♦‫ס פ ר יצירה‬

S e p h e b Y e z ie a h .

A BOOK ON CREATION;
‫הועתק והוכנס לאינטרנט‬
0B, www.hebrewbooks.org
‫ע״י חיים תשס״ט‬

THE JEWISH METAPHYSICS

OP

R em ote A n t iq u it y .

With English Translation, Preface, Explanatory Notes and Glossary,

R e v . D r. I S ID O R K A L I S C H ,
A nthor o f th e ' ‘Guide for R ational Inquiries in to th e B iblical Scriptures,”
“ Tcene des M orgenlandes,” T ran sla to r o f “ N a th a n th e W ise”
from th e G erm an, etc., etc., etc.

NEW YOKE:
L. H . FRANK & CO., P ublishers and P rintebs,
No. 32^ Bowery.

1 8 7 7.
 PREFACE.
This metaphysical essay, called “Sepher Yezirah,”
(book on creation, or cosmogony,) ‫־‬which I have en­
deavored to render into English, ‫־‬with explanatory
notes, is considered by all modem literati as the first
philosophical book that ever ‫־‬was ‫־‬written in the He-
bre‫־‬w language. But the time of its composition and
the name of its author have not yet been ascertained,
despite of the most elaborate researches of reno‫־‬wned
archaeologists. Some maintain that this essay is
mentioned in the Talmud treatise Sanhedrin, p. 66 b.
and ibid. 67 b. ‫־‬which passage is according to the com­
mentary of Eashi, to treatise Erubrn, p. 63 a., a re­
liable historical notice. Hence this book ‫־‬was known
already in the second or at the beginning of the third
century of the Christian Era. The historian. Dr.
Graetz, tries to sho‫־‬w very ingeniously in his ‫־‬work,
entitled “Gnosticism,” p. 104 and 110, that it ‫־‬was
written in the early centuries of the Christian Church,
especially ‫־‬when the ideas and ‫־‬views of the Gnostics
were in vogue. This opinion, however, he afterwards
revoked. (See Dr. Graetz’s “History of the Jews,”
Vol. V, p. 315 in a note.)
Dr. Zunz, the Nestor of the Je‫־‬wish Eabbis in
Europe, maintains that we have to look for the gen­
esis of the book “Yezirah” in the Geonic period, (700
—1000), and that it was consequently composed in
a post-talmudical time. But if so, it is very strange
 PREFACE.

that Saadjah Gaon, who lived in the tenth, and Judah

Halevi, who lived in the twelfth century, represented
the book “Tezirah” as a very ancient work. There­
fore it seems to me, that Dr. Graetz had no sufficient
cause to repudiate his assertion concerning the age
of this book; because all the difficulties which ho
himself and others raised against his supposition,
fall to the ground, when we consider that the most
0-ncient works, holy as well as profane, had one and
the same fate, namely, that from age to age more or
less inte 1*polations were made by copyists and com­
mentators. Compare also Prof. Tenneman’s “Grund-
riss der Geschichte der Philosophic,” improved by
Prof. Wendt, p. 207.

Tradition, which ascribes the authorship of this

book to the patriarch Abraham, is fabulous, as can
be proved by many reasons; but the idea that Babbi
Akiba, who lived about the beginning of the second
century, composed the book “Yezirah,” is very likely
possible. Bo this as it may, it is worth while to know
the extravagant hypotheses which ancient Jewish
philosophers and theologians framed as soon as they
began to contemplate and to reason, endeavoring to
combine oriental and Greek theories. Although there
is an exuberance of weeds, we will find, nevertheless,
many germs of truisms, which are of the greatest im­
portance. A Christian theologian, Johann lEViedrich
von Meyer D. D., remarked very truly in his German
preface to the book “Yezirah,” published in Leipzig,
1830: “This book is for two reasons highly important:
in the first place, that the real Cabala, or mystical
 PREFACE.

doctrine of the Jews, which must be carefully dis­

tinguished from its excrescences, is in close connec­
tion and perfect accord with the Old and New Test­
aments; and in the second place, that the knowledge
of it is of great importance to the philosophical in­
quirers, and can not be put aside. Like a cloud per­
meated by beams of hght which makes one infer that
there is more light behind it, so do the contents of
this book, enveloped in obscurity, abound in corns-
cations of thought, reveal to the mind that there is a
still more effulgent light lurking somewhere, and thus
inviting us to a farther contemplation and investiga­
tion, and at the same time demonstrating the danger
of a superficial investigation, which is so prevalent
in modem times, rejecting that which can not be
understood at first sight.”
I shall now try to give a sketch of the system as
it is displayed in the book “Tezirah,” which forms a
link in the chain of the ancient theoretical specula­
tions of philosophers, who were striving to ascertain
the truth mainly by reasoning a-priori, and who im­
agined that it is thus possible to permeate aU the
secrets of nature. It teaches that a first cause, eter­
nal, all-wise, almighty and holy, is the origin and
the centre of the whole universe, from whom gradu­
ally all beings emanated. Thought, speech and
action are an inseparable unity in the divine being;
God made or created, is metaphorically expressed
by the word: writing. The Hebrew language and its
characters correspond mostly Avith the things they
designate, and thus holy thoughts, Hebrew language
 PREFACE. 6

and its reduction to writing, form a unity which pro-

duco a creative effect.*
The self-existing first cause called the creation into
existence by quantity and quahty; the former re­
presented by ten numbers, (Sephiroth,) the latter by
twenty-two letters, w'hich form together thirty-two
ways of the divine wisdom. Three of the twenty-two
letters, namely, Aloph, Mom, Sheen, are the mothers,
or the first elements, from which came forth the prim-
itivo matter of the world: air, water and fire, that
have their parallel in man, (male and female): breast,
body and head, and in the year: moisture, cold and
heat. The other seven double and twelve^ simple
letters are then represented as stamina, from which
other spheres or media of existence emanated.
Man is a microcosm, as the neck separates rational­
ity from vitahty, so does diaphragm the vitality
from the vegetativeness.

•Thus for instance, they imagined that the name of Jehovah,

, ‫ יהוה‬is by reversing the alphabet: ‫( טצפץ‬mepz); mem signifies the
letter jod, zaddi, the letter he, and po, the letter wav. These un­
meaning sounds, they said, have magic power. Some maintained
that the Hebrew language consists of twenty-two consonants, be­
cause being the complex of all beings, its number is equal to the
most perfect figure, namely, of the periphery, as it is well known
that the diameter is always to the periphery as seven to twenty-two.
t it was frequently observed by Jewish and Christian theolo­
gians, that the Marcosianio Gnostic system, as well as that of the
Clementinians of the second century, contain many analogies and
parallels with the book “Tezirah.” Marcus divides the Greek al­
phabet into three parts, namely: nine mute consonants dtpoava,
eight half vowels !}nupatva, and seven vowels (paav7]EVTa, in order
to give a clear idea of the peculiar constitution of his “Aeons.” (Ire-
naeus Haer, 1 , 16.)
 / PBEFACE.

God stands in close connection with the Universe,

and just so is Tali connected with the world, that is,
an invisible, celestial or universal axis carries the
whole fabric. In the year by the sphere, in man by
the heart, and thus is the ruling spirit of God every­
where. Notwithstanding the decay of the individual,
the genus is produced by the antithesis of man and
wife.
Hebrew commentaries on the book “Yezirah” were
composed by: first, Saadjah Gaon, of Fajum in
Egjrpt, (892—912); second, Kabbi Abraham ben
Dior H alevi; third, Eabbi Moses ben Nachman;
fourth, Elieser of Germisa; fifth, Moses Botarel; sixth,
Kabbi Eliah Wilna. The book “Yezirah,” together
with all these commentaries, was published in 1860,
in the city of Lemberg. But although the commen­
tator Saadjah was a sober minded scholar in a
superstitious age, a good Hebrew grammarian, a re­
nowned theologian and a good translator of the H e­
brew Pentateuch, Isaiah and Job into the Arabian
language, his ideas and views were, nevertheless,
very often much benighted. See his comments on
Yez. Chap. I, etc., etc.; his notes on “Yezirah” Chap.
I l l , 2, prove undoubtedly that he had no knowledge
whatever of natural science, and therefore his anno­
tations on the book “Yezirah” are of little or no use
at all. All the other commentaries mentioned above,
together with all quotations of other expounders of
the same book, contain nothing but a medley of ar­
bitrary, mystical explanations and sophistical distor­
tions of scriptural verses, astrological notions, orient-
 PREFACE. 8

al superstitions, a metaphysical jargon, a poor know­

ledge of physics and not a correct elucidation of the
ancient book; they drew mostly from their own im­
agination, and credited the author of “Yezirah” with
saying very strange things which he never thought
of. I must not omit to mention two other Hebrew
commentaries, one by Judah Halevi, and the other
by Ebn Ezra, who Hved in the first part of the twelfth
century. They succeeded in explaining the book “Ye-
zirah in a sound scientific manner, but failed in
making themselves generally understood, on account
of the superstitious ago in which they lived, and the
tenacity with which the people in that period adhered
to the marvelous and supernatural; they found, there­
fore, but few followers, and the book “Yezirah” re­
mained to the public an enigma and an ancient curios­
ity, giving rise to a system of metaphysical delirium,
called Cabala.
Translations of the book “Yezirah” and comments
thereon by learned Christian authors are: first, a
translation of the book “Yezirah” with explanatory
notes in the Latin language, by Wilhelm Postellus,
Paris, France, 1552; second, another Latin version is
contained in Jo. Pistorii artis cabalistical scriptorum,
Tom I, p. 869, sqq., differing from that of Postefius.
Some are of the opinion that John Eeuchlin, while
others maintain that Paul Eiccius was the author of
it. (See Wolfii Biblioth. Hebr. Tom., I, Chap. 1.)
Third, Kittangel published the book “Yezirah,” 1642,
at Amsterdam, entitled: “Liber Yezirah qui Abra-
hamo patriarchae adscribitur, una cum commentario
 PREFACE.

Eabbi Abrabam F. D. (filii Dior) super 32 Semitis

Sapientiae, a quibus liber Yezirah incipit. Translatus
et notis illustratus, a Joanne Stephano Eittangelio,
ling. Orient, in Elect. Acad. Eegiomontana Prof,
extraord. Amstelodami ap. Jo. and Jodoc. Jansson-
ios,” 1642, in quarto; fourth, Johann Friedrich von
Mayer, D. D., published the book “Yezirah” in H e­
brew with a translation and explanatory notes in the
German language, Leipzig, 1830.
All these translations are out of print and are
rarely found even in well regulated libraries. I was
so fortunate as to obtain a copy of Dr. Mayer’s
edition of the book “Yezirah.” H e states in the pre­
face to it, that he had a copy of Postellus’ transla­
tion in manuscript as well as some others, and com­
pared them. The explanatory notes given by this
author are, nevertheless, insufficient and sometimes
very incorrect. The present translation is, as far as
I could ascertain, the first that was ever published
in the Enghsh language. Again, I have to add that
I have not only endeavored to correct a great many •
mistakes and erroneous ideas of my predecessors, but
I have also endeavored to give more complete anno­
tations. I therefore hope that the candid reader ‫־‬v ^
consider the great difficulties I had to overcome in
this still unbeaten way of the ancient Jewish spirit­
ual region, and ‫־‬will receive ‫־‬with indulgence this new
contribution to archaeological knowledge.
D r. IS ID O E KALISCH.
 ‫ס פ ר יצירר־־ד‬
‫פרק ראשון♦‬
‫א‪.‬‬ ‫משכה‬
‫בולעים ועתןם נתיבות ‪ n w ’bp‬רוקמה חקק‬
‫יה יהוח צבאות אלהים חיים ומלה־ עולם אל ישרי‬
‫־ ‪-‬‬ ‫•'‬ ‫‪T‬‬ ‫;‬ ‫‪V‬‬ ‫־ •‬ ‫•‬ ‫;‪V‬‬ ‫; ‪T‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪T‬‬

‫רחום וחנון רם ןנשא >םוכן עד מרום וקחש >םמ‪1‬‬

‫וברא את עולמו ביטלעח ספרים *נספר וס‪3‬ור‬
‫; •‬ ‫ד‬ ‫‪:‬‬ ‫■‬ ‫‪•T :‬‬ ‫‪T‬‬ ‫;‬ ‫•‬ ‫‪T‬‬ ‫‪V‬‬ ‫‪TT‬‬

‫וספר‪ :‬עשר ספירורת בלימח ועשרים ועת!־ ‪0‬‬

‫אותיות יסוד‪ :‬עלע אמות ועבע כפולות ועתים‬
‫• ••‬ ‫‪,‬‬ ‫‪mm‬‬ ‫^‬ ‫•‬ ‫י‬

‫?שרח פעוטות‪:‬‬
‫מש נ ה ב‪.‬‬
‫קשר ספירות בלימח כמספר‪.‬קשר אצבעורז‬
‫חמש כנגד חמש ובריח יחיד מכונרת באמצע‬
‫‪V‬‬ ‫‪:‬‬ ‫‪VV•. :‬‬ ‫‪•T‬‬ ‫;־‬ ‫‪ T‬־•‬ ‫; ‪v v‬‬ ‫‪•• T‬‬

‫קמלת הלשון וקמלת הטעור‪:‬‬

‫מש נה ג‪.‬‬
‫קשר ספירות כלימה קשר ולא תשע קשר ולא‬
‫אחת קשרה הבן קחבמה!חכם קבינה בחון בהם‬
‫וחקור מהם והעמד ךבר קל מךיו וחושב יוצר‬
‫על־מכונו‪:‬‬
‫ינ׳׳ א‪ .‬ב ס פ ר ו סו פר ו ס פו ר‪:‬‬
 SEPHEE YEZIEAH.
CHAPTER I.
S e c t io n 1 .
Tah,^ the Lord of hosts, the living God, King of
the Universe, Omnipotent, All-Kind and Merciful,
Supreme and Extolled, who is Eternal, Sublime
and Most-Holy, ordained (formed) and created the
Universe in thirty-two^ mysterious paths® of wisdom
by three* Sepharim, nam ely: 1 ) S’for 2 ; ?!‫ )פי‬Sip-
pur ‫ור‬2‫ ; ם‬and 3) Sapher ‫ ם?ר‬which are in Him one and
the same. They consist of a decade out of nothing®
and of twenty-two fundamental letters. H e divided
the twenty-two consonants into three divisions: 1)
three ‫לווז‬2‫ א‬mothers, fundamental letters or first ele­
m ents; 2) seven double; and 3) twelve simple con­
sonants.
S e c t io n 2 .
The decade® out of nothing is analogous to that of
the ten fingers (and toes) of the human body, five
parallel to five, and in the centre of which is the
covenant with the only One, by the word of the
tongue and the rite of Abraham.
S e c t io n 3 .
Ten are the numbers out of nothing, and not the
number nine, ten and not eleven. Comprehend this
great wisdom, understand this■^ knowledge, inquire
into it and ponder on it, render it evident and lead®
the Creator back to H is throne again.
1) See NotesoommencixigonPage47.
 ‫ספר יצירה‪.‬‬ ‫‪12‬‬

‫מ ש ל ה ד‪.‬‬
‫ינשר ספירור‪ :‬בלי ™ מרתן עשר עאין ל ה ם‬
‫סוף עומק ךא^‪2‬ית ועומק אחרית עו?ק טוב ועומק‬
‫רע עומק רו ם ועומק ת ח ח עומק מןרח )עומק‬
‫מערב עומק צפון ועומק ך ח ם אדון;חיר אל ?ולול­‬
‫י נאמן מויטל בבלם ממעון קךשו עד‪.‬עדי עד•‬
‫מ פו כ ה ה‪.‬‬
‫עשר ספירורה בלימח‪.‬צפייתן כמךאח הבזק‬
‫וחבליתן אין ל חן קץ ךבח בהן ברצו<? וינזוב‬
‫ולמאמרו כסופה יח־ופו ולפני כסאו הם מעתחוים‪:‬‬
‫נל פו ל ה ו ‪.‬‬
‫_ץשר ספירות בלימה נעוץ סופן בתחלתן ותחלתן‬
‫בסופן כשלהבת קשוךה• בגחלת שארון;היד ואין‬
‫לו שני ולפני אחד מה אתה סופר‪:‬‬
‫‪..‬‬ ‫_ ‪,‬ן‬ ‫_‬ ‫‪.‬ן‬ ‫‪. . . . . . . .‬‬ ‫‪..‬‬

‫מ ש כ ה ז‪.‬‬
‫?שר ספירות כלימה בלום פיף מלדבר ולבף‬
‫‪.‬מלהרהר ואם ‪ p ,‬פיף לדבר ולבף להךהר שוב‬
‫למקום שלכך נאמר והחיות ךצוא ושוב ו?ל ךבר‬
‫זה נכרת ברית‪:‬‬
‫*( רבינו האיי גאון ז״ל כתב בספר הפןמ^ה וז״ל כתב בעל ספר ^ירה‬
‫י ’‬ ‫מ‪55‬להבת >ן‪1‬ורה בנחלת ‪:‬‬
13 SEPHEB YEZIEAH.

S e c t io n 4 .

The decade out of nothing has the following ten

infinitudes:
1) The beginning® infinite. 6)The depth infinite.
2) “ end “ 7) “ East “
3) good “ 8) “ W est “
4) “ evil^® “ 9) “ North “
6) “ height “ 10) “ South “
and the only Lord God, the faithful King, rules over
all firom H is holy habitation for ever and ever.
S e c t io n 6 .

The appearance of the ten spheres out of nothing

is hko a flash of hghtning, being without an end. His
word is in them, when they go and return; they run
by H is order like a whirlwind and humble them­
selves before H is throne.
S e c t io n 6 .

The decade of existence out of nothing has its end

linked to its beginning and its beginning linked to
its end, just as the flame is wedded to the live coal;
because the Lord is one and there is not a second
one, and before one what wilt thou count
S e c t io n 7.
Concerning the number ten of the spheres of ex­
istence out of nothing keep thy tongue from speak­
ing and thy mind from pondering on it, and if thy
mouth urges thee to speak, and thy heart to think
about it, return! as it reads: “And the hving creatures
ran and returned,” (Ezekiel 6,14.) and upon this“ was
the covenant made.
 ‫ס פ ר י ע י ר ה‪.‬‬ ‫‪u‬‬
‫ח‪.‬‬ ‫מ פו כ ה‬
‫ן!שר ססיחרת בלי ™ אחת ח ח אלחים חיים‬
‫ברוף ומבוךך שמו ‪ hp‬חי העולמי□ קול וחח‬
‫)דבור והוא רוח הק^־שג שתים ח ח מחח חקק‬
‫וחצב בה עשרים ושתים אותיות יסור שלש אמות‬
‫•‬ ‫‪T‬‬ ‫■‪.‬‬ ‫•‬ ‫־ •‬ ‫‪:‬‬ ‫; ׳‬ ‫‪V‬‬ ‫‪T‬‬ ‫‪-‬‬ ‫; ‪T‬‬

‫ושבע כפולות ושתים עשרה קשוטות ורוח אחת‬

‫מהן‪ :‬שלש מ‪:‬ם מרוח חקק וחצב בהן)עשךים‬
‫ושתןם אותיות( תהו ובחו רפש וטיט חקקן קמין‬
‫ערוגח הציבך במין חומה ם?ככםז קמין מעזיבה‬
‫)ויצק עליהם שלג ונעשה עפר שנאמר בי לשלג‬
‫‪V‬‬ ‫‪V -‬‬ ‫•‬ ‫־‬ ‫‪v ;v v‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪V‬‬ ‫‪:‬־‪:‬־‬ ‫‪V V‬‬ ‫‪V‬‬ ‫‪ : J‬־ •־‬ ‫‪-T -‬‬

‫יאמר הוא ארץ(‪ :‬ארבע אש ממןם הקק וחצב בה‬

‫כסא הבכור שךפים ןאופנים וחיות הקודש ומלאכי‬
‫ה שרס וכזשלשתן □ד מעונו שנ א מ ר עושה!‬
‫שלשה‬
‫בירר ; ‪T‬‬
‫לוהט • ‪-‬‬
‫••‬ ‫משרתיו •־אש‬
‫מלאכיו רוחות ‪T :T :‬‬
‫‪:-‬דד‬

‫אותיות מן הפשוטות בסוד שלש אמורה א״מ״שו!‬

‫וקבעם כשמו הגדול וחתם בהם שש קצוות‪:‬‬
‫;|‪T‬‬ ‫••‬ ‫‪V‬‬ ‫‪T‬‬ ‫־‬ ‫‪T :‬‬ ‫־־ ‪T‬‬ ‫;‬ ‫•‬ ‫;‪T;I T‬‬

‫*( נוסחא אחרינא; חצבן;‬

‫"י "‬ ‫‪ (t‬נ״א סיבבן‪:‬‬
‫‪ (II‬יש ה‪1‬סיפו‪ :‬חתם רוח בעד‬
15 SEPHER YEZIRAH.

