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A Missing or Defective Letter, a 23 Character Alphabet, and Seven Books of the Torah

“Hence the author of the Book Temunah transfers his interest from the redemption at the end of the current shemittah (about which he has little to say anyway) to the vision of the following one. The vision of the end of the present shemittah, of the gradual extinction of humanity, and of the slowing down of the rhythm of life in the entire creation—of which older Jewish messianism knew nothing—already forms part of this newly erupting sense of utopia.

In this  conception of redemption, the Messiah himself no longer plays a visible role; interest is completely focused on the cosmic processes.

For the historian of religion, the most striking aspect of the doctrine of shemittoth resides in the close link between a rigorous Jewish piety that maintains the revelatory character of the Torah and the vision of a change in the manifestation of the Torah in the other shemittoth. We have a clear case of Utopian antinomianism.

The assertion of the Temunah that “what is forbidden below is permitted above” (fol. 62a) entails the logical inference that what is forbidden according to the reading of the Torah in our present aeon might be permitted and even required in other aeons, when some other divine quality—Mercy, for example, instead of Stern Judgment—governs the world.

In fact, in both the Book Temunah itself and writings that follow in its footsteps we find astonishing statements regarding the Torah that imply a virtual antinomianism.

Two ideas should be stressed at this point. Several passages suggest that in the current shemittah one of the letters of the Torah is missing. This lack can be understood in two ways. It could signify that one of the letters has a defective form, contrary to its past perfection, that would of course be restored in a future shemittah.

However, as the book indefatigably asserts, since each letter represents a divine potency, the imperfection of its form could mean that the sefirah of Stern Judgment that predominates today effectively restricts the efficacy of the divine lights, which are therefore unable to reveal themselves perfectly.

According to this view, one such “defective” or incomplete letter of the alphabet is shin, which in its perfect form should have four heads, but which is written at present with three: Shin But the statement also could signify that today one of the letters of the alphabet is missing completely: it has become invisible in our aeon but will reappear and become legible once again in the future aeon.

Such a view evidently implies a thoroughly changed attitude toward the received Torah. In fact, it can (and did) lead to the supposition that all the prohibitions we read in the present text of the Torah are due to this absent letter.

The alphabet, and with it the complete Torah, are actually based upon a series of twenty-three letters; if we find in the Torah positive and negative commandments, it is only because this letter has dropped out of the present text. Everything negative is connected with the missing letter of the original alphabet.

According to another and no less audacious idea, the complete Torah contained in reality seven books, corresponding to the seven sefiroth and shemittoth. It is only in the current shemittah that, through the restrictive power of Stern Judgment, two of these books have shrunk to the point that only a bare hint of their existence remains.

The proof text of this assertion was a passage in the Talmud (Shabbath 116a), according to which the book of Numbers actually consists of three books. A tradition from the school of Nahmanides specifies that the power inherent in the Torah will manifest itself in the future aeon in such manner that we shall again perceive seven books.

The Book Temunah itself (fol. 31a) avers that the first chapter of Genesis is merely the vestige of a fuller Torah revealed to the shemittah of Grace, but which has become invisible in our shemittah, as the light of this earlier book has disappeared.”

Gershom Scholem, Origins of the Kabbalah, 1962, pp. 471-3.

The Name of God is Woven Throughout the Torah

“This also explains the particular character of the Torah, which is designed to show the way to the worship of God under the specific conditions of this aeon. The present aeon is ruled by the evil inclination that stems from the power of Stern Judgment and that seduces man to idolatry, which had no place during the preceding period.

At present, the Torah aims to conquer the power of evil, and that is why it contains commandments and prohibitions, things permitted, things forbidden, the pure and the impure. Only a few souls, originating in the preceding aeon, return in order to preserve the world through the power of grace and to temper the destructive sternness of judgment.

Among them are Enoch, Abraham, and Moses. At present, even the perfectly righteous must enter into the bodies of animals; this is the secret reason for the special prescriptions relating to ritual slaughter.

The doctrine of the passage of the souls into the bodies of animals appears here for the first time in kabbalistic literature; it may reflect a direct contact with Cathar ideas (as suggested on p. 238) and serve to support the argument for the Provençal origin of the Temunah.

But among the Cathars as also in India this doctrine led to vegetarianism whereas here, on the contrary, it led to a more meticulous observance of the prescriptions concerning the consumption of meat; the slaughtering of an animal and the eating of its flesh are related to the elevation of the soul confined there from an animal to a human existence.

