that, being too weak, shattered, thereby causing the shards
to be transformed into the forces of evil. While the most inferior spirits
then became material, intermediary spirits remained admixtures of lights
and shards, tending towards lower things and pulling the lights down. It
was then that judgments were born.

(3) The Modern Constitution

When he reaches the Modern Constitution, Van Helmont abandons his
pretext of converting the Jews, adapting Luria’s Tikkun to counter directly
exoteric Christian objections to his theories about the preexistence and
revolution of souls. According to Luria, Tikkun is to be effected by the
complementary activities of the two Adams, Adam Rishon’s attempt to
fulfill the 613 commandments of the Bible being the corporeal counterpart
to the supernal Adam Kadmon’s labor to separate the shards. Because,
as Luria explains in his Sefer ha-Gilgulim, no individual can perform all
613 in a single lifetime, each soul must undergo a series of revolutions, in
each incarnation completing those commandments omitted in previous
lifetimes until, finally, when the soul is purified, it can come to rest.
Van Helmont signals his shifted perspective in the beginning of Chap-
ter 6, “Of the State of the Modern Constitution,” when—whether or not
deliberately remains unclear—he neglects to indicate which interlocutor
delivers the second speech:
§1. The Kabbalist: Now, let us speak about the persons of the divinity
produced by the First Adam. How do you explain them?
§2. The school is now instituted under a different method, which is called
male and female, or influx and reception. In this way, objects are divided into
less differentiated sections, and their intelligent natures are not obscured.
§3. The Kabbalist. Right: this itself pertains totally to the doctrine of the
Sifra di-Zeni’uta and both Idrot of the Zohar, in various places in these books.
Also, they relate to all kabbalistic doctrines about the emanated personages
and their names. To explain all this here would take too long, but briefly, at
least, touch upon the order of the worlds.
Obviously, the second paragraph should be spoken by the Christian Phi-
losopher. However, the omission of the speaker has the effect of inverting
the point of view, from a Kabbalist requesting clarification to his explain-
ing doctrine to the Christian. Then, in chapter 7, “Of the Preexistence of
24 sheila a. spector

Souls in Species,” the Kabbalist actually offers to help the Philosopher out
with objections posed by other Christians:
§1. The Kabbalist. I hear that some of your doctors do not accept our hypoth-
esis about the preexistence of souls, before they come into the body. Let’s
see what aspects of our philosophy can be used to illustrate that point.
The Christian then responds that he will defend his thesis not through
theology, but philosophy:
§2. The Christian Philosopher. I will try to solve this problem. To confirm,
I shall repeat that argument’s logical basis:
Major premise: Whichever hypothesis concerning the origin of all souls
is agreed to have a more rational basis is the one that comes closest to
the truth.
Minor premise: The theory of the preexistence of souls is such a one.
Conclusion: Therefore, etc.
Quite significantly, the Kabbalist does not speak again in this chapter.
Instead, the Christian provides a logical defense of preexistence, support-
ing his contentions with references to both the Old and New Testaments,
as well as ancient and contemporary philosophers. Actually, the chapter
expands on other books van Helmont published around the same time.27
Even though buried in the middle of the Sketch of Christian Kabbalism, it
is the longest chapter by far.

(4) Supreme Restitution
In his final section, van Helmont resumes his evangelical pose of conduct-
ing a dialogue with a Kabbalist. In chapter 8, “Of the Persons of the Divin-
ity in Species,” he explains that in order to perform the work of restoration,
the Godhead is said to have altered His form to adjust to the new reality.
Originally, the Sefirot had assumed the unified form of Adam Kadmon.
However, as a result of the Fall, Adam Kadmon himself was fragmented
into the five physiognomies described by Luria, though van Helmont asso-
ciates each with an aspect of the Christian Divinity: the Long-Faced One
with God; the Father with God the Father; the Mother with the Father’s
propensity towards loving inferior beings; the Short-Faced One with the

27 See, for example, his Two Hundred Queries Moderately Propounded Concerning the
Doctrine of the Revolution of Humane Souls (London, 1684), as well as the fourth chapter of
The Paradoxal Discourses (London, 1685).
 introduction 25

Son; and his Wife with the Holy Spirit. Then, in chapter 9, “Of the Third
State of Deprivation, or the Fall of the Souls,” van Helmont describes how
some of the souls that were originally part of Protoplastic Adam broke
away and fell into the state of death, defined as the deprivation of their
original condition. For this reason, the three phases of Supreme Restitu-
tion have become necessary. In the first, as explained in chapter 10, “Of
the State of Supreme Restitution: The First Degree,” the Shekhinah, the
“cohabitant of the divine glory,” will disable the shards by attacking, cap-
turing and then destroying them. After that, according to chapter 11, “Of
the Second Degree of the Restitution of Souls,” the Messiah Himself will
introduce divine Grace, each act of Christ’s self-sacrifice corresponding to
a particular Sefirah. Concurrent with Christ’s attack against the shards of
evil, man must cultivate goodness in three ways: 1) morality; 2) faith; and
3) good deeds. In addition to these abstract battles, Christ will combat
evil on the concrete plane: 1) by destroying the Jews, 2) by eliminating
gentiles from Rome, and 3) by demolishing paganized forms of Christian-
ity. Then comes the end of the exile. Finally, according to chapter 12, “Of
the Last Two Degrees of the Messianic Restitution,” Satan will be captured
at the end of the sixth millennium and the Messiah will reign in the sev-
enth. Then, all of the lights will all rise again, the shards will have been
destroyed, and the Messiah will restore the Kingdom of His Father.
As an amalgam of Lurianic Kabbalism and Christianity, the Sketch
of Christian Kabbalism attempts to transcend the doctrinal differences
that had provoked dissension among Protestants, Catholics and Jews,
not to mention adherents of other forms of religion throughout history.
Although Christian in the sense that he believed Jesus Christ to be the Son
of God and the Messiah, van Helmont rejected basic tenets of orthodox
Christianity, especially the doctrines of original sin and eternal damna-
tion, as well as the need for an external form of salvation. Consequently,
the presentation of Christ in the Sketch of Christian Kabbalism seems to
be more metaphorical than literal. Although van Helmont’s delineation
of Supreme Restitution revolves around the activities of Christ, yet, in the
Modern Constitution, the christological function is associated more with
the internal spark of gnosis, which will enable those who, as van Helmont
presents himself in the epigraph, are willing to develop their intellect in
order to follow “a better path.” Still, whether a function of theological con-
viction or pragmatism, from his title at the beginning to his apocalypse
at the end, he insists that Jewish conversion is a necessary component of
restoration. Clearly, there are limits to van Helmont’s ecumenism.
 Sketch of
C hristian
K abbalism,
that is,
The Hebraic Basis for
S yncretism ,
or,

B rief A pplication of
H ebrew K abbalistic D octrine
to the Dogma of the New Federation; for the Formation
of Hypotheses that Lead towards the Conversion
of the Jews.

F rankf u rt am M ain
Published by J ohann D avid Z unner
Printed by Joh. Phil. Andreae.
In the year 1684.
I inquire, and never rest: nothing can limit the boundaries of my speech:
  I conjecture: I strive: I compile: I test: I question:
I capture the Jews: if you have a better path to lead in that direction,
  I concede: In the search for salvation.
 Christian Kabbalism

Chapter I

Of The Various States of the Universe.

The Kabbalist. The Christian Philosopher.

§1. The Kabbalist. You know, friend, even though nothing is more important than our
conversion, it will be impossible as long as we differ in our methods and terminology
for explaining dogma. Knowing this, I will explain our philosophical dogmas that, as
you are aware, are fairly obscure, to see if we cannot find some method that will make
it possible for us to understand your doctrine better, or else to familiarize you with our
way of explaining mysteries.
§2. The Christian Philosopher. You propose a difficult thing, one that accords neither
with my profession nor my erudition, both of which are limited. Yet, I suspect that some
of it in no way conflicts with my intentions, so that if it is explained with appropriate
ingeniousness, I might be able to satisfy your desire. I fear, however, that you might be
driven away at the outset by my goal, which is nothing other than to illustrate God’s
infinite goodness and favorable inclination towards humanity, to exalt as much as pos-
sible the life of that person we call the Messiah, and to promote the sincere imitation
of the cult of the pure God, and finally, to inspire followers of this hypothesis, which
constitutes the most sublime study and action.
§3. The Kabbalist. I will evaluate all of this. Your method is to measure out the dimen-
sions of all things, from their first introduction to the accomplishment of their final goal.
Therefore, your objective is the complete universe. How do you define it?
§4. The Christian Philosopher. To me, the complete universe is nothing other than
the causal connection with the cause itself, in other words, the origin of all origins, which
we call God.
§5. The Kabbalist. I, being more familiar with the symbolic representation, consider
the universe in terms of an academy, in which the director is the cause of causes, and
his disciples the products of causality.
32 adumbratio kabbalÆ christianÆ
 sketch of christian kabbalism 33

§6. The Christian Philosopher. We agree on this point. But since this association, that
is, academy, does not always stay completely in the same condition, it would be more
accurate to consider it in terms of four possibly opposing different states: 1) the State of
the Primordial Institution; 2) the ensuing State of Destitution; 3) the State of the Modern
Constitution; and finally, 4) the State of Supreme Restitution.
§7. The Kabbalist. Right. These very states appear to me analogous not only to the
four letters of the Tetragrammaton, but to the four plenitudes of His name.1
§8. The Christian Philosopher. I continue. The first state is that in which God, as light in
its most straightforward form, produced the created entities, that is, the second light.
§9. The Kabbalist. To add to this, He blessed those in His supernal school most abun-
dantly with knowledge and love of His light.
§10. The Christian Philosopher. The second state is that in which the entities
descended from their original height.
§11. The Kabbalist. I would say the same thing. These created entities are comparable
to vessels which, from an excess of the light of His sublime meditation, were weighed
down, shattered and broke. Then, the fragments, that is, shards, were produced and
drawn down.
§12. The Christian Philosopher. The third state is that of the fall of human souls.
§13. The Kabbalist. I agree that all created nature was then placed into different
classes of divine cognition, from which, nevertheless, the souls were ejected because of
the seduction of Satan, and they were mixed with the shards.
§14. The Christian Philosopher. The fourth state is that in which the Messiah makes
restitution.
§15. The Kabbalist. In this state, the Messiah will abolish the shards and erect a new
academy, into which everything will be restored.

Chapter II

Of the First State of the Universe, or

The Primordial Institution and its Effects

§1. The Christian Philosopher. In the Primordial Institution, the first cause, that is, the
most glorious God, can be considered either in Himself or outside of Himself.2
§2. The Kabbalist. We also describe the nature of God symbolically, as an infinite light
that completely fills all possible space, so that there exists no empty place. But at a certain
time, this light withdrew into itself to produce a space of perfect unity, simplicity and uni-
formity, which rendered it all comparable to itself.3 Do your Gospels admit this?
§3. The Christian Philosopher. Perfectly. This type of expression is found in the First
Epistle of Timothy (6:16), where Paul explains the same thing about God (according to
the Syriac text,i which conforms entirely with your kabbalistic writers, and from which
we extract several citations to help us a little with this dialogue):

1 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.113–115.

2 On the nature of God, considered philosophically, see the entire first dissertation on the kab-
balistic philosophy in Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.3–30.
3 See Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.32.
34 adumbratio kabbalÆ christianÆ
 sketch of christian kabbalism 35

“who alone has immortality and dwells in unapproachable light, whom no man has ever
seen or can see.” About the same thing, see the First Epistle of John 1:5: “that God is light,
and in him is no darkness at all.” And James 1:17: “Every good gift and every perfect gift
is from above, coming down from the Father of lights with whom there is no variation
or shadow due to change.”
§4. The Kabbalist. This supreme light denotes several extremely simple acts of such a
nature that the difference between the central radiant and the emitted rays is null, and,
moreover, each of these rays is equally a center to itself.
§5. The Christian Philosopher. We call this act the Life, as John said in 1:4: “In him
was life, and the life was the light of men.” It is also called the Spirit, as John said in 4:24:
“God is spirit.”
§6. All of these names apply excellently to God because this order of ideas contains a
degree which is incomprehensible to us and which surpasses all existing things.
§7. Although true, all of these concepts, which principally serve to designate the Spirit,
are of such an infinitely abstract nature that by them, one can infer that it is impossible
to compare God to any of those other beings that were produced by His power, and
that surround and revolve around Him. This is a light whose nature is to illuminate
other objects, a life that can give life, an act that is capable of being actualized, just as a
spirit that, by its involution, always produces a certain spirit. And although I say nothing
here about the nature of the good, it is necessarily comprised in this being of beings,
according to Matthew 19:17: “There is only one who is good.” From this can be inferred
excellence.
§8. For us, the communicability represents God, partly knowable, partly susceptible
to love; and it was converted into an act by the creation of creatures, the way in which
God can be considered partly outside of Himself.
§9. Now, we must consider this production: first, the efficient cause; second, the mate-
rial cause; third, the formal cause; and fourth, the final cause.ii
10. The Kabbalist. The efficient cause of this production is God Himself, the infinite
one. In order to provide a place where creatures, which otherwise would not be able
to withstand the force of His infinite light, could exist, He contracted His presence a
few grades, to empty out a space. We call this contraction.4 Does your philosophy allow
this?

4 See Isaac Luria, “Selected Writings,” chapter 2, Kd I.ii.32–33; “Key to the Divine Names of the
Kabbalah,” Kd I.i.665–666; and Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.70–71,
100–101.
36 adumbratio kabbalÆ christianÆ
 sketch of christian kabbalism 37

§11. The Christian Philosopher. This sense can be perfectly adapted, and it agrees
completely with God being called Locus, as Paul said in Acts 17:28: “In him we live and
move and have our being.” Into this space the soul of the Messiah—whose amplitude
was such that it occupied the entire space—was the first thing produced.
§12. The Kabbalist. Indeed, in this contraction is the immediate formal explanation
of creation; taken together with the preparation of those vessels, into which successively
the divine influences were communicated.5
§13. The Christian Philosopher. Some consider this an emanation, others, a produc-
tion from nothing.
The influx of the Messiah’s soul communicated with the highest grade of divine light,
which we identify as the divine nature of the Messiah—that which you call Adam Kad-
mon, and we call Christ—whose role in this union is comparable to that of the director
of your divine academy. Indeed, this intermediate position of the same First Adam or
Messiah, produced successively the remaining creatures, that were distributed in a cer-
tain order blessedly submissive to that form.
Those general conditions were conceived of such kind that the centers were some-
times larger, sometimes smaller, or possibly like globes, some larger, some smaller, even
completely down to a point. At creation, those capacities themselves caused the spheres
to emit light, sometimes amplified, sometimes restrained, according to the variations of
their original dispositions or their own particular grades of restraint. Thus, indeed, these
spheres themselves could be reciprocally penetrated.
This same Adam Kadmon, or Messiah, was originally arranged to distribute within and
beneath Himself the dispensations of the Divinty, as explained in the Sifra di-Zeni’uta
and both Idrot, to be described later.iii
§14. The Kabbalist. However, I note this in general: of all that has been and will be
said about God, of His diversity and apparent multiplicity, nothing else can be inferred
but that the manifestations of those various grades were elicited as the various subjects
of contemplation. There is a great deal of illumination about this in Kabbalah, about His
many divine members and names. Just as solar light, which is still in Him, can be exam-
ined by the variety of things illuminated by it, and which thus receives many designa-
tions with reference to its intensity or various colors, whether one looks at the reflecting
planets, or whether one studies the movement of the globe or the nature of all of the
obstacles which oppose it—it is the same with the Divinity. And just as no sect is as
prolific as ours in this multiplication of the variety in God, none affirms more strongly
and vehemently His unity.

5 See Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.111.

38 adumbratio kabbalÆ christianÆ
 sketch of christian kabbalism 39

Chapter III

Of the Mediator of the First Production, or

Adam Kadmon

§1. The Kabbalist. Now it is necessary to investigate in particular how your Trinity can be
applied to this first state described by our dogmas, that is, what reason there is to apply
those characteristics we associate with Adam Kadmon to your Messiah.
§2. The Christian Philosopher. In that first state, God, who Himself is infinite, can
be understood by the name Father, as is frequently used in the scripture of our New
Federation. A light, then, from the Infinite was emanated and united in the First Adam,
that is, the Messiah, through canals. That can be applied to the denomination of the
Son. And the influxes sent down to the lower direction can refer to the character of the
Holy Spirit.
§3. This same order will be obtained after the last state when all things will return to
the first fountain itself, as Paul says in 1 Corinthians 15:28: “When all things are subjected
to him, then the Son himself will also be subjected to him who put all things in subjec-
tion under him, that God may be all in all.”
§4. But in the intermediary state, the concepts of the Father, the Son and the Holy
Spirit correspond to those grades of inferior emanations, just as your kabbalists fre-
quently say.
Because of the fall, the higher grades descended, but in the end, they will again rise
to the state of their greatest illumination. It is said that they accomplish their ascension
on festivals and the Sabbath.
§5. The Kabbalist. Undoubtedly, the same interpretations do not extend to other
kinds of souls that belonged to other classes of the celestial academy. Since they remain
in a very profound state, it appears to be the same grade; but actually, it is with scarcely
a tenth or twentieth of the original clarity. It is as if the light at noon had been so greatly
shaded that it was like the light at twilight. When, on the other hand, as we have estab-
lished, those who are once again elevated to the same level as those who contemplate
inferior objects, they bring with them the clarity that elevates ordinary occasions to the
level of the contemplation of superior objects. It must be noted that the Divinity is, in
Himself, immutable.
§6. The Christian Philosopher. This could refer to what Christ said in Matthew
16:17:
40 adumbratio kabbalÆ christianÆ
 sketch of christian kabbalism 41

“flesh and blood has not revealed this to you, but my Father who is in heaven.’ ”iv And
Mark 8:38: “For whoever is ashamed of me and of my words in this adulterous and sin-
ful generation, of him will the Son of Man also be ashamed when he comes in the glory
of his Father with the holy angels.” Compare Luke 9:26, where a similar ascent can be
understood.
§7. John can be interpreted in the same way, where he says in 1:14: “And the Word
became flesh and dwelt among us, and we have seen his glory, glory as of the only Son
from the Father, full of grace and truth.” This is in the state of His revered, only begotten
Son; you use the word Kingdom to refer to the states in which the Father generates the
Son and other things. This is referred to in John 1:18: “No one has ever seen God; the only
God, who is at the Father’s side, he has made him known.” The only begotten, who is in
the breast of the Father, can be interpreted as Adam Kadmon, who to you is located in
the infinite breast. Above all, it is almost common among you to use the names of the
persons of the Divinity, who are distributed through all worlds. The same can be found
in John 4:23–24, where God, that is, the infinite, called Spirit by Christ, was a little earlier
called Father. Likewise, in John 5:26, Christ says: “For as the Father has life in himself.”
This second distinction can equally be understood as the infinite.
§8. The Kabbalist. From what general concept, then, do you conclude that the first
substance produced was your Messiah.
§9. The Christian Philosopher. From Paul’s Epistle to the Colossians, 1:15, where he
says of Christ: “He is the image of the invisible God, the firstborn of all creation.” Thus,
from the instant of His production, the soul of the Messiah was unified with the divine
light, with which it communicated; and this was as much a union of the intellect, which
consisted of contemplation, as a union of the will, which consisted of love. And all of
this was in the highest degree of excellence in His universality, in His duties, as well as
actions.
§10. The Kabbalist. Now, let us seek further in your writings to see if we can find some
of the things that we attribute to Adam Kadmon also attributed to your Messiah. First of
all, it is said that Adam Kadmon is the one origin, that in the beginning he was the one
cause of production.6
§11. The Christian Philosopher. This is what is similarly said about the Messiah in the
Gospels, which speaks of “the only Son [that was produced] from the Father” in John 1:14;
likewise, “the only God, who is at the Father’s side,” in 1:18. Also, John 3:16:

6 See Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.31.

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“For God so loved the world, that he gave his only Son”; and the same in 3:18: “whoever
does not believe is condemned already.” The same in 1 John 4:9: “In this the love of God
was made manifest among us, that God sent his only Son into the world”; and 1 John 4:9,
which says about it: “that God sent his only Son into the world.”v
§12. The Kabbalist. Second: We say that Adam Kadmon was the instrument and
medium for everything that followed the beginning.7
§13. The Christian Philosopher. The Gospels say the same about the Son and Messiah,
specifically in John 1:3: “All things were made through him, and without him was not
anything made that was made.” In Ephesians 3:9, Paul said, “that God created everything
through Jesus Christ,”vi even though the words “through Jesus Christ” do not appear in
the Syriac text. Nevertheless, it is found in other places; and as Paul said in Colossians
1:16–17, of the chosen Son of God: “For by him all things were created, in heaven and on
earth, visible and invisible, whether thrones [which some people refer to as Merkavotvii]
or dominions or authorities—all things were created through him and for him. And he
is before all things, and in him all things hold together.” The same in Hebrews 1:2, where
it is said of this Son: “through whom also he created the world.” These four systems of
celestial beings are very well known to your kabbalists, and this is also referred to in
Genesis 1:1, which says: “In the beginning God [i.e., the Messiah] created the heavens and
the earth.” You identify this very thing as the director of the first celestial academy. This
is apparently is confirmed by the words of John 1:18: “No one has ever seen God; the only
God, who is at the Father’s side, he has made him known.”
§14. The Kabbalist. Third: We say that Adam Kadmon is the perfect cause of perfect
causes.8
§15. The Christian Philosopher. Again, the same thing is said of the Son, or Messiah.
In Hebrews 7:28, it is said: “appoints a Son who has been made perfect for ever.”
§16. The Kabbalist. Fourth: This First Adam is called the prototype, in which is

7 See Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.32.

8 Ibid.
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assimilated all possibilities, in the same similitude and image.9

§17. The Christian Philosopher. The same as Hebrews 1:3, which says about the Mes-
siah: “He is the radiance of the glory of God and the exact imprint of his nature.”
§18. The Kabbalist. Fifth: It is said that the First Adam is the efficient cause of all
perfections, that is, the essential principle in the first grade of perfection.10
§19. The Christian Philosopher. The same is said of our most glorious Son, in John
14:9: “Whoever has seen me has seen the Father”; and in 12:45: “And whoever sees me
sees him who sent me.”
§20. The Kabbalist. Sixth: The First Adam is said to be the great king, infinitely ele-
vated, the king above. He is the king of kings, who reigns above, the king who emanates
from Himself, and by reason of His singular prerogative, He is made king over all the
other kings.11
§21. The Christian Philosopher. This is none other than the infinite God, who inhabits
the inaccessible light, of whom is said: “The king of kings and lord of lords”; but also of
the Messiah in Apocalypse 19:16: “On his robe and on his thigh he has a name written,
King of kings and Lord of lords.” And Apocalypse 17:14, which says about Him: “and the
Lamb will conquer them, for he is Lord of lords and King of kings.”
§22. The Kabbalist. Seventh: The First Adam is called the supreme knowledge,12 and
the word of the only God.13
§23. The Christian Philosopher. The same. The Messiah is called the Word in John 1:1,
14; and 1 John 1:1: “the word of life.” The same in the Apocalypse 19:13, where He is called
“Word of God”; and Hebrews 1:3 says: “he upholds the universe by the word of his power.”
Still, this epithet ‘Word’ more accurately refers to other characteristics of His nature.
§24. The Kabbalist. Eighth: This principal being is specifically called Adam Kadmon
or First Man.
§25. The Christian Philosopher. Paul refers to the Messiah as Adam in 1 Corinthians
15:45: “Thus it is written, ‘The first man Adam became a living being’; the last Adam
became a life-giving spirit.’ ” And verse 47:

9 Ibid., Kd I.iii.35.
10 Ibid., Kd I.iii.37.
  11 Ibid., Kd I.iii.38.
12 Ibid.
13 Ibid., Kd I.iii.108, where Kohen de Herrera refers to the Sefer Yetẓirah, chapter 4 (5).
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“The first man was from the earth, a man of dust; the second man is from heaven [as
if the bone of the Tetragrammaton].” Although, indeed, in antithesis, this Protoplastic
Adam is called the last and the second; this is so because of the order of the appearances,
as is plainly illustrated in the passage from the Apocalypse 1:11, where Christ says: “I am
urim and thummim, the first and last.”viii
§26. The Kabbalist. Ninth: This Adam Kadmon in our kabbalistic system is first called
the Supreme Crown.14
§27. The Christian Philosopher. In the story of the Gospels, this grade reflects back
upon the visible angels, as Luke 2:14 prophesies: “Glory to God in the highest, and on
earth peace among men with whom he is pleased!” This could be considered the accla-
mation and recognition of the Messiah. In another case, an acclamation of the Messiah
is found in these words of Luke 19:38: “Blessed is the King who comes in the name of the
Lord [and whose merit can be spoken of]! Peace in heaven and glory in the highest!” It is
necessary to note that this Supreme Crown does not only signify the most high and the
infinite, but it is like a diadem or band that envelops the most high. In the Messiah, it is
called “Son of the Most High God” (Mark 5:7); and “the highest virtue.”ix
§28. The Kabbalist. Tenth: R. Simeon b. Yoḥai, in the Zohar,x speaks of a very saintly
ancient one, who in Daniel 7:9 is called the Ancient of Days. In spite of the concept’s
small measure, this can be seen to indicate the First Adam, or at least his immediate
production.15
§29. The Christian Philosopher. Here is how Daniel’s vision of the son of man being
brought to the Ancient of Days (7:13)xi can be seen as indicating the soul of the Messiah.
In this way, it is elevated to this very high grade and united with Him. From this in 7:
22: “The Ancient of days came and judgment was given.”xii This judgment is attributed
to the Messiah. John says of this in 5:22: “The Father judges no one, but has given all
judgment to the Son.” Because of this union, the Messiah is represented by the ancient
one. Apocalypse 1:14 uses nearly the same words as those by which Daniel’s Ancient One
is described. Here, in the language of Daniel: “his clothing was white as snow, and the
hair of his head like pure wool.” John, in the already cited location (Apocalypse 1:14),
uses these words:

14 See ibid., Kd I.iii.59.

15 See ibid., Kd I.iii.125.
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“The hairs of his head were white, like white wool, like snow.” From John’s copiousness,
one can perceive the nature of the divine Messiah, seated on His throne, appearing in
the middle of His throne like a human or a lamb. See also Apocalypse 4:2, 3, 10, 11; 5:1,
6, 7, 13.
§30. The Kabbalist. Eleventh: That First Adam was called the macrocosm because He
contained all of the first causes that were caused.16
§31. The Christian Philosopher. The same is said of our Messiah in Hebrews 1:3: “He
is the radiance of the glory of God and the exact imprint of his nature, and he upholds
the universe by the word of his power. After making purification for sins, he sat down
at the right hand of the Majesty on high.”xiii Compare this to the Syriac text of 2 Corin-
thians 6:18; and Apocalypse 1:8; 4:8; 11:17; 15:3; 16:7,14; 19:6,15; 21:22, where the Messiah is
always known as that ‘which contains everything’; this is equivalent to the Greek word
for ‘almighty.’ See John 3:35: “The Father loves the Son and has given all things into his
hand.” Compare John 13:3: “Jesus, knowing that the Father had given all things into his
hands”; and Matthew 28:18, where Christ Himself says: “All authority in heaven and on
earth has been given to me.”
§32. The Kabbalist. Twelfth: This First Adam is also called the habitation of the infi-
nite and the highest light; and He approaches near the true similitude and likeness, so
that He is the treasure of all perfections which influence and emanate in all causes, both
temporal and spacial, etc.17
§33. The Christian Philosopher. The same thing is said of the Messiah in Colossians
2:3, that “in whom are hid all the treasures of wisdom and knowledge.” Compare this to
Colossians 2:9 and Hebrews 1:3.
§34. The Kabbalist. Thirteenth: Adam Kadmon is called the first name, that is alef, the
first letter, and by metathesis pele.18 xiv
§35. The Christian Philosopher. By the same method, the Messiah is called alef in
Apocalypse 1:8, 21:6, and 22:13; and by transposition, pele, in Isaiah 9:6.
§36. The Kabbalist. Fourteenth: Of our First Adam, it is further said: When the Infi-
nite contracted Himself to make the first space, this same vacuum became the space of
mundane production and became partly the substance of first man, such that it truly
received a boundary of itself.
§37. The Christian Philosopher. This is also said in respect to the Messiah, hu de’isohu,
or “the now”: He who is or who possesses a determined essence. See Apocalypse 1:4, 8,
where the word jehovahxv can be taken in that sense. Also, Apocalypse 11:17; 16:5.
§38. The Kabbalist. Fifteenth: How do you interpret the subtle canals through which
the First Adam received His influx of the Infinite?
§39. The Christian Philosopher. Just as you do: this canal indicates the unity of the
First Adam, that in a certain way, one is with another absolutely

16 Ibid., Kd I.iii.109.
17 Ibid., Kd I.iii.110.
18 Ibid.
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and simply,19 a similar unity is attributed to the Messiah, where John says in 10:30: “I and
the Father are one.” Also, John 17:11: “that they may be one, even as we are one.” And
verses 21–22: “that they may all be one, just as you, Father, are in me, and I in you . . . that
they may be one even as we are one.” This pertains to the words of John 10:38: “that you
may know and understand that the Father is in me and I am in the Father.” And John
14:10–11: “Do you not believe that I am in the Father and the Father in me? . . . Believe me
that I am in the Father and the Father in me.”
§40. The Kabbalist. Sixteenth: How do you explain the space that was put aside
between the Infinite and the First Adam?
§41. The Christian Philosopher. Just as you do: This space, as small as it is, marks the
distinction between the first cause of all things, and the causes of those other causalities,20
just as between the Father and the Son there exists a certain distinction, by which the
Father is declared greater than the Son, as Christ says in John 14:28: “for the Father is
greater than I.” For the same reason, it is said that the Father loves the Son, as John says
in 3:35: “The Father loves the Son.” And Christ Himself says in John 5:20, how the Father,
indeed, to make clear, said to the Son: “For the Father loves the Son and shows him all
that he himself is doing. And greater works than these will he show him, so that you
may marvel.” In this way, the Father is said to bestow time on the Son, as John says in
5:26–27: “For as the Father has life in himself, so he has granted the Son also to have life
in himself. And he has given him authority, etc.” Thus, the Father is said to be visible to
the Son, in John 6:46: “not that anyone has seen the Father except he who is from God.”
Similarly, the Father is said to teach the Son, in John 8:28: “but speak just as the Father
taught me,” and other similar passages.
§42. The Kabbalist. Seventeenth: What do the ten circles that we attribute to our First
Adam refer to?