S e c t io n 8.

The following are the ten categories of existence

out of nothing:
1) The spirit of the living God, praised and glori­
fied be the name of Him who lives to aU eternity.
The articulate word of creative power, the spirit and
the word are what wo call the holy spirit.^®
2) Air emanated from the spirit by which He
formed and established twenty-two consonants, sta­
mina. Three of them, however, are fundamental
letters, or mothers, seven double and twelve simple
consonants; hence the spirit is the first one.
3) Primitive water emanated from the air. He
formed and established by it Bohu^* (water, stones)
mud and loam, made them like a bed, put them up
like a wall, and surrounded them as with a rampart,
put coldness upon them and they became dust, as it
reads: “H e says to the snow (coldness) be thou
earth.” (Job 37, 6.)
4) Fire or ether emanated from the water. H e
established by it the thro’ne of glory, the Seraphim
and Ophanim, the holy living creatures and the angels,
and of these three H e formed H is habitation, as it
reads: “Who made H is angels spirits. H is ministers
a flaming fire.” (Psalm 104, 4.) H e selected three
consonants from the simple ones which are in the
hidden secret of three mothers or first elements:
,‫ א״מ״ש‬air, water and ether or fire. H e sealed them
with spirit and fastened them to H is great name and
sealed with it six dimensions.^*
 ‫ס ‪ D‬ר י צ י ר ה‪.‬‬ ‫‪16‬‬

‫ביהו‬ ‫חמים חתם חם ופנה למעלה וחחמו‬

‫‪; T :‬‬ ‫‪T‬‬ ‫־‪:‬־‬ ‫‪:‬‬ ‫‪T T‬‬ ‫‪-‬‬ ‫‪T‬‬ ‫ד••‬

‫בהיו‬ ‫יטע חתם תחת ופנה למטה וחתמו‬

‫‪:‬‬ ‫‪T :‬‬ ‫‪T - :‬‬ ‫‪TT‬‬ ‫‪-‬‬ ‫־‬ ‫‪-‬‬ ‫‪T‬‬ ‫••‬

‫כויח‬ ‫>טבע חתם מורח ופנח לפניו וחתמו‬

‫‪; T :‬‬ ‫‪TT :‬‬ ‫‪T T‬‬ ‫״ ‪•:‬‬ ‫‪-‬‬ ‫‪T‬‬ ‫‪-‬‬ ‫‪V‬‬

‫לטמונה חתם מערב ופנח לאחריו וחתמו מהי‬

‫‪:‬‬ ‫‪T :‬‬ ‫‪ :‬־ ;־ד‬ ‫‪T T‬‬ ‫־‪:‬־ ‪T‬‬ ‫־‬ ‫‪T‬‬ ‫‪T‬‬ ‫;‬

‫ביוה‬ ‫תשע חתם דחם ופנח לימינו וחתמו‬

‫; ‪: T‬‬ ‫•‬ ‫•‬ ‫‪T T‬‬ ‫‪T‬‬ ‫־‬ ‫‪T‬‬ ‫־‬ ‫•־‬

‫‪.‬עשר חתם צפון ופנה לקמאלו וחתמו בהוי‬

‫כל ש כ ה ה‪.‬‬
‫עשר ספירות ?לימה אחת רוח אלהים‬
‫חיים רוח מרוח מים מרוח אש ממים רוס־ותחת‬
‫מזרח ומערב‪ I‬צפון ודרום‪:‬‬ ‫‪T T:‬‬ ‫־ ; ־‪T‬‬ ‫• ‪7:‬‬

‫פ ר ק שני♦‬
‫מ מו נ ה א‪.‬‬
‫עשרים ועתים אותיות יסור יטליט אמות ^כע‬
‫כפולות ועתים ע׳טרה פעוטות עלש אמות א״מ״ע‬
‫ןסוךן כף זכות וכף חובח ולעון חק מכריע מתים‬
‫עלע אמות א״מ״ע מי חמב‪1‬ת ע׳ עורקת א‘ אויר‬
‫רוח מבךי‪.‬ע בנתים‪:‬‬
‫מ ט כדז ב‪.‬‬
‫עשרים ועתים אותיות יסוד חקכןן חצכן צרפן‬
17 8EPHER YEZIRAH.

5) He sealed** the height and turned towards

above, and sealed it with ‫יריו‬
6) He sealed the depth, tamed towards below and
sealed it with ‫היו‬
7) Ho sealed the east and tamed forward, and
sealed it with ‫ויה‬
8) He sealed the west and tamed backward, and
sealed it with ‫והי‬
9) He sealed the south and tamed to the right and
sealed it with ‫יוה‬
10) H e sealed the north and tamed to the left and
sealed it with ‫הו״‬
S ec tio n 9 .
These are the ten spheres of existence oat of
nothing. From the spirit of the living God emana­
ted air, from the air, water, from the water, fire or
ether, from the ether, the height and the depth, the
East and "West, the North and South.

CHAPTER II.
S ec tio n 1 .
There are twenty-two letters, stamina. Three of
them, however, are the first elements, fundamentals
or mothers, seven doable and twelve simple conso­
nants. The three fundamental letters ‫ א״נל״ס‬have as
their basis the balance. In one scale*’ is the merit
and in the other criminality, which are placed ia
equilibrium by the tongue. The three fandamental
letters ‫ א״נל׳׳ט‬signify, as ‫ מ‬is mute like the water and
‫ ש‬hissing like the fire, there is ‫ א‬among them, a
breath of air which reconciles them.
S e c tio n 2.
The twenty-two letters which form the stamina
 ‫ס פ ר י צ •י ר ה‪.‬‬ ‫‪18‬‬

‫^קלן והמיךן ןצר ב ה ס את כל היצור ואת כל‬

‫העתיד לצוד‪:‬‬ ‫•‬ ‫‪T‬‬ ‫•‬ ‫‪TV‬‬

‫ני פורה כ‪.‬‬ ‫•‬

‫‪.‬עשךים ועתים אותיות;סור חקקן בקול חצבן‬
‫ברוח קבען בפה בחמע מקומות אותיות ■אהח׳ע‬
‫בגרון גיכ״ק בחיןד דטלנ״ת בל^טין ן׳?‪ 9‬ך ץ בעמם‬
‫ממ״ף בשפתים‪:‬‬
‫ני פו ל ה ד •‬
‫‪.‬עשרים ועןותים אותיות ;יסוד קבען בגלגל כמין‬
‫חומח ברליא עערים וחוור חגלגלים פנים ואחור‬
‫‪T :‬‬ ‫‪• T‬‬ ‫‪. - ; - -‬‬ ‫‪:‬‬ ‫; ‪. T‬‬ ‫;‬ ‫•ן‬

‫וסימן לדבר אין בטובה למעלה מענג ואין ברעה‬

‫למטה מנגע‪:‬‬ ‫• ‪“ V‬‬ ‫; ‪T -‬‬

‫ה‪.‬‬ ‫כל ש כ ה‬
‫כיצד צךפן עקלן והסיךן א עם בלן וכלן עם א‬
‫ב ע ם כלן וכלן ע ם ב וחוזרות חלילה ונמצאות‬
‫ברל״א עערים ונמצא כל היצור וכל הרמר יוצא‬
‫•’‬ ‫־•‬ ‫‪T :‬‬ ‫־ ‪:‬‬ ‫‪T‬‬ ‫; ‪T‬‬ ‫‪• :‬‬ ‫‪• T :‬‬ ‫‪:‬‬

‫משם״ אחד‪:‬‬ ‫‪T V‬‬ ‫־•‬ ‫־‬

‫ני פו ה ה ו ‪.‬‬
‫יצר ממע מתחו ועשה ארת אינו יענו וחצב‬
‫־‬ ‫; ‪T‬‬ ‫‪: V‬‬ ‫••‬ ‫‪V‬‬ ‫ד‬ ‫‪T :‬‬ ‫•‬ ‫־ ‪T‬‬ ‫‪ T‬־‬

‫עמוךים גחלים מאויר שאינו נחפם ווה סימן אות‬

‫*( נ״א ביטם ‪:‬‬
19 SEPHER YEZIRAH.

after having been, appointed and established by God,

Ho combined, weighed and changed them, and formed
by them all beings which are in existence, and all
those which will be formed in all time to come.
S ec tio n 3.
Ho established twenty-two letters, stamina, by the
voice, formed by the breath of air and fixed them on
five places in the human mouth, namely: 1) gutturals,
2 ‫ )א ה ח ע‬palatals, 3 ‫ )ג י כ ק‬linguals, ‫ד ט ל ג ת‬
4) dentals, 5 ‫ )ז ט ם ר ץ‬labials, ‫ב ו נו ף‬
S ec tio n 4 .

Ho fixed the twenty-two letters, stamina, on the

sphere Uke a wall with two hundred and thirty-one
gates,^® and turned the spheres forward and backward.
For an illustration may serve the three letters, ‫ע נ ג‬
There is nothing better than joy, and nothing worse
than sorrow or plague.^®
S e c tio n 5.
But how was it done ? He combined,“ weighed and
changed: the ‫ א‬with aU the other letters in succession,
and aU the others again with ‫ ב ; א‬with all, and all
again with ‫ ; ב‬and so the whole series of letters.^^
Hence it follows that there are two hundred and
thirty-one“ formations, and that every creature and
every word emanated firom one name.“
S ec tio n 6.
H e created a reality out of nothing, called the
nonentity into existence and hewed, as it were, co­
lossal pillars firom intangible air. This has been
shown by the example of combining the letter ‫ א‬with
 ‫ס פ ר יצירה‪.‬‬ ‫‪20‬‬

‫א עם כלן וכלן עם א צופה ומימר ועשה את כל‬

‫‪T‬‬ ‫‪V‬‬ ‫‪T‬‬ ‫‪T:‬‬ ‫‪-‬‬ ‫‪V‬‬ ‫•‬ ‫‪IT‬‬ ‫;‬ ‫‪I T‬‬ ‫•‬

‫וסימן לדבר‬
‫‪T‬‬ ‫‪I‬‬ ‫;‪T‬‬
‫היצור וארה כל הדבוד ע ס אחד‬
‫‪T‬‬ ‫‪• :‬‬ ‫‪T V‬‬ ‫••‬ ‫־ •‬ ‫‪T‬‬ ‫‪V :‬‬ ‫־ ‪. :‬‬

‫‪ 5‬קךים ויטתים חפצים בגוף א‪:‬‬

‫סרק שלישי‪.‬‬
‫א‪.‬‬ ‫כל טי ל ה‬
‫עלע אמות א״מ״ע יס‪1‬ךן כף זכות וכף חוכח‬
‫ללשון חק מס־יע ק תי ס עלש אמות א\׳מ״^פ סור‬
‫גדול מופלא ומכוסה ו ח ת ס בשיט טבעות ויצאו•‬
‫‪:T :‬‬ ‫‪T -‬‬ ‫‪T :‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪T :‬‬ ‫‪T‬‬

‫מהם אויר ומים ואש ומהם נולדו אבות ומאבורה‬

‫‪T‬‬ ‫••‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪V‬‬ ‫••‬ ‫;‬ ‫־*‬ ‫־ "‬ ‫•־ ‪V‬‬

‫תולדות‪:‬‬
‫מ פו כ ה ב ‪.‬‬
‫‪ e)hp‬א מו ת א״מ״יט חקקן חצכן צרפן יטקלן‬
‫והמירן וצר בהם שלש אמות א״מ״ש בעולם ויטלש‬
‫‪T‬‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪V‬‬ ‫‪V:‬‬ ‫־‬ ‫‪T‬‬ ‫‪V T‬‬ ‫‪T :‬‬ ‫‪I‬‬ ‫‪T‬‬ ‫; •• •‬

‫אמות א״מיש בשנה ושלש אמורה א״מ״ש בנפש‬ ‫‪T :‬‬ ‫‪T T‬‬ ‫‪:‬‬

‫זכר ונסבה‪:‬‬
‫כ‪.‬‬ ‫מטלה‬
‫שלש אמות א״מ״ש בעולם אויר ומים ואש שמים‬
‫‪• -‬‬ ‫‪T‬‬ ‫;‬ ‫‪• -‬‬ ‫—•‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪V‬‬ ‫;‪v‬‬ ‫•‬ ‫‪T‬‬

‫נכרן>ו נז^>ס וארץ נכר ^ ת ממים ואויר כתח‬

‫מכריע בנתים‪:‬‬
‫א םו ת‬ ‫*( נ׳׳א ו מ מנו יוצאים א ש ומים ומתחלקים זכר תרןבה‬
‫א״מ״ש ןסו^ק ומהן נולרו א בו ת ש מ מנו נ ב ר א ה ‪ 3‬ל‪:‬‬
21 SEPHER YEZIRAH.

all the other letters, and all the other letters with
Aleph (‫)א‬. He^* predetermined, and by speaking
created every creature and every word by one name.
For an illustration may servo the twenty-two ele­
mentary substances by the primitive substance of
Aleph“ (‫)א‬.

CHAPTER III.
S ec tio n 1.
The three first elements, ‫ א״מ״ש‬are typified by a
balance, in one sc^o the merit and in the other the
criminahty, which are placed in equilibrium by the
tongue. These three mothers, ‫ א״נו״ס‬are a great,
wonderful and imknown mystery, and are sealed by
six^® rings, or elementary circles, namely: air, water
and fire emanated from them, which gave birth to
progenitors, and these progenitors gave birth again
to some offspring.
S ec tio n 2.
God appointed and established the three mothers
,‫ א״נז״עו‬combined, weighed and changed them, and
formed by them three mothers ‫ א״נל״ש‬in the world,
in the year and in man, male and female.
S ec tio n 3.
The three mothers ‫ א״נל״ט‬in the world are: air,
water and fire. Heaven was created from fire or
ether; the earth (comprising sea and land) from the
elementary water; and the atmospheric air from the
elementary air, or spirit, which establishes the bal­
ance among them.
 ‫ס פ ר יצירה‪.‬‬ ‫‪22‬‬

‫ד‪.‬‬ ‫בל ש כ ה‬
‫וקור וחיה ‪a n‬‬
‫ימל׳ם אמות א״מ״ע בשנה חום ‪I‬‬
‫•ד‬ ‫‪:‬‬ ‫‪:‬‬ ‫‪T T‬‬ ‫־‬ ‫‪V‬‬ ‫‪V:‬‬ ‫•‬ ‫‪T‬‬

‫נברא מאע‪ 5‬קור נברא מטים וחיה מרוח מס־יגנ‬

‫בנתים‪:‬‬
‫ה‪.‬‬ ‫נו פו נ ה‬ ‫י‬
‫^לש אמות א״מ״ע בנפען זכר ונקבה רא>ט ובטן‬
‫וגויה ראוט נברא מאע! ובטן נברא מטיס וגוירז‬
‫מרוח מכריע בנתלם‪:‬‬
‫מ ש נ ה ו‪.‬‬
‫בבא א‪ .‬המליןד אות א' ברוח וק^ר לו כתר‬
‫וצרפו זה בזה וצר בהם אויר בעולם חיה ב^טנה‬
‫‪T T‬‬ ‫‪:‬‬ ‫•ד‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫־••‬ ‫‪V T‬‬ ‫; ‪T‬‬ ‫‪V T‬‬ ‫‪V‬‬ ‫‪I T‬‬ ‫‪: T :‬‬

‫ונקבה בא״ש״ם‪:‬‬ ‫גויה בנפש זכר‬

‫‪t‬‬ ‫‪I‬‬ ‫‪T‬‬ ‫‪ :‬״‪T :‬‬ ‫‪V‬‬ ‫;‪V:‬‬ ‫‪TT‬‬ ‫‪V V :‬‬ ‫‪T •:‬‬

‫בל ש כ ה ד‪.‬‬
‫בכא ב‪ .‬ה^ליף אות מי במים וק^ר לו כתר‬
‫וקור ביטנה‬
‫־ ‪T T‬‬ ‫ארץ בעולם ‪I :‬‬
‫‪1‬‬
‫וצרפן זה בזה ‪I‬וצר בהם‬
‫‪T‬‬ ‫; ‪I :‬‬‫‪T‬‬ ‫‪VV‬‬ ‫‪V T‬‬ ‫‪T‬‬ ‫‪VT‬‬ ‫‪V‬‬ ‫‪T‬‬ ‫‪T‬‬

‫ובטן בנפיט זכר בא׳׳מ״יט• ונקבה במ״ש״א;‬

‫ח‪.‬‬ ‫כל ש כ ה‬
‫באיט וקיטר לו כתר‬ ‫בבא ג‪ .‬המליף אות‬
‫וצרפן זה בזה וצר בהם יטמים בעולם וחום ביטנה‬
‫‪ :‬ד ד‬ ‫;‬ ‫‪T‬‬ ‫‪I‬‬ ‫ד‬ ‫־ •‬ ‫‪t‬‬ ‫‪v‬‬ ‫‪t‬‬ ‫‪t‬‬ ‫‪:‬‬ ‫‪v t‬‬ ‫‪v‬‬ ‫‪t‬‬ ‫‪:‬‬ ‫‪t‬‬ ‫‪:‬‬

‫וראיט כנפיט זכר ונקבה‪:‬‬ ‫‪T‬‬ ‫‪I” :‬‬ ‫‪T T‬‬

‫•( נ׳׳א במ״א״׳ש;‬

23 SEPHER YEZIRAH.

S ec tio n 4. ‫־‬

The three mothers ‫ א״מ״ש‬produce in the year^^:

heat, coldness^* and moistnesa. Heat was created
from fire, coldness from water, and moistness from
air which equalizes them.
S e c tio n 5.

The three mothers ‫ א״נל״ען‬produce in man, mal9

and female, breast, body and head. The head was
created from fire, the breast from water, and the
body from air, which places them in equilibrium.

S ec tio n 6.

F ir s t D m s io N : God let the letter Aleph (‫ ) א‬pre­

dominate in primitive air, crowned^® it, combined one
with the other,^ and formed by them the air in the
world, moistness in the year, and the breast in man,
male and female; in male by ‫ א״נל״ש‬and in female
b y : ‫א״ש״ם‬
S ec tio n 7.

S eco n d D iv is io n . H e let the letter Mem (‫ )מ‬pro*‫־‬

dominate in primitive water, and crowned it, c o m b in e d
one with the other, and formed by them the e a r th ,
(including land and sea) coldness in the year, and
the belly in male and female; in male by ,‫טג ^^א״מ״ש‬
female b y :‫נל״ש״א‬
S ec tio n 8.