A distinct concept of hell, which would compete with the notion of the transmigration of souls, seems to be outside the purview of our author. For the rest, the book deals with this doctrine only with great reserve, in spite of its almost unlimited validity; the old commentary, printed together with the editions of the text, was to be much less discreet.

The author even knew that in the present aeon the letters of the Torah had refused to assemble themselves into the particular combinations that would compose the form in which it was to be given to Israel at Sinai.

They saw the law of Stern Judgment and how this shemittah is entangled and ensnared in evil, and they did not wish to descend into the filth upon which the palace of this aeon was erected. But “God arranged with them that the great and glorious name would be combined with them and would be contained in the Torah.”243

Apparently this signifies more than the direct mention of the name of God in the Torah. Rather, the name of God is contained everywhere in the Torah, in a mystical mode; as ibn Gikatilla put it: “It is woven into” the Torah.

All the laws and mysteries of this aeon are inscribed in secret language in this Torah, which embraces all ten sefiroth, and all this is indicated by the particular form of the letters. “No angel can understand them, but only God Himself, who explained them to Moses and communicated to him their entire mystery” (fol. 30a).

On the basis of these instructions, Moses wrote the Torah in his own language, organizing it, however, in a mystical spirit that conformed to these secret causalities. The present aeon must obey this law of Stern Judgment and the Torah that corresponds to it, and only at its end will all things return to their original state.

The author proceeds from the assumption that there also exists within the shemittah an internal cyclical system. The human race, born from the one Adam, developed into millions of individuals. After the redemption, which will take place in the sixth millenium, humanity will perish in the same rhythm in which it began. “In the manner in which everything came, everything passes away.” “The doors to the street are shut” (Eccles. 12:4), and everything returns home to its origin, even the angels of the Merkabah corresponding to this aeon, the heavenly spheres, and the stars.”

Gershom Scholem, Origins of the Kabbalah, 1962, pp. 468-9.

Shemittah Without Limit

“In this state, the Torah is not “legible” for human beings. At the Sinaitic revelation, God taught Moses how to read the Torah by a division into letters and words, in such manner that it yielded a meaning in the Hebrew language. These considerations also opened the door to the possibility of alternative mystical readings, and it is precisely this notion that the Book Temunah presents in such a radical fashion.

In fact, according to this book, the world in which we live and which we know as the creation that began so and so many thousand years ago is not the first. It was preceded by another shemittah: the aeon of Grace, in the course of which all the sefiroth acted under the determining regime of this principal sefirah.

The world “built by Grace” at that time—according to the interpretation given by the kabbalists to Psalms 89:3—bears some resemblance to the Golden Age of Greek mythology. This shemittah was entirely bathed in light. The spheres of the heavens were simple and not composed of four elements; men stood at the highest spiritual pinnacle and possessed a pure body.

Even the cattle and other animals stood as high then as the animals that bear the Merkabah in our shemittah. The cult practiced by the creatures resembled the adoration of God by the angels in the present aeon. There was neither an exile of the body, as that of Israel, nor an exile of the souls, which is the transmigration of souls.

Man looked like the celestial man whom Ezekiel saw upon the throne. The manifestation of the primordial Torah as beheld by the creatures of that shemittah came exclusively from the side of Grace. Since there existed no evil inclination and no tempting serpent, the Torah of this shemittah (that is, the manner in which the mystical letters were combined) contained nothing concerning impurities or prohibitions. Even those letters had a simple form and were not in large measure composite, as at present.”

Gershom Scholem, Origins of the Kabbalah, 1962, p. 467.

Opening and Closing of the Cosmic Book

“The historical origins of this doctrine remain to be examined. It is entirely conceivable that it came from the Orient to Provence, where it became associated at a later date with the doctrine of the sefiroth. The penchant for great numbers in the cosmic cycles, which quickly led beyond the 50,000 years of a cosmic jubilee, corresponds to similar tendencies in India and the Ismailite gnosis.

As early as the thirteenth century (as Bahya ben Asher attests), the single yobhel had become 18,000 and the seven shemittoth had mushroomed to thousands. The view that the slowing down of the revolutions of the stars at the end of every period of creation took place in geometric progression led to an extension of the 7,000 years of every single shemittah, reaching prodigious numbers.

