History of the Jews, Vol. 4 (of 6). Graetz Heinrich
tz
History of the Jews, Vol. 4 (of 6)
CHAPTER I.
CULTIVATION OF THE KABBALA, AND PROSCRIPTION OF SCIENCE
Progress of the Kabbala – Todros Halevi and his Sons – Isaac Allatif and his Kabbalistic Doctrines – Adventurous Career of Abraham Abulafia – He assumes the Character of Messiah – Opposition of Ben Adret – The Prophet of Avila – Joseph Jikatilla and his Kabbalistic Mazes – The Impostor Moses de Leon – Forgeries of the Kabbalists – Origin of the Zohar – Its Doctrines and Influence – Shem-Tob Falaquera – Isaac Albalag – Levi of Villefranche – Samuel Sulami and Meïri – Abba-Mari's Exaggerated Zeal – Jacob ben Machir Profatius and the Controversy regarding the Study of Science – Asheri – The Poet Yedaya Bedaresi.
The secret science of the Kabbala, which hitherto had assumed a modest deportment and been of a harmless character, began to foment discord in Ben Adret's time, ensnare the intelligence and lead astray the weak. What it lacked in intrinsic truth and power of conviction, it endeavored to supply by presumptuousness. It had already spread from Gerona, its original seat, and from northern Spain by way of Segovia to southern Spain, as far as the Castilian capital, Toledo, the Jewish community of which had before strenuously opposed obscurantism. In the city of Toledo the Kabbala won the adherence, among others, of one man who, by his noble birth, his princely state, his high position, his wealth and learning, gave it great weight. This man, whose influence is even now not fully recognized, was Todros ben Joseph Halevi, of the noble Toledan family of Abulafia (born 1234, died after 1304). He was a nephew of that Meïr Abulafia who had been so obstinate an adversary of Maimuni and rationalistic thought. Todros Abulafia took as a model his uncle, who in his old age had laid his hands on his head, and blessed him. When he grew up, he applied himself to the Talmud and to secret lore; but he must have been a man of affairs, too, for he obtained an honorable position at the court of Sancho IV, and was in special favor with the wise queen, Maria de Molina, as a physician and financier. By the Jews he was esteemed and venerated as their prince (Nasi). When the king and queen of Spain held a meeting in Bayonne with the king of France, Philip le Bel, to settle their mutual hostilities (1290), Todros Abulafia was in the train of the former, and received the most flattering homage from the Jews of southern France. Todros, like his uncle, was a determined opponent of philosophy and its devotees. He had no words bitter enough against the would-be wise people who hold everything which appears incompatible with logic as incredible and impossible. Even Maimuni, whom he highly respected, he censured for undervaluing the importance of the sacrifices so greatly as to explain them merely as a concession to the heathen propensities of the people, and for calling the offering of incense an expedient for purifying the air. He waged vehement warfare against the philosophy which denies the existence of evil spirits, which to him was identical with doubting the existence of angels. Having been initiated into the secret science by one of the earliest Kabbalists, perhaps by Jacob of Segovia, who formed a school of his own, Todros valued it as divine wisdom, to uncover whose veil to laymen was fraught with danger. The recognition of the secret doctrine by a person of so high a position could not but produce some effect. His sons, Levi and Joseph, likewise plunged headlong into its study. Two of the four Kabbalists of his time, who developed the Kabbala, and extended its influence, ranged themselves under the banner of Todros Abulafia, and dedicated their compositions to him. These four Kabbalists of the first rank, who established new theories with more or less success, were Isaac Ibn-Latif, Abraham Abulafia, Joseph Jikatilla, and Moses de Leon, all Spaniards. They obscured the mental light, with which men of intellect, from Saadiah to Maimuni, had illumined Judaism, and substituted for a refined religious belief, fantastic and even blasphemous chimeras. The intellectual degradation of the Jews in the following centuries is to a large extent their work. They led astray both their own times and posterity through designed or unintentional imposition, and the injuries which they inflicted on Judaism are felt even at the present day.
