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Category: YHWH

Miracles

“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.

The Source of Wisdom

“The Book ‘Iyyun itself makes no mention at all of primordial ether, unless the latter is concealed in the concept of the primordial darkness.

It does, however, play an important role in the “Source of Wisdom.” This small book was always regarded by the kabbalists as one of the most enigmatic works of their literature. Baer of Mezritsch still boasted to his disciple Solomon of Luzk of having studied this book with the founder of Hasidism, Israel Baal-shem who, Baer said, explained it to him word by word.

It consists of two parts. The first is concerned largely with the divine name YHWH, the manner in which it was engendered by the processes of language-mysticism, its wondrous power, and the role of the primordial ether at the origin of all movement of language.

Here it seems that the idea of the spoken word becoming “inscribed” in the air, issuing from the mouth of the person uttering it, was applied to the primordial processes of the creative divine speech. In the second part successive attempts are made to develop a cosmogony.

The name of God—so the book begins—is the unity of the movement of language branching out from the primordial root. This movement grows out of the primordial ether, in the form of the thirteen pairs of opposites that are at the same time the thirteen middoth of divine government.”

Gershom Scholem, The Origins of the Kabbalah, pp. 331-2.

The Magical Name Araritha

“But here the magical name by means of which heaven is sealed is Araritha, and the corresponding name for the earth is ‘EHWY. The latter name, which in the writings of this group frequently serves as an object of mystical speculation, is obviously not a secret name belonging to the theurgic tradition but an artificial product composed of the four consonants employed in Hebrew as matres lectionis.

Abraham ibn Ezra and Yehudah Halevi were the first to propose interpretations of these four letters as the most spiritual elements among the consonants, and hence best suited to form the symbols of the divine spirit in the body of the world and the elements of the two most important divine names in the Torah: ‘Ehyeh and YHWH.

In due course a magical primordial Tetragrammaton was formed, designating the unity of these two names and said to precede them. However, the name Araritha can be found in very old magical texts of the German Hasidim as the secret name of the hashmal in the vision of Ezekiel 1:4.

The same name also appears in a magical piece from the Gaonic period, the “Prayer of Rab Hamnunah the Elder.” In the Book ‘Iyyun, these names are interpreted in the spirit of a Neoplatonic concept of God: they indicate his static as well as his dynamic unity, which also maintains its identity in its oppositions.”

Gershom Scholem, Origins of the Kabbalah, pp. 315-6.

The Double Hokhmah

“In fact, they occasionally seem to force this hypothesis upon us. In that case it is not too much to assume that the gnostic material of Oriental origin in the Book Bahir, once it was received and adopted by a circle of religiously agitated and productive men, amply suffices to explain the inner development of the Kabbalah up to, and including, the Zohar. But how are we to understand the development that led to that ferment, the evidence of which we have before us in the Book Bahir itself? On this point we are forced to assume the existence of some kind of connection, whether in literary or oral form, with older, premedieval materials.

Certain details, as far as I can see, can have no other explanation and above all cannot be attributed to fortuitous coincidences. They prove that the gnostic symbolisms that occupied a meaningful and comprehensible position within their own framework—as for example in the system of the Valentinian gnosis—found their way into Jewish sources, largely detaching themselves, of course, from their organic connection with gnostic mythology.

Today we can no longer (or not yet?) say anything about the nature of these sources, or whether, perhaps, there once existed entire systems of a Jewish character parallel to the classic systems of Gnosticism or to the later gnostic ramifications of the kind that survived in the Aramaic-Syrian linguistic area, such as, for example, the Mandaean gnosis. Only obscure traces of these sources, not a system but merely fragments of symbols, seem to have come into the hands of the redactors of the Bahir. Nevertheless, their attraction was still strong enough to stimulate the combination of old material with new associations of ideas and, thus, to give it a new content.

A surprising detail of this kind is the doctrine of the double Sophia or hokhmah that among the first kabbalists and as early as the Book Bahir, served as a model for similar symbols occupying a double position within the framework of the divine world, the pleroma.

Thus we have a double “Fear of God” (sections 97, 129, 131), a double “Justice” (sedeq, sections 50, 133), a double he in the Tetragrammaton YHWH (section 20), and also, without a doubt, a double Shekhinah (section 11). The region and position of these power symbols (“the lower he; the lower Justice”) are always, in this case, close to the margin and termination of the world of the aeons, and are connected with the symbolism of the Shekhinah.

