Experiencia Abulafia

THE MYSTICA L EXPERIEN CE
IN
Abra6am AbulaAa
MOSHEID EL
SUNY Series in Judaica: Hermeneutics, Mysticism, and
Religion
Michael Fishbane, Robert Goldenberg, and Arthur Green,
Editors
The Mystical Experience
in Abraham Abulafia
Moshe Idel
Translated from the Hebrew

by Jonathan Chipman
State University of New York Press

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Judaica series was used with permission
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Published by
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© 1988 State University of New York
All rights reserved
Printed in the United States of America
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Library of Congress Cataloging-in-Publication Data
Idel, Moshe, 1947-
The mystical experience in Abraham Abulafia.
(SUNY series in Judaica)
Bibliography: p. 23
Includes index.
l.Abulafia, Abraham ben Samuel, 1240-ca. 1292
2. Cabala-History. 3. Ecstasy (Judaism) I. Title.
II. Series.
BM526.134 1987 296.7'1 87-1869
ISBN 0-88706-552-X
ISBN 0-88706-553-8 (pbk.)
CONTENTS
Acknowledgments vii
Foreword by Shlomo Pines ix
Journal Abbreviations xi
Introduction 1
Chapter 1. Techniques for Attaining Ecstasy 13
Chapter 2. Music and Ecstatic Kabbalah 55
Chapter 3. The Mystical Experience 73
Chapter 4. Erotic Images for the Ecstatic Experience 179
Bibliography 229
Index of Subjects and Proper Names 233
Index of Titles 241

Acknowledgments
The present volume is part of a larger project intending to present

the major views of the ecstatic Kabbalah, which will include three
other studies, to be published by State University of New York Press.
The second one will be a collection of essays entitled Studies in Ecstatic
Kabbalah to be published in 1988. The third volume will be called
Language, Torah and Hermeneutics, and the final volume, Abraham
Abulafia, a Spiritual Biography.
Most of the material to be analyzed in these volumes is related
to the work done for my Ph.D. thesis and to research performed in
the decade following. Thanks are due to many individuals and
institutions who generously assisted me: to Professor Shlomo Pines,
who was the Doktorvater, whose immense erudition and profound
wisdom served as a source of inspiration; to my colleagues and
friends, Professors Yehudah Liebes, Shalom Rosenberg and Isadore
Twersky, and to my wife Shoshanah for her constant and indispensa-
ble help.
The late Professors Ephrayim Gottlieb, Gershom Scholem and
Hayyim Wirszubski introduced me to the field of Kabbalah and their
encouragement and discussions helped me in many ways.
Thanks are due also to Mr. Jonathan Chipman, who has kindly
undertaken the difficult task of translating the complex and
complicated material included in this volume.
I am grateful to the following institutions: The Institute of
Hebrew Microfilms at the National and University Library in
Jerusalem whose directors, Professors M. Beit Arieh, I. Ta-Shema and
B. Richler, and staff enabled me to peruse its large collection of
microfilmed manuscripts; to the National and University Libraries in
Jerusalem, to the Wiedener and Andover Libraries in Cambridge,
Massachusetts, and to the Library of the Jewish Theological Seminary
of America in New York. Thanks are due to all the libraries that
permitted me the use of manuscript materials in their possession.
Last but not least, the Memorial Foundation for Jewish Culture
in New York generously assisted me during the years of collecting
and studying the pertinent material. Research funds from the
Institute for Jewish Studies and the Faculty of Humanities at the
Hebrew University, Jerusalem, helped me to prepare this work for
publication.
Foreword
Shlomo Pines
A s is understood by the thirteenth century mystic Abraham

.J-'\:Abulafia, Kabbalah is not primarily a form of gnosis or
theosophy. In effect, his view has nothing in common with the
Sephirotic Kabbalah, whose object is the penetration of the structure
of Divine being and the processes 6ccurring therein. With the help
of his profound erudition, Moshe Idel has devoted patient and
exhaustive study to the analysis of the extant material from the
voluminous Abulafian corpus. He concludes that the mystical
technique, experiences and doctrines of this author are focused upon
the human being and his upward progress along the path leading to
prophetic-mystical ecstasy.
This description leaves the reader with a clear sense of the
disparity among the elements composing the corpus in question. Idel
begins by discussing the senses of sight and hearing of the mystic in
a state of ecstasy and the techniques enabling him to reach this state.
He observes that the processes spoken of here which have parallels
in Yoga (i.e., in its breathing exercises) and in Greek hesychasm:
namely, the peculiar importance given to the pronunciation of Divine
Names. All of these have no bearing upon the theoretical basis of
Abulafia's thought, a structure which, at least in terms of its
terminology, betrays philosophical influence.
There i~ no doubt that it was a powerful mystical impulse which
led Abulafia as commentator of the Guide of the Perplexed to declare
in the same work that a certain technique, consisting of the
permutation of Hebrew letters composing certain words, is far
superior to the cognitive path recommended by the philosophers as
a means of apprehending and cleaving to the Active Intellect (i.e., the
supreme goal of the Aristotelians). The cognition spoken about by
Abulafia is one which is easily obscured by the imagination.
Essentially, both Maimonides and, even more emphatically,
Abulafia, understand the imagination as opposed to the intellect.
On the other hand, Abulafia' s attitude to the imagination, like that
of Maimonides, entails a certain unacknowledged ambivalence. It is
inconceivable that Abulafia thought, in contradistinction to Maimo-
nides, that the imagination played no role whatsoever in the visual
and aural experience of the prophets, an experience which he
understood as one of mystical ecstasy. While Maimonides states that
all the prophets are philosophers, and Avicenna, in the last work
written before his death, articulates his belief that the prophets are
mystics, Abulafia inverts Avicenna's statement: all the true mystics
are, in his opinion, prophets. From this, the inevitable conclusion is
that he himself was a prophet.
Journal Abbreviations
A]Sreview Association of Jewish Studies review

HTR Harvard Theological Review
HUCA Hebrew Union College Annual
]]S Journal of Jewish Studies
]QR Jewish Quarterly Review
MGWJ Monatschrift fiir die Geschichte und Wissenschaft des
]udentums
PAA]R Proceedings of the American Academy for Jewish Research
REf Revue des Etudes ]uives
Introduction
1. The Question of Abulafia's Status
In describing lfayye ha-'Olam ha-Ba, one of the principal works

of R. Abraham Abulafia, the noted mystic R. Hayyim Joseph David
Azulai (1724-1807), better known as the 1-Jid"a), wrote: 1
This is a book written by R. Abraham Abulafia, concerning the circle

of the seventy-two letter [Divine] Name, which I saw on the
manuscript parchment. And know that the Riishba [R. Solomon ibn
Adret] in his Responsa, sec. 548, 2 and Rabbi Yasar [R. Joseph Solomon
del Medigo of Candia], in Sefer Me!:_ref le-I:fofi. m ah, 3 expressed
contempt toward him as one of the worthless people, or worse.
However, I say that in truth I see him as a great rabbi, among the
masters of secrets, and his name is great in Israel, and none may
alter his words, for he is close to that book mentioned, and his right
hand shall save him.
These remarks of the 1-Jid"a aptly summarize the problem