19 Ibid., Kd I.iii.118.
20 Ibid., Kd I.iii.112.
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§43. The Christian Philosopher. These ten circles, that are attributed to your first
man, denote His life,21 the singular attribute of the living Messiah, as John says in 1:4: “In
him was life, and the life was the light of men.” And John 5:26 says: “For as the Father
has life in himself, so he has granted the Son also to have life in himself.” And in John
11:25, Christ Himself continues, saying: “I am the consolation [that is, resurrection] and
the life”;xvi (compare to Acts 3:20), and the following passage in John 14:6: “I am the way,
and the truth, and the life.” And 1 John 1:1–2:
That which was from the beginning, which we have heard, which we have seen with our eyes,
which we looked upon and have touched with our hands, concerning the word of life—the
life was made manifest, and we have seen it, and testify to it and proclaim to you the eternal
life, which was with the Father and was made manifest to us.
And 1 John 5:12: Whoever has the Son has life; whoever does not have the Son of God does
not have life.” And in verse 20: “Jesus Christ. He is the true God and eternal life.”xvii
§44. The Kabbalist. Eighteenth: The First Adam, according to us, was divided into ten
numerations or parts of Himself,22 that were produced and emanated by the first cause,23
of which He in Himself is said to contain the most ideal examples.24 They are:

1. Supreme Crown, the ideal principle and first of all the entities, and which contains in
itself all the other beings.
2. Wisdom, the principle of all life.
3. Intelligence, the principle of all that can be understood.
4. Love, the idea of all gratitude.
5. Rigor, the principle of distributing reward and punishment.
6. Beauty, the principle by which all things are converted to the beautiful.
7. Lasting Endurance, the principle by which all things are converted to substance and
duration.
8. Glory, the principle by which everything is converted to superior praise.

21 Ibid., Kd I.iii.112.
22 Ibid.
23 Ibid., Kd I.iii.83.
24 Ibid., Kd I.iii.85.
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 9. Foundation, the universal principle by which inferior things are influenced.
10. Kingdom, the principle by which all things accept those of superior, and send down
to the inferior, and by which the inferiors themselves seek to assimilate with the
superior.25

How is this applied to your Messiah?

§45 The Christian Philosopher. Ten similar degrees are attributed to the Messiah.
The first of them is named in general in the Apocalypse 1:4, where John writes: “Grace
to you and peace from him who is and who was and who is to come, and from the
seven spirits who are before his throne.” From this—which is, which was, and which
will be—one can without any absurdity, infer the Son of God, since He Himself is named
later in verse 8, and 4:8, 11:17, and 16:5. In particular, however, this required name is the
three first numerations: Crown, which entity denotes always itself present, but hidden;
Wisdom, included completely in the past, of a nature not less hidden, but always imper-
fectly, and which never ceases to exist; and Intelligence, which communicates what one
is accustomed to call the coming world, that is, the potential of things to come, including
connotations of the future. The three characteristics of time are noted in the Zohar, prin-
cipally in the Idra Rabba, by three Tetragrammatons (which are made by twelve letters,
conforming to the numeration of the Messiah), about which it is said in the Psalms 10:16,
“The LORD is king forever and ever,” which denotes the present tense. Then, Psalms 97:1
and 99:1: “The LORD reigned,” which denotes the past.xviii And finally, Psalms 146:10: “The
LORD will reign forever,” which denotes the future. And these three Tetragrammatons
in the Idra Rabba are attributed to the Saintly Ancient One, who is none other than the
First Adam, by which the First Adam can be known, as we said above. Nothing about
this is inconsistent. By these three numerations, this supernal First Adam can be said to
be denoted.
As for the seven other spirits that are before the throne, they can be interpreted as the
seven inferior numerations, which are here the spirits, that is, the most subtle concep-
tion of all. By the concept thrones is meant that which is inferior to another in proximity;
like the word grace, the Wife in respect to the Short-faced One, or even the World of
Creation in respect to the World of Emanations. In this way, this place can be interpreted
as the World of Creation.xix So, before they achieved the state of seven spirits, they were
the seven inferior numerations, emanated from the part of the First Adam’s soul that was
in the World of Emanations, which is hidden.
In particular, the following are attributed to the Messiah:

1. Crown, as Apocalypse 14:14 says:

25 Ibid., Kd I.iii.86–87.
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“Then I looked, and behold, a white cloud, and seated on the cloud one like a son of
man, with a golden crown on his head, etc.” From this can be inferred many crowns,
as in Apocalypse 19:12: “His eyes are like a flame of fire, and on his head are many
diadems; and he has a name written that no one knows but himself.” Compare this to
the Saintly Ancient One discussed in the Idra: the crowns denote nothing other than
the many occult things which envelop the Messiah, as well as the Ancient of Days.
2. Wisdom is attributed to the Messiah, as is said in Matthew 11:19: “Yet wisdom is justi-
fied [strongly praised] by her deeds.” And Colossians 2:3 extols: “in whom are hid-
den all the treasures of wisdom and knowledge.” And Apocalypse 5:12: “Worthy is the
Lamb who was slain, to receive power and wealth and wisdom and might and honor
and glory and blessing!” Even though other meanings can be associated with these
seven attributes, they can, nevertheless, conform to the seven inferior numerations of
the Messiah. Apocalypse 7:12 says about them: “Amen! Blessing and glory and wisdom
and thanksgiving and honor and power and might be to our God, etc.” These accla-
mations cannot be differentiated from the seven inferior numerations of the Messiah,
even though the order is transposed. Compare Luke 2:47, where in the Syriac text the
word “Wisdom” is found again.
3. Intelligence can be found in a passage from Colossians 2:3, where wisdom and knowl-
edge have been combined to indicate the lesser intelligence Binah. This pertains to
the passage in Romans 11:33: “Oh, the depth of the riches and wisdom and knowledge
of God,” where, according to recollected judgment, one can understand the Messiah.
4. Love, that is, Grace, is attributed to the Messiah, in John 1:14, where Christ says: “full of
grace and truth.” Similarly, Paul to the Romans 16:20, 28: “The grace of our Lord Jesus
Christ be with you,” and here and there, in other places throughout the letter.
5. Rigor of Judgment is attributed, as Christ Himself said in John 5:22: “The Father judges
no one, but has given all judgment to the Son”; and Paul, in Acts 17:31: “because he
has fixed a day on which he will judge the world in righteousness by a man whom he
has appointed.” Similarly, Apocalypse 19:2: “for his judgments are true and just,” where
sermons of the Messiah, before and after, are very convincing. The Lord Himself says
in Matthew 16:27:
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“For the Son of Man is to come with his angels in the glory of his Father, and then he
will repay each person according to what he has done.” Compare to the passage in
Matthew 16:64.
6. Beauty, that is, Glory, is attributed to the Messiah. This is what the Hebrews call
‘beauty,’ and is translated in the Septuagint as ‘glory,’ and the Syriac ‘praise.’ In Mat-
thew 24:30, Christ says: “and they will see the Son of Man coming on the clouds of
heaven with power and great glory.” And John 1:14: “we have seen his glory, glory as of
the only Son.” And John 17:5, where He says to God: “And now, Father, glorify me in
your own presence with the glory that I had with you before the world existed.” And
other places.
7. Victory is attributed to the Messiah, as in John 16:33: “But take heart; I have overcome
the world.” Apocalypse 3:21: “The one who conquers, I will grant him to sit with me on
my throne, as I also conquered and sat down with my Father on his throne.” Apoca-
lypse 5:5: “the Lion of the tribe of Judah, . . . has conquered.” Apocalypse 17:14: “They
will make war on the Lamb, and the Lamb will conquer them, for he is Lord.”
 However, this measure does not refer to permanence or resistance in combat,
but endurance. This is why eternity is attributed to Him. Apocalypse 4:9–10: “And
whenever the living creatures give glory and honor and thanks to him who is seated
on the throne, who lives for ever and ever, the twenty-four elders fall down before
him . . . who lives for ever and ever.” And Apocalypse 5:14: “And the four living crea-
tures said, ‘Amen!’ and the elders fell down and worshiped.” Apocalypse 10:6: “and
swore by him who lives for ever and ever.” And Apocalypse 15:7: “And one of the four
living creatures gave the seven angels seven golden bowls full of the wrath of God
who lives for ever and ever.” The same is said in 1 John 5:20: “He is the true God and
eternal life.”
8. Honor, or glory, is attributed to Him in Apocalypse 4:9, which uses the word
“­proclaim”:
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“And whenever the living creatures give glory and honor and thanks.” And in verse 11
of the same chapter: “Worthy are you, our Lord and God, to receive glory and honor
and power.” And 5:12: “Worthy is the Lamb . . . to receive . . . honor.” And verse 13: “To
him who sits on the throne and to the Lamb [that is, the Messiah, according to His
two natures] be blessing and honor and glory and might for ever and ever”;xx and 7:12:
“Amen! Blessing and glory and wisdom and thanksgiving and honor and power and
might be to our God.”
9. Yesod, or Foundation, often called Justice by Kabbalists. Proverbs 10:25 says: “Justice
is the foundation of the world.”xxi This name is also attributed to our Messiah, in
Apocalypse 16:5, where the angel established on the waters exclaimed: “Just are you,
O Holy One.” And Acts 3:14: “But you denied the Holy and Righteous One.” And Acts
7:52: “those who announced beforehand the coming of the Righteous One, etc.” And
Acts 22:14: “The God of our fathers appointed you to know his will, to see the Righ-
teous One, etc.” And 2 Timothy 4:8: “Henceforth there is laid up for me the crown
of righteousness, which the Lord, the righteous judge, will award to me on that Day,
etc.”
10. Kingdom is attributed to our Christ in Matthew 3:2, where John the Baptist exclaims:
“Repent, for the kingdom of heaven is at hand.” Christ Himself repeated this in 4:17;
and verse 23 says: “And he went throughout . . . proclaiming the gospel of the king-
dom.” And in John 18:36, Jesus says: “My kingdom is not of this world. . . . But my
kingdom is not from the world.”xxii
 Similarly, signs of the divine numerations are found in 1 Corinthians 12:8: “For to
one is given through the Spirit the utterance of wisdom, and to another the utterance
of knowledge according to the same Spirit,”26 to another gifts of healing by the one
Spirit [these maladies are classed in the category of Rigor], to another the working
of miracles,27 to another prophecy,28 to another the ability to distinguish between
spirits,29

26 See “Key to the Divine Names of the Kabbalah,” Kd I.i.123.

27 About signs and miracles, see ibid., Kd I.i.65.
28 See ibid., Kd I.i.560.
29 Evidently, the gift of prophecy; see ibid.
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to another various kinds of tongues,30 to another the interpretation of tongues.”31

Similarly, in these different passages, some of the names cited refer to inferior grades;
and the last in particular expresses the numeration of the Holy Spirit, which itself is
the Crown. Nevertheless, we can be assured that originally, they were all contained
in our First Adam.

§46. The Kabbalist. Nineteenth: To what do you compare the right column which
descends in the circles of the First Adam?
§47. The Christian Philosopher. The right column is the intellect of Primitive Adam,
the means by which, in a correct, perpetual and infinitely perfect act, He attained His
goal.32 I interpret it as the omniscience attributed to our Messiah in John 2:25: “and
needed no one to bear witness about man, for he himself knew what was in man.” And
John 16:30: “Now we know that you know all things, and do not need anyone to question
you.” And John 21:17: “Lord, you know everything; you know that I love you.” Paul to the
Colossians 2:3 can be added to the passages.
§48. The Kabbalist. Twentieth: Our sages say that the First Adam contained the four
plenitudes of the Tetragrammaton, specifically:

‫עב‬, whose numerical value is 72

‫סג‬, whose numerical value is 63
‫מה‬, whose numerical value is 45
‫בן‬, whose numerical value is 52

It is by virtue of His name, that is the root of the Tetragrammaton, which is in Him.33
How do you apply this?
§49: The Christian Philosopher. Regarding this, I recall a certain passage of the Zohar,
part 3, col. 341:34 “The Doctors of the Mishnah said that the Sanctuary and the name of
the Messiah are both signified by the Tetragrammaton.”xxiii This proves that the name of
the Tetragrammaton is attributed to our Messiah, which is evident by the three modes
of existence designated under these names: “who is, who was and who will be,” as we said
above. Now, the following passage of John 12:41, says: “Isaiah said these things because he
saw his glory and spoke of him.”xxiv Isaiah, himself, in 16:5, said he saw the Tetragram-
maton. Paul spoke about this in 1 Corinthians 10:4:

30 See ibid., Kd I.i.501.

31 See ibid., Kd I.i.730–731.
32 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.112.
33 See ibid., Kd I.iii.112–15.
34 In the new edition, this is 473; and in the Mantua, folio 229b.
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“and all drank the same spiritual drink. For they drank from the spiritual Rock that fol-
lowed them, and the Rock was Christ.” Before that, in Exodus 17:5–6, the Tetragramma-
ton was said to be contained in the rock and to gush forth water. A passage of the Zohar
(already mentioned) pertains to this: “The faithful shepherd began and said: Elder, elder,
a rock is given and another rock is also given. A stone is given and another stone is given
again. A stone is given.”xxv This is the Tetragrammaton, as Daniel says in 2:35: “But the
stone that struck the image became a great mountain and filled the whole earth.” All of
this means the Messiah and His Kingdom.35 Also, 1 Corinthians 10:9 says: “We must not
put Christ to the test, as some of them did and were destroyed by serpents.” As seen in
Exodus 17:7, the Israelites were said to have tempted the Tetragrammaton. Similarly, in
Numbers 21:6, the Tetragrammaton is said to have sent a serpent amidst the people. Also,
note that this strongly pertains to what Christ said in John 17:6: “I have manifested your
name to the people whom you gave me out of the world.” And in verse 11: “Holy Father,
keep them in your name, which you have given me, etc.”; verse 12: “I kept them in your
name, etc.”; verse 26: “I made known to them your name, and I will continue to make it
known, etc.,” where it is not inappropriate to interpret the name Tetragrammaton. All
of this is strongly illustrated by a passage in the Zohar, part 2, col. 396 (and the new edi-
tion 361; the Mantuan folio 221), where it says: “. . . during Israel’s sufferings in exile, the
knowledge of the mystery of that supernal Divine Name was forgotten by them, . . . But
when Moses came, that name was once more sought after and mentioned.”36xxvi Because
here, it is a question of the name ya, the application is not difficult.
So, too, these four plenitudes of the Tetragrammaton are regarded as the roots of the
four worlds, from which the First Adam arose: the first denotes the World of Emanations;
the second, the World of Creation; the third, the World of Formation; and the fourth, the
World of Fact; in other words, all the plenitude of God extended throughout the entire
system. That is why Paul says of Christ in Colossians 2:9: “For in him the whole fullness
of deity dwells [considered] bodily,” that is, considered as the ultimate plenitude that
characterizes the corporeal world, filled by impure shards. After this is accomplished by
Christ, He exercises His dominion on the corporeal beings and on the shards that are
signs in Him.
We now see particular hints of these numerations in the person of Christ. The first
name we spoke signifies ‘cloud.’ The cloud frequently occurs as a figure in the evangelical
mysteries, as in Matthew 17:5:

35 See “Key to the Divine Names of the Kabbalah,” Kd I.i.20.

36 Part 2, col. 396 (and the new edition 361; the Mantuan folio 221).
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“He was still speaking when, behold, a bright cloud overshadowed them, etc.” Matthew
24:30: “and they will see the Son of Man coming on the clouds of heaven, etc.”xxvii Com-
pare to Matthew 26:64, and Acts 1:9: “a cloud took him, etc.” 1 Corinthians 10:1: “our
fathers were all under the cloud,” which indicates the presence of the Shekhinah, or
Messiah. Apocalypse 14:14: “Then I looked, and behold, a white cloud, and seated on the
cloud one like a son of man, etc.” Nothing in the Scriptures of the Gospels indicates this
better than the deprivation of Divine Grace, as noted by Christ in John 1:17: “For the law
was given through Moses; grace and truth came through Jesus Christ.” There is an infinite
number of other passages. Now, let us look at the name Ḥesed, which designates Grace,
and agrees with the number 72. The second name, whose number is 63, is comprised of
the word sava, elder, the form in which the Messiah appeared, as said above. The same
number is found in the word navi, prophet, which is the epithet of the Messiah in Acts
3:22–23: “Moses said, ‘The Lord God will raise up for you a prophet like me from your
brothers. You shall listen to him in whatever he tells you. And it shall be that every soul
who does not listen to that prophet shall be destroyed from the people.’ ” And Luke
24:19: “And they said to him, ‘Concerning Jesus of Nazareth, a man who was a prophet,
etc.’ ”xxviii And Matthew 21:11: “And the crowds said, ‘This is the prophet Jesus, etc.’ ” And
John 6:14: “This is indeed the Prophet who is to come into the world!’ ”xxix
As for the third and fourth names, Christ was often the son of man, in Hebrew ben
adam, in which the word adam refers to the number 45, and the word ben 75.
Of the other part, the first name denotes unity; the second essence; third life; fourth
intellect.37 Now all of this can be applied perfectly and in all truth to our Messiah, as we
have said.
It should now be noted that the last two names represent the Written and Oral Law38
for which reason, all of the letters are contained within the First Adam.39 The revolu-
tions of the alphabet, which are infinite,40 can be interpreted as the plenitude of law in
the letter.41 It all is said of our Messiah in Matthew 5:17: “Do not think that I have come
to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them.”
And Romans 10:4: “For Christ is the end of the law for righteousness to everyone who
believes.” Luke 24:25–27:

37 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.113.

38 Ibid., Kd I.iii.114.
39 Ibid., Kd I.iii.76.
40 Ibid., Kd I.iii.101.
41 Ibid., Kd I.iii.104–105.
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“ ‘O foolish ones, and slow of heart to believe all that the prophets have spoken! Was it
not necessary that the Christ should suffer these things and enter into his glory?’ And
beginning with Moses and all the Prophets, he interpreted to them in all the Scriptures
the things concerning himself.” And verse 44: “These are my words that I spoke to you
while I was still with you, that everything written about me in the Law of Moses and the
Prophets and the Psalms must be fulfilled.” John 5:39: “You search the Scriptures because
you think that in them you have eternal life; and it is they that bear witness about me.”
Acts 10:43: “To him all the prophets bear witness that everyone who believes, etc.”
Finally, the first letter or plenitude of the Tetragrammaton can signify the intellect
of the First Adam. This extends through to wisdom, the second intellectual act, which,
in turn, extends to the third, cognition. The fourth that is produced by the intellect, the
voice of intellectual elocution, is associated with Kingdom.42 Who cannot see that all this
squares favorably with our subject?
However, it seems to me that the letter and first plenitude, Intelligence, is the same
as Wisdom, or all of the divine objects being put forth. The second indicates their forma-
tion, that is, their being apportioned intellectually. The third, cognition, is the actualiza-
tion of their having been formed, from the emanation of the idea of beauty; and the
fourth is the love of beauty. This perpetuates the method of the Divine Academy, the
root of subsequent forms. In this way, eternal life consists of the process of formation
and knowledge. John 17:3.
§50. The Kabbalist: Twenty-first: Five grades of souls are attributed to our First Adam.
They are:

1. Nefesh, or Psyche: this is the grade that in man is called vitality, governing the natural
and instrumental body, and therefore called vegetative and sensitive, which in the
First Adam is life itself, represented by circles.
2. Ruʾaḥ or Spirit: this is the grade that in man is called the vital principle, which extends
from the body to the rational level; this is the intelligence of things as things and time
as time, which in the First Adam is represented by rectangles.
3. Neshamah, or Understanding: this is the grade that in man is the special intellect
communicated by the universal and divine intellect, which in one moment is capable
of understanding everything simultaneously and for ever, which in the First Adam is
represented by the subtle canals.
4. Ḥayyah, or Vitality: this is the grade that in man is said to unite the intellect com-
municated by the universal and divine intellect of which it is formed, and by which it
embraces perfectly the entire sum of all intelligible things, and lives internally in the
divine life. In Primitive Adam, this grade is represented by the influx of the infinite in
the Son.

42 Ibid., Kd I.iii.119.
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5. Yeḥidah, or Unity: this is the grade that in man is called unity, which resembles the
first cause. Through this most simple unity, the soul is united like the point of a radius
to the center of a circle. This unity is like the head, the heart being the center on
which everything depends, by which everything is taught, to which everything is con-
nected and with which everything is engaged. In the First Adam, this grade is repre-
sented by His infinite aura.