On the other hand these ideas may also have roots, however tenuous, in the Aggadah. Several old rabbinic dicta were quoted by the kabbalists in this context for example, the epigram of R. Qatina in Sanhédrin 97a: “Six millennia shall the world exist, and in the following one it shall be desolate,” deduced, paradoxically enough from Isaiah 2:11.

Apparently the idea of such cosmic weeks arose independently of any scriptural foundation. Similarly, the same talmudic text declares: “As the land lies fallow once in seven years, the world too lies fallow one thousand years in seven thousand,” and only later, in the eighth millennium, the new aeon, which is the “world to come,” will begin.

The midrashic text known as Pirqe Rabbi Eliezer speaks in chapter 51 of a periodic opening and closing of the cosmic book or, to be more exact, of an unrolling of the celestial scroll, indicating a similar notion of continual creation.

Another motif that later attained great importance among the kabbalists was provided by the dictum of R. Abbahu (third century) in Bereshith Rabba, section 9 (and the parallel paraphrase in Shemoth Rabba), who deduced from Ecclesiastes 3:11 that “God created and destroyed worlds before creating this one; He said, these please me, those do not please me.”

Here the motif of the worlds that succeed our creation is combined with that of previous worlds, a motif that also plays a role in the doctrine of the shemittah. The destruction of the world is explained by the kabbalists of Gerona as the interruption of the current of the emanation, which no longer flows toward the lower worlds, toward heaven and earth, but remains closed in on itself. Creation, then, remains in a chaotic state, and only when the current is once again renewed is new life formed.

In the Book Temunah the doctrine of the shemittoth is elaborated in great detail and closely linked, above all, with the mystical conception of the nature of the Torah. There exists a supreme Torah, which we have already encountered on page 287 as torah qedumah. This primordial Torah is none other than the divine Sophia, containing within itself in pure spirituality, the traces of all being and all becoming.

Its letters are “very subtle and hidden, without figure, form, or limit.” But when the lower sefiroth emanate, they act in every shemittah in a different manner, according to the particular law of each one. No shemittah is by itself capable of manifesting all the power of God, expressed in the Sophia and in the primordial Torah.

Rather, the timeless and self-enclosed content of this primordial Torah is distributed at the time of the cosmic and historical creation in such a way that each shemittah unveils a particular aspect of the divine revelation, and with that, the intention pursued by God in this particular unit of creation.

This means, in effect, that the specific causality of each shemittah is expressed in a corresponding revelation of the Torah. The spiritual engrams hidden in the primordial Torah certainly do not undergo any change in their essence, but they are manifested in various permutations and forms as constituted by the letters of the Torah, and as combined in different manners in accordance with the changing shemittoth.

The presupposition of the one Torah that is at the same time the highest and most all-embracing mystical essence thus serves as a justification of the existence of the most diverse manifestations in the changing shemittoth. The fundamental principle of the absolute divine character of the Torah is thus maintained, but it receives an interpretation that renders possible a completely new conception.”

Gershom Scholem, Origins of the Kabbalah, 1962, pp. 465-6.

The Cosmic Jubilee of 50,000 Years

“Seven of these shemittoth exhaust the productive power hidden in the seven “sefiroth of construction.” After 49,000 years, in the “great jubilee year,” the entire creation returns to its origin in the womb of binah, the “mother of the world,” just as according to the biblical ordinance concerning the jubilee year, after fifty years “liberty is proclaimed throughout the land,” and all things return to their original owner.

The cosmic jubilee of 50,000 years is therefore the most comprehensive cosmic unit; in it the power of the Creator takes full effect in the sequence of the seven fundamental units of shemittoth, which together constitute the yobhel, the cosmic jubilee.

In a broader framework, this doctrine displays a certain structural similarity to the ideas of Joachim of Fiore, who at the end of the twelfth century gave an historico-metaphysical twist to the Christian doctrine of the Trinity that attained considerable historical importance.

The fundamental idea was that the deity expresses itself not only in the three persons of the Trinity, but that its hidden power also acts in external creation and in the history of the world according to a sequence of three periods, each of which receives its character from one of the persons of the Trinity.

The hidden plenitude of the deity manifests itself therefore in the totality of the successive historical periods or states (status). In every status, the divine revelation assumes a different form. The period of the Father was characterized by the revelation of the Old Testament and the reign of the Mosaic law.

In the period of the Son, there began the reign of Grace, as expressed in the Catholic Church and its institutions. In the third period, on the other hand, whose advent he considered imminent, the Holy Spirit would reign alone; the mystical content of the Gospel would be completely revealed and either penetrate the external institutions of the Church or render them redundant.