But these expositions in the Bahir are most precise in just those instances where they are related to the double hokhmah. That should give us cause for thought. The Gnostics, especially those of the Valentinian school, developed the idea of two aeons that are both called Sophia. One, the “upper Sophia,” is high above, in the world of the pleroma; the other, however, which is also related to the symbolism of the “virgin of light,” is found at its lower end.

The gnostic myth of the cosmic drama told of the fall of the lower Sophia, which succumbed to the temptation of the hyle and fell from the pleroma into the lower worlds, where it is either wholly, or at least in certain parts of its luminous being, “in exile.” Even so, this lower, fallen Sophia remains related to the pneuma, the highest constitutive part of the human soul, the contact between these two entities being described by means of different symbols in different systems. This divine spark in man is connected with the drama of the exile of the “lower Sophia.”

It is precisely in the corresponding levels of the structure of the divine middoth that we find, in different passages of the Bahir, the two hypostases or aeons named hokhmah, as the second and the tenth sefirah. Wisdom simply is, in section 96 for example, the upper Wisdom, the “beginning of the paths of God” in the midst of creation.

When God placed this Wisdom in the heart of Solomon he adapted the upper Wisdom to the form of the lower Wisdom, which he was able to grasp. In the form of the lower Wisdom, which is the “daughter” whom God, as it were, gave in marriage to Solomon, “the thirty-two paths of the Sophia,” all the powers and ways of the pleroma are united (sections 43, 62, 67).”

Gershom Scholem, Origins of the Kabbalah, pp. 91-2.

Shema’ Yisrael

“The passage occurs in connection with a statement of Rabbi Rahmai concerning the expression “twelve tribes of God” in Psalms 122:4. It follows rather abruptly on a relatively long magical text devoted to the names of God and is found in connection with the symbolism of the “source” that also appears in important passages elsewhere in the book.

Starting from the conception of God as the origin of a source that irrigates everything else, the text interprets the twelve tribes in the upper world as the channels through which the water of the source is conducted. This source is perhaps the name of God, which, through the twelve channels, indicates the thirteen attributes of the divinity, deduced by Talmudic theology from Exodus 34:6.

The discourse concerning the elements of language appears as the continuation of this section 82. The vowels have the form of points, therefore of circles; the consonants, on the other hand, are square, which is in the nature of the Hebrew script.

And just as there is a chain of analogies: God—soul—vowel—circle, so also the corresponding members of each pair should be correlated, to wit, the primordial images of the twelve tribes—bodies—consonants —square. It is difficult to separate one series of symbolism from the other. If these symbols are themselves older, then the pair vowel-consonant which figures among them must also belong to an older tradition reaching back beyond the book Kuzari. In that case the continuation of the paragraph, at first sight enigmatic, can also be interpreted in a logical and consistent manner. The text says:

“And the vowel comes along the way of the “channels” to the consonants through the scent of the sacrifice, and it descends from there, as it is frequently said: the savor is a thing which descends toward God. For [the first] YHWH [of the two four-letter divine names mentioned one after another in Exod. 34:6] descends toward [the second] YHWH, and that is the meaning of Scripture [Deut. 6:4]: “Hear 0 Israel, YHWH our God, YHWH is one.’”

Here, therefore, the symbolism is transferred to the magic of the sacrifice. Through the savor of the sacrifice the current of life enters from the soul, which is the source, into the attributes, which are the tribes, the consonants or the bodies. By means of a sacramental magic it is attracted toward them through the twelve channels introduced in section 82 in the form of a simile. And corresponding to this mysterious event at the hour of sacrifice, in the prayer, which mystically replaces the sacrifice, is the “unification” of the name of God in the formula of Shema’ Yisrael.”

Gershom Scholem, Origins of the Kabbalah, pp. 64-5.

Footnote 55 on the Use of the Name Iao

“On the use of the name Iao in the magic of the age of syncretism there is an abundance of material. Most of the older examples have been collected by W. von Baudissin, Studien zur Semitischen Religionsgeschichte, vol. 1 (Leipzig, 1876), 179-254. The passage from Yesirah is not referred to by Baudissin, nor did R. Reitzenstein make use of it in his treatment of the Book Yesirah, for which he assumes an ultimately Hellenistic origin reaching back to the second century; his arguments are based on a comparative study of letter-mysticism in late antiquity; see Reitzenstein, Poimandres (Leipzig, 1904), 291.