§51. The Christian Philosopher. Shades of this argument can be illuminated by the
light of the human soul. In the infant, Nefesh is said to exist. In the adolescent boy,
where the use of reason increases, is Ruʾaḥ. In the ascetic, who aspires to the grade of
sanctity, is Neshamah. This, analogous to what one sees in the melancholic, leads up to
prophecy (in the manner of Aristotle and others, according to experience), and is also
manifested in certain ardent fevers. Remnants of other grades—where the light of the
soul greatly increases as it leaves the body, in order to accomplish certain extraordinary
effects, which are frequently called supernatural—are very rare. In sum, this is the most
excellent of grades, all of which is discovered in our Messiah, not only in His form, but
also in its being shared. This is seen in John 6:53–56, in which He Himself speaks of the
consumption of His body (which could refer to the first grade, Nefesh), and drinking of
His blood (which could refer to the second grade, Ruʾaḥ). Also of life (which could refer
to the third grade, Neshamah), and of eternal life (which could refer to the fourth grade,
Ḥayyah), and finally, of the singular union (which could refer to the fifth grade, Yeḥidah),
from which the communication of the five grades is apparent. The words of the allegori-
cal text are as follows:
So Jesus said to them, “Truly, truly, I say to you, unless you (1) eat the flesh of the Son of Man
and (2) drink his blood, (3) you have no life in you. Whoever feeds on my flesh and drinks
my blood has eternal life, and (4) I will raise him up on the last day. For my flesh is true
food, and my blood is true drink. Whoever feeds on my flesh and drinks my blood abides in
me, and (5) I in him.”
One can also attribute to Him the body, mind and spirit, which are the ordinary grades
of ascetics, according to 1 Thessalonians 5:23, where Paul says: “Now may the God of
peace himself sanctify you completely, and may your whole spirit and soul and body
be kept blameless at the coming of our Lord Jesus Christ.” Beyond that, the third grade
above the body is understanding, that is, the special intellect in which one knows every-
thing in a single moment. This intelligence is found in the following passages, first from
John 2:25:
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“and needed no one to bear witness about man, for he himself knew what was in man.
Then, Matthew 9:4: “But Jesus, knowing their thoughts, etc.” Matthew 12:25; Luke 5:22;
Luke 9:47; John 1:48: when you were under the fig tree, I saw you.”xxx This is the same
degree that the Lord described symbolically in Luke 11:34–36, under the figure of the eye
as the light of the soul. In His words:
Your eye is the lamp of your body. When your eye is healthy, your whole body is full of light,
but when it is bad, your body is full of darkness. Therefore be careful lest the light in you be
darkness. If then your whole body is full of light, having no part dark, it will be wholly bright,
as when a lamp with its rays gives you light.
The fourth, the location of that divine life and its restoration, can also be attributed to
Him. John spoke of this in 1:4–5: “In him was life, and the life was the light of men. The
light shines in the darkness, etc.” The fifth, then, is the location of this singular union,
which John describes in 17:21, and 5:30: “I seek not my own will but the will of him who
sent me.” John 6:57: “As the living Father sent me, and I live because of the Father, etc.”
§58. The Kabbalist. Twenty-second: Further, our First Adam is said to produce five
kinds of light, namely:

1. The light of the head or cranium, which denotes His supreme unity and immutable
intellect.
2. The light of the intellect or the eyes, also called the light of nekudim, which denotes
His essence.
3. The light of the ears, which denotes His life.
4. The light of the nostrils, which denotes His intellect.
5. The light of the mouth, also called the light of akudim, that is, enveloped light, which
is said to have been produced by the vessels, which denote His will.43

The lights are like the souls of five emanative persons, namely: 1) The Ancient or Long-
Faced One; 2) Father; 3) Mother; 4) The Short-Faced One; 5) Wife.44 To what does this
apply?
§53. The Christian Philosopher. This is the Son of God, not only in the state of the
Primordial Institution, created by His light, the most divine object, in the supernal school
(to me this conforms to the method which you proposed, touching the divine classes
which can comprise the unity, essence, life, intellect and will of Him and of the first
cause), but also in the State of Restitution, which He illuminates. There is nothing incon-
gruous about explaining this light

43 Ibid., Kd I.iii.120, 125ff.

44 Ibid., Kd I.iii.130.
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as the Holy Spirit. This is the third grade of divinity in the Gospels, that is, the most
divine influx that communicates to inferior things, and through which they are drawn
to cognition and love, that is, the union with the first cause. This original light was pro-
duced by the Infinite through the subtle canals. John says this about the origin of the
Holy Spirit in 15:26: “the Spirit of truth, who proceeds from the Father”; and 14:26: “But
the Helper, the Holy Spirit, whom the Father will send in my name, he will teach you all
things.” As with the other lights attributed to the First Adam, those of the Holy Spirit are
also said to be the Spirit of Christ, as Paul said to the Romans in 8:9: “if in fact the Spirit
of God dwells in you. Anyone who does not have the Spirit of Christ does not belong
to him.” It is also called the spirit of the Son, as Paul says to the Galatians in 4:6: “And
because you are sons, God has sent the Spirit of his Son into our hearts, crying, ‘Abba!
Father!’ ” And in John 16:14, where Christ speaks of this spirit: “He will glorify me, for he
will take what is mine and declare it to you.” In particular, in respect to the first light,
which is the cranium, see Isaiah 11:2, where he names this spirit “the Spirit of the LORD.”
With respect to the second one, which is the eyes and concerns the Father, “the Spirit
of wisdom.” With respect to the third, which is the ears and leads back to the Mother,
“understanding.” With respect to the fourth, which concerns to the Short-Faced One, “the
Spirit of counsel and might, the Spirit of knowledge”; and with respect to the fifth, which
refers to the Wife, “the fear of the LORD.”
§54. The Kabbalist. Twenty-third: It is said the First Adam contained five worlds,
namely:

1. The World of the Infinite, which He Himself constitutes.

2. The World of Emanations, which is His soul, and from which come the three inferior
worlds, which are the locations of His body. They are
3. The World of Creation, which is His head;
4. The World of Formation, which is His body and His arms
5. The World of Fact, which is His two legs and His private parts.45

How does this apply to your messiah?

§55. The Christian Philosopher. Passages that illustrate this are not lacking. For
example, Paul says to the Ephesians in 1:22–23: “the church, which is his body, the full-
ness of him who fills all in all”; and in 4:10: “He who descended is the one who also
ascended far above all the heavens, that he might fill all things.”
§56. The Kabbalist. Twenty-fourth: I will add here as a corollary to suggest to you
that there is no doubt but that by Adam Kadmon our kabbalists meant the Messiah. I
will cite here one of the greatest kabbalistic writers, the faithful Rabbi Isaac Luria, who
in the tract of his manuscript Seder Aẓilut,xxxi or abridgment of the order of the emana-
tive system, says:

45 Ibid., Kd I.iii.130–131.
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“The name Jacob has the letters ‫יעקב‬, which refers to the end of the heel, in which ten
lights are inserted. This is the World of Fact because much shame is found in the heel of the
Messiah, who is Adam Kadmon.” According to this, His feet will stop on the Mount of Olives
and His stature will be complete (consult Acts 1:19 and 9), for of Him is said: “Behold, my
servant shall act wisely; he shall be high and lifted up, and shall be exalted” (Isaiah 52:13).

Chapter IV

Of the Beings Produced and

of the Purpose for their Production

§1. The Kabbalist. Beyond all that has thus far been explained and established, what are
the forms and characteristics of the other parts? And how can our kabbalistic hypothesis
be retained and illustrated?
§2. The Christian Philosopher. The nature of the beings which the infinite God pro-
duced through the First Adam were all spirits.46 In an act of simple luminosity, unified
in itself, they were endowed with being. This can be conceived as the image of a center,
and life radiating from that center towards various figures, sometimes with abundance,
sometimes interrupted with vibrations. They had, at the same time, Intellect, that is,
Cognition, comprised of a combination of intuition and will, with the strength to know
and love God. They were not the same as their cause, but not entirely different, either.
It is said that when the infinite God contracted to make a space, He caused the produc-
tion in that place of a certain vestige that was subjected to the vessel containing all of
the infused light, from which was produced this First Adam, who serves as mediator for
all the remnants.47 This First Adam was intentionally made the mediator of corporeality
(according to you), from the diaphragm, in the middle of which all of His light is directed
and drawn together towards the upper part of His body, from where it is then projected
by a great number of openings: the head, eyes, ears, nostrils and mouth.48 From this kind
of contraction, a space was produced and nature was created, in addition to the vessel
that, in a certain manner, contained the lights from above that were infused in it. These
vessels were not material, but being bound within spirit and nature, they were subject
to its receipt, to which they hadn’t been before.49
§3. The Kabbalist. According to what order was all this put together?
§4. The Christian Philosopher. All natural things of this state of production arose
from a certain order consistent with the purpose of their production. Truly, they were
formed for supernal consequences, some in the ten distinct colleges or schools, following
the ten numerations, or the ten productions of the First Adam, of such a degree as put
forth by the Supreme Doctor Himself (John 4:18).
§5. The Kabbalist. Without doubt this refers to the ten numerations of the world of
tohu, that is, chaos; but now, enumerate the classes.

46 Just as explained in “Key to the Divine Names of the Kabbalah,” Kd I.i.310–312.

47 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.106.
48 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.120; and “Key to the Divine Names
of the Kabbalah,” Kd I.i.592.
49 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.106.
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§6. The Christian Philosopher. In the first class is located the soul of the Messiah,
in the state of contemplation and love applied to all objects. This is the grade of the
divinity that communicated with Him, which in the Trinity we call Son. This is the light
introduced within the First Adam. In this same grade, the soul remains in unity, without
any interruption. This character of the divinity offers itself to contemplation and love
under the name Crown.
§7. The entire body of human souls is located in the second class, which in the Mes-
siah is the head. When in the form of a single human body, he is called Protoplastic
Adam. In the college of Wisdom, he is given form, which is called Adam, that is, man,
because of the number ‫מה‬, that is, 45.50
§8. In the third class are located the angels, which are now called good, formed in the
college Intelligence. From this, the present name Intelligence was given to them by all
philosophers, Greek, as well as Barbarian.
§9. In the fourth class are located those spirits which now are called bad angels,
formed in the college of the Short-Faced One, that is, the six subsequent numerations,
namely Love, Rigor, Beauty, Lasting Endurance, Majesty and Foundation. At their head
is the spirit whom kabbalists now, after the fall, call Samael, and the Gospels name Beel-
zebub, prince of demons (Luke 11:15). He is like the lord of this mundane world, whose
object is Da’at, knowledge; and as the soul of these six numerations, he constitutes the
body now called Adam Beliyya’al (2 Corinthians 6:15).
§10. In the fifth class are located those spirits now called the seminal and material
forms; their object is Kingdom, that is, the lowest numeration.
§11. One can see referred to here all that is said in Kabbalah about the numerations,51
which were understood truly as the objects of contemplation and love, whose very nature
was produced in classes of that supernal academy. The same is true of the vessels,52 and
of the lights still buried around.53
§12. The Kabbalist. Nothing is left to say about the first state, now that we have added
these particulars touching on the purpose of the entities that were produced.
§13. The Christian Philosopher. The purpose of this Primordial Institution was easily
elucidated, for truly, it was the informing of all natural beings through the illumination of
their intellect as the knowledge of truth, and of their will as the love good and supreme
beauty. We will not speak about this further.

Chapter V

Of the Ensuing State of Destitution

§1. The Kabbalist. Now, let us discuss contraction and the breaking of the vessels. How
do they conform to your Gospels?
§2. The Christian Philosopher. When the lights of the most divine objects were in
the upper school,

50 “Key to the Divine Names of the Kabbalah,” Kd I.i.48.

51 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.147.
52 Ibid., Kd I.iii.163–164.
53 Ibid., Kd I.iii.166.
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they flowed abundantly, to such an extent that the seven inferior ones lost their con-
nection and—this fact must be told—turned their faces away; that is, they ceased to
contemplate and love. This is the mystery of the fall and death.54 Those vessels were
then said to have shattered, and from this fall, the malignant spirits of the shards were
released into the inferior worlds.55 This is what is said in the Epistle of Jude, verse 6: “And
the angels who did not stay within their own position of authority, but left their proper
dwelling.” Evidently, these are the classes that were guarded over by the divine vigilance.
And this is the reason why these angels are called mal’akha deḥatu, “the angels who
sinned” (2 Peter 2:4). Similarly, there is a pertinent passage in 1 John 3:8: “Whoever makes
a practice of sinning is of the devil, for the devil has been sinning from the beginning.”
Simultaneously, this results in suffering, which is the nature of sin. As Christ in John 8:44:
the devil “has nothing to do with the truth, because there is no truth in him.” Here, the
sense is that these spirits did not persist in contemplating the foremost truth.
§3. The Kabbalist. What was in store for the fall of the last class?
§4. The Christian Philosopher. The lowest spirits, those belonging to Kingdom, removed
themselves from all actuality and descended into the state of potentiality, which is called
material; that is, their radiation, which had extended into the spheres, ceased; and they
remained bare centers or points. Related to this,56 it is said that the vessel containing King-
dom remains without light.57 That vessel did not take part in the illumination but was
restrained. And this fact was brought about by the determination of God, certainly not by
the fallen shards that rejoice in the nature of Kingdom. This can be seen in a passage from
Paul to the Romans 8:20:xxxii “Creation [which has the nature of beings that are material
monads, and from whose combination the material world was created], was subjected to
nature [that is, tohu], chaos58 [as called ‘futility’ in Greek, which is bitul in Chaldaic and
serikuta in Syriac, by which is signified the absence of the status of activity and motion],
without will [as opposed to the evil angels who willingly fell], but by their own subjection:
[truly, the higher cause by which it was cured, and not by the fall of Satan, who was sub-
jected to a degree of active nature, which should be avoided as the worst evil].”
§5. However, just as it is said of these fallen vessels that, because in the act of falling,
they would be in their own light, which is intelligence and love,59 therefore, the material
monads still have access to it, partly to their own light (by which, if they are aroused in
a certain way, they are again able to emit rays that extend to inanimate material and
seminal forms, like plants and brutes), and partly at least to the tendency towards irra-
diation. From this, Paul, in Romans 8:9, attributed to creatures the expectation of being
liberated, hope (verse 20), and sadness about this desire (verse 23), all of which are signs
of knowledge and love of oneself. This pertains to your doctrine about the elevation
of sparks from that nourishment, from which it is also possible to derive the complete
fundamentals of physics and medicine, as well as the secrets of chemistry, whose pecu-
liarities demand their own treatment.
§6. Let us also note the existence of many diverse intermediary beings, whether com-
posed partly of

54 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.160.

55 Ibid., Kd I.iii.161.
56 Ibid., Kd I.iii.159, §2.
57 “Key to the Divine Names of the Kabbalah,” Kd I.i.310–311ff.
58 As in the first chapter of Sifra di-Zeni’uta, the passage where this fall is applied to Genesis 1:2.
59 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.162.
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shards and lights, partly of spirit and matter, or something in between those two grades.
It is said of these fallen spirits, whether or not they consist of shards of nature, that all
of the globes are endowed with their own motion: but 1) on one extreme, as if infinite,
though more or less in a fog, in accordance with their grade; 2) on the other extreme,
deprived of their radiation and extension, unless from an extrinsic impetus endowed
with greater light; or 3) lacking a vital capacity towards matter, from which, you say,
they have been stripped; and also, they lack a body, from which to seek support for this
assistance. From this, it is said that matter in itself consists of individual monads that are
at least a point. Although they are deprived of self-motion, they are still prone towards
the capacity of light and irradiation. Now, if the globes are in the state of self-propulsion,
being partly in the light and partly in the fog, this for you is the mediation between
the shards and the sacred, which you refer to as the shard of Nogah, revolving swords,
princes of the peoples of the world, etc. This is the same as the status of the monads illu-
minated by the light of life, to be excited by self-propulsion. To you, this is the medium
between the material and spiritual, which can be referred to as the vital spirit of animals,
plants and those inanimate beings which are made up of corpuscular material for food;
and when the lights are excited, they proceed to form animals, whose production is
brought about by them. Also, it is said that the globes that were excited by the shards
sought to move away from man. These could be said to be incubuses, succubuses, lemurs
and familiar spirits, etc., which you refer to as the adversarial genus. These are said to
seek those beasts that you class as impure animals and use for sacrifice. The same can
be said about plants, which you class as the growth of the foreskin, etc., and hence, sorts
of nymphs, woodnymphs, beasts, etc. It is said that the motion of the waves produced
enough heat for all the nymphs of Triton’s genus. It is also said that pygmies, etc. were
produced from the vapor of metals. It is possible to add many grades of material life
which were recently called median—zoophytes, horns of stags, ivory, human teeth, etc.,
which lack internal light, but it is enough just to mention them.
§7. The Kabbalist. But what of Wisdom and Intelligence, which we say preceded the
fall?60 How is this applied?
§8. The Christian Philosopher. Matter was produced according to the manner dis-
cussed. The good angels, that is, intelligences, and natural souls, turned and conversed
with inferiors, that is, females. In this fashion, at the same time and in some measure, the
uppermost matter descended and united with the most subtle parts to produce the vital
capacity of movement. On the other hand, those who stayed in their previous union with
the supernals, were in no way touched by this fall, or contraction. The soul of the Mes-
siah, which was in the location of the Crown, did not suffer at all, except for the descent
to the same nature committed to His care.
And since two species of creatures, namely, the classes of the Kingdom and the Short-
Faced One, fell, the class Intelligence descended to the location of Kingdom; the class of
Wisdom to the location of the Short-Faced One; and the Crown, the permanent location
of the soul of the Messiah, descended to the location of Intelligence.
§9. In the meantime, the lights, or natural objects, fell, as discussed earlier. After the
fall, their pristine nature was contaminated. This can be understood from human letters,
rising from your customary tradition.

60 “Key to the Divine Names of the Kabbalah,” Kd I.i.73, 580.

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§10. The Kabbalist. Where, then, does it refer to what we call the birth of
­judgments?
§11. The Christian Philosopher. Undoubtedly, this was a result of the fall of the first
cause, the occasion when the First Adam was prevailed upon to be punished. This,
then, was when the Messiah descended to the class Intelligence and can be said to have
brought forth judgments.
§12. The Kabbalist. Undoubtedly, this refers solely to the divine judgments and lights,
but not to the Edomite Kings, as our various doctors have proposed.

Chapter VI

Of the State of the Modern Constitution

§1. The Kabbalist: Now, let us speak about the persons of the divinity produced by the
First Adam.61 How do you explain them?
§2. The Christian Philosopher.xxxiii The school is now instituted under a different
method, which is called male and female, or influx and reception. In this way, objects are
divided into less differentiated sections, and their intelligent natures are not obscured.
§3. The Kabbalist. Right: this itself pertains totally to the doctrine of the Sifra di-
Zeni’uta and both Idrot of the Zohar, in various places in these books. Also, they relate to
all kabbalistic doctrines about the emanated personages and their names. To explain all
this here would take too long, but briefly, at least, touch upon the order of the worlds.
§4. The Christian Philosopher. Four systems, or worlds, were now instituted:
The World of Emanations, in which the objects of divine knowledge and love were put forth
and organized according to this new method.
The World of Creation, in which the souls were placed.
The World of Formation, in which angels: and
The World of Fact, into which matter, along with the shards, was lowered.
Nevertheless, the influx of certain grades of the divine presence were contained in
each.
§5. The time when matter was disposed of is customarily called the created world, or
foundation, which one can comprehend from a passage in Matthew 13:35: “I will open my
mouth in parables; I will utter what has been hidden since the foundation of the world.”
That is, he speaks of the divine life, which already flourished before the creation of the
material world. Also, in Matthew 25:34: “inherit the kingdom prepared for you from the
foundation of the world.” At the same time that this mundane system was organized,
Paradise was simultaneously instituted. The highest part was located in the World of
Creation, for souls, and the lower part was in the World of Formation, for angels (in
the Zohar, there are two treatises about the Heikhalot, that is, the paradisiacal palaces;
Rabbi Isaac Luria calls the one Heikhalot of Beriah, the other, Heikhalot of Yeẓirah). The
inferior part is in the World of Fact, the brightest region of the great globe Earth. About
this intelligence, see Paul in 1 Thessalonians 4:15:

61 Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.181.

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“For this we declare to you by a word from the Lord, that we who are alive, who are left
until the coming of the Lord, will not precede those who have fallen asleep.” And this is
the same Paradise described in the history of creation. To this pertains a passage from
John 17:24: “where I am, to see my glory that you have given me because you loved me
before the foundation of the world.” See verse 5; and also Ephesians 1:4, which says: “even
as he chose us in him before the foundation of the world,” which can be interpreted as
selected souls, about which we spoke above in chapter 4, §7 and §4. Peter adds in 1 Peter
1:20: “He was foreknown before the foundation of the world, etc.” Undoubtedly, this is the
Saviour and head of the human souls, which has already been fully discussed.
§6. The Kabbalist. Now, explain the disposition of matter in species to show how our
kabbalistic hypotheses are not contradicted.
§7. The Christian Philosopher. The Messiah distributed matter for the first things of
the nearest production, that is, the First Adam, as attested to by several passages, begin-
ning with Apocalypse 3:14: “The words of the Amen, the faithful and true witness, the
beginning of God’s creation.” Compare this to Colossians 1:15, 16; John 13:1; 1 Corinthians
8:6; Ephesians 3:9; Hebrews 1:2. Indeed, the heavens were, in part, the most subtle mate-
rial and were extended through the Worlds of Creation and Formation, through that vor-
tex, ordinarily called the abyss, which is now called Earth. This Earth is partly terrestrial
and crass matter; in its center is the great abyss of fabricated nature. This is the same as
Genesis 1:1, which says: “In the beginning, God created the heavens and the earth.” This
terrestrial nature was immobile, that is, tohu, and unformed, that is, bohu; matter was
formed of such material, but not given action. The shards were dark, having fallen away
from their union with light. Compare this to many passages: Luke 22:53: “ this is . . . the
power of darkness”; 2 Corinthians 6:14: “what fellowship has light with darkness?” Also,
Ephesians 6:12, where the shards are described as “the cosmic powers over this pres-
ent darkness.” Then, Colossians 1:13: “He has delivered us from the domain of darkness.”
2 Peter 2:4: “but cast them into hell and committed them to chains of gloomy darkness.”
These were held back and kept inside part of the abyss, that is, inside and around the
place that was farthest from the original manifestation. This pertains to the words of
Luke 8:31, Apocalypse 9:11, and 20:3, which can be interpreted as meaning the center of
the earth. In the meantime, motion was aroused in the natural spirits and in the aque-
ous particles in this central vortex, in which now the earth and its connections would
be found. See Genesis 1:2.
§8. This grade of divine manifestation was in the First Adam, and in this
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state existed in the Class of Intelligence, which is called “the Lord said,” that is, the Word
(which is the same as the soul of the Messiah), acts (see John 1:1–2), and truly, the light
existed; that is, the natural spirit, which you call Sandalphon, gives motion to the most subtle
intense matter. This motion was received by the spirits of the Worlds of Creation and Forma-
tion, which comprise the heavenly empyrium. This light then illuminated the supernal watery
gas, by which method the cone of its shadow turned towards the opposite hemisphere, where
the shards had been relegated (Genesis 1:3, and following). Thus, the day existed (Romans
13:12–13; 1 Thessalonians 5:5, 8; 2 Peter 1:19), and the night (1 Thessalonians 5:5).
§9. Beyond that was the firmament, that is, the celestial material within the hydrogenized
vortices. In this way, our hydrogenized globe, filled with water, was placed in the middle of
the vortices. Within the scope of this celestial material, however, air, with its expansive power
to become one with the atmosphere, rose up. All of this is called heaven (Genesis 1:20, 26,
28; 2:19, 20; 7:11, 8:2; Matthew 6:26, 24:30, etc.). The planets then were condensed from those
waters that, left from the terrestrial globe, gathered around the extremities of the vortices.
§10. Soon, the hydrogenous globe became dry in one of its hemispheres, the water
collected from the middle to one side, and in that dry part formed natural seeds of veg-
etation that put forth metals and vegetables (Genesis 1:9ff.).
§11. From that, the hydrogenous vortices consisted of the most subtle matter, collected
in the middle, each spinning around its own center, from which rose the nature of the sun
under a single chief, the vortices now actualizing gyros. From this, the terrestrial globe
vibrated in its own orbit, but nevertheless, kept the direction of its axis firm (Psalms 93:1;
Job 26:7, 38:6). When one hemisphere was illuminated by the sun, the other hemisphere
produced the shadowy cones, which is the habitation of the shards. This is the method for
continuing the motion of the globes, like launched slings going in circles (1 Samuel 25:29).
This watery material at the extremities of the vortices, under the name of water,
gyrated above the heavens, with particles evidently made dense with a third of all ele-
ments. The first part of this was placed in the planets, the second between habitable
places and the moon (whose feminine principle was obtained from the previous part of
the sun’s governance, before the resolution of that cause, which you call a whole dimi-
nution). Everything is moved by the light reflected from the principle globe in its own
orbit. These planets, each with its own dark cone, and each with its own habitation from
the shards, are under particular leadership; yet, all of these lights were located in the
firmament. However, to that same place, because of the boundary, some were outside
of the vortices in the location of the primeval light. These were distributed in particular
vortices, whose most subtle and fiery material was collected in the center. One of the
good genii, which before this was clothed in that light, now is in the celestial academy
of divine contemplation and love, freed to this special cult (Job 38:7), and some time will
condense to purify the great final nature, and be restored by the conflagration to the
original activity; 2 Peter 3:10. Consult Genesis 1:14ff.
§12. Soon, sensitive natures were produced in these hydrogenous globes, a populace of the
second formation, Genesis 1:20, 23. Last is the genus of souls, whose material was made with
the inclination to be touched, that is, that body which is called Protoplastic Adam, in the orbit
of the great earth. Then, that great clear light glittered for seven days, Isaiah 30:26. The feet
were made so large that they extended to the World of Fact; the body, on the other hand,
existed in the World of Formation, and the head in the World of Creation.62 The rest of those
minds, that is, intellects, adhered directly to the Messiah and remained outside of matter.