This doctrine played a considerable role in the history of the Franciscan order and the sects of “spirituals.” It is not our purpose here to discuss in detail the historical implications of this doctrine, to which much scholarly attention has been devoted in recent decades, but merely to draw attention to an interesting kabbalistic analogy to Joachite doctrine with its strong Utopian elements and explosive power.”

Gershom Scholem, Origins of the Kabbalah, 1962, pp. 463-4.

A Perpetual Process of the Re-Creation of the World

“As a matter of fact, doctrines relating to cosmic cycles in the evolution of the world were also known in Jewish medieval literature outside the Kabbalah. Through the intermediary of Indian and Arabic sources, rather than under the influence of Platonic thoughts, ideas of this type slipped into astrological writings in particular. Abraham bar Hiyya in Aragon was familiar with them around 1125 as the “teachings of certain philosophers,” for he informs us that some of them say:

“ … After all the creatures have passed from potentiality to actuality, God once again returns them to potentiality as in the beginning and then brings them back to actuality a second and a third time, and thus without end. . . . Others again say that the days of the world are 49,000 years and that each of the seven planets reigns 7,000 years in the world. When at the end of 49,000 years they have completed their reign, God destroys His world, leaves it for 1,000 years in a state of tohu, and at the end of the fiftieth millennium He renews it as in the beginning.”

This is an astrological cosmic theory also known from Arabic sources, and the author adds that we are not permitted to accept such ideas, which are nothing more than mere suppositions. Ideas of this kind must have been known to other scholars also and no doubt circulated in other Jewish groups as is proved by the testimony of Mutahhar al-Maqdisi. Writing in the tenth century, he reports that a Jewish scholar—evidently in the Orient—assured him that certain of his coreligionists believed in a perpetual process of the re-creation of the world.”

Gershom Scholem, Origins of the Kabbalah, 1962, p. 462.


“Occasionally even the mystical illumination produced by the effluence of the divine power from one sefirah to another is designated as sod ha-‘ibbur. In general, the kabbalists of Gerona restricted the transmigration of souls, on the basis of Job 33:29, to three rebirths following the first entry of the soul into the human body, though they admitted the existence of exceptional cases.

An important detail has been transmitted from the school of Nahmanides. In the famous disputation with the ex-Jew Paulus Christiani, the monk invokes the well-known aggadah according to which the Messiah was born at the hour of the destruction of the Temple.

To this Nahmanides replied: “Either this aggadah is not true, or else it has another explanation according to the mysteries of the sages.” Although the wording of this reply clearly points to kabbalistic teaching, it has not been understood until now.

Nahmanides does indeed give a plausible—literal and exoteric—explanation of the aggadah, to the effect that the Messiah was currently biding his time in the terrestrial paradise, but his true opinion can be gleaned from the questions of his disciple Shesheth des Mercadell concerning metempsychosis, where this aggadah figures as a proof text for this doctrine.

What the aggadah means to say is, therefore, that since the destruction of the Temple the soul of the Messiah is in the process of ‘ibbur. On this point, Nahmanides and his school depart from the older idea of the Bahir section 126, according to which the soul of the Messiah does not inhabit a human body before.

On the other hand, this text already exhibits the transition to the doctrine, first attested shortly after Nahmanides, to the effect that the name of Adam is an abbreviation (ADaM) of the three forms of existence of this soul in Adam, David, and the Messiah.

This would imply that the Messiah has to pass through various stages of incarnation so that his essence “always lives among us” in one form or another. The idea that also arose shortly after Nahmanides and according to which “soul sparks” can fly off from a central soul and thus pass simultaneously through many bodies is not yet attested in Gerona.

This doctrine was also used in the school of Solomon ibn Adreth in order to eliminate the difficulty that would arise at the resurrection of the dead for the different bodies through which one single soul had passed. The different bodies of the resurrected would be inhabited by sparks of the same soul, thus providing a solution to the problem.

According to Azriel there also exist souls of such exalted rank that they do not return to the world of bodies, but remain in the “world of life” and thus do not participate at all, or only in a purely spiritual sense, in the resurrection.

In this manner the kabbalists seem to move, at least as regards a privileged category of superior souls, in the direction of a denial of bodily resurrection—precisely the view for which the radical Maimonideans were so bitterly rebuked. It should be added, however, that this idea appears only in strictly esoteric contexts describing the eschatological progress of the souls after their departure from the terrestrial world and was never formulated in a dogmatic manner.”