involved in Abulafia's thought and his role in the development of the
Kabbalah. To begin with, despite his greatness as a mystic, being
"among the masters of secr~ts," he was fiercely attacked by the major
halakhic figure of his generation, R. Solomon ben Abraham ibn
Adret, and was placed under the ban. It follows from this that R.
Azulai's :words, "as one of the worthless people, or worse," were a
deliberate understatement, intended to safeguard the honor of both
Abulafia a11d his critics. The fact that lfayye ha-'Olam ha-Ba remained
in manuscript form until the eighteenth century would suggest that
the effect of Rashba's ban had not worn off even then, or for that
1
2 The Mystical Experience in Abraham Abulafia
matter until our own day. Nevertheless, it seems to me that, between

the final years of the thirteenth century, when Abulafia was
excommunicated by his opponent in Barcelona, and the seventeenth
century, a striking change occurred in the status of the banned
Kabbalist. A figure such as R. Azulai (Ifid"a), who was expert in all
dimensions of Jewish culture and who at the same time represented
post-Sabbatian Kabbalistic thought in the East, did not hesitate to
praise the man and to describe his system in glowing terms: "his
name is great in Israel, and none may alter his words." Such a drastic
change-from excommunication to a position in the foremost ranks
of Jewish mystics-is indicative of the unprecedented phenomenon
in the development of Jewish mysticism.
The present study describes a central question in the vast corpus
of R. Abraham Abulafia. The exploration of this question-the nature
of the mystical experience and related matters- will clarify the
importance of this Kabbalist within the framework of medieval Jewish
mysticism, and assist our understanding of the ambivalent attitudes
toward Abulafia in different periods. Who was Abraham Abulafia,
and what was his uniqueness as a Kabbalist?
2. Abulafia' s Life
Unlike many other Kabbalists who preceded him or were his

contemporaries, Abulafia provided extensive details regarding his
life. These are quite numerous, and have not yet been discussed in a
detailed biography of Abulafia; this subject will be discussed
elsewhere. In this context I shall present only the basic information
concerning Abulafia's life, based exclusively upon the testimony
contained in his own writings. 4
Abraham was born in the Hebrew year 5000 (1240 C.E.) in
Saragossa in the province of Aragon to his father, Samuel; the family
moved to Tudela, where Abulafia continued to study with his father
until the death of the latter, when Abraham was a young man of
eighteen years. Two years later, Abulafia left Spain and travelled to
the land of Israel in search of the mythical River Sambatyon.
However, the battle between the Mamelukes and the Tatars· in
Ein-Harod brought an abortive end to Abulafia's Palestinian travels
in the city of Acre. He returned to Europe via Greece, where he was
married, and after a few years he went on to Italy. There, in Capua,
he studied philosophy and especially the Guide of the Perplexed with
R. Hillel of Verona, and after some time returned to Catalonia. In
1270 he had a vision, in which he was commanded to meet with the
Introduction 3
pope. During that same period, and possibly in the same place, he
began to study the Kabbalah, which he had earlier opposed, his
studies being concentrated primarily on the commentaries of Sefer
Ye~irah. From Catalonia he travelled to Castile, where he taught the
Guide to R. Joseph Gikatilla and R. Moses b. Simeon of Burgos, two
of the leading Castillian Kabbalists during the 1270's and 1280's. After
leaving Castile, he spent the next several years-apparently the entire
second half of the 1270's-wandering about, possibly going as far as
France.
At the end of the decade, he again taught the Guide in the Greek
cities of Thebes and Patros, and in 1279 returned to the Italian city
of Capua, where he continued to teach the work of Maimonides.
Because of his peculiar method of studying the Guide, based on
combinations of letters and similar linguistic techniques, as well as
his messianic statements about his intention to meet with the pope,
he was persecuted by his fellow Jews. At the end of the Hebrew year
5040 (i.e., Fall 1280), he attempted to meet with Pope Nicholas III,
who rejected these overtures. While the pope was still in his vacation
palace in Soriano, near Rome, Abulafia made a daring attempt
defying the pope's threats to burn him at the stake, and arrived at the
castle. However, soon after his arrival the pope suddenly died, thus
saving Abulafia from a certain death.
After a brief period of imprisonment in Rome by the "Little
Brothers"-the Minorites-Abulafia left the Apennine Peninsula,
arriving in Sicily in the year 1281, where he continued his literary and
messianic activities. He succeeded in establishing not only a circle of
students and admirers who "moved at his command," but apparently
also opponents. His prophetic and messianic pretensions evidently
caused the leaders of the island to turn to R. Solomon ben Abraham
ibn Adret (ca. 135-ca. 1310, known as Rashba) for instructions on how
to deal with this personality; and ibn Adret, who was both an halakhic
sage and a Kabbalist, began an all-out war against Abulafia. Even if
his letters against the ecstatic Kabbalist did not always find a
sympathetic ear among Abulafia's many disciples in Sicily, there is
no doubt that Abulafia's status was nevertheless severely damaged,
and he was forced to go into exile on the island of Comtino near Sicily,
at least for a brief period. The polemic between Abulafia and ibn
Adret continued throughout the second half of the 1280s and
concluded, insofar as we can tell, with Abulafia's death towards the
end of the year 1291. In any event, there is no indication of any activity
of Abulafia' following that date.
3. Abulafia's Writings
Abulafia was an extremely prolific Kabbalist author, doubtless

among the most fertile of the thirteenth century. He left behind him
an extensive literary heritage, much of which has survived, although
certain important items have been lost. 5 During a relatively short
period of time, during the twenty years between 1271 and 1291,
Abulafia composed nearly fifty works, long and short, which may
be divided into several principle literary types:
Handbooks for Mystical Experience
The most significant and fully developed genre is that of

handbooks for the acquisition of prophecy (i.e., ecstasy) and cleaving
to God (devequt)-i.e.~ what is in contemporary language called
mystical experience. These books detail various techniques, some
elements of which will be described below. The most imyortant of
these works are I-Jayye ha-'Olam ha-Ba, referred to above; Or ha-Se!_el,
Imre Sefer, 6~ar 'Eden Ganuz, and Sefer ha-I-Jeseq. The former three
enjoyed extensive circulation, at least insofar as is indicated by the
large number of surviving manuscripts, and there can be no doubt
that these enhanced Abulafia's prestige among Kabbalists.
Interpretation of Classical Jewish Texts
Abulafia composed a commentary on the Torah, entitled Sefer

ha-Mafte[wt, almost all of which is extant. He likewise interpreted Sefer
Ye~irah and Maimonides' Guide a number of times each, as well as the
"prophetic books" which he himself composed.
Prophetic Works
Beginning in 1279, Abulafia composed a series of "prophetic"

books, the vast majority of which have been lost. Their nature is,
however, apparent from the single work of this genre which has
survived, Sefer ha-6t, as well as from the extant interpretations which
the author gives to his other works of this kind. One may assume,
on the basis of these two documents, that these books contained
Abulafia' s mystical and messianic visions, which he enjoyed during
a very fruitful spiritual period. Several of the subjects of these visions,
such as "the man" and "the circle," will be discussed in detail below.
Introduction 5
Occasional Works
There are also occasional works, such as epistles and poems,