62 Just as the Kabbalah teaches in Isaac Luria, Sefer ha-Gilgulim, Kd II.iii.244–478.

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CHAPTER VII

OF THE PREEXISTENCE OF SOULS IN SPECIES

§1. The Kabbalist. I hear that some of your doctors do not accept our hypothesis about
the preexistence of souls, before they come into the body. Let’s see what aspects of our
philosophy can be used to illustrate that point.
§2. The Christian Philosopher. I will try to solve this problem. To confirm, I shall
repeat that argument’s logical basis:
Major premise: Whichever hypothesis concerning the origin of all souls is agreed to have a
more rational basis is the one that comes closest to the truth.
Minor premise: The theory of the preexistence of souls is such a one.
Conclusion: Therefore, etc.
The minor premise is proven by the fact that neither of the two contrary opinions is pos-
sible. The first argues that the souls are propagated by transference; the second that souls
are created for specific occasions. The first is predicated on an obvious contradiction: that
the soul is with the spirit, their essence is indivisible, and they cannot be separated from
each other. The other assertion can be declared an insult to the divine majesty. Because
God has been established as the efficient cause and the most particular and special author,
then this would mean that He is also manifested in crimes, fornications, adultery, incest,
indeed sodomy, having effected—it would appear from this reasoning—all of the impuri-
ties that accompany the creation of new souls. Indeed, this is an injustice affecting some of
the souls that were created by God in total purity and thrust down into the most impure
prison. Their privation is not minor but corrupted to the point of the most extreme misfor-
tunes that await all of the unfaithful. Both of these opinions, therefore, are absurd. What,
then, can be more plausible than the preexistence of souls?
A friend might respond to this that 1. An account of this cannot be found in the myster-
ies of the faith, etc. I reply: The doctrine about the origin of souls, if accurately examined,
is not a reference to the mysteries of faith, but to the dogma of pure philosophy. The
established relationship between theology and philosophy is comparable to the one you
Hebrews maintain concerning the Written and Oral Scripture.xxxiv To proceed, accord-
ing to the doctrine of souls, when the soul is outside the body, it is dispersed in the air.
Theology, derived from this the general principle, applies to those mysteries of salvation.
Hence, all of ancient, as well as the more recent, philosophy, bears out this belief about
the souls. The standard position of philosophy, as based on reason, can go only so far,
because as a result of the fall, the intellect changed. If, however, it is true that the same
reasoning applies, its mode can be made to conform to logos, the most divine Word,
about which see Hebrews 4:12, etc.
Response 2. The soul is a spirit, but incarnate. I reply: The soul can be incarnate either
in itself or through accident: if in itself, then when outside the body, it would be worth-
less. But if it exists, though in an imperfect state, while it passes time in the body, this
would surely be its natural state. The former is atheistical; the latter is refuted by theol-
ogy, which considers the state of souls outside the body to be long-term and felicitous.
Similarly, the natural body is removed before the beatific state of the penitent soul is
achieved,
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1 Corinthians 15: 50. If, on the other hand, the state of incarnation results from accident,
then this is the same as the opinion urged by the Hebrews. However, proceed:
It is neither divided with being transported, nor dismembered, but multiplied, in the
same way that when one candle’s flame is used to light another, it is neither divided nor
dismembered. I reply: Transportation can refer to one of three things: 1) to something of
substance being communicated; 2) to a substance that is produced from matter being
brought forth; or 3) to something being created from nothing. There can be no other
modes. The last alternative cannot be accepted because the middle state of the soul
is material, and therefore, it has to have originated from some place. Now, it is true
that various substances are communicated, some of which are retained, some lost. For
example, parts of the father and mother communicate to the soul of the son, but while
they may be observed, they are not retained. Therefore, they are lost. The soul has lost
this part. In other words, the soul has been dismembered and divided, just as branches of
willows that, having been transplanted, are, strictly speaking, dismembered and divided
from the tree. Similarly, the innate and physical properties of a candle’s flame, burning
and shining when the candle is kindled, introduce—even before the candle is really
separated—the flame whose motion then sustains itself in a new wick. This is proven
by experience. Suppose different colored components of the flame, like green copper or
blue sulphur, etc., first light the candle’s rays, giving it colors that the flame translates.
Soon, though, it gains its own color, requiring its own particulars. Indeed, in the same
way, if some of the rays of the sun are broken up and incorporated into a liquid, it is
still considered to have been amplified from the sulphur from which it was generated,
a principle that chemistry is not ignorant of. However, the inflamed material does not
cause anything to be destroyed from the translated candle, which continues to burn,
even when supplied with yet a different material. Similarly, a bubbling spring always
has new water, even after water is drawn out to divide it into another fountain. These
material examples apply to the nature of the soul, which is spirit. It could not be fabri-
cated, unless the state of the soul were material, an idea to be cut short! I posit, instead,
that nothing can be admitted about the kindling of the candle’s flame, and nothing can
be divided from it. Nevertheless, by that act of igniting the candle, at the very least,
motion is introduced, to the point that new forms of flame from the potential material
are brought forth. If, then, the state of the souls’ nature was the same, certainly, nothing
else could set it in motion. The fact is that everything pertaining to the nature of spirits
is unique to itself. How absurd is the idea that the soul of the son could be made from
the particles of the father’s and mother’s souls (certainly, the soul of Christ cannot be
excluded from this since it is said to have been taken from Mary). This says nothing of
its composition.
§3. Second: Since the material of each individual man existed from the creation of the
world, then certainly, it must have been subjected to a myriad of multiple alterations and
modifications, before it reached the state of the human body. It is probable that many
individual souls also now exist from that continuous eternity.
The first, not being contradicted by any philosopher, is true. Therefore, the latter must
be true, as well. The major connection is proved because it is probable that for the most
noble substance, nobility would coincide with duration, and the soul is more noble than
the body.
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To the second argument, this response: The particular human matter existed from
the first formation of the world, not, however, from the second. I reply: The figment about
the first matter has already been exploded, and does not now merit response, unless to
expose how the physical monads are joined together within the body, from which noth-
ing can be inferred about the author. I proceed, on the other hand: In this fashion, the
individual seeds of the souls existed at the formation of the world. I respond: The seeds of
souls, if we want to describe it with a verbal trope, are either spiritual or material. They
are not spiritual because the spirit of spirit is not sowed in that way (Matthew 22:30),
unless this trope indicates a covering of God Himself. Nor is the spirit material, because
the spirit of matter is worthless for sowing. Nor is it of another type because to negate
part is to negate the whole thing. Therefore, it is plain that there were never seeds of
souls, unless all souls can be interpreted as having preexisted in Adam, just as in the
garden, all plants or trees after the fact were grafted and transplanted in another place.
From this I proceed:
Just as Levi was in Abraham’s loin, in which he was decimated (Hebrews 7:9): I respond:
If someone is decimated, whether a being or non-being, nothing is left behind, certainly
not, by any means, sensate beings. Therefore, the former is proven. To that point, cer-
tainly, whether it is an actual or a potential being, as is said of a rose in winter, if it is in
the state of potentiality, then it will be decimated in the form of its particular qualities.
However, you Hebrews respond another way, that the state of one’s fathers destroys
most subsequent souls, which are called Niẓuẓot, that is, points, or rays (this is explained
in Sefer ha-Gilgulim). About the others, I will speak later. But continue:
The human substance is more noble than the remnants of creatures, and nevertheless,
in the six prior days, God created inanimate and animate remnants, relics, before man.
On this account, therefore, one can say: The substance is more noble than the essence and
duration. I respond. As the being is, so are its affections. And if the being is more noble,
its duration is more noble, because this is an integral part of its constitution (in general,
but not regarding any particular state). From this argument, the necessity of distinguish-
ing between duration in time and duration in eternity becomes apparent. The example
drawn of the six-day creation contains in itself a challenge against this principle, because
it negates the theory of preexistence of man’s soul, positing it to be of the same type as
the remnants of the souls of creatures that were made later. Even though philosophers
do not admit that those who descended afterwards into this theater were inferior, his-
torians do.
§4. Third: He who by his wisdom always made things the best, doubtless he did it
in this case, as well. That which is better, is better sooner rather than later, when it is a
case of the good.
The prior is applicable to God; therefore, the latter.
The response to the third argument is 1. God dispensed according to His wisdom the times
and delays, according to free will, etc. I respond. The divine arbitrator is always measured
in terms of the good; there are not any examples to the contrary. Second response: It is
better to be from eternity; therefore, shouldn’t the souls be described as coming from eter-
nity? Why not, if the production and origin are compatible?
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Even if the Hebrew sense and limitation of eternity is accepted, the hypothesis remains
sound. This is the same measure (Romans 12:3), which undoutbedly is proportionally
diminished in production (Matthew 25:15).
§5. Fourth: Whoever is the best and most absolute, is always good, to such an extent
that whatever he imparts is also always so, and because of him, many become better. To
him, the truth of God is first. Therefore, it does not undermine the theory that souls were
created from the beginning, as was communicated.
First response to the fourth objection: The conclusion is absurd. From this it would fol-
low that the souls existed from eternity. I reply: Divine communication is not restricted
by the nature of the creature. The force of the argument consists in this: just as the sun’s
splendor is not restricted by the receptivity of that which it illuminates. To apply this,
everything acts according to its own nature. Second response: The argument concludes
by affirming from genus to species, that God Himself is always communicating. Therefore,
He is always communicating to the souls. It is given to other souls, except certainly the Son
of God, whose Father communicated from eternity in begetting Him, and to the Holy Spirit
in inspiriting Him. I respond: Communication is a natural and essential attribute, not
personal. Therefore, that which can be connected to the Son and Holy Spirit does not
prove anything about God.
Third response: By the same consequence, it follows that many forms could have been
created, to which God communicated better than to the soul of man, in such a way that
God’s good to them is amplified. I reply: Things of divine origin have certain restrictions
depending on degree, from the principle part (Messiah), or from themselves. Thus, this
fiction has no place here, at least in the context of the previously proposed hypothesis,
where except for fresh souls, other creatures are coeval.
§6. Fifth: If the state of the lesser good, like that of humans, is not owed to the divine
good, it follows that it could not have produced the souls.
Indeed, the former is true. Therefore, the latter.
The connection of the major is proven. Because human good, of whatever intrinsic size,
never, at any time, neglects the opportunity to do good, how much greater, therefore,
for God, who is three times the best, against whom no impediment, not even animation,
is possible. To the fifth argument, the same response: 1. The consequence is negated. The
reason is that the divine good is in everything, whether spiritual, material or for whatever
other occasions might exist.
I reply: In what, then, does it manifest itself? What particular manifestation is not pos-
sible? In God the power cannot be diminished, as it can be in the most simple act.
Second response: The reason is nullified because even if the good of man always does
good things, it is not always in a beneficial mode. In that way, God is, indeed, always ben-
eficial to man, from which the same is put together, but not always in the same mode. And
also, it is not always made as an impediment but relates to free will, which, nevertheless, has
sacred causes. I reply: The strength of the argument consists of the nature of the good
from the least to the most because its goal is to receive the good. That which restricts its
brilliance can only be considered analogous and indeterminate; the attributes of those
remnants are analogous.
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§7. Sixth: He whose power is complete and never depleted is unique.

The power of the universal immutable God is complete, and has never been depleted,
no matter how many souls or creatures He has produced.
In response to the sixth argument: 1. God’s universal power is immutable, and complete
in itself, but creatures, which are the object of that power, are not themselves immutable and
complete. What follows from this indeed is absurd, that all creatures, for as long as the globe
has been in existence and will be in the future, will always be simultaneously in existence.
I respond: This is not at all absurd if there is substantial reason for saying that the crea-
tures, which were produced naturally, are said to exist simultaneously, even though their
accidents have varied and do vary. Ecclesiastes 1:9: “Nothing is new under the sun.”
§8. Seventh: If God did not give to the noble creatures the same degree of duration
that He gave matter, it follows either that He did not want to or that He was not able.
However, this is repugnant to His fairness and omnipotence. Therefore, He gave it.
The same response applies to the seventh objection: God does not have to do anything
(Romans 11:35). Therefore, it is not at all unjust if He did not give the same duration to
everything.
I reply: The text allegedly speaks of rigor used in the fall of nature. Now, the sermon
about the beneficence used for the establishment of nature is true, that some things,
when viewed from a different perspective, may not be considered just, but when viewed
as having been brought forward from good nature, it is not rigid or restricted by any
impotence.
§9. Eighth: The opinion that helps resolve these difficulties—which occur in the con-
text of human affairs—is not only the most true, but also the most useful.
This of the prexistence of souls is of such kind. Therefore, etc.
The minor is proven, being established by the following opinion: Human souls in other
respects existed in another particular state, of which there are various modes, includ-
ing delinquent grades against the Creator. For those, retribution is necessary for justice;
they must submit to various calamities. In order to prevent other fates from triumphing,
penalties according to the enormity of the various revolts are inflicted. With this key, at
least, it is possible to reveal the mystery of why so many turn away from all religion and
virtue, others are completely stupid, and some invincibly apathetic about the corruption
that surrounds them like swaddling clothes, until all life has a propensity towards incor-
rigibility. This is why entire nations throughout the ages were thrown into tombs by the
most ferocious barbarism. Many of them are still kept there today. What an astonishing
thing it is to make public the ways of divine providence that would have necessarily been
obscured, if this hypothesis had not repaired the light!
Response to this eighth objection: 1. It is easy to resolve the difficulties raised by the
opinion of the Epicurians, who did not ascribe to God’s divine providence. They
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arise from the difference between pious and impious fates: Therefore, this opinion is not
true and useful. I reply: The hypothesis of preexistence does not contain anything that
derogates God in any way. Therefore, it is outrageous to compare it to atheism. Most of
all, the antecedent is false.
Second response. 2. It is not possible to render an account for all of the different kinds
of causes that support the body because God did not reveal them to us. See Romans 11:33:
“How unsearchable are his judgments, etc.” I reply with Psalms 73:17: “until I went into
the sanctuary of God.” God certainly must have far more methods of revelation which
serve Him, than those that are used. To continue:
Original sin is the font and origin of all evils, from which diverse streams emanated; in
this way, the fruits of other actual and punished sins were germinated. I reply: The font
from which rivers emanated and the origin from which fruit germinated are the real and
proximate causes of individuals, not imaginary and potential truths. From this, it follows
that whatever kinds of sins are committed, each is singular, and does not derive from one
which is then blamed for the others. This confirms our hypothesis. You say: Understand
the nature of corruption. I reply: Regardless of the sin, the punishment is general and
equal; it does not produce inequalities. To seek further:
God permitted one to submit to the destiny that another deserved (Luke 13:3–4). Yet, He
has not punished that one, making clear His forebearance. I reply: That passage treats the
prophecy about the subversion and destruction of the city by the Romans. That has no
authority here. For the rest, God does not welcome having His forebearance measured
by anyone. He has His reasons for judgment and pardon.
Third objection. Also, it is absurd for us to say: Original sin is more intense in some,
and less in others: The intensity is precipitated in children of parents who are hardened to
wickedness. For what purpose is this intended? (Ezekiel 16:2, 19:2ff.; Matthew 3:7; Luke 3:7).
This position is not extraordinary; there are various sorts. I reply: One singular act, such
as the fall of Adam, is considered individual and cannot have various gradations at a
single time. If, therefore, original sin has different grades, it follows that the grades can-
not derive from one subject. And this is why we maintain that, indeed, concealed within
the Second Adam were many souls of diverse grades. The passages cited above, which
attribute the evil children of evil parents to original sin (which is a trope that should be
called original pain), turns aside nothing. Indeed, children act by imitation of what is
signaled by those generations. It is impossible to say if the parents’ moral depravity is
hereditary. None of this, indeed, is reasonable, for which reason it cannot be perpetu-
ated. If, however, it is perpetuated, what about the many examples of good sons born to
the worst fathers? Heredity, indeed, is the evil inclination that lies latent in the parents’
spirit, transmitted with the seminal spirit. Original Sin cannot be spoken of in that way.
Indeed, it is not of that type produced by birth.
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§10. Ninth: Any opinion that does not contradict our faculties must undoubtedly
be true.
That of the preexistence of souls is of such a kind. Therefore etc.
To the ninth objection, I respond: 1. Our faculties are not indices of controversy, whether
of diverse opinions, or of natural or scriptural principles. I add: Human faculties, that is,
sense, reason and intellect, are judges of immediate controversies; principles are the
judges of the norm. Now, the opinions about the translation of souls contradict reason
because the soul cannot be conceived to be material, or propagated in a material mode.
Spiritual translation cannot be a given idea, unless the kabbalistic hypothesis of the plu-
rality of souls latent in one subject and descended from one place can be admitted.
This does not subvert the concept of preexistence. Opinions about preexistence do not
contradict the faculties—not sense, reason or intellect. Indeed, none of this contradicts
the principles of nature or of Scripture.
Second response: Scripture, on the other hand, to the point that it illuminates the intel-
lectual faculties, could be contradicted by opinions dependent on revelation, if it, like this,
has no foundation in the sacred literature (Isaiah 8). I reply: This opinion is purely philo-
sophical, as said above. Second, there is no place in Scripture that says the souls are
not preexistent. Other places only give rise to contradictions, particularly like this, from
those whose philosophy we incorporated into our tradition, especially the Hebrews,
where preexistence is explained. To continue, on the other hand:
This is contradicted by the intellect. Reason is persuaded by the opinion that states, the
soul existed before the body. The soul, indeed, is, in the end, controlled by nature, because
man is constituted by the body. The opposite obtains if the discussion accepts the minor
premise. I reply: If the human is constituted by the union of the soul with the corporeal
body, then we cannot be humans in the eternal life. This, indeed, is the thesis formed
from all ancient philosophy; not even the Greeks or Barbarians undermined its foun-
dation. Only the moderns follow neither the ancients nor the expressions of scriptural
literature, but only go where reason leads them.
§11. Tenth: The opinion that itself can completely explain the difficulties of our origi-
nal sinful nature, that is the one to be preferred.
This one does. Therefore etc.
The minor is proven because, according to our hypothesis, regardless of the identified
author of the original sin, we are not obligated to return to the sin and punishment
of Adam, which would take us to a labyrinth of difficulties. This, indeed, cannot be
described by those secrets about the inscrutable method by which those sins devolved
to us, nor can it be proven by divine justice, because some pure spirits were enclosed
in impure bodies or a guilty heart. Indeed, nothing was entirely communicated with the
fault of Adam; rather, these troublesome sensations were communicated by the relics.
To the tenth objection, I respond: 1. We are not permitted to solve difficulties with lim-
ited minds, but should return to Scriptures about the mysteries of faith, and see which, given
our limited minds,
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are provided to us. I reply: Philosophical opinions should not be referred to the norm of
Scripture, unless they are expressly contradicted. This, truly, is the inclination of most
theologians, and they themselves submit whatever is susceptible to various opinions.
Second objection: How is one liberated from the fundamental assertion in scriptural
literature that the authors of that sin were Adam and Eve? I reply: The passages below
convince of the contrary. I continue: There is much less in nature. I reply: Nevertheless,
Ezekiel 18:19ff. says that the son must not bear the iniquity of the father. That sinful soul
itself must die. I continue: Scripture, indeed, says that Adam and Eve are the complete
font of the human species (Acts 17:26). I reply: Distinguish between the state of terrestrial
habitation, and the state of being of the substance itself, about which Acts 17:28–29. Paul
spoke about this. I continue: It is our nature to sin (Romans 5:12). I reply: Unless what is
attributed to non-entities veils real acts, these passages do not argue against the transfer,
but that which in all humans is said to cross over to death, the movement itself being
characteristic of all sinners. It is the same in Syriac. Here lies open all that reality has
moved towards. I proceed: Why is there no test for divine justice? If our status is to have
pains inflicted upon us, why not sin like Adam? Sinning, indeed, is in the seminal principle,
etc. I reply: In the seminal principle, this is the potentiality of sin, just as it is possible
to speak of translations straying in Jerome, or other opinions of those authors. It is truly
proper not to have strayed, not to have sinned, unless we command all of the elevated
natural spirit to be material, just as the fruit of the sorcerer is said to be corrupted from
a corrupted tree, or the color of a rose saturated with the bush’s color. This reasoning
approaches atheism.
§12. Eleventh: The opinion that alone resolves all of the difficulties associated with the
various mental human inclincations must be preferred above the others.
Preexistence is of such kind. Therefore, etc.
The minor is proved in this way: The internal complexions of humans truly vary as much
as their external components; and mental troubles are also as diverse as the physical.
It is like idiosyncrasies, or the roots of temperment in parts of the same body, whether
mental or spiritual (which is really the same), the propensity towards invention or cog-
nition of the same souls, as if they were small images that became impregnated in this
world. It is easily observed that some, who are most prone to those opinions, to the point
that they assent to the first intuition, firmly hold on to it still. In contrast, others, equally
erudite and with as much mental acumen, completely hesitate about that judgment.
Although the proposition is clear in itself, and apparently confirmed by evidence, how
often is proof not sought by that method? Indeed, it is possible that those who cry out
against it most vociferously are the same ones who are averse to seeing and who deny
what is innate in their own nature. It is from this that perceptions consistent with these
antipathetic and irregular doctrines arise. Does anything about the preexistence of souls,
which descended in this fashion
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and aspire to a certain preoccupation about this particular principle, introduce that
odiom to others?
The same observation can be made about the inclination of many towards certain
peculiar actions—many odd propensities and unusual tendencies—about which no one
is able to give an acceptable explanation, unless it is that those souls had a prior exis-
tence in a different arena where, before descending into this one, they became addicted
to a certain species of action that they are caught engaging in. What if the delights had
become powerful, and had been exercised daily until a habit was acquired? It is probable
that some remnants of the habit would always be retained, just like something broken
off by fragmentation. This is an explanation for why those other faculties strengthened
and subverted the possibility for those who were given a second chance, but were sent
away again, to return home as if being recalled.
Against the eleventh the response is the same: Inclinations do not refer to previous
states, unless an actual state in heaven, where the souls preexisted in form, standing before
that arena, where some who were philosophers, others shoemakers or weavers, work; others
bear arms or pursue other ways of life: these and similar human inclinations. etc. I reply: The
Hebrews respond that the arena in which the souls became compatriots did not originate
in heaven, but on earth. Your hypothesis of revolution is supported completely by this. I
continue: God, who through the process of emanation created man, imprinted the potential
inclination that was actualized, etc. I reply: The first cause, at least, should be preferred,
when a middle one is not offered. And if this about indifference is conceded, then what can
be said of depravity and the inclinations towards war, fraud, atheism, etc.?
§13. Twelfth: Whichever opinion proceeds from one that is eternally true, that one is
true. This one does, etc. Therefore, etc.
The minor is proven: Anything capable of a posterior existence of an indefinite dura-
tion is equally capable of an anterior existence of an indefinite duration through its own
nature, if in itself it contains nothing that would have been incompatible with this dura-
tion, regardless of its expanse. It would permit access to the products of nature. Of such
kind is the soul. Therefore.
The response against the twelfth objection: It is not a question of what duration the soul
is capable of, but of the condition it is restored to. I reply: In its state of essential fluidity,
it has the capacity to be the subject of the same action, whether in the present, past, or
future. We can certainly perceive the capacity through the senses that see one side as
being repugnant or another as what was, is or will be. In the soul, this is the capacity to
be anywhere definitively. Therefore, it could have gone at any time. In Satan, this is the
capacity of justice to be justice at any time.
§14. Here is produced a series of arguments from the authority of Scripture, which
can prove the preexistence of all souls, especially the soul of the Messiah, from which
the others follow:
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I. Deuteronomy 29:14–15: “It is not with you alone that I am making this sworn cov-
enant, but with whoever is standing here with us today before the Lord our God, and
with whoever is not here with us today.”
With this, God made a federation with undifferentiated entities, despite a federation’s
requiring two real things.
Well, God made a federation with the Israelites who at that time had not yet been
born. Even though they were not yet born, they were still not undifferentiated entities.
Consequently, their souls were either destroyed in the souls of their parents, which like
the presupposition about seeds and material translation, is absurd, as already proven; or
else, they indeed preexisted.
§15. II. Isaiah 57:16: “For I will not contend forever, nor will I always be angry; for the
spirit would grow faint before me, and the breath of life that I made.”xxxv
To extend your argument: If God Himself testifies for a posterity with which He has no
tie, that He created souls of the sort that existed before time, those spirits of men must
have been engaged and already preexisted.
Indeed, the former is true, according to the text; therefore, the latter.
§16. III. Jeremiah 1:5: “Before I formed you in the womb I knew you, and before you
were born I consecrated you; I appointed you a prophet to the nations.”
This can be interpreted as follows: Whoever God in this fashion revives, knowingly
introduces Himself to, sanctifies and makes a prophet, that one must exist.
The one to whom God attributed this before his formation in the womb, that one
existed before his existence in the womb. And if this is true for him, then why is it not
true for all, the duration of all created spirits being the same?
§17. IV. Ecclesiastes 4:2–3: “And I thought the dead who are already dead more fortu-
nate than the living who are still alive. But better than both is he who has not yet been
and has not seen the evil deeds that are done under the sun”; compare Matthew 26:24.
That is felicitous, agreeing even with the least species; from this, it is not possible to deny
existence. And so it is not by birth of such kind that this is attributed. Therefore, etc.
§18. V. Job. 38:21: “You know, for you were born then, and the number of your days
is great!”
Well, interrogatively: Do know when your birth will be, and what the number of your
days will be? The preexistence of Job’s soul can be inferred from this sentence, for his
presence from the beginning of things is established here.
§19. VI. Wisdom of Solomon 8:19: “As a child I was by nature well endowed, and a good
soul fell to my lot; or rather, being good, I entered an undefiled body.”
From this: Whoever now comes in the body has good existence; it certainly must have
begun as a soul and not body.
§20. VII. John 9:2–3: “And his disciples asked him, ‘Rabbi, who sinned, this man or
his parents, that he was born blind?’ Jesus answered, ‘It was not that this man sinned,
or his parents.’ ”
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From this argument, it follows that whatever given opinion accommodates the occa-
sion of Christ cannot be disproved or refuted by error; it can contain nothing that is
poison, dangerous or erroneous.
Preexistence is of such kind. Therefore, etc.
§21. VIII. Whoever in Scripture is said to be lost must, for a time, not have been lost;
of all of those of whom it is said that they are lost, the presupposition is that all of them
must have been in the state of potentiality that precedes loss; because truly, if they had
not been in the state of potentiality, then it could not be said that they lost it.
This can be said about all men who in Scripture are said to be lost.
Therefore, all of those at some time were not lost, and were in the potentiality of the
supreme God.
The minor is proven: Psalms 119:26; Jeremiah 50:6; Exodus 34:16; Luke 15:6, 9, 24, 19:10;
Matthew 15:24, 18:11.
§22. IX. Whoever says sheep are foolish to stray and be dispersed presupposes that
they were once in a herd.
Similarly, men in Scripture are said to stray just like sheep and be dispersed from
herds (1 Peter 2:5; John 11:53).
Therefore, they were in a herd; and consequently, they preexisted.
§23. X. Whoever on earth travels in foreign countries must previously have gone from
his land, and previously had a homeland.
Those men in the land are said to be in holy travel. Therefore, etc.
The minor is proven by Psalms 39:14; 1 Peter 2:11; Hebrews 11:13; Psalms 119:19.
§24. XI. If God created everything at the same time, the souls must have been created
at the same time, as well.
The prior is true from Ecclesiastes 18:1. Therefore, etc., about which is said of the spiri-
tual Father in Hebrews 12:9.
§25. XII. Whoever mentions mortal sin in sacred literature presupposes a time of life,
because all privation presupposes possession.
About which see Ephesians 2:1, 5. Therefore, they could not have been, on the other
hand, in that way forever in that body. Therefore, they existed before.
§26. Now to the objection that is proffered about the sacredness of the Messiah’s soul:
If Christ’s soul preexisted, then all souls preexisted.
The minor is true in this, just as we learn from Scripture. Therefore, etc.
The response to the objection: Hence, it follows. Therefore, all souls came together in the
appearance of the Patriarchs, were collected with Moses and liberated with the Israelites,
etc. I reply: Distinguish between that which Christ completes with essential rationality,
and that which completes itself with dutiful rationality. From this, the argument can be
said to be of a different type.
The major is proven because with the exception of sin, Christ resembles us in every-
thing; and the same computation measures the duration of all souls.
The minor is proven.
1. Who already appeared often to the Patriarchs, spoke often with Moses, liberated
the Israelites from Egypt, made a convoy for them in the desert, introduced them into
Canaan, etc. Witness more in passages from the New Testament: Paul in 1 Corinthians
10:4; and John 1:11. To the proof near at hand:
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 1. The same response: God the Father indeed appeared to the Son, but God, etc. namely
‫יהוה‬xxxvi (Genesis 18:1; Exodus 3:3), in which locations the soul of the Messiah is unable
to speak. The stone that followed the Israelites was Christ, but it was God who drew them
an itinerary, and to whom they were prostrate (1 Corinthians 10:4–5; Psalms 78:19ff.).
 I reply: It follows that Christ at that time was conceived as having in one nature,
that of the Old Testament; the other part of His singular nature did not yet exist.
This, however, assumes the preexistence of that soul. This is not absurd if all of it is
understood to be united by the Tetragrammaton (see Jeremiah 23:6).
 
2. According to the same testimony, the glory itself had been inhabited before the world
was made by the Father ( John 17:5). This, however, is not the divine light because by
its own nature, it is immutable. Therefore, souls at that time already preexisted.
 To the second objection, I respond: Divine glory, indeed, existed before the world
which Christ petitioned for, to give Himself a second nature, human. I reply: If this can
be interpreted as divine glory, then the glory that illuminates me, which I have as do
you, cannot be diminished, just as the glory of creatures cannot be.
 
3. Further, the same testimony from John 16:28: “I came from the Father and have come
into the world, and now I am leaving the world and going to the Father.”
 