T h ir d D iv is io n . He let the letter Sheen (‫ )ש‬pro-

dominate in primitive fire, crowned it, combined one
with the other, and formed by them, heaven in tho
world, heat in the year, and the head of male a n d
female.®*
 ‫ס פ ר ’ ‪ ’ s‬ר ה‪.‬‬ ‫‪24‬‬

‫פרק רביעי‪.‬‬
‫בל פז ה ה א‪.‬‬
‫’ >טכע בפולורה ברד כפך־רח מר‪1‬נהג‪1‬ר־‪ :‬ב^תי‬
‫לע‪12‬נ‪ 1‬ת ב*ב ג״ג ד״ד כ״כ פ״פ ר״ר ת״ת חבנית‬
‫רף ולןעה גמר‪1‬דולש‪:‬‬
‫ב‪.‬‬ ‫בל פו כ ה‬
‫^בע בפול‪1‬ת ברד כפר־ת ןסוו‪-‬ן חבמה ועו^ר‬
‫ןזרע וחיים וממעלה עלום וחן‪:‬‬
‫‪.‬‬ ‫בל פו כ ה ב‪.‬‬
‫עבע בפולור־ז ?רד כפר׳רת בדבור ובתמורה‬
‫תמורת הבמה אולת תמוררת עער עוני תמורת‬
‫‪-‬‬ ‫‪:‬‬ ‫•‬ ‫‪V‬‬ ‫‪-‬‬ ‫‪:‬‬ ‫• ‪VV‬‬ ‫‪T‬‬ ‫‪; T‬‬ ‫‪-‬‬ ‫;‬

‫זרע עממה תמורת היי□ מות תמוררת ממעלה‬

‫‪T‬‬ ‫‪T‬‬ ‫‪; V‬‬ ‫־‬ ‫‪:‬‬ ‫‪VT‬‬ ‫־•‬ ‫־־‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫׳‪— .‬‬

‫עבדות תמורת עלום מלחמה תמורת חן ביעור‪:‬‬

‫בל פו נ ה ד‪.‬‬
‫עבע כפולות בג״ד בפר״ת מעלה ומטה מזרח‬
‫‪T:‬‬ ‫•‬ ‫־ ‪T‬‬ ‫‪T‬‬ ‫־‪:‬־‬ ‫‪:‬‬ ‫‪:‬‬ ‫‪-‬‬ ‫‪V‬‬

‫ומערב צפון ודרו□ והיכל הקוךע מכון באמצע‬

‫והוא נ ^ א את כלן‪:‬‬
‫ה‪.‬‬ ‫בל פו כ ה‬
‫עבע כפולורה בג״ד כפר״ת עבעה ו ‪4‬א ע ע ה‬
25 SEPHER YEZmAH.

CHAPTER lY.
S ec tio n 1.

The®® seven double letters, ‫ בגר כפרת‬with a duplicity

of pronunciation, aspirated and unaspirated, namely:
.‫ תת‬,‫ דר‬,‫פ‬2 .‫ כב‬,‫ דר‬,‫ גג‬.‫ בב‬serve as a model of softness and
hardness, strength and weakness.

S ec tio n 2.

Seven®* double letters, ,‫ בגר כפרת‬shall, as it were,

symbolize wisdom, wealth, fruitfulness, hfe, dominion,
peace and beauty.
S ec tio n 3.

Seven double letters serve to signify the antithesis

to which human life is exposed. The antithesis of
wisdom is foolishness; of wealth, poverty; of fruit­
fulness, childlessness; of life, death; of dominion,
dependence; of peace, war; and of beauty, ugliness.

S ec tio n 4 .

The seven double consonants are analogous to the

six dimensions : height and depth. East and "West,
North and South, and the holy temple that stands
in the centre, which carries them all.

S ec tio n 5.

The double consonants are seven, ‫ בגר כפרת‬and not

six, they are seven and not eight; reflect upon this
 ‫ס פ ר יצירה‪.‬‬ ‫‪26‬‬
‫עמונה בחון בהם וחקור בהם ס מ ד‬ ‫עכעה‬
‫דבר על בוריו והף‪12‬ב יוצר על מבונו‪:‬‬
‫‪:‬‬ ‫“‬ ‫‪:‬‬ ‫‪:‬‬ ‫״•‬ ‫‪T T‬‬

‫מ ש כ ה ו ‪.‬‬ ‫‪.‬‬
‫עבע כפולות בג״ר כפר״ת יסור חקקן חצבן צךפן‬
‫עקלן ןהמיךן}צר בה□ עובעה כוכביס בעול□‬
‫זכו­‬
‫בנפע ‪TT‬‬
‫>טערימ ‪V*.• :‬‬
‫עובעח ;‪*T‬‬
‫‪ 2‬דנ ה • ‪ :‬ד‬
‫ב;ד‬
‫ימיס ;‬
‫עבעח ד•‬
‫• ‪:‬ד‬
‫ונקבה‪.‬‬
‫מ ס כ ה ז‪.‬‬ ‫’ ^‬
‫צדק מאדים חמה‬ ‫בעולם‬
‫כוכבים ד ד‬ ‫ד•‬ ‫^י‪5‬בעה‬
‫בוד‪2‬דנח ^בעח ימי‬ ‫יסי ס ‪:‬‬ ‫יטבעה ד•‬
‫לבנח •‪ :‬ד‬ ‫כוכב ;דד‬‫ד‬ ‫נגה‬
‫••|ד ק ^ ;?טתי‬
‫בנפע דדזכר ; ו נ‬
‫עעריס ;•‪•/•.‬‬‫יטכעח ; ד •‬
‫השבוע • ; ד‬
‫‪ -‬ד ־־‬
‫עינים עתי אןנים עוני נקבי האף והפה‪:‬‬
‫מ ש נ ה ח‪.‬‬
‫כתר‬
‫•‪••• •.‬‬
‫וסער לו‬ ‫המליוד אות ב■ בחכמה‬
‫‪ :‬ד ‪ :‬ד ‪:‬ד| ־■‬ ‫• ; •‪I‬‬
‫בבא א ‪.‬‬
‫דד‬
‫ראעון‬
‫‪I‬‬ ‫•‬
‫בעולם יו□‬ ‫בהם לבנה‬
‫‪:‬דד ד ד‬
‫וצרפן זה בזה וצר‬
‫; ד ; ד ‪ v I‬ד••• ‪ :‬ד ד*‪•.‬‬
‫‪0‬נה ועין ןמין בנפע זכר ו‪1‬ןקבה‪:‬‬
‫^‬ ‫מ ש נ ה ש‪.‬‬
‫בבא ב‪ .‬הקזליף אות ג■ בעוער וקער לו כה!ר‬
‫עני‬
‫•• •‬
‫בעולם יו□‬
‫‪ T‬ד‬
‫מארים‬ ‫מה וצר בהם‬
‫; ד ד•‪.‬־ ‪• -‬‬
‫וצרפן זה‬
‫; ד ‪ :‬ד ‪ I‬־‪.‬־ ד־‪.‬־‬
‫?ענה ואןן;•מין מ פ ע זכר ונקבה‪:‬‬
27 SEPHER YEZIRAH.

fact, inquire about it, and make it so evident, that**

the Creator bo acknowledged to bo on His throne
again.
S ec tio n C.

The seven double consonants, stamina, having

been designed and established, combined, weighed,
and changed by God, Ho formed by them : seven
planets in the world, seven days in the year, seven
gates, openings of the senses, in man, male and
female.
S ec tio n 7.

The seven planets in the world are Saturn, Jupi‫־‬

ter, Mars, Sun, Venus, Mercury, Moon. Seven days
in the year are the seven days of the week; seven
gates in man, male and female, are: two eyes, two
ears, two nostrils and the mouth.

S ec tio n 8 .

He let the letter ‫ ב‬predominate in

F ir s t D iv isio n .
wisdom, crowned it, combined one with the other and
formed by them: the moon in the world, the first
day in the year, and the right eye in man, male and
female.
S ec tio n 9.

He let the letter ‫ ג‬predominato

S ec o n d D iv isio n .
in wealth, crowned it, combined one with the other,
and formed by them : Mars in the world, the second
day in the year, and the right ear in man, male and
female.
 ‫ס פ ר י צ י ר ה‪.‬‬ ‫‪28‬‬

‫מ פז ל ה י‪.‬‬
‫בבא ג‪ .‬המליך אות ר מרו^ ןכןער לו כתר‬
‫וצרפו וה בזה וצר בהם חמה בעולם יו ס עליעזי‬
‫•‬ ‫•‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫־ ‪T‬‬ ‫‪V T‬‬ ‫‪T :‬‬ ‫‪VT‬‬ ‫‪V‬‬ ‫‪I T‬‬ ‫; ‪: T‬‬

‫׳ק^נה ו‪1‬ןחיר ימין בנפיט זכר ונקבה‪:‬‬

‫מ פו כ ה י״א ‪.‬‬
‫בבא ד‪ .‬המליך אות כי בחייט וק^ר לו כתר‬
‫וצרפן זה בזה וצר בהם נוגה בעולם יום רביעי‬
‫•‬ ‫•‬ ‫;‬ ‫‪T‬‬ ‫‪T‬‬ ‫־‬ ‫‪V T‬‬ ‫‪ :‬ד‬ ‫‪V T‬‬ ‫‪V‬‬ ‫‪IT‬‬ ‫‪: T :‬‬

‫בשנה ועין שמאל בנפש זכר ונקבה‪:‬‬

‫נל פו ה ה י״ב ‪,‬‬
‫בבא ה ‪ .‬המליך אות פ׳ בממשלה וקשר לו כתר‬
‫‪V V‬‬ ‫“‬ ‫‪It :‬‬ ‫‪T T‬‬ ‫‪; V :‬‬ ‫• ‪f‬‬ ‫‪:‬‬ ‫•‬ ‫ד ד‬

‫וצרפן זה בזה וצר בהם כוכב בעולם יום חמישי‬

‫••‬ ‫ד‬ ‫ד‬ ‫ד‬ ‫; ד ד ‪• /‬‬ ‫ד ‪•/‬‬ ‫ד ‪/ I‬־‬ ‫‪ :‬ד‪:‬‬

‫בשנה ואזן שמאל בנפש זכר ונקבה‪:‬‬

‫מ פו נ ה י׳ר ‪.‬‬
‫בבא ו‪ .‬המליך אות ר־ קשלום וקשר לו כתר‬
‫וצרפן זה מה וצר בהם שבתי בעולם יו ם ששי‬
‫••‬ ‫ד‬ ‫ד‬ ‫‪ : -‬־־‬ ‫ד‪•/‬‬ ‫ד‪ : •/‬ד‬ ‫ד ‪•/ I‬‬ ‫‪ :‬ד‪:‬‬

‫בשנה ונהיר שמאל בנפש זכר ונקבה‪:‬‬

‫‪|•• :‬ד‬ ‫דד‬ ‫;•‪.‬־‪•/‬‬ ‫‪:‬‬ ‫; •‬ ‫‪ :‬ד ד‬

‫בל פו ל דז י״ד‪.‬‬
‫בבא ז‪ .‬המליך אורת ת׳ קרון וקשר ריו כרתר‬
‫וצרפז זה מה וצר ב ה ם צדק בעולם יום שבת‬
‫־ ד‬ ‫ד‬ ‫ד‬ ‫‪I‬‬ ‫‪•/•/‬‬ ‫ד ‪•/‬‬ ‫‪:‬ד‬ ‫ד‪•/‬‬ ‫ד ‪*/ I‬‬ ‫; ד;‬

‫בשנה ופה בנפש זכר ונקבה‪:‬‬ ‫;••)ד‬ ‫דד‬ ‫; ‪•/•/‬‬ ‫‪•/‬‬ ‫‪ :‬דד‬
29 SEPHER YEZniAH.

S ec tio n 10.

T hird D ivision. He let the letter ‫ ר‬predominate

in producibility, crowned it, combined one ‫־‬with the
other, and formed by them : the sun in the ‫־‬world,
the third day in the year, the right nostril in man,
male and female.
S ec tio n 11.

F ourth D ivision. He let the letter ‫ כ‬predominate

in life, crowned it, combined one with the other,
and formed by them: Venus in the world, the fourth
day in the year, and the loft eye in man, male and
female.
S ection 1 2 .
F ifth D ivision. H o let the letter c predominate
in dominion, crowned it, combined one ‫־‬with the other,
and formed by them : Mercury in the world, the fifth
day in the year, and the left ear in man, male and
female.
S ection 1 3 .
S ixth D ivision. H o let the letter ‫ ר‬predominate
in peace, cro‫־‬wned it, combined one ‫־‬with the other,
and formed by them : Saturn in the world, the sixth
day in the year, and the left nostril in man, male and
female.
. S ection 1 4 .
S eventh D ivision. H o let the letter ‫ ת‬predominate
in beauty, cro‫־‬wned it, combined one ‫־‬with the other,
and formed by them : Jupiter in the world, the
seventh day in the year, and the mouth of man,
male and female.
 ‫ס פ ר י צ י ר ה‪.‬‬ ‫‪80‬‬

‫בל ש כ ה ט״ר‪.‬‬
‫^כע בפולות בדד כפר״ת עבהן נחנ!קין‬
‫ע‪1‬למ‪1‬ת שבעה ךקיעין עכעה ארצ‪1‬ת עכ;נה‪:‬מים‬
‫עבעה נהרות יטבעה מדבר‪1‬ת עבעה ימים יטבעה‬
‫‪T :‬‬ ‫•‬ ‫ד •‬ ‫; ‪T‬‬ ‫•‬ ‫‪T‬‬ ‫• ‪:‬‬ ‫‪T :‬‬ ‫־‬ ‫‪T :‬‬ ‫‪T :‬‬ ‫•‬

‫׳טמיטין יטבעה יובלות‬

‫‪:‬‬ ‫‪I‬‬ ‫עמעות >טכעה ענים עבעה‬
‫‪T :‬‬ ‫•‬ ‫•‬ ‫•‬ ‫;‬ ‫‪T :‬‬ ‫‪:‬‬ ‫‪• T‬‬ ‫; ‪T‬‬ ‫•‬ ‫‪:‬‬

‫לסיבה־ חבב את השביעיות תחרת כל הוטמים;‬

‫־ ‪• T T‬‬ ‫‪T‬‬ ‫‪-------‬‬ ‫•‬ ‫•‬ ‫‪:‬‬ ‫־‬ ‫‪V‬‬ ‫• ־‬ ‫‪>T‬‬ ‫; •‬

‫ט ש כ ה ט״ז‪.‬‬
‫עתי אבניס מנורת יטני בתיס עליט אבניס‬
‫;־ ‪• T‬‬ ‫‪T‬‬ ‫‪• T‬‬ ‫‪• :‬־‬ ‫‪ T‬־‬ ‫‪:‬‬

‫מנות עשה בתי□ ארבע אבנים מנות ארבעה‬

‫“ ‪ :‬ד ד‬ ‫; ־ ד •‬ ‫ד •‬ ‫• ד‬

‫ועשרי□ בתים חטע אבנים מנות מאה ועשרים‬

‫‪. :‬‬ ‫ז‬ ‫‪..‬‬ ‫ד •‬ ‫ד••‬ ‫ד •‬ ‫;•‬ ‫‪:‬־‪•.‬‬

‫בתי□ ע ע אבני□ מנות עבע מאות ועשרי□‬

‫‪. .‬‬ ‫‪...‬‬ ‫‪.‬‬ ‫ך ‪.‬‬ ‫‪_.‬‬ ‫‪..‬‬ ‫‪,‬‬ ‫•ן‬

‫בתי□ עבע א בני □ מנורת חמערת א ל פי □‬

‫‪• T‬‬ ‫‪•:‬‬ ‫‪V‬‬ ‫‪• T‬‬ ‫‪:‬׳ ־‬ ‫•‬ ‫‪• T‬‬ ‫‪V‬‬

‫)וארבע( וארבעים בתים מ ^ן ואילך צא!חעוב‬

‫מ ח עאין ה פ ח‪ :‬מ ל ח לרם־ ןאין האזן‪:‬מלה‬
‫לעמוע‪:‬‬

‫פרק חמישי♦‬
‫א‪.‬‬ ‫משכה‬
‫עתי□‪.‬עשרה פעוטות הרו חט״י לנ״ם עצ״ק‬
81 BEPHER YEZIRAH.

S e c tio n 1 5 .

B y the seven double consonants, ‫ בגר כפרת‬were also

designed seven worlds (az &3»‫׳‬e5), seven heavens, seven
lands, (probably climates,) seven seas, (probably
around Palestine,) seven rivers, seven deserts, seven
days a week, seven weeks from Passover to Pente­
cost, there is a cycle of seven years, the seventh is
the release year, and after seven release years is ju­
bilee. Hence, God loves the number seven under
the whole heaven.®'^ (In the whole nature.)

S ec tio n 16.

Two stones build two houses, three stones build

six houses, four build twenty-four houses, five build
one hundred and twenty houses, six build seven
hundred and twenty houses and seven build five
thousand and forty®® houses. From thence further
go and reckon what the mouth cannot express and
the ear cannot hear.

CHAPTEE V.
S ec tio n 1.

The twelve simple letters ‫ה״ו״ז ח״ט״י־ ל״נ״ם ע׳׳צ״ק‬

symbolize, as it were, the organs of speaking, think-
 ‫ס פ ר יצירה‪.‬‬ ‫‪32‬‬

‫ןסוךן שיחה הרהור הלוןד ראיה שמיעה מעשה‬

‫השמיש ריח שינה רוגז לעיטה שחוק ;‬
‫ב‪.‬‬ ‫מ טכ ה‬
‫• שחיט ע שרה ?שוטוח הרו חט״י לנ״ם עצ״ק‬
‫‪:‬־סודן ^וניט עשר ^מלי אלקסון ^כול מזרחיה‬
‫רומית גבול מזרחית צפונית נבול מזרחית החתית‬
‫•‬ ‫‪:‬‬ ‫־‬ ‫•‬ ‫• ‪T:‬‬ ‫‪:‬‬ ‫•‬ ‫;‬ ‫•‬ ‫• ;‪T‬‬ ‫‪:‬‬ ‫׳‬

‫גמל דחמית רומית גבול דרומית ־מזרחית גמל‬

‫;‬ ‫•‬ ‫• ‪T:‬‬ ‫•‬ ‫;‬ ‫‪:‬‬ ‫•‬ ‫־‬ ‫‪:‬‬ ‫‪:‬‬

‫דרומיה תח תיה גבו?־‘ מערביה רומית גמ ‪4‬‬

‫תח•תיה ; גבול‬
‫־‪:‬‬
‫מערבית‬
‫‪-:-‬ד‪-‬‬
‫דרומית ‪:‬גבו?־‘‬
‫•‬ ‫‪:‬‬
‫מערכיה‬
‫*־;‪• T-‬‬
‫מפונית רומית ןמל עפונית מערבית גכיל עפונית‬
‫תח תיה ומתרחבין והולכין עד‪.‬עדי עד והן ה ן‬
‫גבולות עולם‪:‬‬
‫מ פו נ ה ר‪.‬‬
‫שתיס עשרה פשוטוה הרז חט״י לנ״ם עצ״ק‬
‫‪:‬סודן חקקן חעבן צךפן שקלן והמירן ןצר בהם‬
‫שתים עשרה מזלות בעולם שנים עשר חדשים‬
‫•‬ ‫‪T -:‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪7‬‬ ‫‪T‬‬ ‫־ ‪7‬‬ ‫‪• :‬־‬ ‫‪V‬‬ ‫‪:‬‬

‫בישנה שנים עשר מנהיגים בנפש זכר ונקבה‪:‬‬

‫‪I‬‬ ‫;‬ ‫‪7 7‬‬ ‫‪V V 7‬‬ ‫‪:‬‬ ‫•‬ ‫־ ‪• :‬‬ ‫‪7‬‬ ‫‪7‬‬ ‫; •־‬ ‫‪7 7‬‬ ‫‪:‬‬

‫מפו כ ה ד‪.‬‬
‫שתים עשרה מזלות בעולם טלה'שור תאומים‬
33 SEPHEB YEZIRAH.

ing, walking, seeing, hearing, working, coition, smell­

ing, sleep, anger, swallowing and laughing.

S ec tio n 2.

The twelve simple consonants ‫ה״ו״ז ח׳׳ט״יי רי״נ׳׳ם ע״צ״ק‬

symbolize also twelve oblique points: east height,

north east, east depth, south height, south east, south

depth, west height, south west, west depth, north
height, north west, north depth. They grew wider
and wider to all eternity, and these are the boundaries
of the world.

S ec tio n 3.