which constitute only a small part of his corpus; albeit, the epistles'
contribution to our understanding of Abulafia's thought and his
spiritual development is particularly significant.
All told, some thirty works or fragments of works written by
Abulafia have survived, preserved in some one hundred manuscripts.
Only a very small proportion of his total oeuvre has been printed, and
even this small number has had the misfortune to have been printed
with many mistakes. It follows from this that in almost every case
one needs to refer to the manuscripts--an unusual phenomenon if
one is speaking about a key figure for the understanding of Kabbalah
as a mystic phenomenon. The refusal of the Kabbalists and printers
to publish Abulafia's literary works creates great difficulties in
clarifying his system and, as the reader will find below, the bulk of
the material considered here comes from manuscripts scattered over
different continents, awaiting a wider audience. This is the reason
for our constant reliance upon manuscripts.
However, an understanding of Abulafia's mystical path cannot
suffice with these written testimonies alone. There is considerable
material extant from the period preceding him, such as the writings
of the Ashkenazic Hasidim or those of R. Baruch Togarmi, from which
Abulafia learned basic fundamental areas of his thought. Until now,
the topics in these works relevant to Abulafia' s thought have not
received detailed treatment, a fact which presents difficulties for the
understanding of Abulafian thought. No less important are those
works which were influenced by Abulafia's writings, such as the
anonymous Sefer ha-f:_eruf and Ner Elohim; the works of R. Isaac of
Acre, first and foremost the 6~ar J:Iayyim; Sa'are Z:_edeq, attributed to
R. Shem Tov Ibn Gaon; and R. Judah Albotini's Sullam ha-'Aliyah.
Thus, analysis of Abulafia's mysticism demands reference to an
entire Kabbalistic school, spreading over many years and requires
careful study of the writings of many different Kabbalists. However,
the difficulties entailed and the time demanded to master this
extensive background are well justified, as only study of this type can
enable us to understand the complex development and spread of
ecstatic Kabbalah of the Abulafian type through various regions-
Italy, Greece, Palestine6-and assist us in comprehending properly
that most important contemporary mystical phenomenon: Hasidism. 7
The present work will clarify only a few of these questions, and others
will be dealt with elsewhere, while such major questions as the
contribution of ecstatic Kabbalah to the shaping of Hasidic mysticism
will still require extensive clarification.
4. Survey of Research
Scholars had already addressed themselves to Abraham Abu-

lafia's Kabbalah by the middle of the nineteenth century, when Moritz
Landauer described the work of this Kabbalist first based upon the
manuscripts available in the Munich Library. 8 Unfortunately, Lan-
dauer's distinction as the pioneering scholar of Kabbalistic manu-
scripts did not assist him when he carne to describe the spiritual
configuration of Abulafia's Kabbalah. Because he was convinced that
Abulafia was the author of Sefer ha-Zohar, he arrived at a totally
misguided picture ot' his thought, in those few cases where he
attempted to do so. In the second half of the nineteenth century, we
find general remarks concerning the life and works of Abulafia-but
not an analysis of his system-in the major works of Heinrich
Graetz, 9 Moritz Steinschneider, 10 and Adolph Jellinek.l 1 The latter in
particular devoted several studies to Abulafia' s thought, some of
which he published. His most important contribution was in the
separation of Sefer ha-Zohar from the sphere of the ecstatic Kabbalah
and its attribution to R. Moses de Leon. 12 Research was henceforth
free to address itself to the clarification of Abulafia' s system on the
basis of authentic documents.
At the end of the nineteenth and beginning of the twentieth
century, writers in Kabbalah reiterated the theories of their predeces-
sors, including Landauer's erroneous view that Abulafia was the
author of Sefer ha-Zohar. 13 Significant progress in this respect was not
made during that generation until the beginnings of Scholern's
research. In a series of studies of ecstatic Kabbalah, 14 as well as an
entire chapter devoted to Abulafia in his comprehensive work, Major
Trends in Jewish Mysticism, 15 Scholern expanded, corrected, and
improved upon the bio-bibliographical descriptions of his predeces-
sors. But Scholern's major contribution was in the primary analysis
of Abulafia's Kabbalistic thought and the determination of his place
as one of the important creators of Kabbalistic literature. However,
despite Scholern's major accomplishments in removing scho~arly
errors and the reconstruction of Abulafia's ecstatic mystical system
itself, Abulafia's Kabbalah was not included in a long series of
phenomenologically oriented works, many of which were presented
at the discussions of scholars of religion at Ascona. 16 Thus, for
example, ecstatic Kabbalah is completely absent from Scholern's
discussions concerning devequt, the significance of the Torah in
Introduction 7
Kabbalah, and the problem of mysticism and religious authority. In

all of these areas, the ecstatic Kabbalah could have contributed
substantially to expanding the understanding of the Kabbalistic
phenomenon.
Since Scholem' s studies, only a few and to a large extent
tangential, other studies have been written concerning Abulafia, 17
nearly all of them inspired by Scholem. 18 The present study
represents the first in-depth study of a central subject in ecstatic
Kabbalah-that of the religious experience. The material presented
here is essentially an expansion and reworking of one section of a
more extensive work devoted to Abulafia' s thought, presented as a
doctoral dissertation at the Hebrew University under the guidance
of Professor Shlomo Pines. Since its original presentation in 1976, I
have published a number of articles concerning matters which I did
not discuss at length in the dissertation, and the data presented in
those studies enriched my own perception of Kabbalah in general and
of ecstatic Kabbalah in particular. Several chapters from the
dissertation have been reworked from a broader perspective, derived
from ten years of additional study. The present expansion also
includes significant new material, based on the study of hundreds of
manuscripts. Some of this material has been identified for the first
time as belonging to the school of ecstatic Kabbalah and was
previously unknown in the research literature. My method of dealing
with Abulafia' s thought has been to gather the relevant material from
the scores of manuscripts and to present it, with the intention of
enabling the reader to have unmediated connection with the texts,
but also to interpret them, both by presenting them within a specific
context, as well as by deciphering the allusions and sources of the
author. The success or failure of this approach may only be judged
by the overall picture thereby created, which will hopefully contain
fewer internal contradictions and will clarify to the reader matters
which are discussed in Abulafia's writings in scattered places and in
fragmentary form.
5. Abulafian and Theosophic Kabbalah
I would like to conclude this introduction by describing several

characteristics of Abulafian Kabbalah in comparison with that of the
theosophical-theurgic school-that is to say, that Kabbalah which
concentrated upon discussions concerning the nature of the Sefirot
(theosophy) and the theurgical significance of the mi~wot, i.e., the
ability of the Kabbalist to alter the Sefirotic system, which had been
8 The Mystical Experience in Abraham Abulafo;z
hurt by the sin of Adam. 19