4. John 3:13: “No one has ascended into heaven except he who descended from heaven,
the Son of Man.”
 
5. About this, John the Baptist affirms that He came from on high ( John 3:31).
 
6. Christ Himself affirms in John 6.32: “but my Father gives you the true bread from
heaven.”
 
7. The same chapter, verse 38: “I have come down from heaven.”
 
8. John 6:57–58: “As the living Father sent me, . . . This is the bread that came down from
heaven”; compare verses 41 and 51.
 
9. 1 Corinthians 15:47: “the second man is from heaven.”
10. Paul to the Philippians 2:5–7: “Have this mind among yourselves, which is yours in
Christ Jesus, who, though he was in the form of God, did not count equality with God
a thing to be grasped, but made himself nothing, taking the form of a servant, being
born in the likeness of men.”

All of the preceding can only mean the divine nature of Christ, which does not vary and
cannot be moved from its position because of its own excellent divinity and essential
omnipresence. Consequently, it is necessary that the soul of Christ be explained as hav-
ing preexisted long before the corporealization of His body. From this, it is possible to tie
together certain arguments about the preexistence and cauterization of human souls.
For proofs of 3 and 4, and up to 10, I respond: This must mean the Son of God Himself,
and His going forth, descent and divine advent, by which He is manifested (1 Timothy 3:16).
I proceed: The hypothesis that derives from a literal interpretation of Scripture, but one
in which neither God nor Christ is diminished, is to be preferred to one in which tropes
and allegories are inserted. This, indeed, has frightened away a great number of infidels
from conversion
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to Christianity, those fictions placing limits on what can be tolerated. A passage in 1
Timothy 3:16, speaks of the soul of the Messiah united with divinity, especially if the
Syriac text is consulted.
11. Hebrews 1:6: “And again, when he brings the firstborn into the world,” which means
He must have been given His human nature second (from verse 9).
 To prove number 11: The first born of God can be considered Christ, in whom the
divine and human natures are able to come together. I respond: The strength of the
argument consists in this—that which was previously introduced was followed by
humanity, with which it was united (verse 9).
12. 1 John 3:5, 8: This, on the other hand, seems to indicate that it was not begun there.
 To prove 12, the response: This could mean God, who appeared, according to 1 Timo-
thy 3.16. I respond. The sense of Scripture itself is not easy, infidels finding it diffi-
cult to comprehend how, according to the prophets, that which is invisible became
­apparent.

§27. Following are arguments from human authorities that are, nevertheless, sacred in
their own way.

I. The first was produced by the as-yet unilluminated apostles of our Lord, who were led
to His opinions that, though not corrected by God, were still accessible. (1) From this,
they proceeded to question the birth of heaven ( John 9:2). (2) Then, they proceeded to
discuss that which had been clarified by John the Baptist, Elijah and Jeremiah, among
other prophets (Matthew 16:14). These assertions could not stand without the foundation
of preexistence, not without being corrected by God. Even if there were errors in pro-
ceeding, there would still be no doubt about the holiness and goodness of that great feat.
(3.) That which was spoken by God was attributed to the Father. It is said of that state, in
John 16:29: “It is now that you speak openly and that you no longer use parables.”
II. Clement of Alexandria proffered the theory that often in Scripture, many opinions
are mentioned, but errors are never refuted. The same can be found in the first book of
the Stromateis: “The non-Greeks are famous for the exceptional honor they pay their
legislators and teachers, calling them gods. According to Plato, they suppose that good
souls leave ‘the place beyond the heavens’ and submit to coming to this Tartarus of
ours, taking bodily form, and sharing in all the evils of birth in their care for the race of
humankind; it was they who laid down laws and proclaimed philosophy.”xxxvii
Then, in Book III, where he disputes against the Marcionites,xxxviii he cites several pas-
sages from Plato, some with direct, some with indirect references. This is the opinion
from the Phaedo: “This is a secret tradition, revealed to us, that we are in this life as in a
prison. [Here, Heraclitus, Pythagoras and Socrates are cited by Plato.] This state, which
we believed revealed, is more like death in which we believe ourselves sleeping.”xxxix This
agrees strongly with the opinion of Philo the Pythagorean.xl According to the testimony
of ancient theologians and prophets, souls are joined to corporeal bodies for punish-
ment, and during this time, they are interred. Nothing can be asserted against this.
In the same book, although completely in opposition, Johannes Cassianus,xli neverthe-
less, uses these
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unifying words: “But our brilliant friend must take a more Platonic view and imagine
that the soul is divine in origin and has come to our world of birth and decay after being
made effeminate by desire.”xlii
In his Protrept. [Didactique], he says: “Christ recalled to heaven those who were dis-
persed on earth.”
III. This is followed by Origen,xliii who attempted to publicize this opinion through
allegations made in his work.
IV. Further, Synesius, Bishop of Ptolemais,xliv whose epistle 105 says: “For my own part,
I can never persuade myself that the soul is of more recent origin than the body.”xlv And
Hymn 3: “Like a roseate heaven, I scattered on earth. Restore me to the source from
which I scattered, far from which I wander, exile!”
V. Arnobius,xlvi who accedes to this in his book The Case Against the Pagans (1.1),
explains: “Do we not owe everything to God the same as at first, which is dedicated to
being human, that from which whether sent or lapsed blind that is contained in the
imprisoned body?”xlvii
VI. Prudentius himself offers “Hymn on the Burial of the Dead,” where he sings: “See
now, for the faithful a shining way lies open to the spacious garden of paradise, and they
may enter that grove which the serpent took from man. There, I pray, good Leader, give
command that the spirit, Thy servant, be consecrated to Thee in the home of its birth,
which it left to wander in exile.”xlviii
VII. Regarding this, St. Augustine, not without favor, says in The Free Choice of the
Will: “ . . . and whether the soul lived another kind of life before its union with the
body and one time lived a life of wisdom is a great question, a great mystery” (1:12). In
the third book, whose subject is the preexistence of souls, he says the same: “If, there-
fore, we conceive of Him otherwise than as He is, we will be driven towards vanity, not
towards happiness. But if we conceive of creatures otherwise than as they are, there is
no danger, provided we do not regard our knowledge as certain.” And in the discussion
of this fourfold question, of whether, truly, the souls are propagated or created, whether
placed in a receptacle He made by separating from it in a certain way, or whether in truth
arranged by its own motion, he says: “Either this question has not yet been explained
and clarified by Catholic commentators of the Sacred Scripture, as the obscurity and
perplexity of the matter warrant, or, if this has been done, such writings have not yet
come into my hands.”xlix
VIII. Neither St. Basil,l nor IX. St. Gregory of Nanzianze,li opposed this opinion, as can
be seen in extracts from many of Origen’s excellent books, under the title The Philocalia
of Origen.lii The affirmation of a belief in the preexistence of souls appears in a number
of locations, some implicit, others explicit. Beyond this, one can cite:
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X. John of Jerusalem.liii
XI. Philaster.liv
XII. Boethius.lv For the sake of brevity, others are omitted from this study.

§28. The following arguments, taken from rediscovered ancient testimony, fall short
of philosophical authority:
I. In Egypt, one of the most ancient occult scientists of sustained approval is Hermes
Trismegisthus,lvi as appears from his fragments.
II. And also the Gymnosophistslvii and Brahmans of India. The Chaldain Mages of Per-
sia, manifested through the oracles found in the commentaries of Pletho and Psellus.lviii
III. Add here, reader, the abstruse philosophy of the Jews, called Kabbalah, whose
author is Moses, the greatest of all philosophers. From this, Manasseh ben Israel,lix refer-
ring to the reference to creation in Proverbs 15:5, frequently cites the following passage
from the Talmud Seder Mo’ed Ḥagigah (12b): “Araboth is that in which there are Right
and Judgment and Righteousness, the treasures of life and the treasures of peace and the
treasures of blessing, the souls of the righteous and the spirits and the souls which are
yet to be born.”lx And in Midrash Rabbah, Genesis, the same thing is asserted. Referring to
Psalms 139:5lxi—you formed me before and after—the Jewish doctors explain this as the
creation of Adam, that is man, who was first made on the first day, then the sixth day.
IV. This applies in particular to Philo, in whose work nothing is more familiar than
this opinion, so it is not necessary to include more.
Let us add: V. Zoroaster; VI. Pythagoras; VII, Epicharmus; VIII. Empedocles; IX. Cebes
the Theban; X. Euripides; XI. Plato, XII. Euclid; XIII. Virgil; XIV. Cicero; XV. Plotinus; XVI.
Iamblichus; XVII. Proclus; XVIII. Porphyry; XIX. Psellus; and numerous others, among
the most recent, XX. Marcellus Ficino; XXI. Jean Fernel, who shares in the authority of
Hippocrates and Galen, in the treatise De abditis rerum causis libri duo, Book 2, chapter 4;
XXII. Jerome Cardan, De animorum immortalitate (pp. 235–239). And XXIII. Pompanazzi,
even though he does not much favor the immortality of the soul.lxii
And we cannot omit from our enumeration, XXIV, Aristotle, who in the treatise Gen-
eration of Animals, Book 1, chapter 3, speaks of the necessary quality of the body separate
from the soul to which it is introduced, that it be able to move, and be of a somewhat
pliable material. According to Pythagoras, each soul goes into whichever body it wants
to. Indeed, this is how the species comes together, and how particular traits, which
can lead to others, are formed. This is like the inner formation of a pipe. It is appropri-
ate, certainly, that just as each art requires its own tools, so, too, does the soul use the
body. Although, certainly, Aristotle did not reject the theory of metempsychosis (which
involves preexistence), he did reject the absurdity that the human soul can enter the
body of an animal, and vice versa. Thus, he tacitly accepted the rest of the theory. He
clarifies this in Generation of Animals, Book 3, chapter 11:
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“Animals and plants are formed in the earth and in the water because in earth water is
present, and in water pneuma is present, and in all pneuma soul-heat is present, so that
in a way all things are full of Soul.” See also Book II, chapter 3, where there is a special
tract questioning the preexistence of sensitive and rational souls. On both sides, it can
be said that preexistence is such a rational truth, as he concludes: “It remains, then, that
Reason alone enters in, as an additional factor, from outside, and that it alone is divine,
because physical activity has nothing whatever to do with the activity of Reason”; these
words follow the great opinion expressed by Plato.lxiii
§29. But to the contrary, I. it is argued: If the soul unites with the body in pain, then
the union is not natural—not of a good and perfect nature, but potentially evil. This, as
regards all pain, is absurd.
Response #1: For instance, according to the injunction, man will produce bread
through the sweat of his brow, and a woman will give birth in pain, and earth will offer
tribulations, etc. However, neither sweat nor pain in childbirth, nor tribulations of the
earth, cease to be natural. Indeed, this body is thick and lacks glory. The location of
glory is in the state of innocence; man lives in painful tribulation; alas, each is natural.
#2. Therefore, on the other hand, the second statement, though it might seem obvious,
is also fallacious: it is not truly obvious that the soul unifies with the body in pain; and
because this union is not always painful but has the proper measure allotted to the soul,
then, undoubtedly, it did not lose the possibility of being restored to its prior state.
§30. According to the prior statement, woe is natural. Even though it is outside of
nature, the separation of soul and substance being beyond nature, true union occurs in
accordance with nature. Therefore, the prior statement is not contradicted.
Response: Distinguish between the two states of nature, in so far as it is the recipient
of the state of the universe after the introduction of material forms; and in so far as it is
the recipient of essential things. Now, with respect to the minor, the union of the body
and soul is in accord with nature, that is, congruent with the modern state of corruption;
but this is not its true essence. The same soul’s essence, even without this union, can be
held together quite satisfactorily.
§31. If God in the beginning created separate souls, to the extent that He did not
create everything to the same degree of perfection, whosoever is produced in nature is
in debt for the following reason: that which in itself is innately perfect obtains the soul
inside the body, not outside the body.
Response: Distinguish between souls of that kind and those in the fallen state. It is
possible to accept the assertion regarding the latter, but not the former. For example,
while a lame person might be able to achieve a certain kind of perfection through the use
of crutches, the crutches, certainly, do not constitute his perfection as a human.
§32. IV. If the souls existed before the body, then they are either en route, they are in
the homeland, or they are in neither of the two. But none of these alternatives can pos-
sibly be asserted. Therefore, no souls preexisted.
Response: Souls were at first in their homeland, from which they were taken. They
were originally in their natural state, where they fell into the state of sin. Then, they were
placed into the body en route to achieving their return. Therefore, the minor argument
is false.
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§33. V. If the souls preexisted, without doubt that state could not be forgotten. Yet,
nothing of those memories is manifest. Therefore, souls did not preexist.
Response: Obliviousness of prior states does not disprove the preexistence of souls.
This becomes clear if we consider the fact that regardless of whether they are of an
elevated plane, they seem astonishing from the perspective of our diminished memory
of that life. This all comes together when we investigate the causes by which the greater
grade was able to come forth and live. Indeed, our memories of this elevated plane are
possible: 1. If there is an opportunity to recall (This is just like when an insomniac, on
rising from the bed, swears that nothing happened that night. A long time after the fact,
however, something that occurs in the daytime spurs the memory of something from
sleep.); 2. If we become unaccustomed to being attached to the souls (This is comparable
to what happens to many adults who cannot recognize what they wrote while in school,
and must be convinced with great difficulty by the handwriting to identify their own
work.); and 3. If the distinguishing characteristics by which the proportions of our bodies
are changed, whether by external accidents, violent death or harsh noise.
Also, all of these theories of oblivion become more apparent in the descent of the
soul incarcerated in this earth, which can occur at any time during its habitation. When
viewed from a distance, different lengths can be differentiated when the soul is seen
outside the body, inside the body, and going between the two states, comparable to a
man sleeping and awake. And the perpetual presence of life obliterates the characteristic
signs that in themselves fall into disuse as reminders of prior states. Before their descent,
most of them first fell down, at which time they were in the state of the shards where
they were silent. Many powerful souls, countless of the many eons, were thrown down.
If it is true that on this side, in the silent state into which they descended, they were
not bound to the shards, memories of the prior state can occur, as Christ recalls, in John
17:5. During the descent to earth, most of the body is mutated, until the prior existence
is obliterated and many aspects of the memories change to the point that non-essential
qualities and even the recollection of diseases that are so serious for many in this life per-
ish. The same can be said about those memories that remain. If no change resulting from
their movement could possibly be introduced into the souls, they would be oblivious to
everything that happened before. It would follow, consequently, that they can be pure
after their existence in this terrestrial body; this, however, is absurd because the memory
persists and consciousness does not cease. Response: There is a different reason why the
interim between the prior state of the soul and the modern intermediary state is silent
and inert, and the memory pertaining to all of the superior faculties of intellect, reason
and the senses is put to sleep. Nothing lies between the modern state and the future.
From this, it follows that there are no obliterated memories.
§34. VI. If God created souls with three different aptitudes of life to occupy three
different kinds of vehicles, the last being the receptacle for the lapsed souls, it follows
that God created them with the necessity to fall. Everything is dependent on life and
consequently, that which was conveyed towards earth flowed from the essence of souls,
and consequently is necessary.
Response: There is a distinction between the dependence on life as considered in
itself, and between
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that which is deduced from an action. That which is necessary to complete the soul is not
in itself necessary because all power that must be deduced through action is false. There-
fore, it is not necessary that amphibians discover how to live in many elements, though
they always discover the possibility through action. It is possible, for example, that if
geese, ducks, beavers, hippopotamuses, etc., never descended into the water, they would
always feed on land. Similarly, the soul has the ability to live in many different vehicles,
and even outside the vehicle, just as the coachman can live outside the carriage.
§35. VII. If the soul preexisted to the point that many of these vehicles completed it,
it follows that putting the vehicle down on earth, to join then with another one, makes
it impossible for the flesh to be resurrected.
Response: There is a distinction between the reception of that which is called flesh
in the state it was in before proceeding, that is, before reaching the point that it became
flesh, and that which is now flesh. The resurrection of the flesh refers to the former state,
not the latter; it is not, indeed, the same flesh that is resurrected, as told by the Apostle
in 1 Corinthians 15:51: “we shall all be changed.” That which was previously flesh rises
and is transmuted in nature to the same vehicle which any soul can then come together
with, because truly, the only things that change are of non-essential matter, whatever the
disposition of the particles. Just as nothing makes a difference in wax, whether put in
the form of a fruit or a man, whether soft or hardened, so, too, nothing of the substance
that is our flesh is destroyed, whether in the air or in the ether, in an attenuated state or
an altered consistency.
§36. VIII. If, when it existed in the prior air, the soul occupied a vehicle, then it fol-
lows that after death, it will be allotted a similar vehicle, in order to avoid being turned
towards error. Similarly, the withdrawal of all the pious would be disadvantageous
because the air is the habitation of demons and it is full of tempests.
Response: Air has various grades, the best of which is the material contained within
the great orbit of the earth. From this, it would not be hard to include the pious in the
post-orbital atmosphere of the earth, where this trouble is, but it would be possible to
locate many elsewhere, where there is greater rest.
§37. IX. If the hypothesis about preexistence is true, it follows that men can be
restricted to die once and for all. If, indeed, a man passes beyond this life with his affin-
ity for life in a terrestrial body not yet expired, it would be necessary that he be given a
similar body until he wakes up the same affinity for life in the airy body. For this reason,
logically, it would be restricted to a final death, once and for all, which is opposed by the
following passages: Hebrews 9:17; Job 16:22, 2 Samuel 12:34.
Response #1: Hebrews 9:27, when interpreted correctly, says that there is a distinction
1) between what is called the complete man receiving the soul, in which state the soul
and body, bound together, are buried together as one entity; and 2) between universal
and particular judgment. This passage can be explained in this way. When the soul is
united with its terrestrial vehicle, that one constitutes it until the vehicle dissolves. From
then on, it remains in the same flesh until it is judged in particular, where no one will
inquire of the Divinity whether, in this fashion, it will with more or less difficulty return
to a prior state. Judgment is truly universal, and does not follow the death of each man
in particular.
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Response #2: To the words of Job 16:22, it can be responded that the passage speaks
specifically of the death of Job, who observed that the affinity for life in the terrestrial
vehicle was coming to an end, whence to such a degree, it was not necessary for this
saintly man to fear returning to this terrestrial habitation. This is a particular case that
has no valid consequence for the universal.
III. The argument from 2 Samuel 12:23 can be explained in a comparable manner. To
repeat, this is a fallacy that oversimplifies speech. This was a particular case in which the
soul of David’s son would not return to the terrestrial vehicle in order to be reformed in
David’s days to his own restoration. From this, on the other hand, the universal argument
is not permitted.
§38. The hypothesis of preexistence follows from this. The celestial glory of future life
is inconstant and could be lost. If the souls can lapse from their prior glory, this suggests
they could be deficient in the future, as well.
Response: One can oppose promises from sacred literature in which the incorrupt-
ible crown is promised as a special reward to the faithful (1 Corinthians 9:25), and the
incorruptible (1 Peter 5:4). From this, Paul restates our resurrection in incorruption
(1 Corinthians 15:42, 52), how the incorruptible should be included with the corruptible,
the immortal with the mortal (verse 53), and how death is absorbed in eternity (verse
55). Also, Isaiah 13:14 speaks about one who is incited to sin, ibid.
§39. XI. From this hypothesis, it follows that many souls can enter a single body,
because reason and also the senses cannot be obtained through length of use, not unless
the adaptable faculty that enables the souls to enter lower generations can discern
whether a soul has already entered or not.
Response: There is a distinction between formative and non-formative entrance. The
first is when the vital center of the soul becomes fixed in a point of matter in which
the seat of the first soul is now determined by the universal spirit. Even if a thousand
souls simultaneously enter one material from all of them, only one, nevertheless, is able
to obtain a formative entrance, undoubtedly, the one whose vital center occupies the
material point first.
§40. VII. From this hypothesis it follows that other planets are also inhabited by men.
Considering that they are nearer to the place of most happiness from where the souls
were chased, they are even greater than the terrestrial globe.
Response: I deny the consequence because these places lack the conveniently pre-
pared seminal matter. God, indeed, gathered together this first material in preparation
for Adam in the terrestrial globe; beyond this, humans cannot exist.
§41. Following are arguments against the adverse side.
I. From Genesis 1:28, which contains the divine edict, “be fruitful and multiply,” mul-
tiply according to species. This does not exclude the soul, which propagates as much as
the body, and to which the species pertains to the soul as much as to the body. About
humans, see the many divine edicts about a second species. Therefore, etc., and conse-
quently, souls do not preexist.
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Response: I concede the total argument, but deny the conclusion. It is possible, indeed,
for humans to propagate according to the soul, although the soul does not have its own
substance. Man, indeed, while generating, only prepares the material into which the soul
will be introduced. It is therefore the indispensable cause for the introduction of the soul,
just as in preparing material for ignition, the indispensable cause is to introduce fire,
and the fire expands because of external conditions. The body is like a lodestone that
multiplies through friction, as long as its essential matter combines with the external.
When this premise is applied to man, the minor is negated. Sacred texts, indeed, do not
add afterwards that man should multiply according to his species, but put forth simply,
“be fruitful and multiply.” This is a neutral phrase, without the determination of the
principle efficient cause.
§42. II. From Genesis 5:3: If Adam engendered a son in his image and similitude, it
follows that a second soul must have been generated from the son. But the truth is that
it was prior, and therefore, not posterior.
Response: I deny the antecedent because by similitude, it can be understood that the
external body is subject to corruption, while the soul is beyond its range.
§43. III. From Genesis 46:25: Nothing that comes from the parent’s thigh could have
preexisted, but the souls of the sons, etc.; therefore, etc.
I respond: #1: In this passage, the vital spirit, which is like a propagated seed, can be
inferred; and what is called the soul is elsewhere praised, as in Psalms 16:10. #2: It is pos-
sible to say that this is a metonymy, with the soul signifying the animated being. #3: If,
indeed, one’s own reception is called soul, it follows that the soul is propagated alone
by the father, the mother excluded. #4: If not, your hypothesis of the plurality of souls
in this place is arbitrary.
§44. IV. From Job 14:4: “Who can bring a clean thing out of an unclean?” From this it
follows that if the soul of the father is impure, then the soul of the son will be impure.
I respond: The particle of does not always signify the principal efficient cause, but
often is the essential instrument. Also, this passage can be interpreted to mean that
because the father is impure, he communicates the archetypes of his ideas with impure
seeds.
§45. V. From Psalms 51:5:lxiv “I was brought forth in iniquity, and in sin did my mother
conceive me.”
I respond. The text speaks not of the infant’s iniquity and sin, but of the parents’ when
they engendered. And if this is understood as the infant’s sin, the sense is this: The soul
now exists in iniquity from a preceding fall, that it received in its mother’s womb.
§46. VI. From Job 3:6: “Whatever is born of flesh is flesh.”lxv
I respond. The word nasci does not refer to an essential dependence on the one who
engenders, physically, that is; the body (that existed before birth) has an affinity for life.
The soul produced by the carnality of the parents is called flesh,
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like impure water that derives from impure canals, which overflow with great impurity.
§47. VII. From Paul to the Romans 5:12: “Therefore, just as sin came into the world
through one man, and death through his sin, and so death spread to all men because all
sinned.” From this it follows that before Adam, sin did not exist.
Response: Adam, as said above, in the allegorical history of Moses, represents the
entire human race, and this text signifies that death will overtake all men, not because
the single Adam sinned, but because each man sinned individually.
§48. VIII. From Paul to the Romans 9:11: “though they were not yet born and had done
nothing either good or bad.” From this, it can be concluded that before terrestrial life,
souls had not sinned.
I respond: Those not yet born are either of such kind that existed before the union, or
in the union. This text speaks of these last, not the first, because: 1) it expressly names
children; and 2) a temporal determination is indicated, in which, truly, nothing expelled
by God is good or bad. The major serves the minor because it is said that the children
now live and move in the womb. In this way, those not yet born are said to be unable to
do good or evil, certainly in the state of union.
§49. IX. The meaning of 2 Corinthians 5:10 can be disputed: “For we must all appear
before the judgment seat of Christ, so that each one may receive what is due for what he
has done in the body, whether good or evil.” It follows that no sin was committed outside
the body, but according to the text, the former is true. Therefore, so is the latter.
I respond. The antecedent is negated for two reasons: #1) because the text introduces
nothing particularly exclusive. For example, the denomination judgment is used only to
refer to the possibility, but not to actual sins. Therefore, it can be made possible, as when
the account of original sin is restored in general. #2) In supposing of this, just because at
that time, an account was not delivered, it does not follow that it would not be commit-
ted because (1) general oblivion in the soul has already obliterated it; and (2) the soul has
already sustained pain for it, by being forced in the terrestrial prison.
§50. X. From Hebrews 7:5,lxvi that those in the loins of the father will be tithed, so they
take their souls from their fathers.
I respond: #1: See above, the third verse of the chapter.lxvii
#2: The sort of birth, of such kind, was the power of birth. The birth of the father,
however, is only an instrumental cause for introducing souls into matter. Therefore, the
power of the birth is given by this.
§51. XI. From Ecclesiastes 12:7: “the spirit returns to God who gave it.” This is proof
that just as the body is earth’s, the spirit is God’s. Nevertheless, dust of the earth is given
to temporal generations. In this fashion, the spirit is God’s.
I respond: Just as the body was taken out of the earth, and the matter was its original
material,
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it was not to that degree originated. In this way, even if God gave the spirit temporal
generation at the same time as universal, nevertheless, it does not follow that it origi-
nated at that time.
§52. XII. From Zechariah 12:1: “Thus declares the Lord, who stretched out the heavens
and founded the earth and formed the spirit of man within him.” If the spirit of man was
fashioned at that time, it did not preexist.
I respond: By spirit in this place is meant the vital spirit, just as in other places (Gen-
esis 6:17, 7:15). Compare almost the same sense in Psalms 33:15,lxviii just as, also, ‘the hearts’
truly indicates the viscera, which has no consequence for the soul.