The twelve simple letters ‫ה״ו״ז ח״ט״" ר״נ״ם ע״*צ"ק‬

stamina, having been *designed, estabhshed, com­
bined, weighed and changed by God, He performed
by them : twelve constellations in the world, twelve

months in the year, and twelve leaders (organs) in the

human body, male and female.

S e c tio n 4 .

The twelve constellations in the world are: Aries,

 ‫ספ ר יצירה‪.‬‬ ‫‪34‬‬

‫סרטן אתה בחולה מיאונים עקרב קיטח ג ך דלי‬

‫דגים‪ :‬יטנים עשר הדיטים ביטנה ניסן אייר סיון‬
‫תמוז אב אלול תעזרי חעון כסלו טבת יטבט אדר‪:‬‬
‫ענים עשר מנהיגים בנפע זכר ונקבה עתי ירים‬
‫ד ­ ­‬ ‫‪•• :‬‬ ‫‪ :‬״‪T I‬‬ ‫‪TT‬‬ ‫; • ‪*. • • .‬‬ ‫•‬ ‫‪• : -‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪:‬‬

‫עתי דנלןם עזתי כליות כדה דקין כבר)קורקבן(‬

‫גרגרת קבה טחול‪:‬‬
‫מ פז ל ה ה‪.‬‬
‫המליח־ אות ה׳ בעיחה וקער לו‬
‫‪-‬‬ ‫‪I‬‬
‫‪It :‬‬
‫בבא אימהא‪.‬‬
‫‪T‬‬ ‫•‬ ‫‪:‬‬ ‫•‬ ‫‪:‬‬ ‫•‬ ‫‪T‬‬ ‫••‬ ‫‪T T‬‬

‫כתר וצרפן זה בזה וצר בהם טלה בעולם וניסן‬

‫‪I‬‬ ‫‪t‬‬ ‫; •‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪••• T‬‬ ‫‪•■• T‬‬ ‫; ‪T‬‬ ‫‪•••T‬‬ ‫•••‬ ‫‪I T‬‬ ‫‪;T :‬‬ ‫•••‬

‫בענה ותל ימין קנפע וכר ונקבה‪:‬‬

‫ני עו ה ה ו‪.‬‬
‫בבא ב׳ מהא‪ .‬המליך אות ר בהרהור■ וקער לו‬
‫־‬ ‫; ‪It‬‬ ‫• ‪:‬‬ ‫‪:‬‬ ‫‪I‬‬ ‫•‬ ‫‪:‬‬ ‫•‬ ‫‪T‬‬ ‫••‬ ‫‪T T‬‬

‫כתר זצרפן זה בזה וצר ב ה ס עור בעולם ואייר‬

‫‪T • :‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪V T‬‬ ‫‪T :‬‬ ‫‪VT‬‬ ‫‪• / I‬‬ ‫‪t‬‬ ‫‪; T :‬‬ ‫‪• / •/‬‬

‫בענה וכוליא ימנית בנפע ובר ונקבה‪:‬‬

‫; ••ן ‪T‬‬ ‫‪T T‬‬ ‫‪•/ •/ :‬‬ ‫‪• T‬‬ ‫‪:‬‬ ‫‪T:‬‬ ‫;‬ ‫‪T T‬‬ ‫;‬

‫מ פו כ ה ז‪.‬‬
‫בבא ג׳ מהא‪ .‬הטליף אות ז׳ בהלוןד וקער לו‬
‫^ ר וצרפן זה בזה וצר בהם תאומים בעולם וסיון‬
‫בענה ורגל שמאל בנפע זכר ונקבה‪:‬‬
35 8EPHER YEZIRAH.

Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio,

Sagitarius, Capricomus, Aquarius and Pisces. The
twelve months of the year are: Nisan, lyar, Sivan,
Tamus, Ab, Elul, Tishri, Marcheshvan, Kislev,
Teves, Schevat and Adar. The twelve organs of the
human body are : two hands, two feet, two kidneys,
gall, small intestines, liver, gullet^ or esophagus,
stomach and milt.
S ectio n 5.

F ir s t P a r t.

F ir s t D iv is io n . God let the letter ‫ ה‬predominate

in speaking, crowned it, combined one with the
other, and formed by them : Aries (the Pam) in the
world, the month Nisan in the year, and the right
foot of the human body, male and female.

S ec tio n 6.

S econd D iv is io n . He let the letter ‫ ו‬predominate

in thinking, crowned it, combined one with the other,
and formed by them : Taurus (the Bull) in the world,
the month lyar in the year and the right kidney of
the human body, male and female.

S ectio n 7.

He let the letter ‫ ז‬predominate

T h ir d D iv is io n .
in walking, crowned it, combined one with the other,
and formed by them : Gemini (the Twins) in the
world, the month Sivan in the year, and the left foot
of the human body, male and female.
 ‫ס פ ר י צ י ר ד‪.‬ד‬ ‫‪36‬‬

‫ח‪.‬‬ ‫מ מו כ ה‬
‫בבא א׳ מן השנ;ה‪ .‬הכזליך אות ת בראיה והן^?ר‬
‫לו כתר וצרפן זה בזה וצר בהם סרטן בעולס‬
‫‪T‬‬ ‫‪:‬‬ ‫‪I‬‬ ‫‪t‬‬ ‫־ ‪:‬‬ ‫‪V T‬‬ ‫‪T :‬‬ ‫‪VT‬‬ ‫‪V‬‬ ‫‪I T‬‬ ‫‪; T :‬‬ ‫‪V V‬‬

‫ותמוז בענה ן‪:‬ד‪.‬ימין כנפע זכר ונקבה‪:‬‬

‫מ פו ה ה ט‪.‬‬ ‫•‬
‫בבא כ׳ מן ה^ מה‪ .‬המליך אורת טי בגמיעה‬
‫וקער לו כתר וצרפן זה כזה וצר בהם אתה בעולם‬
‫ואב בשנה וכוליא שמאלית בנפען זכר ונסבה‪:‬‬
‫‪T I" :‬‬ ‫‪T T‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪T:‬‬ ‫‪T T‬‬ ‫;‬ ‫‪T :‬‬

‫מ פו כ ה י‪.‬‬
‫כבא ג׳ מן ה׳‪2‬נןה‪ .‬המליך אות י׳ במעשה וקער‬
‫לו כתר וצרפן זה בזה וצר בהם בתולה בעולם‬
‫‪T‬‬ ‫‪:‬‬ ‫‪.‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪V T‬‬ ‫‪T :‬‬ ‫‪VT‬‬ ‫‪V‬‬ ‫‪I‬‬ ‫‪t‬‬ ‫‪: T :‬‬ ‫‪V V‬‬

‫ואלול בענה זיר שמאל בנפע זכר ונקבה‪:‬‬

‫‪TT‬‬ ‫‪V V‬‬ ‫‪TI‬‬ ‫; ‪:‬‬ ‫‪:‬‬ ‫‪:‬־‬ ‫‪T T‬‬ ‫‪:‬‬ ‫‪v:V‬‬

‫מ פו כ ה י״א ‪.‬‬
‫בבא א' מן השליעית‪ .‬הבזליך אות ל׳ בתיטמיעז‬
‫וקשר לו כתר וצרפן זה כזה וצר בהם מאזנים‬
‫‪:‬־•‬ ‫‪V‬‬ ‫‪T‬‬ ‫‪t‬‬ ‫‪:‬‬ ‫‪VT‬‬ ‫‪V‬‬ ‫‪I‬‬ ‫‪t‬‬ ‫‪:‬‬ ‫‪t‬‬ ‫;‬ ‫‪V V‬‬ ‫־‬ ‫‪I‬‬ ‫‪t‬‬ ‫‪:‬‬

‫בעולם ותיטרי ביטנה ומרה בנפיט זבר ונקבה‪:‬‬

‫‪T|••:‬‬ ‫‪TT‬‬ ‫‪VV‬‬ ‫‪:‬‬ ‫‪TT‬‬ ‫‪TT‬‬ ‫‪:‬‬ ‫‪ :‬־‬ ‫‪T‬‬ ‫‪:‬‬

‫בל ש כ ה י״ב ‪.‬‬

‫בבא בי כזן השלייטית‪ .‬המליך אות נ׳ בדיה וקיטר‬
‫לו כתר וצרפן זח מה )צר בהם עקרב בעולם‬
‫ומךחיטון בשנה‪.‬וו־קין בנ?ש זכר ^קכה‪:‬‬
37 8EPHER YEZIRAH.

S ec tio n 8.
Second P a r t.
F ir s t D iv isio n . H o lot tlio lettor ‫ ח‬predominate
in seeing, crowned it, combined one with the other,
and formed by them ; Cancer (the Crab) in the world,
the month Tamus in the year, and the right hand of
the human body, male and female.
S ec tio n 9.
S econd D iv is io n . Ho let the lettor ‫ ט‬predominate
in hearing, crowned it, combined one with the other,
and formed by them: Leo (the Lion) in the world,
the month Ab in the year, and the left kidney of the
human body, male and female.
S ec tio n 10.
He let the letter ‫ י־‬predominate
T h ir d D iv is io n .
in working, crowned it, combined one with the other,
and formed by tliem: Virgo (the Virgin) in the world,
the month Elul in the year, and the left hand of the
human body, male and female.
S ec tio n 11.
T h ir d P a r t.
He let the letter ‫ ל‬predominate
F ir s t D iv is io n .
in coition, crowned it, combined one with the other,
and formed by them : Libra (the Balance) in the
world, the month Tishri in the year, and the gaU of
the human body, male and female.
S ec tio n 12.
S eco n d D iv is io n . Ho let the letter ‫ נ‬predominate
in smelling, crowned it, combiaed one with the other,
and formed by them ; Scorpio (the Scorpion) in the
world, the month Marcheshvan in the year, and the
small intestines of the human body, male and female.
 ‫‪ D‬ס ר י צ י ר ה‪.‬‬ ‫‪38‬‬

‫י״ג ‪.‬‬ ‫משכה‬

‫ג׳ מן השלייטית‪ .‬המליף אות ס׳ ביטנה‬

‫וכןיטר לו כתר וצךפן וה מה וצר בהם‪,‬קיטת בעולם‬
‫וקיבה בנפ^ט זכר ונקבה‪:‬‬
‫וכסלו ביטנה ‪1‬‬
‫‪T T‬‬ ‫; ‪VV‬‬ ‫‪T‬‬ ‫‪” :‬‬ ‫‪T T‬‬ ‫‪:‬‬ ‫‪ :‬־‬

‫ני ט נ ה י״ד‪.‬‬
‫בבא א' מן הרביעיות‪ .‬המליןד אורת ע׳ ברוגז‬
‫ןכןיטר לו כתר וצךפן זה בזה וצר בהם נךי בעולם‬
‫וכבר בנפיט וכר ונקבה;‬
‫; "‪T I‬‬ ‫טבת ב^‪ 2‬נה ‪ :‬ד‬
‫‪T T‬‬ ‫‪T T‬‬ ‫‪:‬‬

‫מ ש כ ה ט״ר‪.‬‬
‫בבא מ מן הרביעית‪ .‬המליך אות צ׳ בלעיטה‬
‫וקיטר לו כתר וצרפו זה מ ה וצר בדם דלי בעולם‬
‫‪T‬‬ ‫‪:‬‬ ‫•‬ ‫‪:‬‬ ‫ד ‪V‬‬ ‫‪T :‬‬ ‫‪VT‬‬ ‫‪V‬‬ ‫ד ז‬ ‫; ‪: T‬‬ ‫‪v v‬‬ ‫־‬ ‫‪It :‬‬

‫ויטבט בענה)וקורקבן( וגרגרת בנפיט זכר ונקבה‪:‬‬

‫ני « כ ה ט״ז‪.‬‬
‫בבא ג׳ מן הךביעירת‪ .‬המליך אורת ‪ ^ P‬חו ק‬
‫זק)טר לו כתר וצרפו זח מה וצר בהם דגים בעולם‬
‫‪T‬‬ ‫‪:‬‬ ‫•‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪T :‬‬ ‫‪VT‬‬ ‫‪V I T‬‬ ‫‪: T :‬‬ ‫‪V V‬‬ ‫־‬ ‫;‪) T‬‬

‫עשאן כמין‬
‫‪I‬‬ ‫‪1‬‬ ‫ואדר ביטנה וטחול בנפיט זכר ונקבה‬
‫‪• :‬‬ ‫‪T‬‬ ‫;‬ ‫‪T‬‬ ‫‪t‬‬ ‫; "‪I‬‬ ‫‪TT‬‬ ‫‪V V :‬‬ ‫;‬ ‫‪TT‬‬ ‫‪:‬‬ ‫“‪ :‬־‪T‬‬

‫עריבה• סיךךן כמין חומה ערכן קמין מלחמה;‬

‫*( נ״א מריבה א‪ 1‬מדינה‪:‬‬
39 SEPHER YEZIRAH.
S ec tio n 1 3 ,

let tho letter ‫ ם‬predominate

T h ir d D iv is io n . Ho
in sleep, crowned it, combined one with the other,
and formed by them ; Sagittarius (tho Archer) in the
world, tho month Kislev in tho year, and tho stomach
of the human body, male and female.

S ec tio n 14.

F o u r th P a r t .

let the letter ‫ ע‬predominate

F ir s t D iv is io n . Ho
in anger, crowned it, combined one with tho other,
and formed by them : Capricomus (tho Goat) in the
world, tho month Teves in tho year, and tho liver in
the human body, male and female.

S e c tio n 15.

S econd D iv is io n . He let tho letter ‫ צ‬predominate

in swallowing, crowned it, combined one with the
other, and formed by them: Aquarius (the Water­
man) in tho world, the month Schwat in the year,
and tho esophagus of tho human body, male and
female.
S ec tio n 16.

He let the letter ‫ ק‬predominate

T h ir d D iv is io n .
in laughing, crowned it, combined one with tho other,
and formed by them : Pisces (the Fishes) in the world,
the month Adar in tho year, and the milt of tho
human body, male and female.
H e made them as a conflict, drew them up like a
w all; and set one against the other as in warfare.
 ‫ס פ ר י צ י ר ה‪.‬‬ ‫‪40‬‬

‫פרק ששי♦‬
‫ני טו כ ה א‪.‬‬
‫אלו הם יטלים אמות א״מ״ע רצאו מהם יטלעח‬
‫‪T‬‬ ‫‪:‬‬ ‫•• ‪V‬‬ ‫‪: T:‬‬ ‫‪V‬‬ ‫;‪V‬‬ ‫•‬ ‫‪J‬‬ ‫‪..‬‬ ‫‪..‬‬

‫אמת והם אויר ומים ואיט ומאבות תולדות י‪2‬ליםה‬

‫‪T‬‬ ‫‪:‬‬ ‫;‬ ‫•• ‪T‬‬ ‫‪. . . .‬‬ ‫‪-‬‬ ‫ך‬

‫אמרת ותולדותיהם וי‪£‬בעה כוכביס וצבאותיהם‬

‫‪V‬‬ ‫‪:‬‬ ‫‪• T‬‬ ‫‪T :‬‬ ‫•‬ ‫‪:‬‬ ‫‪V‬‬ ‫‪:‬‬ ‫‪T‬‬

‫^נים;! שר גבולי אלכסון‪:‬‬

‫בל ש כ ה ב‪.‬‬
‫ראיה לדבר עדים נאמנים בעולם ^פנה נפ^‬
‫‪V V‬‬ ‫‪T T‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫ד •‬ ‫•• •‬ ‫‪T T -‬‬ ‫־ ‪T —.‬‬

‫וישניכם עשר חק ו^בעה ו^טלע^ ופקדן ?תלי‬

‫וגלגל ולב‪:‬‬
‫■‬ ‫נ ישבה ר‪.‬‬ ‫’י'‬ ‫“‬
‫שלש אמות א״מ״ש אויר אש ומים אע למעלה‬
‫‪:•• :‬־־ ‪T‬‬ ‫••‬ ‫־•‬ ‫••‬ ‫־••‬ ‫‪V‬‬ ‫‪V:‬‬ ‫•‬ ‫‪T‬‬

‫ומים למטה ואויר רוח חק מכךע בנתים וסימן‬

‫לרבר האש נושא את המים מ׳ רוממת שי שודקת‬
‫‪Iv‬‬ ‫‪V‬‬ ‫‪V V ---------V‬‬ ‫״‬ ‫‪ T‬־•‬ ‫‪T‬‬ ‫‪T:‬‬

‫א׳ ארר רוח חק מכריע בנתים‪:‬‬

‫מ ש כ ה ד‪.‬‬
‫תלי בעולם כמלןד _על כקאו גלגל ?שנה ?מלף‬
‫במלחמה‪:‬‬
‫‪:‬דד‬ ‫במדינה• לכ בנפש כמלך‬
‫‪• :‬‬ ‫; ‪Jv V‬‬ ‫‪V V :‬‬ ‫••‬ ‫‪t‬‬ ‫‪•:‬‬ ‫*‬

‫״( נ״א על חומה‪:‬‬

41 8EPHER YEZIRAH.

CHAPTEK YI.
S ec tio n 1.

These are the three mothers or the first elements,

‫ א״נל״ש‬from which emanated three progenitors; prim­
itive air, water and fire, and from which emanated
as their offspring, three progenitors and their off‫־‬
spring, namely: the seven planets and their hosts,
and the twelve oblique points.

S ec tio n 2.

To confirm this there are faithful witnesses; the

world, year and man, the twelve, the Equipoise, the
heptade, which God regulates like the Dragon,*®
(TaH) sphere and the heart.

S ec tio n 3.

The first elements ‫ א״כל״ש‬are air, water and fire;

the fire is above, the water below, and a breath of air
establishes the balance among them. For an illus­
tration may serve, that the fire carries the water is
the phonetic character of ‫ מ‬which is mute and u is
hissing like fire, there is ‫ א‬among them, a breath of
air which places them in eqilibrium.**

S ec tio n 4 .

Dragon (Tali) is in the world like a king upon his

throne, the sphere is in the year like a king in the
empire, and the heart is in the human body like a
king*^ in war.
 ‫ספ ר יצירה‪.‬‬ ‫‪42‬‬
‫בל פז כ ה ה‪.‬‬
‫גם את זה לעמת זה עשה אלהים טוב לעמת‬
‫‪-‬‬ ‫•‬ ‫‪.‬־‪.‬־‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪V‬‬ ‫־‬ ‫•״••‬ ‫‪V‬‬ ‫‪V‬‬ ‫־‬

‫רע רע לעמו־‪ :‬טוב ט‪1‬ב מטוב ו־־ע מרע‬

‫‪-‬‬ ‫••‪T‬‬ ‫‪T‬‬ ‫•‬ ‫‪-‬‬ ‫‪T‬‬ ‫ד‬

‫רךע והרע מבחין אר‪ :‬הטוב טובח‬ ‫מבחין‬

‫ע מד ה לטובים ורעה עמודה לרעים‪:‬‬ ‫•‬ ‫‪TT‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫;‪T T‬‬ ‫•‬ ‫־‬ ‫‪T‬‬ ‫‪:‬‬

‫מ ש כ ה ר‪.‬‬
‫ואחד‬
‫‪T V:‬‬
‫עלעה בל אחד לברו עומד אחד מזבח‬ ‫‪T V‬‬ ‫‪T‬‬ ‫‪T‬‬

‫?חייב ןאחד מכריע בנתים‪:‬‬

‫מ ש כ ה ז‪.‬‬
‫שבעה שלשה מול שלשה ואחד מכריע בנתים‬
‫*‬ ‫־‬ ‫‪:‬‬ ‫•‬ ‫־‬ ‫•‬ ‫‪:‬‬ ‫־‬ ‫‪.‬‬ ‫‪t v‬‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪T‬‬ ‫;‬ ‫־ ; ‪T‬‬

‫ושנים עשר עומדין במלחמה‪ :‬עלעה אוהבים‬

‫שלשה שונאים שלשה מחיים ושלשה ממיתים‪:‬‬
‫•‬ ‫•‬ ‫‪:‬‬ ‫‪T‬‬ ‫•‬ ‫־ •‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪• :‬‬ ‫‪T‬‬ ‫‪:‬‬

‫ח‪.‬‬ ‫משכה‬
‫שלשה אוהבים ה ‪4‬ב והאזנים שלשה שונאים‬
‫•‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪ : T‬־*‬ ‫‪T :‬‬ ‫־ ••‬ ‫‪:‬־ •‬ ‫‪T‬‬ ‫‪:‬‬

‫הכבד הטרה והלשון שלשה מחיים שני נקבי האף‬

‫והטחול ושלשה ממיתים שני הנקבים והפה ואל‬
‫כולןד«מן מושל בבלם ממעון קךשו ער עדי עד‬
‫אחד על גבי שלשה שלשה על גבי שבעה שבעה‬
‫■ ; ‪T‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫*‬ ‫‪----‬‬ ‫־‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫־••‬ ‫־‬ ‫‪T V‬‬

‫אדוקים זה מ ה‪:‬‬
‫ובלם ;־ *‪I‬‬
‫שנים עשר ‪.:‬־•‬
‫גבי ; ••‬
‫**על ־••‬
‫‪VT‬‬ ‫‪V‬‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪T‬‬
43 SEPHEB YEZIBAH.