Gershom Scholem, Origins of the Kabbalah, pp. 459-60.

Not All Human Souls Are Blessed

“The human soul is essentially different from the animal soul; Nahmanides adopts, along with other kabbalists of the earliest period, the Platonic view of the soul, according to which there exist different souls in man and not only different faculties of a unitary soul.

According to Nahmanides, man’s anima rationalis unites the rational and the mystical-intuitive, and hence he sees no need for further distinctions. Nevertheless, the weight shifts imperceptibly to the second side: the highest soul, neshamah, which comes from binah and yesod, is the mediator of prophecy, and through it man, in the state of debhequth, attains communion with the deity as a result of the longing for its origin implanted in it.

Enoch and the three Patriarchs, Moses, and Elijah had achieved this supreme state already on earth; however, it is not a full unio mystica with the deity but rather a communio, as we have argued at length in our discussion of the subject of kawwanah.

In the prophetic vision, during which the soul is united with the objects of its contemplation, it is in this state of debhequth, that it obtains a ”knowledge of God face to face.” In this longing for its origin, the highest soul of man becomes capable of penetrating all the intermediary spheres and rising up to God by means of its acts—which, strangely enough, are united here with contemplation.

The eclectic manner in which the kabbalists adopted philosophical doctrines concerning the soul is also apparent in the fact that Azriel, for example, accepts the Aristotelian definition of the soul as the form of the body, seemingly unaware of the contradiction between this idea and important kabbalistic doctrines.

The contradiction results from the adoption and further development of the doctrine of metempsychosis. While this doctrine is rather openly propounded in the Book Bahir, as we saw on p. 188ff., it is treated, strangely enough, as a great mystery in Provence and in Gerona.

The authors without exception speak of it only in hints and in veiled allusions. They make no attempt to account for this idea but presuppose it as a truth handed down by esoteric tradition.

The term gilgul, generally used at a later date for the transmigration of souls, seems to be as yet unknown among these early authors. Instead, they prefer to speak of sod ha-‘ibbur. This term, literally “secret of impregnation,” is used in the Talmud for the methods of computing the calendar, handed down only orally for a long time, the idea being that the leap years were impregnated, as it were, by the addition of an extra month.

But ‘ibbur can, if necessary, also be understood as “transition,” and it is doubtless in this sense that the term was picked up by the kabbalists. The “secret of the ‘ibbur” is that of the passage of the soul from one body to another and not, as among the later kabbalists, a real phenomenon of impregnation through which, after birth an additional soul sometimes enters into the one originally born with a person.

We still do not know what led the kabbalists of the first generation to treat this doctrine in such a strictly esoteric manner and what danger they saw in exposing it to the public. It is most unlikely that fear of the Catholic Church, which had officially condemned this doctrine, was a factor.

Where no christological elements were involved, Jewish theology generally had no inhibitions. The polemics directed by the philosophers against this doctrine should likewise have stimulated controversy rather than secrecy. Nahmanides had no lack of opportunity to denounce the philosophic criticism of this doctrine. Instead, he retreated into extremely prudent, and for the uninitiated, often impenetrable statements in his commentary on the book of Job, the key to which, according to the kabbalists of Gerona, lay precisely in the doctrine of metempsychosis.”

Gershom Scholem, Origins of the Kabbalah, pp. 456-7.


“We shall forgo a closer analysis of the views of this circle on the constitution of creation but shall nevertheless mention the important contribution made by Nahmanides, in marked opposition to Maimonides, with his doctrine of “hidden miracles.”

This doctrine, repeatedly expounded by him as the foundation of the whole Torah, sees the natural law in certain respects as mere appearance behind which is concealed, in reality, a continuum of secret miracles. Hidden miracles are those that give the impression of being nothing more than the effects of the natural course of events, although they are not.

In relation to man, the world is not “nature” at all but a perpetually renewed miracle. In fact, the blessedness of man depends upon his acceptance of this doctrine! Nahmanides may thus well be described as an occasionalist of the purest stripe—at least as regards Israel’s relationship to nature. The opinion of most authorities, including Maimonides, that God does not always act by means of miracles and that the world in general takes its natural course is, according to Nahmanides, a major error, the refutation of which is the purpose and meaning of the revelation of the Torah.