CHAPTER VIII

OF THE PERSONS OF THE DIVINITY IN SPECIES

§1. The Kabbalist. Now, how do you apply the hypothesis of kabbalistic physiognomies
to your dogma?
§2. The Christian Philosopher. In this way, the spirits, to the same degree as the souls,
as well as the angels, are arranged in a certain order. Now, the doctrine of emanation,
previously explained, was partly in terms of the concept of the numerations, partly the
concept of the five physiognomies that are in the forms of male and female: the Long-
Faced One, the Father, the Mother, the Short-Faced One, and his Wife. The first corre-
sponds to the Crown, the second to Wisdom, third to Intelligence, the fourth to the six
subsequent Sefirot, and the fifth to the last.
The first, being hidden, is rarely mentioned in the New Testament. Perhaps, however,
it is where Paul calls God something other than the Father, as in 2 Corinthians 11:31, 1:3,
Ephesians 1:3, 2 Thessalonians 2:16, and also 1 Peter 1:3. Even though there is no place in
the Syriac text where they are connected together, the Father is expressly designated.
Perhaps it is where the highest state of God is truly expressed by “long suffering,” which
the Septuagint interprets as arikh apayim,lxix from Exodus 34:6, from which kabbalists
derive the name Arikh Anpin, “the Long-Faced One,” as in Luke 18:7, where the Syriac has:
“And he extends his spirit on them.”lxx The same in 2 Peter 3:9, where the Syriac has: “But
in spreading his spirit on us, he does not want.”lxxi The same phrase occurs in Romans
2:4, 1 Peter 3:20, 2 Peter 3.15. Above all, was the name abba d’raḥma, or Father of Mercy,
in 2 Corinthians 1:3, which refers to your the Long-Faced One.63
§3. The Kabbalist. But what do the Father and Mother correspond to?
§4. The Christian Philosopher. The Father is mentioned so often in the Scriptures of
the New Testament that there is no need to cover it. The concept of the Mother is the
point of the yod of the mark of the Long-Faced One. Because these two of your kabbal-
istic physiognomies

63 See “Key to the Divine Names of the Kabbalah,” Kd I.i.7.

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are described as being engaged in a perpetual union, they cannot be separated. From the
mark of the Mother, the Father’s love can only be designated as the propensity towards
inferior things. Of this love, see: John 15:10: “[I] abide in his love.” See also Romans 5:5,
8:35; 2 Corinthians 13:11, 13; 1 John 4:14, 16; Jude, verse 21.
§5. The Kabbalist. And where do you find mention of the Short-Faced One?
§6. The Christian Philosopher. Just as you call the Short-Faced One the Son, in this
way his generation, indeed, during his stay in the womb, and also his lactation and ado-
lescence, certainly describes a way64 in which this undoubtedly refers to the Son in all
evangelical Scriptures, because in His state as the soul of the Messiah, He descended
into the grade of the First Adam, who is designated as the Short-Faced One. It would
not be difficult to apply the particular standing of the Short-Faced One to the special
arrangement of the temporal Messiah, certainly from the condition of bereavement until
modern times.
§7. The Kabbalist. Finally, whom does the Wife of the Short-Faced One represent?
§8. The Christian Philosopher. To the Wife, or Kingdom, one can very easily apply
all that is said of the Holy Spirit in the books of the New Federation, for among you, the
denomination of the Holy Spirit conforms to the measure Kingdom.65 Consult Luke 15:8,
where it can be noted that the same assembly, currently governed by the Holy Spirit and
cohabited by the Messiah (it is allowed now more or less), in that way pertains to this
Kingdom, because nothing of yours is averse of this grade most often being called the
keneset yisrael, that is, the Congregation of Israel. This is possibly referred to in Ephesians
5:23, 29, 32; Apocalypse 12:1, 22:17, 21:2; 2 Corinthians 11:2.
§9. The Kabbalist. Many of these, particularly the secondary personages, stay spe-
cial. Truly, the Father, from another point of view, was called the Ancient of Israel; the
Mother, similarly, was called tevunah, that is, Intelligence. Similarly, the Short-Faced One
is sometimes called the Child of Israel, or Jacob. And the Wife is often called Leah, some-
times Rachel. But I do not want to discourse any longer on this subject.
§10. The Christian Philosopher. It is possible to take refuge in your common distinc-
tion because in the present, the object of this Divinity is either to be merciful or rigorous.
Of these, you designate the many grades of attributes by the intersecting physiognomies,
which are similar to our various personas, as can easily be found in our Scriptures.
§11. This also pertains to the orders of good and evil angels, which, undoubtedly, can
be interpreted in terms of this belief, without adding anything to it.66

64 About this, see Abraham Kohen de Herrera, Sha’ar ha-Shamayim, Kd I.iii.181–183.

65 See “Key to the Divine Names of the Kabbalah,” Kd I.i.682.
66 See Isaac Luria, Sefer ha-Gilgulim, Kd II.iii.246ff., 253ff.
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Chapter IX

Of the Third State of Deprivation, or the Fall of the Souls

§1. The Kabbalist. Now we must explain the hypothesis of fallen souls and examine how
your Gospels treat them. You are familiar, certainly, with our assertion that Protoplastic
Adam comprised all individual souls, in such a way that they extended from his head,
eyes and nose to all other parts of his body.
§2. The Christian Philosopher. Let us resolve it in this fashion. You say that all souls
of subtle matter, in species and individually, all congregate again in one place, Kingdom,
that is, in an army that is made distinct in the form of the human body, distributed
through members that signify various characters under the leadership of that Adam, but
under the supreme monarchy of the Messiah. Paul mentioned a comparable temple of
the body in Ephesians 4:13: “until we all attain . . . to mature manhood, to the measure
of the stature of the fullness of Christ.” Compare this to what was said above about the
stature of the First Adam. The same then continues in verses 15–16: “Rather, speaking
the truth in love, we are to grow up in every way into him who is the head, into Christ,
from whom the whole body, joined and held together by every joint with which it is
equipped, when each part is working properly, makes the body grow so that it builds
itself up in love.” He says the same in Romans 12:5: “so we, though many, are one body
in Christ, and individually members one of another.” 1 Corinthians 12:27: “Now you are
the body of Christ”; and Ephesians 5:23: “even as Christ is the head of the church, his
body, and is himself its Savior.” The same in Colossians 1:24: “for the sake of his body,
that is, the church.” This body can only be made of the Messiah; however, the members
were dispersed and bound together again ( John 11:52).
§2. This is the body, however, that is ambushed by Adam Beliyya’al (Proverbs 6:12);
that is, the complete body, or the strengthening of the shards (2 Corinthians 6:15).
§3. Adam was taught how all divine metrics, that were called trees (Genesis 2:17), give
themselves up to contemplation. It is possible that this was applied to the tree of life, by
which can be inferred the Short-Faced One, where the soul of the Messiah was located
at that time. As for Kingdom, it favors the feminine part,
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for even though she is the last of the divine attributes, she sought out the sections of the
shards that evil had not approached. This feminine part of the shards, which you call
Lilith, can be considered the feminine part of the souls (2 Corinthians 11:3). This is how
the favor of the feminine in the Divinity is embraced.
§4. The fact that when the divine precept was transgressed against, and some mascu-
line souls descended to that level, the complete body, or the strong shards said to be in
the body of Adam, this is how a single evil member was intertwined with a single good
member. From this Romans 5:12, which says: “so death spread to all men because all
sinned.” Compare 1 Corinthians 15:22: “For as in Adam all die.”
§5. Let us note, not all of the shards attached themselves to noble parts of Adam.67
Rather, the shards invaded the exterior parts of the Adamic body more extensively than
the interior parts, which were the more noble organs. This refers to the souls of the gen-
tiles, which correspond to the seven parts of the body: 1) head; 2 and 3) the two arms;
4) the torso; 5 and 6) the two legs; and 7) the natural member. Each of these includes
ten parts. These are divided into seventy classes or populations, which are overseen by
the principle shards (see Daniel 10:20–21). The souls of the Israelites and the ancient faith
attach themselves to the more noble internal organs.
§6. The effect of this disaster was death, or privation of the first grade. Indeed, this is
how far the special soul of the Protoplastic Adam descended from the interior paradise
in this earth, and was enclosed in the material body. They were deformed by that sin
in their location of the divine light of the Messiah. The reason, senses and intellect of
that place were captivated by the shards, etc. This is how far these souls, indeed, were
immersed in the body of the shards (compare Colossians 1:13; Hebrews 2:14; 1 Peter 2:9).
The methods by which they will be extracted from there is determined by their previous
lives.68

CHAPTER X

OF THE STATE OF SUPREME RESTITUTION: THE FIRST DEGREE

§1. The Kabbalist. Up to here, your explanation has been like ours. Now, you must show
how your Messiah is the author of restoration.
§2. The Christian Philosopher. Everything you say can be accommodated while leav-
ing our fundamental dogmas intact. Truly, this is the method of capturing the shards of
those souls to be restored and received in the soul of the Messiah.

67 This is fully discussed in Isaac Luria, Sefer ha-Gilgulim, Kd II.iii.252–255.

68 See ibid.
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They had previously descended in exile to the grade of the First Adam, which is the loca-
tion of the emanation Kingdom and can be understood by the name Shekhinah, or the
cohabitant of the divine glory. (This agrees with John 1:14, which denotes speech, John
5:38; 2 Corinthians 6:16, 13:3; Ephesians 3:17).
§3. She wanted to accomplish this in four degrees, specifically:

1. To enfeeble the body of the shards.

2. To attack them.
3. To take them captive.
4. To destroy them.

In this way the children of God who were dispersed will finally be reunited in a single
body ( John 11:52).
§4. However, just as the head establishes the measure of the human body, it being
eight times the length of the head, so, too, can the mystical body be measured without
incongruity, from the head of the Messiah. In like fashion, indeed, for as long as the
duration of the world, a thousand years is attributed to each dimension of His head, as
in Apocalypse 1:8: I am the aleph, etc., that signifies one thousand years.
§5. The Messiah establishes the first grade of restoration by enfeebling the shards in
three ways:

1. Bringing forward the souls through generation.

2. Consecrating those properly brought forward.
3. Correcting the obstinate ones with various pains.

§6. First, He extracts the souls from the various generations of shards; this is what you
call the second proportion of the body.69 In this way, the souls corresponding to the
head are the first produced, and from there, the process continues on to the feet. Some
of those extracted had been mixed with the internal organs, some external, in the pro-
portion mentioned above. The human head extended the internal and visceral organs
beginning with the faithful, or the most noble souls put together in a circle or the same
crown of the head, it is said completely to the end of the same body (except the feet),
to which you Israelites are bound (just as Abraham is associated with the right arm, and
Isaac the left). When the measure of the body is finished, that is, of four heads, which
is the expanse of four thousand years, the shards will be extended through the bodies
of the most noble souls. The body of the ancient Messiah extends to the people of the
ancient faith. In this fashion, those of subsequent times are from this born, all made by
the reverse of this median revolution, which I admit is in your hypothesis about causes.
§7. The feet are symbolized by the grades of Neẓaḥ and Hod, that is Lasting Endurance
and Majesty, which you call two middle points of the body. When the feet are finished
being measured, production will be extended to all exterior and gentile souls.

69 This comes from your belief that the Messiah will not come until all of the souls are gone
from the body (Talmudic references: Yebamot 62a; Niddah 13b; and Avoda Zarah, 5a).
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§8. Second: Once the shards that had been placed in the Messiah are made infirm,
the souls in this way will be produced with care to sacredness. The interior ones will
be called to the particular faith, promoted by the choice of a divine life, and those seg-
regated to the true and genuine cult of God to the others. Thus, the times when the
Messiah will hold forth to perfection will be prepared for (Hebrews 11:40; Daniel 12:13),
either by revolution (Matthew 11:14), or by resurrection (Matthew 27:52, 53; Apocalypse
20:6). He instructed the external ones with the truth of philosophy, either to proselytize
them or to keep them by revolution in the population of the faithful. And this is election,
which you call berur, in the New Federation ‘chosen,’ and in Syriac ẓevayot. Separated
evidently by faith and the ancient church (Romans 9:11, 11:28; Acts 13:17) or modern (Acts
9:15, Romans 11:5, 7; 1 Thessalonians 1:4; 2 Peter 1:10; Acts 15:7, 1 Corinthians 1:27, 28, where
two different forms of the word for ‘chosen’ are used). The same in James 2:5, Matthew
24:22, 24, 31; Mark 13:20, 22, 27; Luke 18:7; Romans 8:33; Colossians 3:12; 2 Timothy 2:10;
Titus 1:1; 1 Peter 1:1, 2:1; Apocalypse 17:14; but Matthew 20:16 and 22:14). The elect signify
those who are chosen for good, just like the selection made at the time when the shards
fell, when the souls were separated in one body under the dominion of the Messiah
(Ephesians 1:4), while, after that time, they fell under Adam (verse 7), and were returned
under the same head (verse 10), and indeed, in a certain determined and delimited order,
at a certain time in the prior location. Those who had previously been at the head were
purified (as if they had formed the head, Romans 8:29), that is, by martyrdom: “For those
whom he foreknew he also predestined to be conformed to the image of his Son, in order
that he might be the firstborn among many brothers” (compare 2 Thessalonians 2:13; 2
Timothy 1:9; 1 Peter 1:2).
§9. Third: The Messiah instituted the weakening of the shards, correcting the tena-
cious souls with various pains, to the degree of the body, even hell. You agree with this
and add that all pains of God are for correction, not extermination.

CHAPTER XI

OF THE SECOND DEGREE OF THE RESTITUTION OF SOULS

§1. The second method by which the Messiah will have restored souls is by attacking the
shards, both by Himself and by His disciples. After that, the measure of the body will
have been taken, as already discussed (by extracting the souls from Adam Beliyya’al), the
length of four heads, around the end of the fourth millennium of the world, which is the
plenitude of that time (Galatians 4:4; Ephesians 1:10, where the repetition of the phrase
“fullness of time” connotes the same measure of the head). The soul of the Messiah will
attack the shards in close combat, so that the body of the Israelites will be completely
extracted from those shards that had already been
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purified. The gentiles—actually, the external souls that will have been produced by this
point and extended to the upper members—will be brought down to those degrees to
which He drags the internal ones, namely, the federation of the pure cult, etc. And the
inferiors, those previously contained under the measure of the feet, will at last be liber-
ated from the power of the shards. Now, it is necessary to note that recent extracts are
always difficult to handle and a burden to the pure church, just as you have observed
from proselytes.
§2. When it is time, the New Federation will be established through the sacrifice of
the sanctified Messiah. The souls will achieve a new consecration and more advanced
support; and the soul of the Messiah will be substituted in place of the First Adam, which
consists of Kingdom, because you refer to the Messiah as Kingdom. In this fashion, nev-
ertheless, as far as that is connected with the Short-Faced One, whence all seven inferior
metrics are assigned to the lamb (Apocalypse 5:12; compare Apocalypse 3:1). And, indeed,
all royal and messianic attributes will now receive a strong degree of a rigorous and vehe-
ment influx (which you call Gevurah; as in Matthew 11:12), from which comes the name
yeshua, assumed by the Messiah, which has the number 386, that is, the name elohim,
whose number is 86, from His influence on the three worlds, how ten individual numera-
tions will ascend to the plenitude of the decade, whence 300. This particular number
makes possible the work of hand-to-hand attack against the shards. Nevertheless, this
name yeshua represents the entire emanative system, specifically: yod, with its tip on the
end, signifies the Crown with Wisdom, as in the Tetragtrammaton; shin, Intelligence;70
vav, the six subsequent numbers; and ayin, Foundation, as applied to Kingdom, as the
spring is influenced by the sea. It is necessary to note here that when the time comes
for the union to be instituted, whether inferior or superior, that the two feminine letters
of the Tetragrammaton will be changed in such a way that they connote the masculine,
because the mother letter shin will denote the three Fathers (this is why in the name
yoḥanan, another name of the Messiah, not all of the masculine letters of the Tetragram-
maton are present). In Himself then,
The Messiah during His nativity was in Malkhut, or Kingdom
During His circumcision and baptism, in Yesod, or Foundation
During His calling as a prophet, in the
prophetic grades, which are Neẓaḥ, or Lasting Endurance; and Hod, or
Majesty
During His royal calling, in the grade of king,
which is Tiferet, or Beauty
During His priestly office, which corresponds
to the passion, in Gevurah, or Power71

70 See “Key to the Divine Names of the Kabbalah,” Kd I.i.694, about the three letters alef, mem,
shin. About this, see the Sefer Yeẓirah, the Tikkune Zohar, and Moses Cordevero, Pardes Rimmonim,
tractate 27, chapter 3.
71 This is because during the time of the Messiah, the grades changed: Priestly to Severity; Lev-
ites were reduced to the numeration of Compassion, as is expressly taught in Isaac Luria, Sefer
ha-Gilgulim, chapter 23, §11 (Kd II.iii.336).
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And finally, during His stay at the right of

His Father, Ḥesed, or Love
§3. The Messiah will now attack the shards in their generic types, and in concrete
­species.
§4. There are four possible species of shards,72 as in the scripture of Ezekiel 1:4, which
says:
Nogah, or splendor (which is indifferently said of good and evil)
The fire
The great cloud, and
The turbulence that comes from the north wind (see 1 Kings 19:11, 12)
The silent and tenuous voice
Fire
Earthquake, and
The great and strong spirit that dissipates mountains and breaks stones (compare
 Genesis 1:2)
In the New Testament, they are called:

1. Matter or flesh
2. Sin
3. Satan, and
4. Death (whose application we will explain at another time)

As soon as the Messiah becomes aggressive towards the shards, He will instruct His fol-
lowers to work hard to attack.
§5. The Messiah used love to institute the first battle against matter. Specifically,
(1) He absented Himself; (2) renounced; (3) restored others; (4) was subjected to the
passion; (5) was glorified.
He absented Himself to avoid being polluted by the depravity of libidinous desire
(which you call Yeẓer ha-ra and agree that it attacks each generation); indeed, the prolific
passion of the Holy Spirit in the Virgin Mother can be called the first revolution of the
mother. Because a virgin introduced sin, a virgin gave birth to the cure. This pertains to
the passage in the Zohar:
“hence the expression, ‘as difficult as the dividing of the Red Sea,’ because this depended
on the Holy Ancient One.” Said R. Simeon: “There is a certain hind on earth for which the
Holy One, blessed be He, does many things: when she cries he hearkens to her afflictions
and delivers her. When the world is in need of mercy, of water, she cries aloud and the Holy
One answers her prayer. This is signified by the verse: ‘As the hind panteth after the water
brooks, . . . ’ (Ps. XLII,2). When she is about to bear a child and is in difficulty, she puts her
head between her knees, and cries bitterly, and the Holy One sends a serpent which stings
the place, and straightway deliverance comes to her.”73 lxxii

72 As can be seen Isaac Luria, Sefer ha-Gilgulim, cited previously.

73 Zohar, Beshalaḥ, 52b., Simon-Sperling translation, 3:160.
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In these words, the commentator R. Naphtali Bacharach, in the book Emek ha-Melekh,
calls the Shekhinah yam. This is the lower sea, and sof, the end of all grades. She is the vir-
gin whose womb is constricted and is loved by her husband; and her virginity is returned
to her after each carnal union. But she is not in this comparable to the Supernal Mother,
who is always in copulation. But the Shekhinah has the job of despair in that place about
the matter of the mysterious splitting of the sea, when the Messiah was born. The very
saintly Ancient One determined how the sea is split into twelve tributaries; and the influx
was sent down through this split. When it is said that the hind is obstructed, it means
that she will engender in pain, as in Genesis 3:16; and these are the shards. Everything
that follows agrees with the allegory of our wise ones, specifically that this hind would
never have given birth if the serpent had not bitten the womb, because it was narrow.
By the hind is meant Malkhut, Kingdom; and the serpent that bit her is the shard, etc.
Therefore, the Messiah came at the right time because before the Messiah was born,
there was the despondency over the anguish of childbirth. Therefore, nothing alleged
here—like your universal rule which says that whatever conforms with the father (that
is, supernal) conforms to the child (that is, inferior things)—appears at all absurd, if the
mother of the Messiah is called virgin, as in Isaiah 7:14. We will not add anything here of
the other circumstances of the nativity of the Messiah, so as not to be carried away from
the proposed aim, which is brevity.
§6. However, just as the flesh and material shards were rejected, the Messiah, in this
fashion (2) most generously renounced all material goods, that is, the love of material
things; and He rejected and renounced all forms of selfishness (Philippians 2:7), not per-
mitting Himself to indulge in any of the pleasures of the flesh. Also, to augment even
more the scorn of His own flesh, He chose to be a Galilean and Nazarene, where He was
taken in and educated, sustaining Himself by working as an artisan. In this way, He duti-
fully spent His time honorably, while studiously avoiding being a drone.
§7. Thus, also (3), He prevailed upon all the various carnal weaknesses of the shards
(Luke 13:11), and restored them, liberating them in this way from Satan and his studious
application (which the other exorcists are barely able to do; Luke 11:24–26).
§8. At last, (4) He subjected His own body to the most atrocious suffering; and then
(5) while still in the body, He was communicated to the ether (Acts 9:3). Similarly, He
renounced selfishness and committed Himself to taking up the cross (Matthew 16:24,
10:38; Mark 8:34; Luke 9:23, 14:27, 17:33), which is why this is called the time of martyr-
dom, which you call the suffering of the Messiah (see Colossians 1:24). This is preserved
by each individual, gathered to be completed in this way. This is the first truly material
shard.
§9. The second combat will be instituted against the sin of the universe or world, as
much as the individual. This refers specifically to that evil inclination, which you call
Yeẓer ha-ra (Genesis 6:5), and the Sinister Angel or Death (see 2 Corinthians 12:7).
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§10. Next, He will effectively combat the many examples of depraved sinners (1) by
the example of His most sanctified life and divine truth ( John 8:46, 16:33; Luke 23:47),
and thereby, diminish the less desirable (Matthew 5:16). In imitation of Him, many will
gather together to exercise this particular institution. In particular, the Holy Spirit will
assist in opposing it in this world ( John 16:8). (2) Also, He will capably attack them
through the purification of the divine cult (which is unique in being purer and more free
from the suspicion of idolatry; this is always the sign of the genuine church, as you say).
Truly, the Father was invoked and praised with the commemoration of the name of the
Son, just as the author of the New Testament, omitting mention of the Father, observed
that the Old Testament expurgated every trace of idolatry ( John 4:21, 22, 23, 24; John
14:13, 15:16, 16:23, 24, 26). This is the power of the invocation, that is, in the prayers and
benedictions, in addition to the name of the Father. I mention the name of the Messiah,
because God is referred to as the Father of our Lord Jesus Christ (2 Corinthians 1:3, 11:31,
etc. See Acts 2:21, 9:14, 21; 22:16; Romans, 10:12, 13, 14; 1 Corinthians 1:2; 2 Timothy 2:22; 1
Peter 1:17; Colossians 3:17; Ephesians 5:20; Hebrews 13:15). This is why if you convert to our
Gospels, you will still retain your prayers and rites (just as our fathers did, though this is
not known about the Federation). It will not take any work to change this, because, as we
are taught, your benedictions are ours, as well (Colossians 3:17; Romans 1:8; 1 Corinthians
10:31; Ephesians 5:20; 1 Thessalonians 5:18; Hebrews 13:15; 1 Peter, 2:5). We just add the
name in commemoration. When, in your blessing modim,lxxiii or the confession, etc., you
bend the knee to the name of God, this epithet is added: “Father of our Lord Jesus the
Messiah” (which is the sense of the passage of Paul to the Philippiens 2:10, 11). These are
the praises of the Messiah which are sung in the Psalms.
§11. He will use two weapons to defeat the perversion of singular sin, from which all
other sins actually burst forth: the distinct method; and the infallible auxiliary.
§12. The method of Christ is plainly manifest and known, there being three ways to
cultivate virtue in the universe. First is philosophy and nature, through which modera-
tion should be instituted as the way to achieve the greatest good through virtuous and
moral action. But because of the weakness of fallen nature and the vigorous impediment
of the shards, man, who is deprived of this particular auxiliary, fails.
The second method is the Ancient Federation and laws, whether God expressed them
by promises and special communications, or in writing. Sacrifices help weaken the life
of the shards; and particular meditations (which you call kavvanot) are directed to reach
towards the practice of virtue. However, this way to perfection cannot equal an open
life (consult Matthew 5:20), because nature works in such a way that the same atoning
victims, being fundamentally impaired, often repeat the same depraved sins, and the
auxiliaries rush together in an inchoate, incomplete form.
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The third method of Christ consists of the following:

1.   The hope of a perfect life in union with God (Matthew 5:38; John 17:23, 24).
2.  Self-denial, not only regarding the fairness of things in general (Matthew 16:24), but
towards humans in particular (Luke 14:28–33).
3.  Moral acts that tend towards the first condition, whatever its cause (Matthew 5:22, 28,
29, 30; that is Grace, produced by the study of the catechism of knowledge and the
observation of each condition’s particular sign).
4.  Ardent faith in the heavenly Father.
5.  The New Federation, which the Messiah called for through the sacrifice of His own
body.
6. The auxiliary aid of the Holy Spirit, employed to subjugate the perceived disposition.
7.  Action, conforming to the example of Christ, and being inculcated by the internal
sense of the Mosaical legislation, whose particular prohibitions and mysteries con-
forming to your 613 chosen precepts we have specifically selected and prescribed.
Truly, the promised life (Matthew 7:7, 8, 9, 10, 11, 21:22; Mark 11:24; Luke 11:9, 10, 11, 12,
13; James 1:5, 6; 1 John 3:22; John 14:13, 14, 15:7), and oaths ( John 16:23), are obtained by
this assistance. These are called the works of God ( John 6:28, 29), the fruit of the Spirit
(Galatians 5:22; Ephesians 5:9), and acts of faith (1 Thessalonians 1:3; 2 Thessalonians 1:11,
etc.). All of this pertains to the faith that was written about by Paul (most especially that
which is entrusted to man, as opposed to the possibilities of nature itself. These acts of
justice are accomplished by the aid of grace, and are most similar to the justice of faith,
the implement of God’s justice that existed from the beginning, etc.). Indeed, all of this
pertains to what is called sanctification (Hebrews 12:14, etc.)—to that point, this unique
character, from which, it is said, derives all good, which pleases God (Hebrew 11:6), and
makes it possible to differentiate the Christian from the hypocrite (Matthew 7:21). These
are the feminine waters, which you call the mayim nukbin, which you require for obtain-
ing the supernal influx. This method of faith is not completely alien to you; this way, the
resolve against all sin is clarified.
§13. Now, listen carefully to hear about what the Messiah restores. These shards, the
same that were accused of being impediments (Apocalypse 12:10), did not want to be
separated from the earlier victims of the law (as can clearly be seen in the statutes of
your Ancient Federation). But they are made victims in the New Federation, which has
two conditions: on the part of man, to seek the influx of the true faith; on the part of
God the Father, to forget about previous sins and to give liberally the influx of the Holy
Spirit. By offering oblations to the Father, these same victims cause the submission of
the shards (Ephesians 5:2), and erase the memory of sins (Hebrews 7:27; 9:26, 28; 10:10,
11, 14, 17, 18; compare Apocalypse 12:11); and the influx (which you also solicit) is given to
justice (1 Peter 2:24, 3:18, etc.).
§14. On the other hand, this method for ameliorating the attack of the shards is known
as the cure of the twelve Apostles, analogous to the twelve tribes of Israel, and of the
seventy disciples, analogous to the seventy people of the world. All of their principles are
chosen for this method of attack.
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§15. Two other methods the Messiah uses to combat the shards’ tendency towards sin
are the infallible auxiliaries: the influx of the Holy Spirit; and the influx of the Messiah
Himself.
§16. In order to obtain the influx from the first method, He wanted man to prepare
Himself: through education; and being formed properly by the method discussed above
(Matthew 28:19, 20), that is, mortal submersion (Romans 6:4), which suffocates all of the
prior ideas and habits (which, to speak more properly, are converted), just as the ideas
of insanity are suffocated in dementia and hydrophobia. This is why all life forms submit
to the power of submersion, and are held under water for such a long time that they
are brought out almost dead. It is truly written particularly of Christ that He ascended
steadfastly the same from the water (Matthew 3:16; Mark 1:10). This is not possible for
others, certainly not for those who previously had been revived to a new life (Romans
6:3, 7:4; Colossians 2:12). Submersion is said to be regeneration (Titus 3:5; Matthew 19:20;
John 3:3, 9; compare to 1 Peter 3:21). Also, at that time, they will accept the influx of the
Holy Spirit. Some do this for general sanctification because the holy water has a measure
of sanctification, that is, the Wisdom of the Father descending to Kingdom. This is how
the strongest elements of the influx fiercely shatter the most persistent shards; as you
say (see 1 Corinthians 6:11; Acts 20:32, 26:18; Romans 15:16; Ephesians 5:26; Jude, 1), by
the acts and prayers, faith always continues (Romans 1:17); the same about illumination
(Ephesians 1:17; 1 John 2:20, 27), and similarly given in general. This is the heart of the
world, which R. Isaac Luria dares to say, by submersion, just as in the word tevel, “he
submerges,” exist the initial letters of the words lev tahor bara, “Create in me a clean
heart” (Psalms 51:10).
The influx is received especially for the miracle of converting the infidels (1 Corin-
thians 14:22), which is the second type of miracle in the series of numerations above
(1 Corinthians 12:8, 9, 10), as we have explained.
§17. The influx of the Messiah Himself conforms to our psyche and spirit (which you
call Nefesh and Ruʾaḥ), in particular, to the similitude of the same psyche and spirit, that
is, help towards imitating Him. This is called consuming the body as flesh, and drinking
its blood. The effect of this is a close union between these souls and those of superior
grades, to continue to persevere in good works until the period of life to come.
§18. He wanted to prepare us for this by the corporeal feast, with the consumption of
leavened bread and wine (which, in these places, at least, grows red), with the gracious
words of Hebrew benedictions: Blessed art thou, O Lord of Heaven and Earth, the Father
of our Lord Jesus Christ, who produced bread from the ground. And blessed art thou, etc.,
who created the fruit of the vine. From this formula is understood the name of the goblet
of blessings (1 Corinthians 10:16), whose hidden requisites are described and explained in
the Zohar and in the Talmud.74 And you can celebrate this feast, like all others, according
to your rites of Passover, at least each Sabbath.