S ec tio n 5.

God has also set the one over against the other;
the good against the evil, and the evil against the
good; the good proceeds from the good, and the evil
from the evil; the good purifies the bad, and the bad
the good; the good is preserved for the good, and
the evil for the bad ones.

S ec tio n 6.

There are three of which every one of them stands

by itself; one is in the affirmative, the other in the
negative and one equalizes them.

S ec tio n 7.

There are seven of ‫־‬which three are against three,

and one places them in equilibrium. There are twelve
which are all the time at war; three of them produce
love, and three hatred, three are animators and three
destroyers.
S e c tio n 8.

The three that produce love are the heart and the
ears; the three that produce hatred are the liver, the
gall and the tongue; the three animators are the two
nostrils and the ’H; and the three destroyers are
the mouth and the two openings of the body; and
God, the faithful "•Sling, rules over all from His holy
habitation to all eternity. He is one above three,
three are abo\0 coven, seven above twelve, and all
are linked together.
 ‫‪.‬‬ ‫ס פ ר י צ י ר ה‪..‬‬ ‫‪44‬‬

‫משכה ה‪.‬‬
‫הם עשרי□ ועתים אותיות עבהן חקק אהיה‬
‫יה יהוה צבאות אל ערי יהוה אלהים ועשה מהם‬
‫‪V‬‬ ‫••‬ ‫‪T‬‬ ‫‪T:‬‬ ‫•‬ ‫‪V:‬‬ ‫‪T‬‬ ‫‪:‬‬ ‫‪----‬‬ ‫••‬ ‫; ‪T‬‬ ‫‪T‬‬ ‫;‬ ‫‪T‬‬

‫עלעה ספרים וברא מהם את כל ע‪1‬למ‪ 1‬וצר בהם‬

‫‪V‬‬ ‫‪T‬־‬ ‫‪T‬‬
‫; ־‬ ‫‪T‬‬ ‫‪T‬‬ ‫‪V‬‬ ‫״ ‪V‬‬ ‫‪TT‬‬ ‫‪• T‬‬ ‫‪:‬‬ ‫‪T‬‬ ‫‪:‬‬

‫את כל היצור ואת כל העתיד לצור‪:‬‬

‫ני עו כ ה ר‪.‬‬
‫וכעהבין אברהם אבינו והביט וראה וחקק וחצב‬
‫‪-‬‬ ‫‪T ; /‬‬ ‫; ‪J- T‬‬ ‫‪T‬‬ ‫‪T:‬‬ ‫; ־ •‬ ‫‪• T‬‬ ‫‪T‬‬ ‫‪T. -‬‬ ‫‪I‬‬ ‫‪• T V‬‬ ‫‪.‬‬

‫ועלתה ביח נג ל ה עליו אד‪1‬ן ה כ ל וקראו אוהבי‬

‫־‬ ‫;•‬ ‫‪;It :‬‬ ‫־‬ ‫‪I‬‬ ‫‪ :‬־‬ ‫‪T‬‬ ‫‪T‬‬ ‫• ; ‪T‬‬ ‫‪T :‬‬ ‫; ‪T‬‬ ‫;‪T‬‬

‫וכרת לו ברית בין עשר אצבעות ידיו והוא ברית‬

‫;•‬ ‫;‬ ‫‪TT‬‬ ‫‪: : V‬‬ ‫‪V‬‬ ‫‪V I‬‬ ‫•־‬ ‫; •‬ ‫‪-T :‬‬

‫הלעון ובין עשר אצבעות תליו והוא כרית הטילה‬

‫■•‪:‬וקרא עליו בטרם אצרף בכטן ידעתיף‬
‫נ״א וכןשר ע^ריט רשת;ם אותיות בלשונו וג^ד‪ ,‬ג!ו את יס‪ 1‬ף )•‬
‫עשרה‬
‫‪••*V‬‬
‫בשתים‬
‫״ ; *•‬
‫נהגן‬
‫‪* T V :V‬‬
‫בשבעה‬
‫‪T : • I‬‬
‫בעת‬ ‫רעשן• ;כרוח‬
‫‪T •: r -‬‬ ‫‪T *: T‬‬
‫כאש‬ ‫בטים דלקן‬
‫‪ T : T‬״ ‪•• T‬‬ ‫‪ - -‬י‬
‫משכן‬
‫‪; T‬‬

‫מזלות‪:‬‬

‫‪ .‬וסליק ספר יצירה ‪• :‬‬ ‫סליק‬

45 SEFHEB YEZIBAH.

S ec tio n 9.

There^ Are twenty-two letters by which the I am,

Tah, the Lord of hosts, Almighty and Eternal, de­
signed, formed and created by three Sepharim, H is
whole world, and formed by them creatures and all
those that will be formed in time to come.

S ec tio n 1 0 .

"When*^ the patriarch Abraham comprehended the

great truism, revolved it in his mind, conceived it
perfectly, made careful investigations and profound
inquiries, pondered upon it and succeeded in contem­
plations, the Lord of the Universe appeared to him,
called him his friend, made with him a covenant
between the ten fingers of his hands, which is the
covenant of the tongue,*® and the covenant between
the ten toes of his feet, which is the covenant of cir­
cumcision, and said of him : “Before I formed thee
in the belly I knew thee.” (Jer. I, 5.)
 NOTES.
1) Our author maintains that there is a hrst intelligent, self-existing,
almighty, eternal ruling cause of ail things, and that an everlasting entity
produced nonentities by a progression of effects. The divine knowledge, he
adds, differs from the human knowledge in such a degree, that it gives ex­
istence to all that is. ‫ יד• ה* צ ב א ר ת‬ppH is a talmudical expression. (Sec ^
Treatise Bava Bathra p. 73.) It teems to me, that the author not only
wanted to contradict Plato's assertion that the Supreme Being had need of a
plan, like the human architect, to conduct the great design, when he made
the fabric of the Universe, but also the common belief that God reasons
and acts by ideas like a human being. As the prophet Isaiah exclaimed:
“ Behold ! God has no ideas like you, and his ways of acting are not like
yours.” (Isaiah 55, 8—9.)
2) The number thirty-two is not only the fifth power of two, and the
sum of ten units and twenty-two letters, but is also the sum of the first and
last letter of the Hebrew Pentateuch, namely: 2 ‫ ב‬and 30 ‫ ל‬, equal thirty-
two. (See Kusari p. 343, translated into German by Dr. David Cassel.)
3) Paths denote powers, effects, kinds, forms, degrees or stages.
4) These Sepharim or three words of similar expression signify: first,
number, calculation or idea; second, the word; third, the writing of the
word. The idea, word and writing (of the word), arc signs to man for a
thing, and is not the thing itself, to the Creator, however, idea, word and
writing (of the word) are the thing itself, or as some ancient Rabbis re­
marked: “ ‫“ ב׳‘ ה׳‬p ^ a ‫רא ד ב ר א ח ד‬.‫ כ ל ד‬,‫ ד‬. ‫ מ ח פ ו ב ח ד ב ר ר ו מ ע ס ד‬idea,
word and work arc one and the same to God.” There is an ideal world in
the divine intellect, according to which this sensible world was made. The
difference between the human and divine manner of thinking admits no
comparison.
5) This means to say, that there has not been any matter or hyle ex­
Isting from all eternity, containing different kinds of primitive atoms or
molecules etc,, as the Greek philosopher, Anaxagoras, taught, but that all
things arc the gradual emanations of one everlasting being. This idea i*
then symbolically explained in the next paragraph.
6) The design of the author is evidently to deduce the proof of the de­
cade from the phenomena in the nature of man, who is generally considered
the crown or the final cause of the terrestial creation, and upon whom God
vouchsafed two most precious gifts, namely: the articulated word, and the
 NOTES. 48

religioui element (spiritual purity). This passage is explained by Isaac

Satanow in his Hebrew Dictionary entitled Sephath Emeth, p. 44, b:
‫ו הנ ה ה ל טו ך הו א ע ם ס ו פ ד ל תו ל דו ת ה ש כ לי ם ו א ב ר ה מ ו ל י ד‬
‫ י י ם א ת ה א ד ם‬p ‫ל ת ו ל ד ו ת ה ח מ ר י י ם רכל א ח ד ה ו א ב ר י ת כ ו ל ם ל‬
‫ל פ לי ט ה נ צ חי ת על ס ת י צ ל עו תיו ה מ רו ו צו ר תו ה אי כ ד א י ת י ה‬
The tongue is, as it were, the . ‫ו ה א י כ ד א י ת י ה ז ה ב ח מ ר ו ו ז ה ב צ ו ר ת ו‬
descriptive pen of all the spiritual issues, and the genital parts are the or­
iginators of the corporeal substances. Every one of them is an eternal
covenant in order to preserve the human race for ever, according to its two­
fold being: body and spirit. Each working after its own way, physically
and spiritually.
7) Like Pythagoras, who taught that the digits Inclusive number ten
which are typified in Tetraktys, (T 'c r/ja x riJ 5) namely: 1 plus 2 plus 3
plus 4. equal 10, and which comprise the whole arithmetical system of
nature, etc. Our author endeavors to show the gradual emanation of all
things from God, which were completely finished in ten spheres.
8) My Hebrew reading is 5 ‫ ו ה ו ס ב י ו צ ר ע ל מ כ ו נ ו‬There are various
readings; therefore Postellus rendered it: **restitue figmentum in locum
s u u m R itta n g e l, “ restituc formatorem in throno s u 3 P is to riu s , “ fac
sedere creatorem in throno suo.” The author seems to ridicule here the
Gnosticians who maintained that Demiurg was the creator of man and the
sensual world.
9) In God is the beginning and he is the boundary of the Universe.
Compare also the Talmud treatise Chagigah p. 12.
10) Here is contradicted the system of ditheism, consisting of an eternal
God, the Author of all good and of “ Hyle” or “ Satan,” the co-eternal and
co-equal principle of evil, maintaining that an all-perfect God alone is the
author of all good and evil, and has in his infinite wisdom so wonderfully
contrived the nature of things, that physical and moral evil may produce
good, and hence contribute to carry out the great design of the Supreme
Being. Compare also Chap. 6 §5.
11) As the infinite series of numbers starts from one unit, so was the
whole Universe formed a unity, that centres in the Godhead.
12) The meaning is, that as the living creatures which the prophet saw
in his vision were stricken with such an awe, that they could not go any
further to see the divine glory, and had to return, so is the decade an eter­
nal secret to us and we are not permitted to understand it. We find this
very idea in the Pythagorean system. The disciples of Pythagoras looked
upon the decade as a holy number, and swore by it and by the Tetraktys
which contain the number ten.
13) See above Note 1, God, idea and word are indivisible.
49 NOTES.

14) I adopted here the reading of Judah Halevi, namely: ‫ ר ח צ ב ב ה ך‬PpH

‫ ב הר ר פ ט רטי״ט רגרי‬with the exception of the word ‫ י ה ה ר‬because it is
obvious from “ Yezirah,” Chap. II, that the author signifies by the word
“ Tohu,” nothing, and not something, as Judah Halevi erroneously thought.
Moses Butarel and others tell us that they had before them a correct copy
o f“ Sepher Yezirah,” where it reads: ‫ רכר* ב ה ר אלר א ב ני ם‬p ‫ר יירר‬p ‫ה הר ז ה‬
‫ מ פ ר ל מ ר תן‬The same passage is mentioned in the Talmud treatise Chagi-
gah, p, 12, a, with the addition of ‫ י א י ן‬1‫ ע ר ה ב ת ה ר ם ט מ ה ך רר‬p ‫הבז ט ר‬
‫ • מ י ם‬The word ‫ ה מ פ ר ל מ ר ה‬is translated by Rashi, moist. Some say it is
a compound word of ‫ י מ פ ר ל מ ל ה‬others of / ‫ פ ל ר כי א ל מ ר ני‬etc. But the
word is not of Semitic origin; it is, according to my opinion, borrowed from
the Greek as the word ‫ ס י מ ן ׳‬etc., flood. ‫ א ב ני ם כי פ ל מ ר ת‬flood-
stones. The same word is used treatise Beza, p. 24, b, •‫ד ג י ם ה מ פ ר ל מי ך‬
fish that are caught from out of the flood.

15) According to the author, the space and six dimensions emanated
from the ether.
16) Judah Halevi in his book entitled “ Kusari,” p. 356, illustrates it
thus: The Creator is one, and the space has in the figurative expression
six dimensions. The book “ Yezirah,” having ascribed to the Creator some
names in the spiritual language, chooses now in the human language the
finest sounds which arc, as it were, the spirits of the other sounds, namely:
‫ ה רי‬and says, that when the divine will was expressed by such a sublime
name, it became that which the Exalted by praise wished to call forth ac­
cording to the combination of “ ,‫ ”הרד‬Hence it follows, that the material
world was created in such a way and manner which corresponds with the
material, namely, by the sublime spiritual name, which corresponds with
the material name, ‫ י ה רי י ר הי ה ריי הי רי רי הי ר הי׳‬and out of each of them
became one dimension of the world, the sphere.

17) The author shows here by the symbol of a scale and the phonetic
character of the fundamental letters ‫ א ״ מ׳ ^ טי‬that the opposite forces and
the struggle which prevail in the smallest as well as in the largest circles of
creation are appeased and calmed.
18) Meaning outlets, outgates of the creative power, formations.

19) The word ‫ ע נ ג‬signifies joy, and when transposed, forming the word
‫ נ ג ע‬it signifies just the contrary, trouble, plague. He means to say, that
the letters of the words ‫ ענכ‬and ‫ נ ג ע‬are the same, but they signify never­
theless, opposite ideas on account of transposition. Just as the sphere re­
mains the same during the rotation on its axis in its setting and in its rising;
yet it appears to us as if it had undergone a great change on account of its
different position.
 NOTES. 50

20) My reading i» : ‫צ י ם ך מ כן לו ר ה מי ך ך‬

21) The combination of the twenty-two letters without permutation is

represented in the following table:

Q_1‫״^ ־‬: e > V i a * - 1 3 ‫' ׳‬J‫־־‬u - aiJ-'-'ZJ-l'-’ UX

-‫ י‬. ‫ !ד‬- ^- ‫ ׳‬- ‫ ׳‬:i•-»_»_!

‫־‬TjWvDViOi D^j‫־‬- u ‫=ו^־‬£-‫י‬
i c J a -Ii =‫ו‬i‫^־‬-‫י‬
IJjc;u5C

‫ «י ט‬a i5 o -J-u • 5 c ;i !5!51 i j C u x

‫ די ט‬g ‫ ט‬in ‫ ט‬in i15 ‫ ״‬a a m ‫ט ט‬
v5 ‫ ס‬S ‫ס‬ Nj-u ' ^ i c u S S ^ . i l d u z
‫ס‬ o ^ u '^ c d '5:'S^j 'S u %
2 § ^ 3 0 8 3 2 0 3 3 0 0 0
•-# *-‫״‬
O n-T ‫ ־‬i j

O O pjrjrj r^rj OOf jcj o

^J~U 2 d h 2 ^ _ j _1L; u x
u ' T c ‫ כ‬i T i T u _J i T u X
If ‫י‬-‫י י‬-‫ י‬.. I I o u I. u o
2 0 ^‫ צ כ‬2 ‫צ צ ו _ ע‬
‫ב ו‬: 5 - ‫ _ ד‬: ^ - ‫ נ‬1‫ נ ו נ‬%
0 — 1 D3 0 g0 2 j0 _ , )1c ^2 j 0^ ‫־‬
T o 2 ‫ ב ב‬n ‫ב‬
3 d u _j d u %
u X
U -I u X
‫נב‬ u u y
_1 d u X

dux
U X
u
X
12) The number of combinations of twenty-two letters two and two
without any permutation is according to the mathematical formula
n— I 22
n*------ = 2 2 --- 1 X -----= 2 2 1 .
2 2
23) The ancient philosophers maintained that if God is the first cause,
and He is necessarily. He, the immediate effect of Him, as an absolute unity.
51 NOTES.
can only be again a unity. Hence from a being that ii in every respect a
unique being, there can only emanate one being; because would two essen­
tially and truly different things issue conjointly from one being, they can
only proceed from two different things of substance, that would consequently
admit a division that is inconceivable. They then put the question, how
came so many various beings into existence ? Our author is therefore en­
deavoring to show that the whole universe emanated gradually from the
spirit of the one living God.
24) The reading of Von Jo. Meyer and others is as follows: ‫מ תר הר‬
‫מ מ ס ו ע פ ח א י נ ו י פ נ ו ו ה צ ב ע מ ו ד י ם ג ד ו ל י ם מ א די ר ס אי כ ר כ ס פ ם‬
‫רזה ס י מ ן צ ו פ ה ר מ י מ ר ע ו פ ה כ ל ה י צ ו ר ו א ת כ ל ה ד ב ר י ם ב פ ם א ח ד‬
‫ א ח ד ז‬:‫ ו ס י מ ן ל ד ב ר כ פ ר י ם ר פ ת י ם מ נ י י נ ם ו גון‬My reading according
to a manuscript of Rabbi Isaac Luria, which I have preferred to all others,
is thus: ‫י צ ר מ מ פ מ ת ו ה ו ו ע פ ה א ס א י נ ו י פ נ ו ו ח צ ב ע מ ו ד י ם ג ד ו ל י ם‬
‫מ א וי ר פ א י נ ו נ ת פ ס וז ח ס י מ ן או ת א ע ם כו לן ו כו לן ע ם א צו פ ח‬
‫ו מי מ ר ו ע פ ה א ת כ ל ד ר צו ר ו א ת כ ל ה ד בו ר פ ם א ח ד ו ס י מ ן לד ב ר‬
‫ ע פ ר י ם ו פ ת י ם ח פ צ י ם בגוןש א‬:
25) It has been already mentioned above Chap, i, ^ i, that God, his idea
and his word are a unity; hence the author signifies by the letter Aleph
the air from which emanated the creative speech, etc.
26) Here is meant: ethereal air, ethereal water, ethereal fire, the macro­
cosm, the courses of time and microcosm. Many offspring or derivations
came from the latter three, as their progenitors, as it is explained after­
wards in the chapter.
27) The author endeavors to show how the creative divine word became
more condensed and how a new series of productions came out of three
elements.
28) In ancient times coldness was considered to oe a substance. [See
Psalm 147, 17.]
29) Id est, made it the reigning power.
30) Namely, with the two other elements. ■
31! That is to say a different combination of the elements.
32) According to the opinion of the author, it may be arranged as follows:
Aleph. Mem. Sheen.
World: Air, Earth, Heaven orAtmosphe
(InelaaiT• of Laod *ad S««.)
M an: Breast, Belly, Head.
Year: Moistness, Coldness, Heat.
33) The aspirating pronunciation of p in the Greek, was adopted by the
ancient Jews in Palestine for the Hebrew letter ‫ » ר‬They pronounced it
partly aspirated and partly unaspirated. [See Dr. Geiger’s Lehr-und Lese-
buch der Mischnah, p. 22, and Dr. Graetz’s Gnosticismus, p. 117.J
 NOTES. 52
34) According to the idea of our author, there emanated from the unity
of God three ethereal elements: primitive air from the spirit, from the air,
primitive water, and from the water, primitive fire or ether, out of which
came other spheres of existence in the significant and highly important
number, seven, from which descended smaller spheres and which produced
again others. He endeavors to show how the ideal became, after numerous
emanations, more condensed, palpable and concrete. The whole creation is
thus contemplated as a pyramid, terminating in a point at the top with a
broad basis. [See Dr. Graetz’s Gnosticismus, p. 224.] '
35) Compare Chapter I, Section 3, Note, 8.
36) The order of the planets (including the Sun) is stated here according
to the Ptolemaic system which was in vogue even among the learned men
till the middle of the fifteenth century, namely: Moon, Mercury, Venus,
Sun, Mars, Jupiter and Saturn. But this arrangement is undoubtedly an
interpolation of a later time, as the author of the book “ Yezirah” lived
many years before Ptolemy. And indeed Prof. Jo. Friedrich Von Meyer
and others of reliable authority had in their copies of “ Yezirah” the follow­
ing order: .‫ נ ל א די כ‬p ‫ ח מ ה כרגה כ ר כ ב ל כ כ ח כ ב ת י צ ד‬Mars, Jupiter,
Saturn, Moon, Mercury, Venus, Sun.
37) Philo (Allegor i, 42,) after having called attention to the fact that
the heptade is to be found in many biblical laws, in the vowels of the Greek
language, in the gamut and in the organs of the human body, exclaims,
similar to our author : “ The whole nature exults in the heptade!”
38) The rule for permutation is as follows: (n— i ) . n . 1 z 2 z 3 X4X 5 z6
X7=5040‫ ־‬. In our edition it reads: ‫ ח מ כ ת א ל פ י ם י א ר ב ע ב ת י מ י‬Five
thousand and four houses, which is obviously a mistake, it should read:
5040 houses. ‫ח מ כ ת א ל פ י ם רארבעי־ם ב ת י ם׳‬
39) I read ‫ ג ר ב ר ת‬instead of ‫רבך‬p ‫רר‬p for two reasons. In the first
place, the same thing is mentioned afterwards, and in the second place, it is
proved by the expression ‫ ל ע י ם ח‬that the author meant ‫ נ ר נ ר ת‬and not
.‫־‬p‫ר‬p‫רר‬p
40) Some maintain that by the expression Tali is understood the con­
stellation Draco or Dragon, which is a very large constellation extending
for a great length from East to W est; beginning at the tail which lies half
way between the Pointers and the Pole Star, and winding round between
the Great and Little Bear by a continued succession of bright stars from 5
to 10 degrees asunder, it coils round under the feet of the Little Bear, sweeps
round the pole of the ecliptic, and terminates in a trapezium formed by four
conspicuous stars from 30 to 3 5 degrees from North Pole. Dr. Steinshneider
(see Magazin fuer Literatur des Auslandes, 1845) and Dr. Cassel (in his
commentary to the book entitled Kusari,) maintain that the ancient Jewish
53 NOTES.