Abulafia describes this system with two basic terms: prophetic
Kabbalah and the Kabbalah of Names. The former term (which I have
generally translated as ecstatic Kabbalah in the body of this work)
refers to the goal of this mystical path: namely, the attainment of
'prophecy' or 'ecstasy,' i. e., manifestations of revelation and union
with the Divine (devequt), designated by the classical term prophecy
(nevu'ah) in the absence of any other more suitable, comprehensive
term. The second term, the Kabbalah of Names, refers to the esoteric
traditions concerning the nature of the Divine Names and their use
in order to attain ecstasy. The two terms are not new in principle and
were at most adjusted to the needs of Abulafia's particular system.
This Kabbalah is distinguished from the other Kabbalistic
systems of its time both by the essential purpose of ecstatic Kabbalah,
as well as by the techniques for its attainment. In the extensive
Kabbalistic literature composed during the last third of the thirteenth
century in Catalonia and Castile, a central place is given to discussions
concerning the nature of the divine system, including both its deepest
and most remote level-the En Sof (the lnfinite)-and its revealed
aspect-the ten Sefirot. An additional characteristic of this literature
is the stress upon the role of the mi~wot, whose performance in the
Kabbalistic manner, with the intention of actualizing the effect of
these acts upon the Divine world, is a basic element of Spanish
Kabbalah, and specifically of Sefer ha-Zohar. This complex doctrine of
Divinity, developed above and beyond that which existed in a
Kabbalah at the beginning of the thirteenth century, was alien to the
spirit of Abulafia, who sees in it a danger of heresy. He accuses certain
Kabbalists-apparently referring to Ibn Adret, among others-of
being even worse than Christians: while the latter believe in a triune
God, the Sefirotic Kabbalists believe in a system of ten distinct divine
forces!
Abulafia advocates a theology similar to that of Maimonides in
lieu of the Kabbalistic theosophy; he stresses primarily the under-
standing of God as Intellect/Intelligible/Act of Intellection, a definition
allowing, as we shall see below, for the union of the actualized human
intellect and the divine Intellect. The position of the mi~wot is also
different in Abulafian Kabbalah from that in classical Spanish
Kabbalah. 19 While the Kabbalists of Castile and Catalonia stress the
mystical path which travels via the performance of the mi~wot,
Abulafia teaches a completely different way, consisting primarily of
the pronunciation of Divine Names and a complex technique
involving such components as breathing, singing and movements of
the head, which have nothing whatsoever to so with the traditional
Introduction 9
commandments of Judaism.
Another significant and striking difference between ecstatic
Kabbalah and the theosophical-theurgic is manifested in their
respective exegetical approaches. While that of Abraham Abulafia is
filled with uses of numerology and plays on letters-
gematria, notriqon, and letter-combinations (I,erufe otiot)-as may be
seen from his commentaries, the main bulk of Spanish Kabbalistic
exegesis is essentially symbolic, and only in passing do they make
use of the methods favored by Abulafia. In using these methods, this
ecstatic Kabbalist followed in the footsteps of the Ashkenazic
Hasidim, as he also did in his mystical techniques based upon
letter-combinations and pronunciations. 20
Another difference between these two branches of Kabbalah is
to be found in their relationship towards the community or the public.
Abulafia, more than any other Kabbalist who preceded him, stressed
the need for isolation in order to achieve prophetic ecstasy. This
elevation of the ideal of separation or withdrawal from society in
order to attain religious perfection developed simultaneous with the
emphasis in theurgic Kabbalah upon the communal religious service
within a community of mystics, as expressed in Sefer ha-Zohar. This
school turned towards the fuwurah, the mystical confraternity, the
combined force of whose members is able to repair the Divine world,
and through that world the entire cosmos.
Finally, an interesting difference which does not pertain directly
to the different Kabbalistic systems, but to the biographies of their
leading figures: namely, that the vast majority of the works of the
ecstatic Kabbalah were written by itinerant Kabbalists. This was the
case with Abulafia; this was also, apparently, the fate of Sa'are Z.edeq,
by his own testimony, and of R. Isaac of Acre. By contrast, through
the 1280's we do not know of any Kabbalists who contributed to the
formation of the theosophical-theurgic Kabbalah whose lives were
uprooted. At most, one hears of a move from Catalonia to Provence
and back again, or visits to the various cities of Castile, but not of
migration from one continent to another. Many of the Spanish
Kabbalists-such as Nahmanides, ibn Adret, and R. Todros Abulafia
-resided permanently in the major cities and constituted the
religious establishment. On the other hand, the ecstatic Kabbalists
found difficulty in striking roots in any one place, but tended to
wander about without being subject to any system of authority for
any extended period of time. If we add to this the tension that grew
up between Abulafia, the spokesman of the ecstatic Kabbalah, and
R. Solomon ibn Adret, who was among the major representatives of
the theosophical-theurgic Kabbalah, we may conclude by saying that
we have two mystical schools whose ideational and experiential

structure differ from one another in the most radical conceivable
manner.
Abulafia was considered by the Christian Kabbalist Johanannes
Reuchlin21 as a pillar of Christian Kabbalah, 22 as well as one of the
two pillars of Jewish Kabbalah. Christian Kabbalah is based to a
considerable extent upon the thought of Abulafia, whose writings
were translated into Latin and Italian. 23
Notes to Introduction
1. Sem ha-Gedolim, Ma'areJs.et Sefarim, VIII, sec. 76.

2. I intend to devote a lengthy discussion elsewhere to the details of the
polemic between Abulafia and Ibn Adret, one of the main records of which
is found in this responsum of the latter.
3. See Chap. 12, fol. 31b. In practice, Yasar of Candia copied the attack
of R. Judah Hayyat, found in the introduction to his Commentary to Ma'areJs.et
ha-Elohut (Mantua, 1558), fol. 3b of the introduction. It is astonishing that a
person as expert in Kabbalistic literature as R. Azulai saw fit to mention
Yasar's copy of this attack rather than the original, cited here explicitly at the
end of Chap. 11.
4. The most important sources for Abulafia' s life were published by
Jellinek, Bet ha-Midras, III, pp. xl-xlii, and !del, "Abraham Abulafia and the Pope."
See also idem., "Maimonides and the Kabbalah," on Abulafia as teacher of the
Guide of the Perplexed (in press).
5. For a full listing of Abulafia's original works-both those that have
been preserved and those that were destroyed-and the material ascribed to
him or belonging to his circle, see Idel, Abraham Abulafia, pp. 3-85.
6. On this subject see Ide!, "Ecstatic Kabbalah and the Land of Israel,"
in Studies, essay VI.
7. See Ide!, "Perceptions of Kabbalah."
8. M. Landauer, Literaturblatt des Orients, vol. 6 (1845), pp. 380-383,
417-422, 471-475, 488-492, 507-510, 525-528, 556-558, 570-574, 588-592,
747-750.
9. Heinrich Graetz, History of the Jews (Philadelphia, 1956), IV: 4-40; idem.,
"Abraham Abulafia, der Pseudomessias," MGWJ 36 (1887), pp. 557-558.
10. For the places of publication of his edition of Sefer ha-6t and the
epistles, and for We-zot li-Yehudah and Seva' Netivot ha-Torah, see the list of
abbreviations, p. 234.
Introduction 11
11. See, for example, Hebriiische Bibliographie 4 (1861), pp. 71-79, and his
numerous footnotes to the descriptions of the manuscripts in the Munich
Library.
12. See A. Jellinek, Moses ben Schem-Tob de Leon und sein Verhiiltniss zum
Sohar (Leipzig, 1851).
13. See David Neumark, Geschichte der judischen Philosophie des Mittelalters
(Berlin, 1907), 1: 183,225; Shimeon Bernfeld, Da'at Elohim (Warsaw, 1931),
pp.142-146; Azriel Giinzig, "Rabbi Abraham Abulafia" (Heb.), ha-Eskol 5
(1964), pp. 85-112; S. Karppe, Etudes sur les origines et Ia nature du Zohar (Paris,
1901), pp. 294-306.
14. See Scholem, Sa'are "?edek, pp. 127-139; idem., Kabbalistic Manuscripts,
pp. 225-230; idem., "Chapters from Sefer Sullam ha-'Aliyah by R. Judah
Albotini," (Heb.), Qiryat Sefer 22 (1945--46), pp. 334-342.
15. Pp. 119-155. See also his lectures on Abulafia and the texts he
published from manuscripts in his Abraham Abulafia.
16. One of the reasons for the absence of any reference to Abulafia's
writings in these studies is the fact that his approach is significantly different
from that of the Kabbalistic mainstream with which Scholem dealt in the
above-mentioned studies, including that on devequt.
17. See Abraham Berger, "The Messianic Self-Consciousness of Abraham
Abulafia," in Essays on Jewish Life and Thought Presented in Honor of 5. Baron
(New York, 1959), pp. 55--61: Pearl Epstein, Kabbalah, the Way of the Jewish
Mystic (Rome, 1984), pp. 109-120. See also the extensive references to Abulafia
in the writings of Aryeh Kaplan, who made considerable use of material from
the ecstatic Kabbalah in order to present an original Jewish mystical path to
the modern reader.
18. See, for example, the remarks of David Bakan, Sigmund Freud and the
Jewish Mystical Tradition (New York, 1965), pp. 75-82.
19. On the difference between these two tendencies in Kabbalah, see
Ide!, Abraham Abulafia, pp. 434-449; idem., Kabbalah-New Perspectives,
Introduction, pp. IX-XVIII.
20. On the difference between the Abulafian hermeneutics and that of
the theosophical-theurgical school, see Ide!, Abraham Abulafia, pp. 239-240;
idem., "Infinities of Torah in Kabbalah," pp. 151-152; idem., Kabbalah-New
Perspectives, pp. 200-210.
21. Gershom Scholem, Die Erforschung der Kabbala von Reuchlin bis zur
Gegenwart, (Pforrheims, 1969), pp. 11-12.
22. Chayyim Wirszubski, A Christian Kabbalist reads the Torah [Heb.],
(Jerusalem, t978), pp. 22, 38.
23. See idem., "Liber Redersp4mnis-An &rly Version of Rabbi Abraham
Abulafia's Kabbalistic Commentary on the Guide of the Perplexed in Latin