74 Zohar, part 3; fol. Crem. 114.a, b; and Talmud, Berakoth, fol. 51a.
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§19. The consumption of the mystery, that is, the sacrament, is, however, three times
more beneficial than those more frequently used, because through it, the entire Christian
life will become a perpetual Sabbath (Hebrews 4:3, 6, 9, 11). These three are part of our
sabbath festivals. One is a tribute to Neshamah, or mind, strong and ( just as you say
on the Sabbath day, the abundant soul is transmitted to justice) abundant. This is from
John 10:10, where the Syriac text agrees with your phrases, namely, that from that mind,
before the union with the Messiah, the shards are by no means immersed. The second
is Ḥayyah, that is, the divine vitality; and the third, Yeḥidah, is the singular union with
God.
The first of these festivals is in the affections, of the generic species (Hebrews 11:1),
that is, faith. Second is will, certainly in love; and third is intellect, contemplation of
the unity.
Faith commemorates (Luke 22:19) reflecting on the work of the New Federation.
The same is applied to the individual benefits of conformity with the above-­mentioned
of the Messiah ( John 6:51, 53).
Love, in the sense of Proverbs 30:20, celebrates the mystical union (Ephesians 5:32),
the elevation of the feminine waters for the abundant union of the betrotheds in the
supernal regions, which are influenced by the example of Christ’s incorruptible seed
(1 Peter 1:23; John 1:13; 1 John 3:9, 10). This pertains to the second repetition of that con-
sumption ( John 6:54–55). Intellect entails one object, the mystical contemplation of
the ultimate grade of the highest light, partly rising and gushing forth, which produces
the most blessed union ( John 14:23; 1 Corinthians 6:17; John 17:21; John 15:5; 2 Peter 1:4;
Galatians 2:19, 20, etc.). And this repetition pertains to the extravagance of the third
( John 6:56). This most divine food does not go very far away from us because the natural
spirit is coextensive with all matter, before the excellent first born himself was amplified
by many opinions. Everything is said to be fulfilled from all of this (Ephesians 1:23, 4:10;
compare Matthew 28:20, 18:20). And the defeat of the second species of shards, namely
Yeẓer ha-ra, that is, the depraved tendency from which sin emerges, can be attributed
to the same.
§20. The third species of shards which Christ will repel is Satan, along with all the
infantry of the fallen spirits. He will indiscriminately direct them from their blockade
and eject them (Luke 11:22), and their temptations (especially the Prince of Edom, Mat-
thew 4:8, 9; compare Apocalypse 12:3, where he is called the great dragon of Edom),
will be resisted (Hebrews 4:15). Then, the Messiah will be officially confirmed (Acts 2:36;
Hebrews 2:9). Part of the sins and their shards will be attacked indirectly (Colossians
2:15; John 12:31; Ephesians 4:8; Hebrews 2:14). And those that were previously subdued
will flee.
§21. The fourth and final species of shards is death, the last enemy (1 Corinthians
15:26). Given the fact that they are truly corporeal, He will combat them with His incor-
ruptibility and by the resurrection (1 Corinthians 15:20, 21, 54), the generous abandon-
ment of His life ( John 10:18). This grade is more sublime, about which you say, death by
a kiss (by which is noted the particular time of either Minḥah or Erev Shabbath, of which
elsewhere).lxxiv This is frequently encouraged (Matthew 10:28; John 5:24).
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Actually, in triumphing over them, He will make the infernal eternal (1 Corinthians
15:55, 57; Colossians 2:15). The descent to the lower world (compare 1 Peter 3:19) is even
more probable to you, because you admit there will be an end to the pain;75 and eternity,
in this case, is understood to be delimited by a kind of signal (Genesis 17:7, 19; Exodus
31:16; Proverbs 17:17; Psalms 125:1).
Now, this is accomplished during one-third diminution of His head (i.e., a century),
during which the Lord takes Himself to the place of the last week, prophesied by Daniel
(Daniel 9:27).
§22. Concretely, He combats the shards by destroying your republic, because your
fathers made the shards from the letter of the law, and were bound to the veil (2 Corin-
thians 3:15), that currently prevails against the mystical sense of the law (Romans 10:4).
2. He removed the gentiles from the Roman Empire (i.e., those souls of the gentiles
from which the shards had been extracted and produced, but not those that up to now
have yet to be extracted) (Apocalypse 12:10).
3. While destroying paganism, He propagated Christianity in the revived souls by extract-
ing the shards (Matthew 13:40, 41, 50; Apocalypse 11:18, 14:16, 19, 20, 19:2, 17, 18, 19, 20, 21). The
initial reception is made possible by the measure of the members of the Federation, which
together comprise the second-third of a head. The second of these five millennia, namely
the year 666, which number, it is possible to say, is the fallen human body (Apocalypse
13:18), is where the Foundation of life finishes, and the proportion of the two bare legs
begins. Just as the beasts were created on the fifth day, the fifth millennium is of the Beast’s
Kingdom. That year is 1260 (Apocalypse 11:2, 9, 12:6, 14, 13:5). When they are finished, the
wars of the three woes begins (Apocalypse 11:14). Let us add thirty years and finish the year
1290 (Daniel 12:11), which marks the beginning of Kingdom, and after 45 years is the year
1335 (Daniel 12:12). This is where He is completely established. Then, truly, the year of the
world is 6001 (and of Christ 2001), which number is obtained from 666 and 1335. This agrees
very well with the prophecy of the Zohar, section Vaethhanah, where it says:
. . . the shadows commenced to fall, as it is written, “Woe unto us for the day declineth, for
the shadows of evening are stretched out” ( Jeremiah 6:4), so at the end of the captivity the
shadows will commence to pass. The extent of that shadow will be six fists and a half, mea-
sured by the hand of a man who is a man among men.lxxv
This means: A handful of it is collected in three fingers—the thumb, the third finger and
the little finger—which mark centuries. Thus, we have eighteen centuries, and a handful
divided in half is 150 years, which are 1950 years of exile. If we add to these the seventy
years which passed from the birth of Christ to the year the temple was destroyed, we
obtain 2020 years after the birth of Christ. The number of our above computation is by
no means much greater and accords with the symbols. The computation is different by
not much more than a thumb.

CHAPTER XII

OF THE LAST TWO DEGREES OF THE MESSIANIC RESTITUTION

§1. The third grade of messianic restitution is the capture of the shards by the Messiah.
This will be accomplished around the length of two heads, ultimately in the feet, which
is the length of four heads in itself,

75 According to Naphtali Bacharach, Emek ha-Melekh, chapter 1 (see Kd I.ii.150–172).

160 adumbratio kabbalÆ christianÆ
 sketch of christian kabbalism 161

by themselves having the length of four heads. In respect to the sanctity of souls, nev-
ertheless, at least computed for two, which two legs you call Neẓaḥ and Hod, the size of
two means being held together after having been partly handled, when they are said to
be weakened, as you say not infrequently. Just as, indeed, Adam Kadmon is said to retract
anew the inferior light of his body above the diaphragm, and from this to shine forth
from the eyes and ears, etc., in this way to the state of this restitution. The same retrac-
tion will be seen in his lowest light, which is below his knees, and in the thighs above
the knees. It glitters forth vigorously around the members of the alliance, that is, around
the first advent of the Messiah. (One finds mention of a similar abbreviation or contrac-
tion of time in Matthew 24:22, where the Lord speaks prophetically, not only of the end
of your government, but implicitly, of the consummation of the entire generation). And
since, according to you, each individual member also represents two numerations, this
merited end is constituted by Kingdom, truly this Messiah, in whom all supernal lights
come together in an incomparable manner. This will then be turned over so it will be
seen around heaven’s region (evidently, the things that are retracted).
§2. Briefly, toward the end of the sixth millennium, Satan will be captured (Apocalypse
20:1, 2, 3, 7). Finally, the seventh millennium will be the reign of the Messiah (Apocalypse
3:7–13, 7:9–17; 11:15, 19, 20:6, 21:1, 2–27; 22:1–5; Matthew 13:8, 23, 30, 43), where the Messiah
as the Son of David will reign and no longer be humiliated as the son of Joseph.
§3. At that point, Kingdom will be measured out, according to what you say, through
His ascent in the Crown; that is, the Messiah, who had been degraded to the lowest level
of the First Adam, will Himself finally rise to his height. Towards the end of the sixth mil-
lennium, preparations for the most divine Kingdom will gradually begin; and the life of
Christ, varying in places and grades, will go forth illustriously, so that the hand of Jacob,
that is, the beginning of future time, and the heel of Esau, that is, the end of the world of
the shards of the Edomite present, will converge in one short period, as in 4 Esdras 6:9,
to one visible period, as seen in the Epistles of Christ to Sardis (Apocalypse 3:1).
§4. We could cite here a parallel passage from the book Zohar and the prophetic writ-
ers of the New Testament on the state of the reign of the Messiah, but since you are by
no means ignorant of it, I pass it by for the sake of brevity.
§5. In the fourth degree of Restitution, the shards will be demolished by the great con-
flagration, which will destroy and abolish the reign of generation and corruption (Isaiah
25:7; Apocalypse 20:9, 10, 14; 1 Corinthians 15:16, 27, 28, etc.). By this action, the Messiah
will deliver the Kingdom of His Father (ibid. 17), and God will be all in all (ibid. 28). And
it will, perhaps, happen by the end of the eighth millennium (the end, undoubtedly, of
the measure of Adam Beliyya’al’s complete body, which is eight heads), and this is the
number associated with the death of the shards, always the product of failed multiplica-
tion (Apocalypse 17:11).
§6. And now, the little that we have said here should be sufficient for you. Its brevity
is the only thing that can be censured without difficulty, while everything can be accom-
modated with your beliefs: that the God of our Lord Jesus Christ, the Father of glory, may
give you a spirit of wisdom and of revelation in the knowledge of Him, having the eyes
of your hearts enlightened, etc. etc. (Ephesians 1:17–20). Amen.

The End
 Translator’s Notes

i. Unlike Van Helmont, who uses the Syriac version of the New Testa-
ment, I use the English Standard Version. I will point out any discrep-
ancies between the two in notes.
ii. I’m using the Aristotelian terms for the four causes: material cause—
matter that makes it up; formal cause—principle or law by which
it is made; efficient cause—person or event that makes something
happen; and final cause—purpose of the thing.
iii. Van Helmont refers to the Sifra di-Zeni’uta (“Book of Concealment”)
(Kd II.ii.347–385), the Idra Rabba (“The Greater Assembly”) (Kd
II.ii.386–520), and the Idra Zuta (“The Lesser Asembly”) (Kd II.ii.521–
598), all portions of the Zohar.
iv. Slightly different, a literal translation of van Helmont’s versions reads:
“In the future, truly, the Son of man will come into the glory of the
Father, etc.”
v. Van Helmont erroneously cites Mark 12:16 as the source of the
quote.
vi. The English Standard Version of Ephesians 3:9 reads: “and to bring to
light for everyone what is the plan of the mystery hidden for ages in
God who created all things.”
vii. Merkavot, literally chariots (s. merkavah); refers to Ezekiel’s chariot,
which became the subject of Merkavah mysticism.
viii. This verse does not appear in the English Standard Version of the
New Testament.
ix. No source given.
x. R. Simeon b. Yoḥai (second century), pseudepigraphical author of
the Zohar.
xi. Daniel 7:13: “there came one like a son of man, and he came to the
Ancient of Days.”
xii. Daniel 7:22: “until the Ancient of Days came, and judgment was
given.”
xiii. Van Helmont: “And he contains all things, etc.”
xiv. The word pele means ‘wonder, marvel.’ Van Helmont’s text misspells
the word bele.
xv. Van Helmont has dehovah.
164 sheila a. spector

xvi. This is van Helmont’s emendation of the Syriac; the English Stan-
dard Version of John 11:25 reads: “Jesus said to her, ‘I am the resur-
rection and the life. Whoever believes in me, though he die, yet
shall he live.’ ”
xvii. Van Helmont: “Yeshua Meshikha is the true God and life that is in
eternity.”
xviii. The English Standard Version has the present tense in both verses
cited: “The LORD reigns.”
xix. Van Helmont discusses the Wife and the Short-faced One in chap-
ter 8; and the four worlds in this chapter, §49.
xx. Van Helmont’s emendation.
xxi. That is van Helmont’s translation of the Syriac. The English Stan-
dard Version reads: “but the righteous is established forever.”
xxii. Van Helmont erroneously cites the passage as John 28:36.
xxiii. Van Helmont’s refers to the Mantua edition of the Zohar, 1558–
1560. It seems plausible to assume that the new edition he refers
to was the second volume of the Kabbala denudata, though I have
been unable to locate the specific passage he cites. The English
translation is mine, from the Latin quoted by van Helmont.
xxiv. Van Helmont erroneously cites the verse as John 12:14.
xxv. I have been unable to locate the specific passage; the English trans-
lation is mine, from the Latin quoted by van Helmont.
xxvi. From the Zohar, P’Qudé, 221b; Simon-Sperling translation, 4:255.
xxvii. English Standard Version: “but when he [Peter] saw the wind, he
was afraid.”
xxviii. Van Helmont erroneously cites the verse as Luke 24:29.
xxix. Van Helmont omits the chapter number, citing only John verse 14.
xxx. Van Helmont erroneously cites this as John 1:49.
xxxi. I have been unable to locate anything by Luria named Seder Aẓilut.
xxxii. Because van Helmont relies on the Syriac rendering of Matthew
8:20, I have translated his Latin, rather than use the English Stan-
dard Version, which reads: “For the creation was subjected to
nature futility, not willingly, but because of him who subjected it,
in hope.”
xxxiii. In the original, van Helmont neglects to designate the speaker.
xxxiv. The Written Law refers to the Torah, and the Oral Law is the com-
mentary written about the Torah.
xxxv. Van Helmont erroneously cites this as 57:19.
 translator’s notes 165

xxxvi. Van Helmont erroneously spells the Tetragrammaton ‫ידוד‬.

xxxvii. Titus Flavius Clemens, c. 150–c. 213, Christian theologian of the
Alexandrian school. The passage is from his Stromateis, trans.
John Ferguson (Washington, DC: Catholic University of America
Press, 1991), book 1, section 15, paragraph 67, sentence 3, p. 73.
xxxviii. Marcionites: heretical sect founded in CE 144 by Marcion, son of
the Bishop of Sinope in Pontus, born c. CE 110. The Marcionites,
who anticipated the dualism of Manichaeism, rejected the Old
Testament and taught that Christ was not the son of the Jews, but
the son of the “good God.”
xxxix. It is unclear which passages van Helmont is referring to. There
are two strong possibilities in the Stromateis: 1) from Phaedo, 69C,
66B, 64A—“All those who apply themselves to philosophy in the
right way run the risk of the rest failing to notice that they are
simply practicing the state of dying and of death” (Clemens, 267);
and 2) from Phaedo, 65 C–D—”So on earth too the soul of the
philosopher particularly despises the body, tries to escape from
it, and seeks to secure an existence on its own” (Clemens, 267).
xl. Philo the Pythagorean: Philo of Alexandria, c. 20 BCE–c. CE 50.
xli. Johannes Cassianus: 360–435; monk and theologian, leading
exponent of Semi-Pelagianism, a fifth-century heresy asserting
that man could, by his unaided will, desire to accept Christianity,
though he required divine grace for conversion.
xlii. Clemens, 315.
xliii. Origen: c. 185–253; Christian theologian and exegete of the Bible.
xliv. Synesius, of Cyrene: Bishop of Ptolomais, neo-Platonist; d. about
414.
xlv. The Letters of Synesius of Cyrene, trans. Augustine FitzGerald
(Oxford: Oxford University Press, and London: Humphrey Mil-
ford, 1926), 200.
xlvi. Arnobius: fourth century; eminent Latin apologist for Christianity.
xlvii. I cannot locate this passage in the English translation of Arno-
bius’ The Case against the Pagans, trans. George E. McCracken,
2 vols. (Westminster, MD: Newman Press, 1949).
xlviii. Prudentius: Marcus Aurelius Clemens, fourth century; chief Chris-
tian poet of early times; the passage is from Prudentius, trans.
H. J. Thomson, The Loeb Classical Library (Cambridge: Harvard
University Press, 1949), 1:95.
166 sheila a. spector

xlix. St. Augustine, Bishop of Hippo, 354–430; early Christian philosopher

and theologian. The passages are from his The Free Choice of the Will,
trans. by Robert P. Russell in The Teacher; The Free Choice of the
Will; Grace and Free Will (Washington, DC: Catholic University of
America Press, 1968), 95, 218–219.
l. St. Basil: Basilius, Bishop of Caesaria, b. 329.
li. St. Gregory of Nanzianze: Gregorius Nanzianenus, Bishop of Sasima
and of Constantinople, fourth century.
lii. Origen, The Philocalia of Origen, Greek text with English introduc-
tion and indices by J. Armitage Robinson (Cambridge: Cambridge
University Press, 1893; reprint, Whitefish, MT: Kessinger Publishing,
2005).
liii. John of Jerusalem: Bishop of Ptolomais, neo-Platonist, date of birth
uncertain; d. about 414.
liv. Philaster (Philastrius), Bishop of Brixia (Brescia), in the latter part of
the fourth century.
lv. Boethius: Anicius Manlius Severinus Boetheus, c. 480–524; Roman
philosopher who translated Aristotle.
lvi. Hermes Trismegistus: supposedly an Egyptian priest who died
between 100 and 300; purported author of a body of works.
lvii. Gymnosophists: English name by which ancient Greeks designated
the ascetic philosophies of India.
lviii. Pletho: Georgius Gemistus, 1355–1450; organized a society of Pla-
tonists, the Academy, under Cosimo di Medici. Psellus: Michael
Psellus, 1018–after 1078; Byzantine author, scholar, and statesman.
lix. Manasseh ben Israel: 1604–1657; Amsterdam scholar, author of
several books written for non-Jews, including: Conciliator (3 parts,
1632–1651); De Termino Vitœ (1634); De Creatione (1635); De Resurec-
tione Mortuorum (1636); and De Fragilitate Humana (1642).
lx. Ḥagigah, trans. I. Abrahams (London: Soncino, 1938), 71.
lxi. Van Helmont cites Psalms 139:4, though verse 5 seems closer to his
paraphrase.
lxii. Zoroaster: Zarathustra; 11–10 century BCE, Persian prophet and reli-
gious poet. Pythagoras: Pythagoras of Samos; born c. 569 BCE in
Samos, India, died c. 475 BCE; Greek philosopher and mathemati-
cian. Epicharmus: c. 530–c. 440 BCE; Greek poet. Empedocles: c. 490–
430 BCE; Greek philosopher, statesman, poet and religious teacher.
Cebes the Theban: disciple of Socrates and Philolaus, and a friend
of Simmias of Thebes; one of the speakers in the Phaedo of Plato.
 translator’s notes 167

Euripides: c. 480–406 BCE; Greek playwright. Plato: 429–347 BCE;

Greek philosopher. Euclid: fl. 300 BCE; Greek mathematician. Virgil:
Publius Vergilius Maro; October 15, 70 BCE–September 21, 19 BCE;
classical Roman poet. Cicero: Marcus Tullius Cicero; born on Janu-
ary 3, 106 BCE and murdered on December 7, 43 BCE; Roman ora-
tor, lawyer, politician and philosopher. Plotinus: 205–270; founder
of the Neoplatonist School. Iamblichus: c. 250–c.330; founder of the
Syrian school of Neoplatonism. Proclus: 410–485; most important
of the later Neoplatonists. Porphyry: 234–c.305; Neoplatonist phi-
losopher and scholar. Marcellus Ficino: 1433–1499; founder of the
Florentine Academy. Jean Fernel: 1497–1558; physician and teacher;
author of De abditis rerum causis (On the hidden causes of things;
1548), Jerome Cardan: Jeronimo Cardano, 1501–1576; Italian physi-
cian, mathematician and astrologer; author of De immortalitate
animorum (On the immortality of souls). Pompanazzi: Pietro Pom-
ponazzi, 1462–1525; Italian philosopher.
lxiii. Aristotle, Generation of Animals, trans. A. L. Peck, Loeb Classical
Library (Cambridge: Harvard University Press, 1942), 357, 171.
lxiv. Van Helmont erroneously cites Psalms 51:7.
lxv. This sentence is not found in the English Standard Version.
lxvi. Hebrews 7:5: “And those descendants of Levi who receive the
priestly office have a commandment in the law to take tithes
from the people, that is, from their brothers, though these also are
descended from Abraham.”
lxvii. Hebrews 7:3: “He is without father or mother or genealogy, having
neither beginning of days nor end of life, but resembling the Son
of God he continues a priest forever.”
lxviii. Psalms 33:15: “he who fashions the hearts of them all and observes
all their deeds.”
lxix. The text spells this wrong: ‫ ;ארך אפימ‬the phrase, literally meaning
“long countenance,” is usually translated as “long suffering.” ‫אריך‬
‫ אנפין‬literally means “long face.”
lxx. The RSV version: “Will he delay long over them?”
lxxi. The RSV version: “The Lord is not slow to fulfill his promise as some
count slowness, but is patient toward you, not wishing that any
should perish, but that all should reach repentance.”
lxxii. This is the Simon-Sperling translation, 3:160.
168 sheila a. spector

lxxiii. Modim: reference to the amidah, literally meaning “standing,” the

central prayer of the Jewish service, recited while standing.
lxxiv. Minḥah: afternoon prayer; Erev Shabbath: the eve of the Sabbath.
lxxv. Van Helmont cites col. 515f.; the translation comes from the Simon-
Sperling edition, 270a, 5:367.
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 Index of Biblical References

Acts 7:12 57, 61

1:9 67, 77 9:11 87
1:19 77 10:6 59
2:21 151 11:2 159
2:36 157 11:9 159
3:14 61 11:14 159
3:20 53 11:15 161
3:22–3 67 11:17 49
7:52 61 11:18 159
9:3 149 11:19 161
9:14 151 12:1 137
9:15 143 12:3 157
9:21 151 12:6 159
10:43 69 12:10 153, 159
13:17 143 12:11 153
15:7 143 12:14 159
17:26 105 13:5 159
17:28–9 37, 105 13:18 159
17:31 57 14:14 55, 67
20:32 155 14:16 159
22:14 61 14:19 159
22:16 151 14:20 159
26:18 155 15:3 49
15:7 59
Apocalypse 16:5 59, 61
1:4 49, 55 16:7 49
1:8 49, 141 16:14 49
1:11 47 17:11 161
1:14 47 17:14 45, 59, 143
3:1 145, 161 19:2 57, 159
3:7–13 161 19:6 49
3:14 87 19:12 57
3:21 59 19:13 45
4:2 49 19:15 49
4:3 49 19:16 45
4:8 49 19:17 159
4:9 59–66 19:18 159
4:9–10 59 19:19 159
4:10 49 19:20 159
4:11 49, 61 19:21 159
5:1 49 20:1 161
5:5 59 20:2 161
5:6 49 20:3 87, 161
5:7 49 20:6 143, 161
5:12, 57 61, 145 20:7 161
5:13 49, 61 20:9 161
5:14 59 20:10 161
7:9–17 161 20:14 161
172 index of biblical references

21:1 161 15:51 125

21:2 135 15:52 127
21:2–27 161 15:53 127
21:6 49 15:54 157
21:22 49 15:55 159
22:1–5 161 15:57 159
22:13 49
22:17 135 2 Corinthians
22:21 49 1:3 133, 151
3:15 159
Colossians 5:10 131
1:13 87, 139 6:14 87
1:15 41, 87 6:15 79, 137
1:16 87 6:16 141
1:16–17 43 6:18 49
1:24 137, 149 11:2 135
2:3 49, 57, 63 11:3 139
2:9 49, 65 11:31 133
2:12 155 12:7 149
2:15 157, 159 13:3 141
3:12 143 13:11 135
3:17 151 13:13 135