astronomers signified by the word Tali, not the constellation Draco, but
the line which joins together the two points in which the orbit of the moon
intercepts the ecliptic (Dragon’s head and tail). Dr. Cassel is of the opinion
that our author meant here, probably the invisible, celestial or universal
axis that carries the whole Universe.
41) Our author means to say that the water has a great disposition to
unite itself with the caloric, thus for instance is the fire latent in steam,
but the air equipoises them.
42) The meaning is, as God is the centre of the Universe, so have the
macrocosm, the seasons and temperature and the microcosm, their centres
receiving power from the principal centre to regulate and rule.
43) The substance of this Mishnah is mentioned in the Talmud treatise
Berachoth, p. 55, a. It reads there; ‫אבלר ר ב י ה ר ד ח אבלל ר ב י י ד ע ה י ה‬
5‫ “ ב צ ל א ל לצרןש א ר תי ר ת כ כ ב ר א ר בוץ־ ס מ י ם רא רץ‬Rab jehudah stated
in the name of Rab, that Bezalel understood to combine letters by which
heaven and earth were created.” To this the commentator Rashi adds:
“ as it is taught in the book Yezirah.” It is undoubtedly certain that the
book Yezirah, or a cosmogony as it is represented there, was known to Rab,
who was a disciple of Jehudah Hanasi, during the second part of the second
century, (C. E.) See treatise Berachoth, p. 55 a, where the commentator
Rashi referred to the book Yezirah.
4V) This whole paragraph is an interpolation of an unknown hand, as it
can be easily proved.
45) I have translated according to the reading of Rabbi Judah Halevi.
The reading of Rabbi Luria is as follows: £‫ סי״ב ארתי*רו‬1‫ ע ר צבלרייס רנ‬p^
‫בלטרכר ר גי ל ה לר א ת סרדר מ נ ד כן ב מ י ם ד ל ה ך ב א ש ר ע כ ך ב ר ו ח ב פ ר ך‬
“ He fastened twenty-two letters on ‫ב ש ב ע ה כ ה גין ב ש ני ם צ מ ל מ ד לי ת ׳‬
his tongue and revealed to him. His mystery, He drew them by water, kin-
died them by fire and thundered them by the wind. He lighted them by
seven, and rules them by twelve constellations.” Pistor. renders i t : “ Tranat
per aquam, accendit in igne grandine signavit in acre. Disposuit cum sep-
tern et gubemavit cum duodccim.” Postellus’ version is : “ Attraxit cum
in aqua, accendit in spiritu, inflammavit in septem aptatum cum duodecim
signis.” Meyer translates it: “ Er zog sic mit Wasser, ziindet sie an mit
Feuer, erregte sic mit Geist, vebrannte sie mit sieben, goss sie aus mit den
zwoelf Gestimen.”
 GLOSSARY

KABBINICAL WORDS.

‫א‬
‫אדק‬ V. To adhere, cohere. VI, 8.
‫ אדר‬n. [Syriac ,‫ אאר‬Greek aijp\ Air. II,
‫• •מ אות‬ Sign, letter; ‫יסור‬I ‫אותיות‬
•
fundamental letters. I, 1.
‫אי^ך‬ a d v. ‫ מכאן ואילך‬hinc et ulterius; from now further. IV16
0 ‫אלו‬,^j- These. Equals the biblical .,‫ אלר‬VI, 1.
‫אלכסון‬ [Greek M^ov] Oblique, diagomJ direction. V, 2.
‫• ״ אמצע‬ Middle, centre. 1,2. ‫׳‬

‫ בודי‬n. Clearness, perspicuity. 1,3. 1‫והעמד דבר על בורי‬

: T T •• t
and put the subject in a clear point of view.
‫ בבא‬n. Division. V, 5.
‫ בנת*ם‬o r ‫ בינותים‬Composed of ,‫ בץ ^תים‬omitting ^ between them.
1,1. [See Duke’s Sprache der Mischnah, p. 68.]

‫ גב‬n. Back. ‫ עב נבי‬upon the back id est, upon or above.

■ "■ ■ VI, 8.
3‫» וף‬. Body, substance II, 5.
‫גלגל‬
- 1-
n. Circle, celestial orb, or sphere. II, 4.
54
55 GLOSSARY.

‫ד‬
‫ דבור‬n. Word. I. 8 . •

‫ה‬
‫המזר‬ v. Think, muse, meditate, reflect. 1,7.
‫ ך!ךהור‬n. Reflection, meditotion. V, 1.

‫ן‬
‫ זכות‬n. Innocence, parity, godliness, merit. II, 1•
:

‫ח‬
‫« חוכח‬. Misdeed, trespass. II, 1.
‫חזר‬ To return, to turn one’s self round. II, 5.
-T

‫חלילה‬
T ‫•״‬:
n. Rotation; from ‫ חליל‬to dance round. II, 5.
T

‫ט‬
‫ל‬1‫טח‬T «. Milt, spleen. V, 4.

‫ כאן‬or ‫באן‬ adv. Here, there; ‫ מכאן‬thence, from thence. IV, 16.
‫ ״ כוכב‬. star; especially the planet Mercury. IV, 7.
‫ כרן‬p ie l ‫» כת‬. Direct; ‫ מכרן‬directed, situated. I, 2.
‫ כיעור‬n. UgUness. IV, 3.
‫ כןי‬or ‫לכןי‬ adv. So, thus. I, 7.
‫כרע‬ B ip h . ‫הכריע‬ V. To intervene in any thing, to mediate the
ueace, accomodate a quarrel. II, 1•

‫ל‬
‫•»י י!עיטה‬
T *‫״‬
Eating, swallowing. V, 1.
‫!לפיכן‬ a d v. Composed of the words ‫ לפי‬and .‫ כף‬According to
that, therefore. IV, 15.
 OLOSSABY. 56

‫מ‬
‫ מאךם‬n. The plaoct Mars. IV, 7.
.‫ •מדד‬.n
T
Measure, quality, divine attribute. I, 4.
‫מיטנה‬
T1 •
n. Doctrine, lesson, paragraph.
‫ מזלות‬n. Constellations; especially the twelve signs of the
Zodiac. V, 3. ‫ מזל טוב‬a happy constellation.
‫כמק‬ ad v. It is a particle like ,‫ כ‬as; it is added the word ‫מק‬
kind, denoting: as a kind of, like, as. II, 4.
‫מימר‬ Chald. inf. ‫ מאמר‬or .‫ ממר‬To speak, command. II, 5.
‫ •מ^ט‬w. Substance, reality. II, 5.
T

‫מעזיבה‬ n. Kampart, a door, pavement. I, 8.

T ‫ ״‬-:‫־‬
‫ מרה‬n. Gall. V, 4
TT

‫מתנהג‬ See .‫ ג‬-‫ ה‬T‫נ‬ i v , 1.

‫נ‬
‫נהג‬ r. With a following after it, signifies; to make use
‫ב‬
of any thing. IV, 1,
.‫נונד‬ «• The planet Venus. IV, 7.
‫נעץ‬ Chald. Stick in, fasten, conjoin, connect. I, 6.
‫ נקב‬n. Opening. IV, 8.

‫ס‬
‫סדד‬ «• Arrange. V, 16.
• T

‫סימן‬ ‫«״‬ a^fulov Sign, illustration. II, 4 . [See Geiger’s

Lesestiicke der Mishnah, p. 121.]
‫ סל\ק‬n. Finished; the end (of a book or chapter.)

‫ע‬
.‫עריבד‬
T *• -1
‫״‬. Contention, rivalry. V, 5.
‫ עתיד‬n. Future. 11,2.
57 GLOSSABY.

■‫פ‬
‫ פרק‬n. Chapter, section.

T
0(V• Divested of clothes, andressed, simple. I. 8•

‫צ‬
‫•« צדק‬ The planet Jupiter. IV, 7.
‫» צסייח‬. Appearance. 1,5.
‫ צרף‬t‫׳‬. Define, melt together, connect, combine. II, 2.

‫ק‬
‫קכע‬ V. To fix, to fasten. I, 8. II, 3.
‫ קיבת‬o r ‫ •« קבה‬stomach. V, 4.
T ‫*• ״‬ T

‫ קרקבן‬o r ‫ קוררןבן‬n. stomach, v, 4.

‫ר‬
‫ ראיה‬n. Argument, evidence. VI, 2. '
‫ראיה‬
T • :
n. Sight. V, 1.
‫רו>ה‬
T•I
n. Redundancy of water, moistness. III. 4.
1‫ךר‬ V. Smell. V, 1.

‫ש‬
‫ ^בתאי‬n. The planet Saturn. IV, 7.
‫יחה‬1‫ ׳צ‬n. Speaking. V. 1.
‫ ״ לטמיעה‬. Hearing. V, 1.
1‫•ע >צזרו‬ To serve. 1,8.

‫ת^י‬ n. The constellation Draco or Dragon. VI, 2.

«• CoiSon. v, 1.
‫ תפס‬or ^0 ‫ •תפ׳‬To seize, to take hold of.
 A SKETCH

OF THE

T A L M U D ,

THE

WORLD RENOWNED COLLECTION

JEW ISH TRADITIONS,

REV. DR. ISIDOR KALISCH.

NEW YORK:
L. H. FRANK & CO., P ubushees and P rinters,
No. 3 2 !

1 8 7 7.
 *‘It is the essence of the Talmud which is ridiculed by those who
understand it the least, and which is terribly abused in our own midst
by those who hold themselves out as its sincere devotees.” (Dr. Ad.
Jellinek’s Sermons, Vol. II, p. 290.)
 PREFACE.

It is my design in publishing a “Sketch of

the Talmud,” to recall men from prepossessed
partial views, to truth. *
The fate and history of the literary pro­
ductions of the Jewish people in the different
countries all over the habitable globe, found
everywhere interpreters and expounders.
But the Talmud, which is the principal
source of Judaism and is an important his­
torical document of a period of seven hundred
years, showing and explaining clearly the
development and retardation of Judaism, and
containing much which is of great impor­
tance to the knowledge and history of the
Bible, although it still requires that the torch
of criticism should throw light upon it, is
very seldom used properly, or is ignored
altogether. (See Dr. A. Geiger’s posthumous
works, Yol. II, p. 127.)
Yes, it was and is often subject to the worst
abuse.*
* The governments of Italy, France, etc., influenced by
priestly fanaticism, condemned the Talmud as heretical and
consequently it suffered several times the martyrdom of
heresy.
IV PREFACE.

It requires no prophet to see that gross

ignorance and misrepresentation are the real
causes of it. For among millions of Jews
and Christians, there are only very few who
read and studied the Talmud all through, as it
takes a whole life-time merely to read all the
books bearing that name, and what makes it
most difBcult is, that although one part of it,
namely, the Mishnah, is written in the Hebrew
language, the second part, however, called
Gemara, is composed in a style where fre­
quently are used Chaldaic, Persian, Syrie,
Greek and Latin idioms, which are written
with Hebrew characters without vowels.
It is therefore no wonder that it cannot be
studied by many, and some know only that
which they have read somewhere, quoted
from another secondary source.
Having for nearly half a century devoted
my time and energy to the study of the tal-
mudical literature, I hope that I am fully
prepared to give to the kind reader a true,
clear and succinet ^'Sketch of the Talmud.’’
May it be as favorably received by every
friend of literature and enlightenment, as
many portions of it have been, when I pub­
lished them some years ago in a popular
Christian paper, read by tens of thousands.
AT T
N e w a r h y A u g u s t, 1877.
ISIDOR KALISCH.
SK E T C H OF T H E TA L M U D .

The word Talmud is derived from the Hebrew

verb ‫( למד‬Lam od) to learn, to teach; signifying, oral
instruction, or traditional teaching, and is the title
of a collection of Jewish traditions and laws.
It is called T a l m u d emphatically, as the Law of
Moses is called with emphasis “ 6“ ”‫ תורה‬vo/zof” “ the
Law,” instead of ‫ה‬1^‫ תורת מ‬the Law of Moses.
It contains, as Buxtorf fihus in dedic. ad Lex.
•Talm. correctly remarked, sound theological doc­
trines, although, as Maimonides somewhere says,
they are occasionally concealed in useless shells.
It contains, as it were, a collection of a great many
small coins, and of faithful and very useful vestiges
which have escaped the destruction of Jewish an­
tiquity to the s h a m e o f th e p e r f id y o f so m e m o d e r n J ew s^
to the enlightening of the history o f b oth T e s ta m e n ts ,
and to a right explanation of ceremonies, precepts
and customs of the former Jewish nation. We find
therein the noblest proverbs of antiquity, beautiful
sentiments, acute, tasteful and deep thoughts, and
innumerable allusions which will make the reader
not only better, but also wiser and more learned, and
6 SKETCH OF THE TALMUD.

whicli, liko brilliant jewels, do not grace the Hebrew

language in a less degree than the elegant phrases
which the classics, the languages of Greece and Rome
contain.
The Talmud consists of two parts: first,‫ פדטנה‬Mish-
nah, (from the Hebrew verb ‫ ^נה‬sh a n o h , to teach),
traditional precept; second,‫ נמרה‬Gemarah, (from the
Hebrew verb ‫ גמר‬g a m o r , to finish, to conclude), be­
cause therein was rendered the final judgment or
decree, after a thorough discussion of the matter.

THE FIR ST EDITO R OF THE M ISHNAH.

The first collection of the Mishnah was made by
Hillel Hanasi, (the prince) a contemporary of Jesus
of Nazareth, who acknowledged the authority of his
learned countryman, as appears from Matt, xxiii, 3:
“ The Scribes and the Pharisees sit on Moses’ chair,
therefore observe and do whatever they enjoin upon
you.” It is said (treatise Chagigah, p. 14 et seq.)
that the traditions were so many that they could fill
up six or seven hundred books, but Hillel rejected a
great many and reduced them to six books.
Hillel was a native of Babylon and settled in
Jerusalem, when forty years of age. Having no pro­
fession whatever, and being destitute of all other
means of obtaining a livelihood, ho obtained his daily
bread by cutting and splitting wood. Impelled, how­
ever, by an imquenchable thirst for truth and know­
ledge, he even offered his services as wood-cutter
 BKETCH OF THE TALMUD.

gratuitously to poor Kabbis, so that they might allow

him to listen to their lectures. Having acquired some
knowledge, 110 desired then to attend a regular course
of studies at the most celebrated academy of that
time, whore the two ingenious and renowned teachers,
the proselytes Shemajah and Abtalion, presided.
The poor wood-cutter tried all that lay in liis
power to earn enough to pay the admission fee to
the door-keeper. One day in winter 110 worked very
hard, but in spite of his steady and heavy labor, he
could not gain the usual amount ho needed, on ac­
count of the shortness of the day. He could, conse­
quently, neither buy for himself the necessary meals,
nor, much less, could he pay the door-keepers fee at
the college. Hillel then—like a thief in the night—
climbed to the roof, and regardless of cold and danger,
•listened Avith close attention to the word of God and
the explanations of the sages. The heaven was over­
cast with clouds, the storm raged fearfully and the
snowflakes fell thick and fast upon him; but still
poor Hillel hstened on. H is limbs began to stiffen,
he became benumbed and all sense of feeling at last
was lost. He was found in the morning apparently
dead; but after applying many restoratives he was
brought to consciousness again.
When the Scribes or Sophrim were informed of
his intense longing for truth, they granted him free
admission to their lectures. Hillel made great pro­
ficiency in all his studies, and soon the title of Nasi,
prince, was conferred on him. He performed his
8 SKETCH OP TH E TALMUD.

official duties during the term of forty years with

great distinction, so that it was said of him that ho
was worthy to bo in the rank of the prophets. His
groat erudition and sound principles, as well as his
excellent character, entitle liim to bo always remom-
bored among the brightest examples of human in­
tellect and nobility of heart.

NOBLE TRAITS OF H IL LE L, THE FIR ST

EDITOR OF THE M ISHNAH.