The least harmful of these four was Isaac ben Abraham Ibn-Latif or Allatif (born about 1220, died about 1290). He no doubt owed his origin to the south of Spain, for he was acquainted with Arabic. Nothing is known of his history beyond the fact that he was on friendly terms with Todros Abulafia, to whom he dedicated one of his works. His writings, as has been said by one who came after him, seem to "stand with one foot on philosophy and with the other on the Kabbala." But Allatif only toyed with philosophical formulæ, their meaning does not seem to have become known to him. He was not of a thoughtful nature, and did not enrich the Kabbala, although he attempted to give himself the appearance of following original methods, and avoided the usual Kabbalistic expressions. Allatif started with the thought that a philosophical view of Judaism was not the "right road to the sanctuary," and that it was, therefore, needful to seek a higher conception, but, instead of making the way clear, he concealed it by empty allusions and unmeaning phrases. Allatif laid more weight than his predecessors on the close connection between the spiritual and the material world – between God and His creation. For the Godhead is in all, and all is in it. In soul-inspiring prayers the human spirit is raised to the world-spirit (Sechel ha-Poel), to which it is united "in a kiss," and, so influencing the Divinity, it draws down blessings on the sublunar world. But not every mortal is capable of such spiritual and efficacious prayer; therefore, the prophets, the most perfect men, were obliged to pray for the people, for they alone knew the power of prayer. The unfolding and revelation of the Deity in the world of spirits, spheres and bodies, were explained by Isaac Allatif in mathematical formulæ. Isaac Allatif must, however, be considered a clear thinker, when compared with his enthusiastic contemporary, Abraham Abulafia, who endeavored to establish a new order of things by Kabbalistic sophisms.
Abraham ben Samuel Abulafia (born 1240, in Saragossa, died 1291) was an eccentric personage, full of whims, and fond of adventures. Endowed with a lively mind and with more than a moderate amount of knowledge, he renounced the ways of common sense to throw himself into the arms of enthusiasm. His whole life from his entry into manhood was a succession of adventures. His father, who had instructed him in the Bible and the Talmud, died when his son was a youth of eighteen, and two years later Abraham undertook a journey of adventure, as he relates, in order to discover the mythical river Sabbation or Sambation, and to become acquainted with the supposed Israelite tribes dwelling on its banks, no doubt with a Messianic purpose. His mind was in a constant tumult. He wrestled for clearness, but fell ever deeper into mazes and illusions. One thing, however, became evident to him, that the philosophy with which he had much occupied himself offered no certainty, and, therefore, no satisfaction to the religious mind thirsting after truth. Even the trite Kabbala as commonly accepted, with its doctrine about the Sefiroth, did not satisfy his soul, since both only nursed the pride of knowledge. He, a Kabbalist, criticised the unsoundness of this mystic theory so severely and correctly that it is surprising that he should have conceived still more insane notions. Abraham Abulafia sought after something higher, for prophetic inspiration, which alone opens the fountain of truth, without traversing the laborious path of systematic application.
At length Abulafia believed that he had found what his soul was yearning for, and that through divine inspiration he had come upon a higher Kabbala, in relation to which the lower mystical doctrine and philosophy were only handmaids. This Kabbala alone, he maintained, offers the means of coming into spiritual communion with the Godhead, and of obtaining prophetic insight. This means was far from new, but the firm conviction of its effectiveness and his application of it are peculiar to Abulafia. To decompose the words of Holy Writ, especially the all-hallowed name of God, to use the letters as independent notions (Notaricon), or to transpose the component parts of a word in all possible permutations, so as to form words from them (Tsiruf), or finally to employ the letters as numbers (Gematria), these are the means of securing communion with the spirit-world. But this alone is not sufficient. He who desires to render himself worthy of a prophetic revelation, must adopt an ascetic mode of living, must remove himself from the turmoil of the world, shut himself up in a quiet chamber, deliver his soul from earthly cares, clothe himself in white garments, wrap himself up with Talith and Phylacteries, and devoutly prepare his soul, as if for an interview with the Deity. Besides, he must pronounce the letters of God's name at intervals, with modulations of the voice, or write them down in a certain order, at the same time making energetic movements, writhing and bending forward till the mind becomes dazed, and the heart filled with a glow. Then the body will be surprised by sleep,