1 Corinthians Daniel
1:2 151 2:35 65
1:27 143 7:9 47
1:28 143 7:13 47
6:11 155 7:22 47
6:17 157 9:27 159
8:6 87 10:20–1 139
9:25 127 12:11 159
10:1 67 12:12 159
10:4 63, 111 12:13 143
10:4–5 113
10:9 65 Deuteronomy
10:16 155 29:14–15 109
10:31 151
12:8 61, 155 Ecclesiastes
12:9 155 1:9 99
12:10 155 4:2–3 109
12:27 137 12:7 131
14:22 155 18:1 111
15:16 161
15:17 161 Ephesians
15:20 157 1:3 133
15:21 157 1:4 87, 143
15:22 139 1:10 143
15:26 157 1:17 155
15:27 161 1:17–20 161
15:28 39, 161 1:22–3 75
15:42 127 1:23 157
15:45 45 2:1 111
15:47 113 2:5 111
15:50 93 3:9 43, 87
 index of biblical references 173

3:17 141 6:5 149

4:8 157 6:17 133
4:10 157 7:11 89
4:13 137 7:15 133
4:15–16 137 8:2 89
5:2 153 17:7 159
5:9 153 17:19 159
5:20 151 18:1 113
5:23 135, 137 46:25 129
5:26 155
5:29 135 Hebrews
5:32 135, 157 1:2 43, 87
6:12 87 1:3 45, 49
1:6 115
4 Esdras 1:9 115
6:9 161 2:9 157
2:14 139, 157
Exodus 4:3 157
3:3 113 4:6 157
17:5–6 65 4:9 157
17:7 65 4:11 157
31:16 159 4:12 91
34:6 133 4:15 157
34:16 111 7:3 167nlxvii
7:5 131
Ezekiel 7:9 95
1:4 147 7:27 153
16:2 101 7:28 43
18:19ff. 105 9:17 125
19:2ff. 101 9:26 153
9:27 125
Galatians 9:28 153
2:19 157 10:10 153
2:20 157 10:11 153
4:4 143 10:14 153
4:6 75 10:17 153
5:22 153 10:18 153
11:1 157
Genesis 12 11:6 153
1–6 5 11:13 111
1:1, 8 43, 87 11:40 143
1:2 81n58, 87, 147 12:9 111
1:3 89 12:14 153
1:9 89 13:15 151
1:14 89
1:20 89 Isaiah
1:23 89 7:14 149
1:26 89 8 103
1:28 89, 127 9:6 49
2:17 137 11:2 75
2:19 89 13:14 127
2:20 89 16:5 63
3:16 149 25:7 161
5:3 129 30:26 89
174 index of biblical references

52:13 77 5:26–7 51
57:16 109 5:30 73
5:38 141
James 5:39 69
1:5 153 6:14 67
1:6 153 6:28 153
1:17 35 6:29 153
2:5 143 6:32 113
6:38 113
Jeremiah 6:41 113
1:5 109 6:46 51
6:4 159 6:51 113, 157
23:6 113 6:53 157
50:6 111 6:53–6 71
6:54–5 157
Job 6:56 157
3:6 129 6:57 73
14:4 129 6:57–8 113
16:22 125, 127 8:28 51
26:7 89 8:44 81
38:6 89 8:46 151
38:7 89 9:2 115
38:21 109 9:2–3 109
10:10 157
John 10:18 157
1:1 45 10:30 51
1:1–2 89 10:38 51
1:3 43 11:25 53, 164nxvi
1:4 35, 53 11:52 137, 141
1:4–5 73 11:53 111
1:11 111 12:31 157
1:13 113, 157 12:41 63
1:14 41, 45, 57, 59, 141 12:45 45
1:17 67 13:1 87
1:18 41, 43 13:3 49
1:48 73 14:6 53
2:25 63, 71–3 14:9 45
3:3 155 14:10–11 51
3:9 155 14:13 151, 153
3:13 113 14:14 153
3:16 41–3 14:23 157
3:18 43 14:26 75
3:31 113 14:28 51
3:35 49, 51 15:5 157
4:18 77 15:7 153
4:21 151 15:10 135
4:22 151 15:16 151
4:23 151 15:26 75
4:23–4 41 16:8 151
4:24 35, 151 16:14 75
5:20 51 16:23 151, 153
5:22 47, 57 16:24 151
5:24 157 16:26 151
5:26 41, 53 16:28 113
 index of biblical references 175

16:29 115 11:12 153

16:30 63 11:13 153
16:33 59, 151 11:15 79
17:3 69 11:22 157
17:5 59, 87, 113, 123 11:24–6 149
17:6 65 11:34–6 73
17:11 51, 65 13:3–4 101
17:12 65 13:11 149
17:21 73, 157 14:27 149
17:21–2 51 14:28–33 153
17:23 153 15:6 111
17:24 87, 153 15:8 135
17:26 65 15:9 111
18:36 61 15:24 111
21:17 63 17:33 149
18:7 133, 143
1 John 19:10 111
1:1 45 19:38 47
1:1–2 53 22:19 157
1:5 35 22:53 87
1:20 53 23:47 151
2:20 155 24:19 67
2:27 155 24:25–7 67–9
3:5 115 24:29 164nxxviii
3:8 81, 115 24:44 69
3:9 157
3:10 157 Mark
3:22 153 1:10 155
4:9 43 5:7 47
4:14 135 8:34 149
5:12 53 8:38 41
5:20 59 11:24 153
13:20 143
Jude 13:22 143
1 155 13:27 143
6 81
21 135 Matthew
3:2 61
1 Kings 3:7 101
19:11 147 3:16 155
19:12 147 4:8 157
4:9 157
Luke 4:17 61
2:14 47 4:23 61
2:47 57 5:16 151
3:7 101 5:17 67
5:22 73 5:20 151
8:31 87 5:22 153
9:23 149 5:28 153
9:26 41 5:29 153
9:47 73 5:30 153
11:9 153 5:38 153
11:10 153 6:26 89
11:11 153 7:7 153
176 index of biblical references

7:8 153 1 Peter

7:9 153 1:1 143
7:10 153 1:2 143
7:11 153 1:3 133
7:21 153 1:17 151
8:20 164nxxxii 1:20 87
9:4 73 1:23 157
10:28 157 2:1 143
10:38 149 2:5 111
11:12 145 2:9 139
11:14 143 2:11 111
11:19 57 2:24 153
12:25 73 3:18 153
13:8 161 3:19 159
13:23 161 3:20 133
13:30 161 3:21 155
13:35 85 5:4 127
13:40 159
13:41 159 2 Peter
13:43 161 1:4 157
13:50 159 1:10 143
15:24 111 1:19 89
16:14 115 2:4 81, 87
16:17 39–41 3:9 133
16:24 149, 153 3:10 89
16:27 57–9 3:15 133
16:64 59
17:5 65–67 Philippians
18:11 111 2:5–7 113
18:20 157 2:7 149
19:17 35 2:10 151
19:20 155 2:11 151
20:16 143
21:11 67 Proverbs
21:22 153 6:12 137
22:14 143 10:25 61
22:30 95 15:5 119
24:22 143, 161 17:17 159
24:24 143 30:20 157
24:30 59, 67, 89
24:31 143 Psalms
25:15 97 10:16 55
25:34 85 16:10 129
26:24 109 33:15 133
26:64 67 39:14 111
27:52 143 51:5 129
27:53 143 51:10 155
28:18 49 73:17 101
28:19 155 78:19 113
28:20 155, 157 93:1 89
97:1 55
Numbers 119:19 111
21:6 65 119:26 111
125:1 159
 index of biblical references 177

139:4 166nlxi 2 Samuel

139:5 119, 166nlxi  12:23 125, 127

Romans 1 Thessalonians
1:8 151 1:3 153
1:17 155 1:4 143
2:4 133 4:15 85–7
5:5 135 5:5 89
5:12 105, 131, 139 5:18 151
6:3 155 5:23 71
6:4 155
7:4 155 2 Thessalonians
8:9 75, 81 1:11 153
8:20 81 2:13 143
8:23 81 2:16 133
8:29 143
8:33 143 1 Timothy
8:35 135 3:16 113, 115
9:11 131, 143 6:16 33
10:4 67, 159
10:12 151 2 Timothy
10:13 151 1:9 143
10:14 151 2:10 143
11:5 143 2:22 151
11:7 143 4:8 61
11:28 143
11:33 57, 101 Titus
11:35 99 1:1 143
12:3 97 3:5 155
12:5 137
13:12–13 89 Wisdom of Solomon
15:16 155 8:19 109
16:20 57
16:28 57 Zechariah
12:1 133
1 Samuel
 25:29 89
 General Index

Abba. See Father (physiognomy) Berman, Issachar, b. Naphtali ha-Kohen 

Adam Beliyya’al 79, 137, 143, 161 7, 10
Adam, biblical 12–13, 45, 101, 103, 105, Binah. See Intelligence, Human (emanation)
119, 127, 129, 131, 137, 139. See also Adam body. See measure of the body
Rishon Boethius, Anicius Manlius Severinus 12,
Adam Kadmon 15, 17–18, 22, 23, 24, 37, 119, 166nlv
39–77, 85, 135, 141, 161 Böhme, Jakob 11
as Christian messiah 37, 39–77, 87–89, bohu 87
135, 145, 161 “Book of Concealment.” See Sifra
lights produced by 73, 77, 161 de-Zeni’uta
Adam Rishon 15, 16, 17–18, 22, 23, 25, 47, Brahmans 119
79, 87–89, 95, 101, 137, 139, 143 Breaking of the Vessels. See under vessels
contains souls 101, 137
contaminated by shards 139 A Cabbalistical Dialogue in answer to
corporealization of 139. See also the Opinion of a learned Doctor in
Adam, biblical Philosophy and Theology, that the
Adumbratio Kabbalæ Christianæ. See World was made of Nothing . . . To
Sketch of Christian Kabbalism which is subjoined a Rabbinical
Agrippa, Cornelius 8 and Paraphrastical Exposition of
akudim 73 Genesis I 12
alef (Hebrew letter) 49 canals, subtle 15, 39, 49, 69, 75
alphabet, Hebrew 4, 5, 11, 67. See also Cardan, Jerome 119, 167nlxii
numerology Case against the Pagans, The 117,
Altmann, Alexander 8–9 165nxlvii
amidah 168nlxxiii Cassianus, Johannes 115, 165nxli
Ancient Federation 109, 141, 151, 153 Cebes the Theban 119, 166–7nlxii
Ancient of Days 47, 55–57, 73, 135, Chaldain Mages 119
147–149, 163nxi, 163nxii chariot. See Merkavah (s.), Merkavot (pl.)
Animal Soul 16, 17, 69, 71, 155 Christian August, Prince 9, 11
Arikh Anpin. See Long-Suffering One Cicero 119, 167nlxii
(physiognomy) Clemens, Titus Flavius 115, 165nxxxvii
Aristotle 71, 119, 163nii, 166nlv Clement of Alexandria. See Clemens, Titus
Arnobius 117, 165nxlvi Flavius
Arte Cabalistica, De 8 Compassion (emanation) 14, 16, 18,
Atarah. See Diadem (emanation) 145n71
Augustine, St., Bishop of Hippo 117, Consolation of Philosophy 12
166nxlix consumption 71, 155–7
ayin (Hebrew letter) 145 contemplation 4, 5, 14, 37, 39, 41, 79, 81,
89, 137, 157
Bacharach, Naphtali ben Jacob Contraction 7, 13–16, 20, 22, 35–37, 49,
Elḥanan 7, 10, 11, 149 77, 79, 83, 161
Basil, St., Bishop of Caesaria 117, 166nl conversionism 18–21, 25, 27, 31, 113, 155,
Beauty (emanation) 14, 15, 53, 59, 69, 165nxli
79, 145 Conway, Anne 12
Beelzebub 79 Cordovero, Moses 6, 9, 10
Beit Elohim 11 cosmology 15–16, 75–7
Beliyya’al. See Adam Beliyya’al Coudert, Allison P. 12, 21n26
180 general index

Created Man. See Adam Rishon Gikatilla, Joseph 9

Creation 4, 5, 6, 20; in Luria 13–16; Gilgul. See souls, revolution
in van Helmont 33–37 Glory (emanation) 14, 53, 59–61, 113, 141,
Crown, Supreme (emanation) 14, 15, 17, 145, 161
47, 53, 55–57, 63, 79, 83, 133, 145, 161 gnosis 13, 19, 20, 25
cycle, cosmic 13, 14, 18, 20 Gnosticism, Greek 1, 8, 19
Gnosticism, Jewish  4, 5
Da’at. See Knowledge (emanation) Godhead 3, 5, 12, 13, 14, 15, 16, 18, 20, 22,
Daughter (physiognomy). See Wife 23, 24
“death of the primeval kings” 13 God, nature of 33–37
Destitution, State of 23, 33, 79–85 Grace (Christian) 20, 25, 41, 67, 153,
Diadem (emanation) 14, 15 165nxli
Din. See Judgment (emanation) “Greater Assembly, The.” See Idra Rabba
distribution of matter. See matter, Greatness (emanation) 14
distribution of Gregory, St., of Nanzianze 117, 166nli
Gymnosophists 119, 166nlvii
Edom 157, 161
Edomite kings 85 Ḥagigah (talmudic tractate) 119
Ein-Sof. See Godhead Ḥasidism, medieval 4
elect 143 Ḥayyah. See Immortal Soul
Elimah Rabbati 6 Hebrews. See Jewish people
emanation, process of 5, 14–15, 22–23, 37, Heikhalot (palaces) 4, 85
39, 45, 49, 107 Heikhalot Rabbati 4, 85
emanations 5, 10, 15, 16–17, 20, 22, 24, 25, Heikhalot Zutrati 4, 85
39, 51–63, 69, 133, 145 Helmont, Francis Mercury van 11–12,
Emek ha-Melekh 7, 10, 149 18–25
Empedocles 119, 166nlxii Helmont, Jean Baptiste van 11
end of days (computation of) 159 heresy, Christian 1 and n2, 19, 165nxli
Epicharmus 119, 166nlxii Hermes Trismegistus 119, 166nlvi
Esh ha-Meẓaref 9 Herrera, Abraham Kohen de 7, 8–9, 10, 11
esotericism 3 and n5, 19 Ḥesed. See Love, Divine (emanation)
Euclid 119, 167nlxii Hod. See Glory (emanation)
Euripides 119, 167nlxii Ḥokhmah. See Wisdom, Divine (emanation)
evangelicalism 2, 24, 65, 135 Holy Spirit 25, 39, 63, 75, 97, 135, 147, 151,
Eve 105 153, 155
Eẓ Ḥayyim 7
Iamblichus 119, 167nlxii
fall of souls. See souls, fall of Idel, Moshe  3n4, 8n17
Father (physiognomy) 17, 24, 73, 133–135 Idra di-be-Mashkana 5
feminine waters 153, 157 Idra Rabba 5, 11, 23, 37, 55, 57, 85,
Fernel, Jean 119, 167nlxii 163niii
festivals 39, 157 Idra Zuta 5, 11, 23, 37, 85, 163niii
Ficino, Marcellus 119, 167nlxii Imma. See Mother (physiognomy)
First Adam. See Adam Kadmon Immortal Soul 16–17, 69, 71, 157
Foundation of the World (emanation) 14, Intelligence, Human (emanation) 14, 15,
15, 16, 55, 61, 79, 85–87, 145, 159 17, 53, 55, 57, 69, 79, 83, 85, 89, 133, 135,
Free Choice of the Will, The 117, 166nxlix 145
Isaac the Blind 5
Gedullah. See Greatness (emanation) Israelites. See Jewish people
Gematria. See numerology
Generation of Animals 119–121 Jewish people 2, 7, 8 and n17, 9, 18–21
Genesis 5, 8, 12 and n26, 23, 25, 27, 29, 59, 65, 91, 93, 95,
gentiles 25, 139, 145, 159 103, 107, 109, 111, 113, 119, 135, 139, 141, 143,
Gevurah. See Power (emanation) 153, 159
 general index 181

John of Jerusalem, Bishop of Ptolomais  matter, distribution of 87–89

119, 166nliii mayim nukbin. See feminine waters
Jonah, Moses, of Safed 7 measure of the body 4, 75, 77, 89, 137,
Joseph ibn Tabul 7 139, 141–143, 159–161
“judaizing” 2, 11, 19, 21 meditations 151
Judgment (emanation) 14, 15, 16, 17, 18, Merkavah (s.), Merkavot (pl.) 4, 43, 55,
53, 57–59, 61, 79, 119 163nvii
Merkavah Mysticism 4, 5, 6, 10
Kabbala denudata vii, 9–11, 12, 13, Messiah, Christian 22, 25, 31, 33, 37;
164nxxiii attack against shards 143–159;
Kabbalism, Christian 2, 7–11 battle against death 157–159; battle
Kabbalism, definition 2–3 and n4 against matter 147–149; battle against
Kabbalism, doctrinal base 12–18 Satan 157; battle against sin 149–157;
Kabbalism, historical context 2–3 capture of shards 159–161; enfeebling
Kabbalism, Jewish 4–7 of shards 141; incarnation 149;
Kanfei Yonah 7 correlation to emanations 145–147;
kavvanot. See meditations resurrection 157; role in Supreme
Keter Elyon. See Crown, Supreme Restitution 139–161; sacrifice 145;
(emanation) significance of names 145
“Key to the Divine Names of the Messiah, son of David 161
Kabbalah” 9 Messiah, son of Joseph 161
Kingdom (emanation) 14, 15, 17, 41, 55, Messianism, Jewish 6
61, 65, 69, 79–81, 83, 135, 137, 141, 145, 149, metrics. See emanations
155, 159–161 Minḥah 157, 168nlxxiv
“King’s Valley, The.” See Emek ha-Melekh Modern Constitution, State of the 23–24,
Knorr von Rosenroth, Christian 9–11, 12 33, 85–89
Knowledge (emanation) 14, 79 Modim 151, 178nlxxiii
Kurtzer Entwurff des eigentlichen More, Henry 10, 12
Naturalphabets der heiligen Sprache 11 Moses b. Shem Tov de Leon 5
Moses Jonah of Safed 7
Lasting Endurance (emanation) 14, 53, Mother, Supernal (physiognomy) 17, 24,
59, 79, 141, 145, 161 73, 75, 133–135, 149
Leibniz, Gottfried 12 Mother, Virgin 147–149
“Lesser Assembly, The.” See Idra Zuta mysticism 2, 3, 4, 5, 6, 19
Liebes, Yehuda 8
Lilith 139 Nefesh. See Animal Soul
Locke, John 12 nekudim 73
Long-Faced One. See Long-Suffering One Neoplatonism 8, 14, 15, 19, 167nlxii
(physiognomy) Neshamah. See Spiritual Soul
Long-Suffering One (physiognomy) 17, New Federation 18, 27, 39, 135, 143, 157,
24, 133 159; establishment of 145, 151, 153
Love, Divine (emanation) 14, 53, 57, 67, Neẓaḥ. See Lasting Endurance (emanation)
79, 147 Niẓuẓot 95
Luria, Isaac 2, 6–7, 9, 10, 11, 19, 75, 85, Nogah 83, 147
139n67, 145n71, 155, 164nxxxi; Nukba de-Ze’eir. See Wife
doctrine 12–18; van Helmont’s numerations. See emanations
adaptation 18–25 numerology 4, 20, 79; as proof of
Lycurgus Italicus 12 Christ 8, 20, 55, 67, 145

Ma’aseh Bereshit 4 Occulta Philosophia, De 8

Malkhut. See Kingdom (emanation) Olam ha-asiyyah. See World of Fact
Manasseh ben Israel 119, 166nlix Olam ha-aẓilut. See World of Emanations
Marcionites 115, 165nxxxviii Olam ha-beriah. See World of Creation
Mareh Kohen 7, 10 Olam ha-yeẓirah. See World of Formation
182 general index

Old Federation. See Ancient Federation Sabbath 39, 155, 157, 168

One Soul 16, 17, 18, 71, 157 Samael 79
Oral Law 67, 91, 164nxxxiv Sandalphon 89
Origen 117, 165nxliii Sarug, Israel 7
original sin 13, 20, 25, 101–105, 131 Satan 25, 33, 81, 107, 147, 149, 157, 161
Scholem, Gershom G. 3
Pardes Rimmonim 6, 9, 10 “Second Adam.” See Adam Rishon
Parẓuf (s.), Parẓufim (pl.). See “Second Apparatus for the Zohar, The” 
physiognomy, physiognomies 9–10
Passover 155 Seder Aẓilut 75, 164nxxxi
Phaedo 115, 165nxxxix, 167–8nlxii Sefer ha-Bahir 5
Philaster, Bishop of Brixia 119, 166nliv Sefer ha-Gilgulim 11, 23, 89n62, 95,
Philo of Alexandria 115, 165nxl 139n67, 145n71
Philocalia of Origen, The 117 Sefer Yeẓirah 4
physiognomy, physiognomies 17, 22, 24, Sefirah (s.), Sefirot (pl.). See emanations
73–75, 133–135 Sefirotic Tree 10, 14–15, 22, 63
Pico della Mirandola 8 seven inferior numerations 57, 145
Pisani, Octavius 12 sexes, split into 85
Plato 10, 115–117, 119, 121, 167–8nlxii Sha’arei Orah 9
Pletho (Georgius Gemistus) 119, 166nlviii Sha’ar ha-Shamayim 7, 8–9, 10
Plotinus 119, 167nlxii shards 16, 17, 23, 25, 65, 81–83, 85, 87, 89,
Pompanazzi, Pietro 119, 167nlxii 123, 137, 139; attacked by Messiah 
Porphyry 119, 167nlxii 143–59; enfeebled by Messiah 141;
Power (emanation) 14, 145 defeat of 139–61; location on Adam’s
Preexistence of souls 13, 23–24, 91–133 body 139; opposed by Shekhinah 141;
Primitive Adam. See Adam Kadmon production of 33, 83; separation
Primordial Institution, State of the  of 141–3; species of 147
20–22, 33–79 Shekhinah 15–16, 17, 18, 25, 67, 149
Primordial Man. See Adam Kadmon role in Supreme Restitution 141
Proclus 119, 167nlxii shemittah (s.), shemittot (pl.). See cycle,
Protoplastic Man. See Adam Rishon cosmic
Prudentius (Marcus Aurelius Clemens)  Shevirah. See “Breaking of the Vessels”
117, 165nxlviii shin (Hebrew letter)145
Psellus, Michael 119, 166nlviii Shi’ur Komah 4
Psyche 69, 155 “Short-Faced One.” See Son (physiognomy)
psychology 16–17 “Short-Tempered One.” See Son
Puerto del Cielo. See Sha’ar ha-Shamayim (physiognomy)
Pythagoras 115, 119, 166nlxii Sifra di-Zeni’uta 5, 11, 23, 37, 85, 163niii
Simeon b. Yoḥai 5, 20, 47, 163nx
Quaedam praemeditatae & consideratae sitra aḥra  16
cogitationes super quatuor priora capita six active numerations 79, 133, 145
libri primi Moysis 12 Sketch of Christian Kabbalism 18–25;
Quakers 11, 12 epigraph 20–21; christianization of
Lurianic Kabbalism in 22;
Raḥamim. See Compassion (emanation) methodology 20–22; purpose 18–20
Rational Soul 16,-17, 69, 71, 155 Son, Christian 8, 20, 25, 39, 41, 43, 45, 47,
reincarnation. See Gilgul 49, 51–59, 67–79, 97, 113, 135, 143, 151. See
Restoration, cosmic 2, 12, 13, 15, 17–18, 20, also Messiah, Christian
23–25, 73, 139–161 Son (physiognomy) 17, 20, 24–25, 66, 73,
Reuchlin, Johannes 8 133–137
Righteous One (emanation) 14 souls 16–17, 69–73; fall of 137–139;
Rigor. See Judgment (emanation) preexistence of 91–133; revolution
Roman Empire 159 of 4, 5, 11, 18, 20, 23–24, 89n62, 95;
Ru’aḥ. See Rational Soul separation from shards 141–143
 general index 183

Spirit, Holy. See Holy Spirit Verbo Mirifico, De 8

Spiritual Soul 16, 17, 69, 71, 157 vessels 13, 14, 16, 17–18, 23, 33, 37, 73,
Stromateis 115, 165nxxxvii, 165nxxxix 77–81; Breaking of the Vessels 13,
Stuckrad, Kocku von 1n1, 3n5, 8n17 16–17, 23, 79–84
submersion 155 Virgil 119, 167nlxii
Supreme Crown. See Crown, Supreme Vital, Ḥayyim  7, 11
(emanation) Viterbo, Edigio da 8
Supreme Restitution, State of 24–5, 33,
139–161; First degree of  139–143; Wife (physiognomy) 17, 25, 55, 73, 75,
second degree of 143–159; third and 133, 135
fourth degrees of 159–61 Wisdom, Divine (emanation) 14, 15, 17,
syncretism 1–2, 9, 18, 27 53, 55, 57, 69, 79, 83, 133, 145, 155
Synesius, of Cyrene 117, 165nxliv World of Creation 15–16, 55, 65, 75, 85,
Syriac (translation of Bible) vii, 19, 33, 43, 87, 89
49, 57, 59, 81, 105, 115, 133, 143, 157, 163n1, World of Emanations 15, 16, 55, 65, 75,
164nxvi, 164nxxi, 164nxxxii 85, 89
World of Fact 16, 17, 65, 75, 77, 85, 89
Tabul, Joseph ibn 7 World of Formation 16, 65, 75, 85, 87, 89
Tetragrammaton 15, 33, 47, 55, 63–69, 113, World of the Infinite 75
145, 165nxxxvi; Christological Written Law 67, 91, 164nxxxiv
correspondences 63–67; cosmic
correspondences 65 Yeḥidah. See One Soul
tevunah 135 yeshua (Hebrew name for Jesus) 145,
theosophy 3 164nxvii; and Tetragrammaton 145
throne. See Merkavah (s.), Merkavot (pl.) Yesod Olam. See Foundation of the World
Tiferet. See Beauty (emanation) (emanation)
Tikkun. See Restoration, cosmic Yeẓer ha-ra 147, 149, 157
tohu 77, 81, 87 yod (Hebrew letter) 133, 145
Tomer Devorah 6 yoḥanan 145
transmigration. See souls; revolution of
Trinity, Christian doctrine of 8, 20, 22, Ẓaddik. See Righteous One (emanation)
39, 79 ẓadi, Hebrew letter 8
Two Hundred Queries Concerning the Ze’eir Anpin. See Son (physiognomy)
Doctrine of the Revolution of Humane Ẓimẓum. See Contraction
Souls 12 Zohar  5–6, 7, 8, 9, 10, 11, 13, 20, 23, 47,
55, 63, 65, 85, 147, 159, 161, 163niii, 163nx,
universe 45, 49, 121, 149, 151; definition 164nxxiii, 164nxxvi
of 31–33; first state of 33–37 Zoroaster 119, 166nlxii