Experience teaches us, that patience and sweet­

ness of disposition conquer always the hearts of men.
These traits subdue the passionate, disarm the iras-
ciblo and draw forth love and admiration. Hillel
posessed these virtues in the highest degree. There­
fore he was appointed Nasi, prince, by King Herod,
which office ho hold with the greatest dignity until
his eightieth year. This honorable position was
retained by his descendants for ten generations.
It is related (treatise-Sabbath, p. 31) that two men
were once wagering four hundred dinars whether
Hillel could be provoked to anger or not. He who
thought that he could make Hillel angry, entered his
residence on a Friday afternoon and unceremoniously
rushed towards the door of the bath-room where ho
was just taking a bath, shouting in a gruff voice; “ Is
Hillel here? TMiere is H illel?” without adding the
title of Nasi. Hillel dressed himself hastily, and
 SKETCH OF TH E TALMUD.

replied: “ TMiat do you wish my son?” “ I want to

ask you a question.” “ Wliat is it, my son?”
“ I would like to know,” said the man, “ why do
the Babylonians have pointed heads?” HUlel replied,
“It seems to mo that the midwives are to blame for
it.” The man went away, but soon returned, crying
out: “ Hillel! HUlel! wdiere is HUlel?” HUlel, who
had returned from his bath, speedUy put on his cloak
and asked: “ What do you wish, my son?”
“ I want to bo informed why the Thermodoens have
weak eyes?” “ That is a very important question,
my son. I suppose they are subjected to dullness
of sight because they live in a sandy country, and
the wind drives the sand into their eyes.” The man
left, but soon returned in the same impudent manner.
HiUel asked again with a pleasing countenance:
“ What do you 811^ 5‫י‬, my son?”
“ Tell me,” said the stranger, “why the Africans
have such broad feet?” “ Indeed I that is a question
of great moment, my son I” answered HiUel, “ but I
think the reason of it is, because they are obhged to
walk mostly barefooted, on account of their living
in marshy countries.”
“ I would ask you,” continued the stranger, “many
more queries, but I fear you will be angry with me.”
Hillel seated himself and said: “ Let mo hear all
your questions and I will try to answer them.” “Are
you,” rejoined the stranger, “he whom the people
caU the Prince of Israel?” “ Yes,” said Hillel.
“WeU,” continued the stranger, “I wish that there
10 SKETCH OP THE TALMUD.

be no more such men as you in Israel.” “Why,

my son?” interrogated Hillel, “Because I have lost
on accoimt of you a wager of four hundred dinars,”
said the stranger, and related to him the whole story.
Hillel kindly reprimanded him, and advised him to
bo more prudent, and the pecuniary loss ho had met
with would servo him as a lesson in the future.
Three heathens being desirous to embrace Judaism
made their applications personally for this purpose
to Shamai, a colleague of H illel; but, notwithstand­
ing ho was a disciple of the latter, he adopted the
great virtue which distinguished liis master and friend
merely theoretically, and not practically. Shamai
taught: (see Proverbs of the Fathers, Chap. I, § 15)
“Let it be thy business to study the law ; say little
and do much, and receive all men with affabihty.”
In spite of this wise teaching, however, ho did not
control his propensity to anger, and when the above
mentioned three strangers had an interview with him
concerning their conversion to Judaism, ho became
so irritated at them on acccount of the peculiar con­
ditions they suggested, that ho launched into in­
vectives against them and sent them away.
They then went to Hillel, who received them lundly
and endeavored to gain their hearts by his usual
mildness. One said, “ I wish to become a Jew, pro­
vided I can be elected to the office of a high priest.”
Hillel replied, “ My son, whoever desires to hold an
office should know all the duties connected with it,
in order to discharge them faithfully. Let us, there-
 SKETCH OP THE TALMUD. 11
fore, make ourselves familiar with all the laws and
privileges concerning the priesthood.” He read with
the heathen the third and fourth books of Moses,
and when they came to the tenth verse of the third
chapter in Numbers, where it reads: “ And the
stranger that cometh nigh shall be put to death,’'
Hillel remarked, that even King David, not being a
descendant of Aaron, would liavo suffered the same
punishment, if he had attempted to usurp the priestly
dignity. The heathen, satisfied with this explanation,
embraced Judaism unconditionally.
The second said, “I am desirous to become a Jew,
provided that I may keep the written, but not the
oral law.” Hillel then taught him the letters of the
alphabet in their usual order, and afterwards reversed
them. “Why is that?” asked the heathen. “W ell!”
answered Hillel, “why do you reject the statement
that one teacher handed down to another the correct
statement of the law?” Prompted by this pertinent
observation, the stranger also embraced Judaism im-
conditionally.
The third said, “I wish to become a proselyte,
provided the Jewish rehgion can bo taught to mo in
so short a time as I can stand on one foot.” “What­
ever is not pleasant unto thee, do not unto thy fellow-
man. This is the substance o f the law and the pro­
phets; all the rest is but the commentary thereon.
Go and reflect on it,” replied Hillel, and thereby
won over the third by his kindness and skill.
The above principle is also quoted, Tobit iv, 15:
12 SKETCn OP TH E TALMUD.

“ Do that to no man which thou hatest.” Compare

also Matt, vii, 12 : “Therefore all things whatever ye
would” etc.
It would not be out of place to make the reader
acquainted with many more maxims of HilleL

H IL L E L ’S PKOVERBS.

Be of tlio disciples of Aaron, loving and pursuing

peace; loving mankind and bringing them to the
study of the law. Proverl)s of tho Fathers, Chap, i, Sec. 12.

H e who is ambitious of magnifying his name, de-

stroyeth his name; and ho who doth not increase his
knowledge, diminisheth it; and 110 who doth not
study tho law deserves death; and whosoever useth
for himself tho crown of the law 11^ ‫ ג‬perish, ibid 13.

I f I do not act for myself who can do it for mo ?

When I am alone by myself, what am I ? If I act
not now, when shall I? ibid 14.

Hillel once saw a skull floating on the surface of

tho water, and ho said to i t : “Because thou didst
drown others, thou wast drowned, and at tho end
will those who drowned thee also be drowned.”
‫ ׳‬t

Ibid Chap, ii, Soc. 7.

I f tho great I AM is here, all is here, and if the I
AM is not here, who is here? Therefore reflect
thereon continually, for all is in Him, and according
 SKETCH OP TH E TALMUD. 13

to tho labor which thou wilt undergo, so shall be

thy recompense.* Ahoth dcrabbi Xathan, Chap. xii.
Separate not thyself from tho congregation; nor
have confidence in thyself until tho day of thy death.
Judge not thy neighbor imtil thou art placed in tho
same circumstances; neither utter anything which is
incomprehensible, in tho hope that it afterwards may
bo comprehended; nor say, Wlien I shall have leisure
I will study; for oerhaps thou mayest never have
tho leisure. Proverbs of tho Fathers, Chap, ii, Sec. 5.
The rude man feareth not s in ; tho ignorant cannot
bo pious; tho bashful cannot become learned, nor
tho passionate bo a teacher; nor will ho who is most­
ly engaged in commerce become wise.
In a place where there are no eminent men en­
deavor thou to become eminent. ibid Sec. G.
Ho who increaseth his flesh multiplioth food for
worms; ho who multiplioth riches increaseth care;
ho who increaseth female servants increaseth lewd­
ness; ho who multiplioth man servants increaseth
robbery; but he who increaseth liis knowledge of the
law increaseth life.
He who attends much at school increaseth wisdom;
ho who increaseth in reflection increaseth in pru­
dence; he w'ho exerciseth much charity multiplioth
peace.

‫*אם אני כאן הכל כאן אם אני לית כאן מאן כאן היפבה‬
♦‫והוסך בה הכולא בה ולכילהין לפים צערא אנרא‬
14 SKETCH OF THE TALMUD.

I f one has acquired a good name, he has acquired

it for himself; if one has acquired a knowledge of
the law, ho has obtained immortal life.
Ibid See. 8.

Hillel was the first Jewish scholar who made many

critical, exegetical and paleographical remarks on the
Bible, when he lectured thereon in Jerusalem. These
were partly wTitten on the margin of the book and
partly handed down orally from ago to ago imtil they
were finally collected as M a s o r a , (‫ )מסורה‬tradition,
which was finished in the eleventh century.
“ Progress and developement” was Hillel’s motto.
Ho did not endeavor to maintain everjdhing in the
Jewish religion in statu quo, but ho tried earnestly
and zealously to evoke an unceasing activity in the
field of religion. His intention was not to make the
law more onerous and to interpret it at pleasure; but
ho always strove earnestly to harmonize it ‫־‬with the
circumstances of time and place.
That ho did this, however, without any religious
scruple, arose from the fact that this had already
been done in many instances by the prophets. In
this manner it was that the ceremony of circumcision
was dispensed with under Moses, while the Israelites
were sojourning in the wilderness, and the Day of
Atonement under Solomon. The prophet Elijah, who
was not a descendant of Aaron, sacrificed at an un­
holy place. Furthermore, Ezra altered a biblical
law in order to punish the Levites, because they did
 SKETCH OP THE TALMUD. 15

not accompany him when he went up with the exiles

from Babylon to settle Jerusalem. Ho ordered the
first tithes to bo given to the priests, and not to the
Levites, as the Bible commands. (Treatise Jeba-
moth, p. 80, b.)
Hillel suspended an express biblical law when ho
was convinced that it had become impracticable and
might prove detrimental to the general welfare. Wo
find accordingly the following departure in treatise
Shebiith, Chap, xii, 3—1: “When one has filed a do-
claration in court that ho will not consider his debtor
released at the release year, then does the seventh
year not extinguish debt.” Ho termed such docu­
ments ‫פרוזבול‬ ^ovV.f! p ro s h o le , which is a Greek ex­
pression meaning “before the court.” Ho made this
institution, as it is exphcitly stated in treatise Gittin,
Chap, iv, 3, in order to preserve the well-being of the
Jewish state; as the rich had refused to lend to the
poor, notwithstanding the law makes benevolence
obhgatory, in view of the debt at the advent of the
release year.
Since Hillel considered all the rehgious laws as
instrumental to the advancement of the temporal and
spiritual welfare of man, ho handed down seven
hermeneutic exegetical rules, (Aboth derabbi Nathan
Chap, xxxvii, and Siphra, at the beginning), by which
the oral and written law should bo interpreted, ac­
cording to the wants of the time.
H e stated, “ An inference may be made: first,
from minor to major and from major to minor; sec-
16 SKETCH OF THE TALMUD.
ond, from a similarity of phrases used in different
passages; third, from the principal idea contained
in ono verse; fourth, from tho principal idea con-
taincd in two verses; fifth, from comparing a general
view of a subject ‫־‬wdth its descriptive details ; sixth,
from a particular expression followed then by a gen­
eral one; seventh, from whatever may bo learned
from tho connection.” *
Tho noble and praiseworthy intention of Hillel
was, however, not quite understood by his own dis-
ciplcs, nor by those of his hasty-tempered antagonist
Shamai.
About ono hundred years later Kabbi Ishmael
taught that there are thirteen hermeneutic exegetical
rules. (See Thorath Kohanim, in tho beginning.)
Some time still later Rabbi EHeser, tho son of Jose,
the Galilean, added again nineteen hermeneutic ex-
egctical rules. These thirty-two rules were then
generally adopted to expound the biblical scriptures,
and laws were thus accumulated upon laws, so that
every breath of a Jewish life was besieged by rab­
binical requirements, and tho small sacred volume
was drowned in tho ocean of Mishnahs.
Besides tliis, the discord which took place between
tho school of Hillel and tho school of Shamai added

‫ ק״ו‬:‫*שבעה מדות דרש הלל הזקן לפני בני בתירה אלו הן‬
,‫ ובנין אב משני כתובים‬,‫ ובנין אב מכתיב אחד‬,‫וגזירה שיה‬
‫ ודבר‬,‫ומכלל ופרט ומפרט וכלל׳ וביו^יא בי במקום אהד‬
‫הלמד מענינו)אבות דרבי נתן סרק‬
 SKETCH OF THE TALMUD. 17

a great deal to the accumulation of now laws and

regulations; because the disciples of Sbamai mostly
forbade that wliicli those of Hillol allowed. (Idioth,
Chap, iii-iv.) It went so far that the Mosaic law
appeared to bo like two different codes, and on ac­
count of the contradictory regulations of the teachers,
{ T h a n a im , ‫)תנאים‬, who acted as they thought j3roper.
the rehgious people of one place were considered
irreligious at another. .

TH E SECOND EDITOK OF THE MISHNAH.

To remedy this evil. Rabbi Jehudah Hanasi, the
son of Rabbi Simeon, the son of Gamliel, or as they
used to call him, Rabenu Hakadosh, “ our holy
teacher,” or simply “ Rabbi,” as Aristotle was em­
phatically called in the Middle Ages, “ the philos­
opher,”— collected all traditions as well as the dis­
cussions on the particulars of all ceremonies, re­
arranged and revised all the rabbinical laws and
explanations given in the various academies during
the former centuries. He arranged them also like
the first edition, in six principal parts, ( S e d a r im ) each
of these again into single books or treatises, {M a se e h -
to th ) which were sub-divided into chapters, ( P e r a k i m )
and these again into paragraphs, which are strictly
called M is h n a h s . He finished this work one hundred
and twenty years after the destruction of the sec­
ond temple at Jerusalem.
Rabbi Jehudah was the first teacher who ven­
tured to reduce all traditions and rabbinical laws to
18 SKETCH OF THE TALMUD.

•wniting; because in former times only the prophets,

heads of congregations and coUeges were allowed to
have copies of the traditional laws, which they called
“ M e g illo th S e t a r i m ,” “Secret Scrolls.” They had to
study them secretly in order to commit them to
memory, that they might then bo able to teach them
in public orally. But when the Israelites continued
to emigrate into distant countries, and were thus
prevented from attending the Jewish academies,
Kabbi Jehudah considered it much better to break
a time-honored custom and reduce the oral law to
writing, so that it might be in every man’s hand, and
bo thus accessible to all, than to expose the ‫־‬w'hole
tradition to the risk of being misunderstood or for­
gotten.
Although many short-sighted zealots and fanatics
decried this innovation as a heresy, Babbi Jehudah
did, nevertheless, carry out his view, and justified it
by referring to the words of the Psalmist, cxix, 126:
“It is time for the Lord to work, for they have made
void thy law.” This verso ho interpreted thus: It
is time to act in behalf of the Lord, means, that
single bibhcal laws may be \dolated in order to pre­
servo the fundamental principles of the whole law.
(Treatise Berachoth, p. 51, a, etc.)
Ho was a contemporary of the Homan Emperor
Antonine the Pious, who was his intimate friend.
Having been appointed Nasi by the Emperor, ho
used his influence on his imperial friend to the best
advantage of his co-religionists. Therefore it is said
 SKETCH OF THE TALMUD. 19

of liim, that since Moses he ‫־‬was the first who com­

bined in a high degree erudition with worldly power.
Ho commanded thus the respect of all, and his
collection of the Mishnah was acknowledged and
adopted by all Jewish congregations as a religious
text book. But after the publication of the Mishnah
by Babbi Jehudah Hanasi, his disciples busied them­
selves in making collections of the expositions of the
various opinions to bo met with therein, respecting
the same subject, and to complete them. Thus
originated the work called ‫ ( תוספתא‬T h o s e p h ta ) a “Sup­
plement,” or “Addition.” That of Babbi Chija and
Babbi 0.shaja was preferred on account of its ac­
curacy. The same composed also a book, ‫ברייתא‬
( B a r a i th a ) , wliich contains the excluded portion of
the Mishnah code by Babbi Jehudah.
There were other collections made, called 3 IecM l-
th a , of Babbi Ishmael; S i f r a or T h o r a i h K o h a n im ,
S i p h r a i o f I l a v , P c s ic ta d 'r a h K a J ia n a , etc., etc.

Here I must remark, that all the Babbis from the

days of Simon the Just until the time of Babbi Je-
hudah Hanasi had the title of T h a n a im , teachers, or
‫ סופרים‬Scribes. The Babbis and chiefs of academies
who afterwards presided were called ‫ { אסורים‬A m o -
r a i m ) , preachers, expounders.

As there were accumulated many commentaries

on the Mishnah, it became then necessary to compile
a new text book. This was entitled ‫ ( גמרא‬G a m a ra )^
the final judgment or decree.
20 SKETCH OF THE TALMUD.

There are two collections; first, the Hierosolmitic

or Tiberianic; second, the Babylonian, both called
Talmud. First, ‫ ( תלמוד ירושלמי‬T a l m u d J e r u s h a lm i ) ;
second, ‫ { תלמוד בבלי‬T a l m u d B a v h j) . The first was
edited by Rabbi Jochanan, in Palestine, about three
hundred years after the destruction of Jerusalem,
and the latter b}' Rabbi Ashe, president of the Baby-
Ionian academy of Sura,— from 365 to 425— and by
his pupil and friend Abina.

TH E SYSTEM OF TH E PH A R ISEES.
The men educated in the rabbinical colleges at
Jerusalem before the destruction of the second temple
were generally called ‫ פררעים‬P h a r is e e s * expounders.
The word ‫ פררט‬is derived from the verb ‫ פחט‬P a r o s h ,
to explain, to interpret.
I will now endeavor to sketch with an unbiassed
mind the system of these Pharisees, as it is to bo
found in the vast rabbinical hteraturo.
It seems to mo that, led by the principle of enjoy­
ing the substance and casting away the shell, the
Pharisees made an eclectic use of the Grecian phil­
osophy, assigning as they did, high authority to the
Socratic, Platonic and Aristotelian schools. (See
my “Guido for Rational Inquiries into the Biblical
Writings,” p. 63—71.)
*Philo calls them batot, the pious, the religious. Ho took the
‫־‬word ‫ פררש‬P a ru sh in the Aramaic sense, meaning: one ■who se-
eludes himself from worldly passions and devotes himself to the
duties of piety.
 SKETCH OP THE TALMUD. 21
They ‫־‬were votaries of supematuralism and enter-
taincd the follovdng opinions: God is an infinite,
(Midrash Eabba Genes. Chap. G8,) unique, spiritual,
(treatise Chagigah, fob 15,) eternal, necessary, provi­
dential being (Midrash Eabba Exod. Chap. 3, and
treatise Berachoth, fol. 9,) who cannot be conceived
by human understanding, (treatise Berachoth, fol. 31).
H e does not exist in the world, but the whole universe
exists in him, (Midrash Eabba, Chap. 68;) wherefore
God is also called the infinite space, M a h o m . He
can be perceived only through His works. (Ibid,
Chap. 1.)
As regards the creation, they taught that out of
the many systems of worlds which were present to
H is wisdom, he created the best possible one, and
instituted the best order. Optimism. (Ibid Genes.
Chap. 3.) Hence the principle laid doAvn by Eabbi
Akiba: “Whatever God does is well done.” (Ibid
Genes. Chap. 3, and treatise Berachoth, p. 60.)
This is illustrated by the following story. It is
related, (treatise Berachoth, p. 60, b ,): Eabbi Akiba
was once on a journey, and when reaching the last
inhabited place bordering on an extensive forest, he
wanted to stop there over night. But as he had
applied everywhere in vain for lodging, he said to
them : “Whatever God does is weU done.” H e con-
tinned his way and resolved to stay all night in the
forest.
H e tied his jaded mule to a tree, lighted a torch
and fastened it on a dry stump, because the night
22 SKETCH OF THE TALMUD.

was very dark. He let the rooster, (the alarm clock

in the night of past ages,) which he carried with him
to tell him the time, perch. He had hardly climbed
up a high tree in order to spend the night in safety,
when a lion came and tore his mule to pieces, a wild
cat devoured his rooster and the wind blew out his
torch. After observing all that had happened, ho
said to himself, “ Whatever God does is well done.”
During the same night, the enemy, who were en­
camped in that vicinity, took that very place by
surprise where 110 had w‫׳‬anted to stay all night, laid
it low, and made nearly all its inhabitants prisoners.
Ho then addressed all the fugitives who took to the
woods for a refuge : “Was I not right in maintaining
that whatever God does is ‫־‬well done? I f I had re­
mained in the city, or my torch continued I;o bum,
or had my mule neighed, or the rooster crowed, the
enemy would have detected, plundered and taken
me prisoner too.”
As a consequence of this principle, which they
applied to both physical and moral evils, the Phar­
isees taught that we should thank God also for events
that seem to us to be evil. (Treatise Berachoth, p. 54.)
I will now relate an instance which is illustrative
of the pious character and just reasoning of Rabbi
Akiba, and which is also worthy of the close attention
of the reader.
There was once a decree of the Roman Emperor,
that any one who would study the holy law should
be put to death. Notwithstanding this prohibition.
 SKETCH OP THE TALMUD. 23

Rabbi Akiba kept preaching publicly on the divine

sci'iptures, undaunted and with incomparable courage.
Papus; the son of Judah, met him just when he
was addressing a vast audience. He accosted him
thus: “ Dear Rabbi, art thou not afraid of being
punished by the government?” Rabbi Akiba repUed:
“Our situation reminds mo of a story, which I shall
tell you now, from which you may loam a lesson.”

TH E FO X AND T H E F IS H E S .

