Samizdat

The last six sefiroth are defined in an entirely different way; they represent the six dimensions of space, though it is not expressly stated that they emanated from the earlier elements. Nevertheless, it is said of the totality of these sefiroth that their beginning and their end were connected with each other and merged one into the other.

The primal decade thus constitutes a unity—although its nature is not sufficiently defined—but is by no means identical with the deity. The author, no doubt intentionally, employs expressions borrowed from the description of the hayyoth, the animals bearing the Throne in Ezekiel’s vision of the Merkabah. Hayyoth means literally “living beings,” and it can be said of the sefiroth that they are the “living numerical beings,” but nonetheless creatures:

“Their appearance is like that of a flash of lightning and their goal is without end. His word is in them when they come forth [from Him] and when they return. At His bidding do they speed swiftly as a whirlwind, and before His throne they prostrate themselves” (1:6).

They are the “depths” of all things:

“The depth of the beginning and the depth of the end, the depth of good and the depth of evil, the depth of above and the depth of below—and a single Master, God, the faithful king, rules over all of them from His holy abode” (1:5).

The fact that the theory of the significance of the twenty-two consonants as the fundamental elements of all creatures in the second chapter partly conflicts with the first chapter has caused some scholars (for example, Louis Ginzberg) to attribute to the author the conception of a kind of double creation: the one ideal and pure brought about by means of the sefiroth, which are conceived in a wholly ideal and abstract manner; the other one effected by the interconnection of the elements of speech. According to some views, the obscure word belimah, which always accompanies the word sefiroth, is simply a composite of beli mah—without anything, without actuality, ideal.

However, judging from the literal meaning, it would seem that it should be understood as signifying “closed,” that is, closed within itself. I am inclined to believe that here, too, an as yet unidentified Greek term underlies the expression.

The text offers no more detailed statement of the relationship between the sefiroth and the letters, and the sefiroth are not referred to again. While the numerical-mystical speculation on the sefiroth probably has its origin in neo-Pythagorean sources—Nikomachos of Gerasa, the celebrated author of a mystical arithmology who lived around 140 C.E., came from Palestine east of the Jordan—the idea of “letters by means of which heaven and earth were created” may well come from within Judaism itself.

In the first half of the third century it is encountered in a statement of the Babylonian amora, Rab, originally of Palestine. It is perfectly conceivable that two originally different theories were fused or juxtaposed in the author’s doctrine concerning the thirty-two paths. This range of ideas would fit well in the second or third century in Palestine or its immediate environs.”

–Gershom Scholem, Origins of the Kabbalah, 1987, pp. 27-9.