Translation by Flavius Mithridates" (Heb.), Proceedings of the Israel Academy
of Sciences and Humanities 3 (1969), pp. 135-149; M. ldel, "Aegideo da Viterbo
and the Writings of Abraham Abulafia," (Heb.) Italia 2 (1981), pp. 48-50.
Chapter One
Techniques for Attaining

Ecstasy
A hraham Abulafia's system differs from that of other medieval

~Jewish thinkers in presenting a detailed, systematic path
enabling the seeker to attain to mystical experience. In this system
various concepts used to describe reality by Arab and Jewish
philosophers are transformed into subjects of personal experience
by means of a suitable technique. This technique paves the way
towards the zenith of mysticism: the total unity between man's
intellect and the supreme Being, whether this is understood as God
or as the Active Intellect. While other medieval thinkers as well saw
this experience as their soul's desire, which they strove to attain with
all their strength, we nevertheless do not find in philosophical works
of this period any detailed, specific instructions as to the means of
realizing such contact. The discussions by R. Abraham ibn Ezra and
Maimonides and by their disciples concerning the nature of
'prophecy,' in which they saw the hallmark of this ideal experience
are not to be read as concrete instructions, rooted in a specific path
towards the realization of the desired goal. They rather describe a
phenomenon from the distant past, namely, Biblical prophecy,
without. claiming-although not explicitly denying-that similar
experiences are possible within their own generation.
In my ,opinion, the path propounded by Abulafia in his books is
an adaptation of the Jewish mystical traditions which he had learned
from the Ashkenazic world of Franco-Germany to the spiritual needs
13
of Jews educated within the philosophical schools of Spain and Italy,

which primarily thought in Maimonidean concepts. To these were
added elements originating in mystical techniques outside of
Judaism-Greek-Orthodox hesychasm, Indian Yoga and possibly also
Sufism. The last mentioned is, however, primarily visible in the
writings of his students, rather than in Abulafia's own writings. We
shall therefore begin by describing the elements of technique as they
appear in the writings of Abulafia and his disciples. As recitation of
the Divine Names was the main technique developed by this school,
we shall begin our discussion with this topic.
1. The Ecstatic Character of the Recitation of the Divine Names
The recitation of the Name or Names of God as a means of

attaining ecstasy is a widely-known mystical practice, playing a
significant role in techniques known from India, Tibet and Japan, in
Islam and in Orthodox Christianity. We shall not discuss these
techniques in detail here; some will be mentioned again at the end
of this chapter for purposes of comparison with the material found
in Abulafia. Before discussing Abulafia's system, however, we shall
examine the Jewish precedents for use of the Divine Names in order
to achieve changes in human consciousness. In late antiquity, in
Hefs.alot Rabbati we read:
When a man wishes to ascend to the Merkavah, he calls to

Suryah,the Prince of the Presence, and adjures him one hundred
and twelve times with the Name twtrsy'y h', which is read twtrsy'y
~wrtq twtrky'l twfgr 'srwyly'y zbwdy'l wzhrry'l tnd'l sqhwzy' dhybwryn
w'dyrryrwn Ha-Shem Elohei Yisra'el. He may neither add nor subtract
from these one hundred and twelve times-for were he to add or
subtract he might lose his life-but he shall recite the names with
his mouth, and the fingers of his hands shall count one hundred
twelve times-and immediately he ascends to and rules the
Merkavah.l
A similar passage appears in another treatise belonging to this

literature:
His mouth utters names and the fingers of his hands count one
hundred eleven times; so shall whoever makes use of this aspect
[i,e., technique], let his mouth utter names and the fingers of his
hands count one hundred eleven times, and he must not subtract
from these names, for if he adds or subtracts, he may lose his life.2
Techniques for Attaining Ecstasy 15
Both these passages would seem to imply that this refers to an

established custom connected with the "descent to the Merkavah."
Similar methods were used during the Gaonic period; in one of his
responsa, R. Hai Gaon (939-1038) writes:
And likewise [regarding] a dream question: there were several elders

and pious men who [lived] with us who knew them [the Names]
and fasted for several days, neither eating meat nor drinking wine,
[staying] in a pure place and praying and reciting great and
well-known ve.·ses and [their] letters by number, and they went to
sleep and saw wondrous dreams similar to a prophetic vision. 3
In another responsa, R. Hai Gaon testifies that:
Many scholars thought that, when one who is distinguished by

many qualities described in the books seeks to behold the Merkavah
and the palaces of the angels on high, he must fast a number of
days and place his head between his knees and whisper many
hymns and songs whose texts are known from tradition. Then he
will perceive within himself and in the chambers [of his heart] as if
he saw the seven palaces with his own eyes, and as though he had
entered one palace after another and seen what is there. 4
The former passage from R. Hai Gaon refers to "great and

well-known verses and letters by number"; G. Vajda contends that
the sense of the phrase letters by number refers to groups of letters
which equal one another in their numerical value (i.e., gematria). 5
In my opinion, this refers to the use of the Divine Name of
seventy-two letters: the "great and well-known verses" are probably
the three verses, Exodus 14:19-21, each one of which contains
seventy-two letters in the Hebrew original, i.e., "letters in number."
The second quotation also seems to me to be connected with the use
of Divine Names. In Sefer ha-'Aruls_ of R. Nathan b. Jehiel of Rome
(1035-ca. 1110), we again read in the name of R. Hai Gaon, that
"Pardes is that which is expounded in He]salot Rabbati and He]salot
Zutrati; i.e., that they would perform certain actions, and pray in
purity, and use the crown and see the He]salot and the bands of angels
in their position, and see how there was one chamber after another,
and one within another." 6 G. Scholem has suggested that the
expression "use the crown" signifies the use of the Divine Name.7 A
younger C(')ntemporary of R. Hai Gaon, Rabbenu Hanannel, many of
whose ideas were borrowed from the works of R. Hai, likewise writes
about the sages who entered Pardes, stating that they "prayed and
cleansed themselves of all impurity, and fasted and bathed them-