“A fox was walking on the brink of a river and

observed that there was a great commotion among
the fishes therein. They were swimming uneasily
to and fro. He asked them, ‘Why are you so rest­
less to-day? By whom are you pursued?’ They
answered, ‘We want to escape the perils of nets and
hooka which men throw out to catch us.’
“Then said the fox, ‘I pity you my dear ones, but
I will tell you now what you have to do in order to
bo rescued. Como to mo on dry land, where we will
then lead a happy life together.’
“But they said, ‘Art thou the same beast that is
regarded by all as the wisest among the bmtes?
Thou seemest not to be wise at all, but a fool. If
we are in danger of losing our lives in the water, our
natural element of life, how much more dangerous
would it be for us to be on dry land, where we could
not exist at a ll!’ ”
“This,” continued Akiba, “is exactly the case with
us, in these times of persecution. I f trouble and
24 SKETCH OP THE TALMUD.

danger threaten □s even when we are studying the

holy scriptures, which are the means of a happy
existence and the source of a happy hfe, how much
more are we exposed to all kinds of trouble and woe,
if we neglect to study our holy books!”
A short time had elapsed since the above interview
between the two Rabbis, when both Akiba and Papus
were arrested and thrown into a dungeon. Papus,
broken-hearted, said to Akiba: “Happy art thou,
Akiba! Thou art hero for having battled for the
cause of our holy religion; but woo to me! I am
imprisoned for having spent my time in temporal
and vain efforts, and I did not mind the wise hint
thou hast given mo. Woe to me, that I did not
heed thy sound judgment, and did not follow thy
noble example!” (Treatise Berachoth, p. 61, b.)
Purthermore, the Pharisees taught: there is no
fatalism on earth, but all that happens is so ordained
by God, (treatise ChuUin, fol. 7, b,) except virtue and
piety, which are entirely left to man’s free choice.
In reference to this. Rabbi Akiba expresses him­
self thus: “Everything that is done is foreseen by
Providence, although freedom of choice concerning
moral actions, is left to man. God judges the
world for its own well-being, and the judgment de­
pends on the balance of deeds. Man goes bail with
himself for all that he receives and for all that he
does; his life is always in the net of retribution that
is spread over all men. On the mart of life, the
warehouse is open, the merchant (God) crediteth.
 SKETCH OP THE TALMUD. 25

the journal is open and the hand recordeth, and

■whosoever wishes may come and borrow; yet the
collectors (death in various forms) are continually
going around, and sometimes get 2‫כ‬aid vdtli the con­
sent of the debtors, and sometimes without i t ; and
the collectors have good authority on which to rest
for support, for the Court renders its decision in
conformity ‫־‬wdth truth and justice, and everything
is thus arranged in order to prepare for' the feast.”
(Ethics of the Fathers, Chap. 3, § 15-lG.)
And although good and e^^l are entirely left in this
sublunary world to man’s choice, they taught that he
who pursues or endeavors to pursue the path of virtue
receives the support of G od; whereas the designs of
him who chooses the way of wickedness are not fixed
from above, but entirely the fruits of his 0 1 ‫ ד\ץ‬choice.
(Treatise Joma, fol. 38.) These principles are based
upon Psalms xxxvii, xxiii and Proverbs xx and xxiii.
As the most ancient talmudical gnomology is con­
tained in ‫ פרקי אבות‬P i r k e A b o th , (the Chapters of the
Fathers,) I will quote here some of these beautifiil
maxims and sayings.

ETHICS OF THE FATHEKS.

Chap. I.—§ 1. The men of the great Synod laid
down three principles: Be careful in giving judgment;
train up many disciples, and make a fence for the
law. (Meaning [sepes legis] guard laws, precaution­
ary ordinances.)
§ 2. Simon the Just, who was one of the last of
26 SKETCH OF THE TALMUD.

the great Synod, taught: The welfare of the human

race in this world is sustained by virtue of three
things, v iz : the law, divine worship and charity.
§ 3. Antigonus of Socho, who flourished in the
third century before the common ora, taught: Bo
not like servants who servo their master with a view
of receiving rewards; but like servants who serve
their master without the view of being rewarded, and
then will you truly be God-fearing.
This sage was probably acquainted with the doc­
trines of Socrates, (Xenophon’s Memorabilia, 1 , 1, §
2-3, III, 9, § 15,) and therefore he pronounced the
above sentence, that doing right even because it is
right and without regard to future reward, is wor­
shiping God, is religion.
It is not only historically certain, that in conse­
quence of the invasion of Asia by Alexander the
Great, the Grecian language, Hteratui-e and culture
were transplanted to Palestine, but the very name
“Antigonus” leads us to suppose that the Chaldaic
and Hebrew languages had to yield their places to
the Grecian.

TH E O RIGIN OF SADDUCISM.

The conciseness of the language, however, used

by Antigonus in this sentence, caused his disciples
Zadok and Baithos to misunderstand its meaning,
so that they drew false conclusions from it and
 SKETCH OF THE TALML’D. 27
adopted the system of the Stoics then flourishing in
Greece.
But as the Bible was and remained the centre and
appeal of all their investigations, it was but natural
that their new philisophical system produced a now
mode of interpreting the sacred books, and with it
a now religious sect. Allured probably by Grecian
stoicism, some teachers strove to vindicate this sys-
tern of Antigonus. They remarked; From what
motives was this principle advanced, and why has it
been upheld by later teachers ? Is it to be imagined
that a laborer should work the whole day without
receiving duo reward in the evening? I f our fathers
had acknowledged a life to come and the resurrection
of the dead, they would never have adopted this
principle of Antigonus. (Aboth of Babbi Nathan,
Sec. 5.)
By these and similar reflections, they gained many
votaries, established a school of their o^vn and as-
Burned, after the names of Zadok and Baithos, the
appellations of Sadducees and Baithosians. The
former, however, remained preponderant. (Vide
Jost’s History of the Israelites, [larger work in 12
vols.], Vol. I, p. 66, and Appendix No. 31; Universal
History of the Israehtes, [smaller work in 2 vols.],
Vol. I, p. 519.)
They assumed like the Stoics, two eternal princi-
pies of aU things, a passive one, (tA7 Hyle, in Hebrew,
T o h u TVawohUy ‫ )תהו ובהו‬and an active principle, God;
hence their system is the dualistic one. It was for
28 SKETCH OP THE TALMUD.

this reason that they were designated by their oppo­

nents as heretics, as wo read in the Talmud Horioth,
fol. 11; “ Who is a Sadduceo? Every idolater.”
(Compare also Talmud Synhedrin, fol. 38, a and b,
and Midrash Eabba Genes. Chap, viii.)
Although they regarded the soul as a pai-t of the
Deity, they nevertheless held it to bo perishable, like
every other material being, for they professed the
conviction that it was absurd to beheve in the exis-
tenco of immaterial things.
§ 6. Procure thyself a teacher and acquire thyself
an associate; and judge all mankind favorably.
§ 7. Keep thyself aloof from an evil neighbor and
associate not with the wicked; nor flatter thyself to
escape punishment.
§ 8. Consider not thyself when called on to judge
in a htigation, as an advocate of either side; and
when the parties are before thee to try their cause,
presume them both guilty; but when they are gone
look upon them both as innocent, pro\uded they
submitted to the judicial decree.
§ 9. Cross examine the witnesses and be careful
of your inquiries, lest they leaim from your own
words to utter a falsehood.
§ 10. Love labor, loathe playing the master, and
aspire not after dominion.
§ 11. Ye learned men, be cautious of your words,
that your disciples may not misconstrue and hence
misimderstand them. Etc., etc.
 SKETCH OF THE TALMUD. 29

Chap. II.— § 2. It is proper to combine the study

of the law (erudition) with practical life, because he
who occupies himself with both of these, thinks not
of sin.
§ 4. Sacrifice thy ‫־‬will for the will of God, that
He may sacrifice the ^vill of others for thy will. Etc.
§ 9. I f thou art highly learned, do not pride thy­
self upon it; because for this purpose wast thou
created.
It is related, (Aboth of Kabbi Nathan, Chap, xv,)
that Kabbi Jochanan, who laid down this principle,
lost a hopeful son in the prime of his life. His dis­
ciples came to console him and found him in all the
dignity of woe. Every one related to him a similar
calamity that had happened, but they could, never­
theless, not conquer by the recital of such melancholy
facts, the deep emotion of his excessive sorrow and
grief. Kabbi Elieser finally approached him very
modestly and accosted h im : “ Kabbi, allow me to
tell thee to what thy great loss which thou hast
suffered would be comparable. There was a king
who gave one of his servants a very costly and pre­
cious vessel in keeping. He wished and sighed daily:
‘O h! may I be so happy that I can deliver it un­
damaged and faultless when demanded of me by the
king.’ Dear Kabbi, thy son was such an inestimable
vessel, full of knowledge, wisdom, piety of disposi­
tion and urbanity of manners, and that thou didst
return it to the owner in the most perfect state, must
render thee now very happy.”
30 SKETCH OF THE TALMUD.

“My son,” said the mourning Kabbi, “thou hast

comforted m e; I am perfectly consoled.”
§ 15. Let tile honor of thy fellow-man bo as dear
to thee as thy own; do not get easily into passion;
repent one day before thy death; and warm thyself
by the fire of wise men, but bo careful that the heat
does not scorch thee, for all their words are words
of fire.
Rabbi Elieser, the teacher of these maxims, when
asked by his disciples how any man could strictly
follow that rule, to repent one day before his death,
as no one knows the time of it, answered: “Therefore
be ready every day with penitence and good deeds,
as though the next day were thy last.” (Aboth
of Rabbi Nathan, Chap, xv.)
§ 16. Envy, unbridled passion and misanthropy
cause the death of man.
Rabbi Joshua, who taught this maxim, distin­
guished himself by his piety as well as by his wit,
so that he became a favorite of the imperial court
at Rom e; but they sometimes made him the butt of
their raillery on accoimt of his ugliness. A princess
once asked him : “How does it come that an excellent
mind lodges often in an ugly body?”
“Why,” he replied, “does your father keep his
best wine in earthen jars, and not in vessels of gold
and silver?”
The princess ordered at once that vessels of gold
and silver should be filled with the best wine; but it
soon grew sour. The emperor, who heard the story,
 SKETCH OP THE TALMUD. 31

then remarked that he knew many excellent men

who were handsome too, but that they would be still
more excellent if they were less handsome. (Jalkut
Parshath Toldoth.)
I repeat now that which I said in my “Guide for
Kational Inquiries into the Biblical Writings,’*^p. 63.
“As Grecian philosophy began with single sen-
fences and proverbs of the so-called Seven Sages, so
must wo regard the profound maxims and ascetic
doctrines of the first teachers, which are contained
in the “Ethics of the Fathers,” and the “Aboth of
Kabbi Nathan,” as the beginning and origin of phil-
isophical studies among the Jews.”
Many of the Jewish sages have distinguished
themselves by erudition as well as by piety. I have
selected here a few instances which will acquaint
the reader with their true and exalted ideas and
views, and which will perhaps at the same time
afford some entertainment.
It is remarked in the Mishnah: Why did God
create only one man in the beginning?
It was for many reasons: first. That we may learn
from this fact, as the earth was once in existence for
the benefit and happiness of one human being, the
ruin of one pious and honest human soul is equal
to the destruction of a whole world, with all its
forces, and the preservation of a human soul from
perdition is equal to such a meritorious work, as if
one had preserved a whole world with all its beautiful
creations. Second, That no man shall be bloated
32 SKETCH OF THE TALMUD.
‫־‬with pride of high pedigree, and that one shall not
say to another, “My father was of nobler blood than
yours.” (Treatise Synhedrin, p. 37, a.)
It is related that a caviling heathen, an acquain­
tance of Rabbi Gamliel, once said to him : “K your
God, as you assert, is the source of all righteousness,
please tell mo, why did He steal a rib from the first
man when asleep, as it is stated in Genesis, Chapter^
i, 21?”
The amiable and accomphshed daughter of Gam-
liel, who happened to be present, requested her father
for the permission to set this infidel to rights. “Well,
do so, my dear,” answered Gamliel.
She then addressed the heathen and said: “Sir,
before arguing our subject, will you have the kind­
ness to do mo a favor by calling in a justice of the
peace?” “ Why,” said he, “for what purpose?”
She then rejoined: “ Some robbers invaded our
house last night, purloined a silver goblet and re­
placed it by a gold one.”
“Is that all?” asked the heathen, “I would wish
that my house might be pillaged in such a manner
every day.”
“Well,” said she, “since you are of such an opinion,
you will probably coincide with me that it was much
better for Adam to receive for one rib a beautiful
companion for his whole life, who would share his
pleasures and woes, and would nourish him faithfiilly
when old and infirm.”
“I admit that,” said the caviler, “but I would like
 SKETCH OP THE TALMUD. 33

to know, why did God make him unconcious when

H e performed for him the sweetest blessing of his
edstence?”
She then remarked, “I will answer your question,
but before all things, get me a piece of raw meat.”
He did her bidding with alacrity. She at once took
it, washed, salted, dabbed and roasted it in his
presence; then she asked him if he would like to
have a slice of i t ; but ho politely declined, declaring
that he would have had perhaps some appetite, if he
had not witnessed the dressing of it.
“Well,” she reiterated,“ exactly so was the case
with the first man. I f he would have seen how God
formed Eve, he might not have Hked her so well as
when she stood before him, graced with womanly
loveliness and beauty.” (Treatise Synhedrin, p. 39.)
Rabbi Mair was the first who remonstrated against
the blind faith in the authority of eminent men. H e
enjoined his pupils to use their own intellectual
faculties and rely on the result of their own un­
biassed criticism.
He laid down the maxim: Look not at the jar
but at that which is therein; for there are new jars
full of wine, and old jars which do not contain even
new wine. (Aboth, Chap, iv. Sec. 27.)
H e was also considered the best of the talmudical
fable writers. The morals contained in three hun­
dred verses of the Bible he illustrated by fables, but
only three have been preserved to us. (Treatise
Synhedrin, p. 38, b.)
34 SKETCH OP THE TALMUD.
TH E FO X AND TH E BEAR.
A fox persuaded a bear to enter the court-yard of
a Jewish family on a Friday, late in the afternoon,
when they were busy in preparing their meals for
the Sabbath, to offer them his services, providing
they would allow him to spend the Sabbath with
them. But he had hardly entered the premises,
when ho was welcomed by an armed company who
with their sticks assaulted him with such formidable
blows, that he had to run for life.
The bear chagrined and growling, rushed towards
the fox, intending to tear him to pieces. The fox,
however, succeeded in appeasing his wrath by apol­
ogising that they mistook him for his father, who had
also offered once his help for the preparation of the
Sabbath meals, and at the same time unceremon­
iously helped himself to the best dainties that they
had in the house. “ What,” asked the bear in great
astonishment, “shall I suffer the punishment due
to my father?”
“Yes,” rejoined master fox, “because it is a weU.‫־‬
known proverb: ‘The fathers have eaten sour grapes
and the children’s teeth are set on edge.’ (Ezekiel
xviii, 2.) My dear, I will prove my genuine friend­
ship to you forthwith; I know a place where you
can eat and drink to your hearts desire.”
H e then led his snarling companion to a draw-
well with two buckets each fastened to the end of a
rope attached to a pole laid across the well. H e took
two stones of equal weight, each of them heavier
than himself. H e then seated himself in the b u s -
 SKETCH OF THE TALMUD. 35

pended bucket, taking one of the stones ‫־‬with him,

and descended the well while the other bucket slowly
ascended. The boar, astonished at the strange freak
of his companion, asked him: “Why do you go
down?”
The fox reiterated: “ Oh, how does this place
abound with meat and cheese! Do you not see the
luscious cheese?” calling his attention to the reflec­
tion of the full moon then shining brightly in the sky.
The bear, enticed by the prospect of a good supper,
inquired anxiously: “How can I get down.”
“Well,” said master fox, “place the stone which I
have selected in the suspended bucket and then you
seat yourself comfortably on it.” Advising him to
do so, that in case the stupid bear should follow him
he would nevertheless be able to ascend by throwing
out the stone from his own bucket and then be out­
balanced by the other.
The bear, however, unwittingly put the stone in
the bucket and seated himself thereon, to the great
joy of master fox, who having thrown his stone into
the well, was instantly drawn out of his perilous
position and jumped from the bucket to dry land.
The bear finding liimself deluded, growled: “How
am I to get out ?” And the fox answered: “ The
righteous is dehvered out of liis trouble and the
wicked cometh in his stead.” (Proverbs, Chap, xi, 8.)
And as it reads in the Bible, (Leviticus xix, 36):
“Just balances, and just weights,” which rule you
have grossly violated.
86 SKETCH OF THE TALMUD.

JTJDICIAEY OF PALESTINE.
It is stated in Treatise Synhedrin, p. 2, that there
were three different courts in the land of Israel.
First, S y n h e d r t n O e d o la h , supreme court, which
was composed of seventy-one members. Second,
S y n h e d r t n K e ta n a h y the inferior court, consisting of
twenty-three members. Third, B e th D i n , local court,
which consisted of three members.
The qualiffcations for any one to become a judge
of the common court, were intelligence, modesty
and popularity. (Treatise Synhedrin, 88 b.) When
he practised to the satisfaction of the people, ho was
promoted to the court at the gate of Har Habayith,
(Temple Mountain), from thence to the court at the
gate of the A s a r a h (yard), and then he was advanced
to the supreme court.
Besides the literary attainments, however, every
aspirant to the judicial chair of the supremo court
had to be possessed of an exalted, unblemished
character, learned in sciences, as in mathematics,
medicine and natural philosophy, and well versed
in many languages. (Treatise Synhedrin, p. 71.)
The seat of the supreme court was at Jerusalem,
in a large haU in the temple called L is h c h a th H a g g a -
s ith , (the hall of hewn stone), and sometimes in the
palace of the High-priest. There were also two
inferior courts in Jerusalem; one held its session at
 SKETCH OF THE TALMUD. 37

the gate of temple mountain, and the other at the

gate of Asarah. *
Cases involving capital punishment concerning
false prophets, High-priests and a whole tribe, were
exclusively cognizable in the supreme court, in the
large hall adjoining the temple.
On Friday, Saturday, on the day previous to a
biblical festival and on the seven biblipal holidays.
Ho court was allowed to hold any session. (Treatise
Synhedrin, p. 32, Beza, 36.)
The punishment in capital crimes was performed
in four modes: stoning, burning, beheading and
strangling. (Treatise Synhedrin, 49, b.) The corpses
of those that were stoned to death, were hung by
the neck to a gibbet, where they were exhibited until
sunset.
The supreme court { S y n h e d r i n G e d o la h ), had two,
and according to some, three secretaries to record
all the proceedings.
But forty years before the destruction of Jeru­
Salem, the supreme court ceased to try any case
where capital punishment was inflicted. (Treatise
Synhedrin,* p. 41, a.)

*The word ‫ ס נ ה ד ר ק‬is borrowed from the Greek “ <nn‫^׳‬dptov” a

deliberative assembly or conncil, and consequently must be pro­
nonneed Synh edrin , and not San hedrin; it is feminine gender, and
the plaral is Synhedrioth. (See Treatise Synhedrin, p. 2.)
38 SKETCH OF THE TALMUD.

A translation of thfl six divisions of the Mishnah

was rendered in Latin by Surenhus in the city of
Amsterdam, (1698—1703). A Spanish version ap­
peared in Venice in 1606; one in German by Rabe,
in Onolzbach in 1761; and another in Berlin, 1832
—1834, by the renowned Jewish historian Dr. Jost,
the modem Josephus, who added also vowels to the
Hebrew text of the Mishnah. In former times the
Mishnah was accentuated as stated (Tosefoth on
treatise Megillah, p. 32, a,) similar to that of the
Hebrew Bible.
Only some single treatises of the Talmud were
translated into Latin and German by Drs. Hirschfeld
and Pinner; but many talmudical antholigies, with
translations and annotations, have been published
by Plantavitius, Hurwitz, Fiirstenthal, Fiirst and
others.