As an historian with a broad perspective, Reitzenstein perhaps had a clearer view than many other Jewish scholars, who often regarded the Book Yesirah as if it were suspended in a vacuum in the midst of the history of religions. It should also be noted, in this connection, that in the Coptic Pistis Sophia, chap. 136, Iao appears in a similar context: Jesus calls out his name as he turns toward the four corners of the world.

The sealing of the six directions of space by means of the permutations of Iao corresponds to the idea that this name is the master of the four directions of the world, that is, the master of the cosmos. Cf. the material assembled by Erik Peterson, Heis Theos (Göttingen, 1926), 306-307. Peterson’s interpretation of the magical name Arbathiao as “the four Iao” is, however, utterly unconvincing. The magical name is nothing other than a syncretistic transcription of the Tetragrammaton as “the tetrad [of the four letters of the name YHWH upon which is based the name] of Iao.”

This is proven by the corresponding form Tetrasya, which we find in the Hebrew writings of the Hekhaloth and which was still unknown to Peterson; cf. my Major Trends, 56, 363. The terminology employed in the Yesirah for these three directions of space is also very ancient: the phrase “above and below, in front and behind, right and left” is used in exactly the same manner in Akkadian, and is evidently also behind the wording of the Mishnah Hagigah 2:1 (first century), where “in front” and “behind” are to be understood spatially.

This usage was no longer understood by the amoraim, and was in any case transferred from the spatial to the temporal, as S. E. Löwenstamm, “On an Alleged Gnostic Element in Mishnah Hagiga II, 1″ (in Hebrew) in M. Haram (ed.), Yehezkel Kaufmann Jubilee Volume (Jerusalem, 1960), 112-121, has shown, drawing upon Akkadian material. His explanations furnished additional linguistic evidence in support of the antiquity of the Book Yesirah, although precisely the passage under consideration here escaped his attention.”

–Gershom Scholem, Origins of the Kabbalah, 1987, pp. 33-4

The Great Name of God

“Also related to the magic of language mysticism is the author’s view that the six dimensions of heaven are “sealed” (1:13) by the six permutations of “His great name Yaho” (Hebrew YHW). These three consonants, utilized in Hebrew as matres lectionis for the vowels ia, and o, which are not written, make up the divine name Yaho, which contains the three consonants of the four-letter name of God, YHWH, as well as the form Yao, which penetrated into the documents of Hellenistic syncretism where its permutations likewise play a role. The signs that were subsequently developed to designate vowels were still unknown to the author.

This idea concerning the function of the name Yaho or Yao suggests important parallels. In the system of the Gnostic Valentinus, Iao is the secret name with which the Horos (literally: the limit, the limitation!) frightens away from the world of the pleroma the Sophia-Akhamoth who is in pursuit of Christ.

Does not the cosmos (as distinct from the pleroma), sealed by means of the six permutations of Yao in the Book Yesirah, constitute a sort of monotheistic parallel, perhaps even inspired by polemical intentions, to this Valentinian myth? In another text of a manifestly Jewish-syncretistic character, we similarly find the name Iao, as an invocation that consolidates the world in its limits, a perfect analogy to the sealing in Yesirah: in the cosmogony of the Leiden magical papyrus the earth writhed when the Pythian serpent appeared “and reared up powerfully. But the pole of heaven remained firm, even though it risked being struck by her. Then the god spoke: Iao! And everything was established and a great god appeared, the greatest, who arranged that which was formerly in the world and that which will be, and nothing in the realm of the Height was without order any more.”

The name Iao appears again among the secret names of this greatest god himself. It is difficult not to suspect a relation here between Jewish conceptions and those of Gnosticism and syncretism. This “sealing” of the Creation by means of the divine name belongs to the old stock of ideas of the Merkabah gnosis; it is attested in chapter 9 of the “Greater Hekhaloth.” What is said in the “Book of Creation” of the “six directions” of space is here said of the “orders of the Creation,” therefore, of the cosmos in general, whose preservation within its established arrangements, sidre bereshith, is due to its “sealing” by the great name of God.”

–Gershom Scholem, Origins of the Kabbalah, 1987, pp. 31-3.

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