selves and became pure, and they used the names and gazed at the
Hefs:alot." 8 In Rashi's opinion, the ascent to heaven signifying the
entry into Pardes was performed "by means of a name." 9
Similar testimony appears among the Ashkenazic Hasidim; Sefer
ha-Ffayyim, attributed to R. Abraham ibn Ezra, presents an interesting
description reflecting the widespread use of Names:
A vision (mareh) occurs when a man is awake and reflects upon the
wonders of God, or when he does not reflect upon them, but
pronounces the Holy Names or those of the angels, in order that
he be shown [whatever] he wishes or be informed of a hidden
matter-and the Holy Spirit then reveals itself to him, and he knows
that he is a worm and that his flesh is like a garment, and he trembles
and shakes from the power of the Holy Spirit, and is unable to stand
it. Then that man stands up like one who is faint, and does not know
where he is standing, nor does he see or hear or feel his body, but
his soul sees and hears-and this is called vision and sight, and this
is the matter of most prophecy.lO
The disputant of the anonymous author of Sefer ha-I;Iayyim, R.

Moses Taku (ca. 1235), describes a similar technique in a surviving
fragment of his book, Ketav Tammim:
And two of those who were lacking in knowledge [among] the

schismatics [thought] to make themselves prophets, and they were
accustomed to recite Holy Names, and at times performed kawwanot
during this recitation, and the soul was astounded, and the body
fell down and was exhausted. but for such as these there is no barrier
to the soul, and the soul becomes the principle thing [in their
constitution] and sees afar; [but] after one hour, when the power
of that Name which had been mentioned departs, he returns to
what he was, with a confused mind,ll
The last two passages corroborate one another: during the

procedures of reciting the Names, the body trembles violently, freeing
the soul from its dependence upon the senses and creating a new
form of consciousness. The process is in both cases compared to
prophecy; one should note that prophecy is also mentioned,· in a
similar context, in R. Hai Gaon's previously quoted words: "similar
to a prophetic vision."
R. Eleazar of Worms (ca. 1165-ca. 1230, the Roqea[l), a
contemporary of the above-mentioned anonymous author of Sefer
ha-I;Iayyim, also knew the technique of recitation of the Names of
God-a usage likely to bring about results similar to those mentioned

in the works of R. Hai Gaon or in Sefer ha-Ifayyim. These are his
comments in Sefer ha-Ifo]smah: 12
Abg yt~13-these the six letters, each and every letter [standing for]
a [Divine] name in its own right14 : A - Adiriron; B - Bihariron ; G -
Gihariron; Y - Yagbihayah; T - Talmiyah; ~ - l:_atnitayah. By rights, one
oughtn't to write everything or to vocalize them, lest those lacking
in knowledge and those taken [sic-should be 'stricken'] in
understanding and of negligible wisdom use them. However,
Abraham our father passed on the name of impurity to the children
of the concubines, in order that they not know the future by means
of idolatry. IS Thus, some future things and spirits were revealed to
us by means of the [Divine] attributes, through the pronunciation
of the depths of the Names, in order to know the spirit of
wisdom-thus far the Sefer Yirqa!z.l6
R. Eleazar of Worms' statements reflect an awareness of the

antiquity of involvement in Divine Names and their recitation as a
means of acquiring knowledge of the future or various wisdoms; the
patriarch Abraham already knew these secrets and attempted to
conceal them from the children of the concubines, and they were
subsequently passed down from generation to generation until the
Jewish medieval mystics. The expression, "pronunciation of the
depths of the names," is particularly interesting in light of the fact
that Abulafia-who explicitly admits to Eleazar's influence-was to
see his own Kabbalah, that of Names, as the deepest path within the
Jewish esoteric tradition. All of these quotations share the fact that
they were formulated outside of the framework of the great
speculative systems of the age-the Aristotelian and the Neoplatonic.
Indeed, they reflect those types of approaches which Mircea Eliade,
the scholar of comparative religions, would designate as "shamanis-
tic."
Upon the emergence of philosophy, the use of Divine Names
became transformed into a means for realizing forms of consciousness
which transcend the ordinary frame of mind. R. Isaac ibn Latif (ca.
1210-ca. 1280) writes in Ginze ha-Mele]s:l7
The attainment of [knowledge of] the existence of God is the highest

form, including three kinds of comprehension (hasagah),lB which
are: conceptual comprehension, prophetic comprehension, and that
comprehension which is hidden until the coming of the Righteous
one, who shall teach [it], The first kind is the comprehension of the
existence of a first cause for all [things], by means of conclusive
proofs: this is speculative philosophical comprehension, grasped

through knowledge of those things which exist apart from the First
Cause, the second kind is comprehension that the First Cause acts
by a simple will, designated as spiritual speech, and this is [known
as] prophetic comprehension, grasped by means of the Divine influx
emanated upon the prophets by knowledge of the secret of His
glorious names, through the comprehension of each one of them
and of their wholeness; this level is one to which the master of
conceptual speculation has no entry. The third kind is comprehen-
sion of this knowledge by means of the Name which is completely
and utterly hidden [and] described as within, and this is the essence
and the highest of comprehensions, and it is this one which is
reserved in the future for those who fear God and contemplate His
name [Malachi 3:16].
The first kind of understanding mentioned here is that of natural

theology based upon philosophy, which is the province of "scholars
of speculation." The second is a combination of the approach of R.
Solomon ibn Gabirol (ca. 1020-ca. 1057; known in Latin as "Avice-
brol''), which asserts the identity of will and speech, 19 and speculation
upon the Divine Names. At the time, the explicit connection between
prophecy and contemplation of the Divine Names was an unusual
one and, in my opinion, is indicative of the penetration into Ibn Latif's
thought of a view from one of Abulafia's sources. The third kind of
comprehension mentioned above involves the hidden Name of God;
this is an allusion to the Name 'hwy, which was considered the hidden
Name of God both by the circle of Sefer ha- 'Iyyun and by Abulafia. 20
The similarity to Abulafia is particularly great, as both Abulafia and
Ibn Latif believed that knowledge of the hidden Name of God will
be realized in the times of Messiah. In 6~ar 'Eden Ganuz, Abulafia
writes: 21
What we have seen in some of the books of those sages22 concerning

the division of the names is that one who has knowledge of their
essence will have a great and wondrous superiority in Torah and
wisdom and prophecy above all his contemporaries. These are the
things which God has chosen above all else in the world of the soul;
therefore, He has given them to the soul in potentia, and when they
go from potentia to actu, the soul acts on another soul, so that.the
souls are renewed, and this knowledge shall save many souls from
Sheol.
Three different approaches to the Divine Names appear in this

passage: that true knowledge of the Names is liable to make one wise;
that they are capable of bringing an individual to the level of
prophecy, i.e., to a mystical experience; and that they contain hidden

powers to change reality by "renewal" of souls. All three of the
approaches combined here-the informative, the magical, and the
ecstatic-were present within the circle of Kabbalists whom Abulafia
knew. R. Moses b. Simeon of Burgos, described by Abulafia as one
of his students, writes:
It is tr :1ly known that those prophets who concentrated intensely

in deed and in thought, more so than other people of their species,
and whose pure thoughts cleaved to the Rock of the World with
purity and great cleanliness--that the supernal Divine will intended
to show miracles and wonders through them, to sanctify His great
Name, and that they received an influx of the supernal inner
emanation by virtue of the Divine names, to perform miraculous
actions in physical things, working changes in nature. 23
These words of R. Moses of Burgos indicate that a technique for

