“Whereas one of these names thus illustrates the way from magic to Neoplatonic mysticism, the other marks the way from the theory of language of the grammarians to the magic of names, that is, in the opposite direction. Both currents meet in an impressive manner in the Book ‘Iyyun and related writings.
The sequel no longer makes any direct reference to the primordial darkness. First, an “order of the master of the world” is expounded, then an “order of Metatron,” the second part obviously being conceived as some sort of explanation of the Shi’ur Qomah.
The two parts describe, in their own fashion and constantly confusing Merkabah gnosis with Neoplatonic images, the potencies by means of which God acts at Creation as well as the supreme hierarchies of essences emanating from him, the hawwayoth.
The exposition quotes other, presumably also fictitious, writings. At the end of the text it suddenly seems as if R. Ishmael had read all the foregoing aloud to Nehunya ben Haqqanah, as if everything had come from the aforementioned book of Hekhaloth.
The framework of the old Merkabah literature clearly serves here as a receptacle for contents that are alien to it. There is scarcely any relationship between these ideas (in which the doctrine of the sefiroth is mentioned only very incidentally) and the world of the Book Bahir.
The thirteen potencies manifested from the supreme mystery, sether ‘elyon ha-ne ‘elam—no doubt the aforementioned primordial darkness—are enumerated by name. They are:
- The primordial hokhmah;
- The wondrous or hidden light, ‘or mufla;
- The cloud, ‘arafel;
- The throne of splendor;
- The ‘ofan of greatness;
- The cherub;
- The wheels of the Merkabah;
- The surrounding ether;
- The curtain;
- The Throne of Glory;
- The place of the souls, also called “chambers of greatness”;
- The outer Holy Temple.”
Gershom Scholem, Origins of the Kabbalah, p. 316.