It is true that Maimonides himself in his Treatise on the Resurrection had already explained the coincidence of the promises in Leviticus 26 and Deuteronomy 33 on the one hand and the natural law on the other as a “permanent miracle,” and as a “miraculous sign greater than all the others.”

Bahya ibn Paquda, too, and above all Yehudah Halevi, discussed this subject at length. They too teach that events appear to occur in an order conforming to the natural law whereas in truth they follow the religious order that regulates them in consonance with the Torah’s promises of reward and punishment for Israel in accordance with its conduct.

But the notion of hidden miracles is not yet formulated by these authors; Nahmanides took it from the astrological theory of Abraham ibn Ezra and reinterpreted it in a kabbalistic spirit. God acts in nature in secret ways and introduces into its course a supernatural causal chain that is linked to the moral order of the world and to its system of rewards and punishments.

The hidden miracles are not historical, local, or individual events that are directly recognizable as miracles; they represent the action of individual providence within the natural order.

As YHWH, who suspends the natural order from outside, God brings about manifest miracles; as ‘El Shaddai, he causes the hidden miracles for the Patriarchs and for all Israel through the power of the Shekhinah, the sefirah malkhuth, his “royal dominion,” thanks to which Israel is removed from the causality of natural law and placed in a higher causal order of permanent miracles.

Divine intervention, in the form of rewards and punishments, occurs at every instant; rain and sunshine do not come from the hidden harmony of creation but are, in this sense, hidden miracles.

Since they are by no means inherent in the inner necessity of the course of nature, these hidden miracles must be announced explicitly in the Torah, whereas doctrines such as the immortality of the soul or retribution in the beyond after death necessarily follow, according to Nahmanides, from the natural course of things and therefore need not be explicitly mentioned in the Torah. This doctrine may well be expressed in the words of the eighteenth-century German poet and thinker G. E. Lessing: “The greatest miracle is that the true, the genuine miracles can and should become so ordinary to us.”

Gershom Scholem, Origins of the Kabbalah, pp. 453-4.

There are 18,000 Worlds

“The creative power of God, however, not only in the one world that we know, but all nine sefiroth—with the exception of the first, in which no contraries exist since it is the Nought—unfold in their double action toward the sides of Stern Judgment and of Mercy, and each produces a thousand worlds in each direction.

The universe would thus contain a total of 18,000 worlds, a figure that once again takes up an old talmudic aggadah but that also has its counterpart in certain Muslim speculations, in Ismailite gnosis.”

Gershom Scholem, Origins of the Kabbalah, p. 452.

The Torah is the Name

“In a more mystical sense, it is true, the ‘asiluth represents the name or the names of God, as has been shown in the preceding chapter. This theosophic conception was preserved in Gerona. Creation can subsist only to the extent that the name of God is engraved in it.

The revelation of the name is the actual revelation, and the Torah is not merely a conglomeration of the names of God, but, in its very essence, nothing but this one name itself. This doctrine, which transmuted an originally magical tradition into a strictly mystical one, was clearly expressed for the first time in Gerona, and from there reached the author of the Zohar.

Light-mysticism for the emanation and language-mysticism for the divine name remain the two principal means by which the world of the sefiroth could be described.

For Nahmanides, the ten sefiroth are the “inwardness” of the letters. The beginning and the end of the Torah together form, according to a mystical pun, the “heart,” heart of creation of creation; in terms of gematria, the traditional mysticism of numbers the numerical value of the word (thirty-two) also indicates the thirty-two paths of wisdom active in it.

This “heart” is nothing other than the “will” of God itself, which maintains the creation as long as it acts in it. For it becomes the Nothing, the Nothing (the inversion of the same two letters), as soon as the will reverses its direction and brings all things back to their original essentiality, “like someone who draws in his breath.”

But this return of all things to their proprietor is also their return to the mystical pure Nothingness. The primordial beginning of creation consisted in the emergence of hokhmah from the infinite plenitude of the “supreme crown” or the will, in an act of limitation, simsum, in which the all-embracing divine kabhod was restricted.

This restriction of the light at first produced a darkness, into which there flowed the clear light of hokhmah. We thus find in Nahmanides the oldest form of the doctrine of a self-contraction of God at creation, which, however, is not a contraction of the ‘en-sof itself, as taught by later kabbalists, but of the first sefirah.”

Gershom Scholem, Origins of the Kabbalah, pp. 448-9.

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