receiving prophetic flow by means of Divine Names was known in
Spain in the second half of the thirteenth century. As we shall see
below in the chapter on prophecy and music, Abulafia' s approach to
music was likewise known to the circle of R. Moses of Burgos.
Before we continue to analyze Abulafia's technique, I should like
to mention one feature common to all the passages quoted above:
namely, that they refer to the Divine Names as distinct linguistic
units, which the one 'prophesying' must repeat several times. In
these passages, the Name is not broken down into a multitude of
units, which constantly change by means of different combinations
and vocalizations. This technique of breaking-down or atomizing the
Name is the most distinctive characteristic of Abulafia's technique;
the Holy Name contains within itself 'scientific' readings of the
structure of the world and its activities, thereby possessing both an
'informative' character and magical powers. It is reasonable to assume
that both qualities are associated with the peculiar structure of the
Name. 24 However, in Abulafia's view this structure must be
destroyed in order to exploit the 'prophetic' potential of these Names
and to create a series of new structures by means of letter-
combinations. In the course of the changes taking place in the
structure of the Name, the structure of human consciousness likewise
changes._ As Abulafia indicated in a number of places, 25 the Divine
Name is inscribed upon man's soul, making it reasonable to assume
that the process of letter-combination worked upon the Name is
understood as occurring simultaneously in the human soul: "In the
thoughts of your mind combine and be purified." 26 We shall now see
how the Divine Names are used as a means of attaining mystical

experience or, as Abulafia writes,27 "in the name my intellect found
a ladder to ascend to the heights of vision."
Just as the letters themselves generally appear on three
levels-writing, speech and thought28-so do the Names of God; one
must 'recite' the Names first in writing, then verbally, and finally
mentally. The act of writing the combination of the letters of the
Divine Names is mentioned in several places in the writings of
Abulafia and his followers, only two of which we shall cite here:
"Take the pen and the parchment and the ink, and write and combine
Names" 29 and, in Sa'are Z..edeq, 30 "when midnight passed [over] me
and the quill is in my hand and the paper on my knees."
The second level, that of verbal articulation, is more complex,
including several components which must be analyzed separately:
1) the seeker of mystical experience must sing the letters and their
vocalization (this point will be discussed separately in the chapter
on music and prophecy); 2) he must maintain a fixed rhythm of
breathing; 3) his head must be moved in accordance with the
vocalization of the letter pronounced; 4) he must contemplate the
internal structure of the human being. These last three procedures
will be discussed below at greater length.
The third level involves the mental combination of the Divine
Names: "Know that mental [letter-]combination performed in the
heart brings forth a word, [the latter] being [the result of the
letter-]combination, entirely mental and born from the sphere of the
intellect1 " 31 A brief description of the movement from one level to
another appears in 6~ar 'Eden Ganuz:32
One must take the letters 'ms yhw, first as instructed in the written
form which is an external thing, to combine them, and afterwards
one takes them from the book with their combinations, and transfers
them to one's tongue and mouth, and pronounces them until one
knows them by heart. Afterwards, he shall take them from his
mouth [already] combined, and transfer them to his heart, and set
his mind to understand what is shown him in every language that
he knows, until nothing is left of them.
An explicit process of interiorization is presented here: the ·letters

of the Divine Name undergo a process of 'purification' by which they
are transformed from tangible letters, existing outside of the intellect,
into intellective letters, existing in the heart. This process is one of
construction of the intellect, beginning with sensibilia and ending in
intelligibilia. Thus, through the combination of the letters on all three
levels, one may arrive at the highest level of consciousness: prophecy,

or mystical experience. Several passages will be cited below indicating
that this technique allows a 'prophet' to achieve unique spiritual
attainments. The Castilian Kabbalist R. Isaac b. Solomon ibn Abi
Sahula, a contemporary of Abulafia, writes: "It is known that when
he received this verse ('I am that I am' [Ex. 3:14]), Moses our teacher,
of blessed memory, attained the very essence of wisdom and the
highest level in the renewal of miracles and wonders, by the
combination of its letters."33 The process of attaining wisdom is
described in impressive terms in Abulafia's Ifayye ha-Nefes:
And begin by combining this name, namely, YHWH, at the

beginning alone, and examine all its combinations and move it and
turn it about like a wheel returning around, front and back, like a
scroll, and do not let it rest, but when you see its matter
strengthened because of the great motion, because of the fear of
confusion of your imagination and the rolling about of your
thoughts, and when you let it rest, return to it and ask [it] until there
shall come to your hand a word of wisdom from it, do not abandon
it. Afterwards go on to the second one from it, Adonay, and ask of
it its foundation [yesodo] and it will reveal to you its secret [sodo].
And then you will apprehend its matter in the truth of its language.
Then join and combine the two of them [YHWH and Adonay], and
study them and ask them, and they will reveal to you the secrets of
wisdom, and afterwards combine this which is, namely, El Sadday,
which is tantamount to the Name [El Sadday = 345 = ha-Sem], and it
will also come in your portion. Afterwards combine Elohim, and it
will also grant you wisdom, and then combine the four of them, and
find the miracles of the Perfect One [i.e., God], which are miracles
of wisdom. 34
From this passage, as well as from the one cited above from O?:ar
<Eden Ganuz, we learn that one must combine the letters of a given
Name, and then combine them in turn with the combinations of the
letters of another Name. This activity is referred to by Abulafia by the
term Ma<aseh Merkavah, i,e., the act of combining [harkavah] the letters
of one Name in another, which brings about the receiving of
metaphysical knowledge, i.e., the standard meaning of Ma<aseh
Merkavah in Abulafian Kabbalah. ln Sefer ha-6t, p. 75, we read:
One who concentrates upon the Ineffable Name which is combined

in twelve ways-six of them inverted-which causes the grandeur
of Israel, shall rejoice in it, and the joy and happiness and gladness
will combine in the heart of each one who seeks the Name, in the
Name Yh'whdyhnwh Eloha El Sadday YHWH ~ewaot.
22 The Mysttcal Expertence m Abraham Abulafta
The first and second of these Names are combinations of one

Name within another: YHWH- ADNY- YHWH- YHWH. 35
2. Combinations of Letters of the Divine Names
The two Divine Names most frequently used by Abulafia in

letter-combination are the Name of seventy-two letters, whose
combinations are mostly described in I-Jayye ha-'Olam ha-Ba, and the
Tetragrammaton (the Name of Four Letters or the "Ineffable Name"),
details of whose combinations are discussed in Or ha-Sef5el. We shall
begin our discussion with the latter.
The method of combination expounded in Or ha-Sef5el is
exemplified by the use of the letter Aleph, which is combined in turn
with each of the letters of the Tetragrammaton, so that one arrives
at four combinations, as follows: ,y,h,w,h. Each of these units is in
turn vocalized by every possible permutation of the five vowels,
holam, qamai,, hmq, I,ere, qubui,, in the sequence of both 'y andy'
and so on. One thereby derives four tables, each containing fifty
vocalized combinations. The following is an example of one of
these tables: 36
, t\ ' K 'K ~ K 'K

K' K' K' ~, t\'
t\ , ~ , ~ , ~, t\ ,
'K 't\ 't\ ~~ 't\

,~
't' ,~ ,~
~~
~, ~,
K' ~, t\'
~~ K~ K~ ~~ ~~
,~
,~ ,~
'K ~t\
'K 'K 't\ ~t\ 'K
~' ~' K' ~, K'
This table, as we have mentioned, is one of four in which the

letter aleph is combined with the four letters of the Divine Names.
But, as Abulafia states in the book, it 1s not only by chance that he
'chose' this form of combination as an example; in his view, the letter
Aleph constitutes part of the hidden Divine Name, ,hwy. 37 However,
this explanation seems a kmd of exegesis of material which he already
found in his earlier sources. In one of the works of R. Eleazar of
Techmques for Attammg Ecstasy 23
found in his earlier sources. In one of the works of R. Eleazar of

Worms (ca. 1165-ca. 1230), we find a combination-technique quite
similar to that of Abulafia; in this technique, the letter Aleph is also
combined with each of the four letters of the Tetragrammaton, each
umt being vocalized by two vowels. We shall cite one example: 38
'~ '~ '~ '~ '~ '~

~~ ~~ ~~ ~~ ~~ ~~
'~ '~ '~ '~ '~ '~
'~ '~ '~ '~ '~ '~
:~ :~ :~ :~ :~ :~
'~ '~ '~ '~ '~ '~
The main difference between Abulafia' s table and R. Eleazar's

lies in the total number of vowels used: rather than five vowels, 39 as
in Abulafia, in R. Eleazar there are six, by means of the addition of
the sewa. The total number of combinations thereby increases
geometrically. In my opmion, Abulafia adapted an Ashkenazic
system of combination to the Sephardic system of vocalization, based
upon five major vowels; the sewa, counted as a vowel by the
Ashkenazim, disappeared, thereby decreasing the total number of
vocalized combinations. Abulafia, for whom this system of combina-
tion was exemplified by the use of the letter Aleph and the other letters
of the Ineffable Name, saw this as an allusion to his view that the
Name ,hwy is the Hidden Name of God.
Whereas the system described above is based upon a square,
each of whose sides contains a different combination of the letters of
the Divine Name, the system found in lf.ayye ha-'Olam ha-Ba is based
upon the circle. The Name of seventy-two letters is recited while
contemplating circles, each of which contains nine letters out of the
216letters of the Name; one thereby arrives at a system of twenty-four
circles, containing in toto all in all the Name of seventy-two letters. It
seems to me that the source of this system can also be identifi~d; in
the longer commentary to Exodus by R. Abraham ibn Ezra
(1089-1164), the author describes the mathematical qualities of the
letters constituting the Ineffable Name, and thereafter writes that "all
of the numbers are nine from one direction, and ten from the other
direction. If one writes the nme in a circle, and doubles over the end
with every number, one will find the units on the left side, and the
tens, which are like units, on the right side." 40 It seems unlikely to
assume that Abulafia based his system in lf.ayye ha-'Olam ha-Ba upon
circles of nine letters by mere chance, without any relation to the
above quotation from Ibn Ezra's commentary. 41 As was the case in
the adaptation of R. Eleazar of Worms' system of combination to the
Sephardic system of grammar, here Abulafia incorporated the idea
of the nine-letter number into a circle with the seventy-two letter
Name. It is worth mentioning that the nine letters within a circle
reappear in Abulafia' s Sefer ha-Haft.arah, 42 where they appear within
the circle of the letters of the forty-two letter Name, while preserving
the number nine. We should also note that the use of concentric
circles in order to combine the letters of various Divine Names
likewise appears in other works of Abulafia, such as Imre Sefer43 and
Gan Na'ul. 44 It is also interesting to note that circles including Divine
Names appear in Islam as well, as one learns from a study by G.
Anawati, 45 although I have not yet found significant points of contact
between the use of the circle in Abulafia and in the Arabic sources.
Techniques for Recitation of the Names
As we have seen above, the procedure for reciting the Name

contained a number of elements, each of which will now be
enumerated separately.
A. Breathing
Any technique in which the pronunciation of letters occupies a

central place must attach importance to proper principles of
breathing. Discussions of breathing appear in Yoga, in Sufism and
in Hesychasm, albeit with different emphases. 46 Abulafia's writings
contain brief statements about and allusions to a technique of
breathing to be practiced by one who pronounces the Ineffable Name.
We shall attempt here to analyze the fragmentary material which has
come down to us. The most significant of these passages appears in
Maftea~ ha-Semot,47 where it states: .
One must take each one of the letters [of the TetragrammatonJ and
wave it with the movements of his long breath (!) so that one does
not breathe between two letters, but rather one long breath, for
however long he can stand it, and afterwards rest for the length of
one breath. He shall do the same with each and every letter, until
there will be two breaths in each letter: one for pausing when he
enunciates the vowel of each letter, and one for resting between
each letter. It is known to all that every single breath of one's nostrils
is composed of taking in of the air from outside, that is, mi-ba"r
le-ga"w [from outside to inside], whose secrets allude to the attribute
of Gevurah and its nature, by which a man is known as gibbor
[mighty]-that is, the word ga"w ba"r [a rearrangement of the
consonants of the word gibbor]-for his strength by which he
conquers his Urge. 48 As in the secret of abg yt~ qr' stn with ygl pzq sqw
~t, 49 composed of the emission of breath from within to outside,
and this second composition is from g"w to b"r.
This passage combines together two significant elements: the

technical description of breathing, and the theoretical discussion of
the meaning of breathing. The technical aspect includes three
different elements, comprising one unit: 1) the intake of air, namely,
breathing; 2) the emission of air while pronouncing the letter and its
vowel; 3) the pause between one breath and the next. In his epistle
Seva' Netivot ha-Torah, p. 7, Abulafia refers to "the secret of the Name
and the vocalization of some of its letters, their knowledge, and the
resting breath, the interrupting [breath] and the extending [breath]."
Comparison of the three terms used in Sefer Maftea!z ha-Semot indicates
that the resting breath is parallel to the phrase, "he shall rest for the
length of one breath"; the extending breath parallels the intake of air
before pronouncing a letter, "so that he not breathe between two
letters, but takes one long breath, as much as he is able to stand in
length"; while the interrupting breath is parallel to the emission of
air which accompanies the pronunciation of the letter, "one for
pausing, as at the time of pronouncing the vowel of that letter."
Abulafia refers to three breaths elsewhere as well, 50 but only for
purposes of gematria, without any technical interpretation likely to
assist in the understanding of his approach.
The division of the breathing process into three stages is not
new; it already appears in Yoga, in which the process of breathing is
divided into puraka, the intake of breath; recaka, the emission of
breath; and kumbhaka, the retention of air. 51 True, there is no exact
parallel between the retention of breath in Yoga, whose aim is to use
up the oxygen present in the air one breathes by means of slight
physical effort, to the state of rest mentioned by Abulafia, which
follows the emission of breath. It may be that the word 'halt,' which
re!e.rs to the holding of the air in order to pronounce the letter of the
DIVme Name', is a parallel to the halt practiced in Yoga, but we cannot
state this with any certainty. 52 In both systems, one arrives at an
extremely slow pace of breathing, which is a goal in and of itself in
Yoga, and in practice also in Abulafia. Without stating so directly,

he emphasizes the need for a long period of emission, on the one
hand, and the maximum exploitation of the air held in the lungs, on
the other: "that he should not breath between two letters except for
one long breath, for so long as he is able to stand." Indeed, in Pe'ulat
ha- Ye~irah, he states that "one should pronounce one letter of the
Name with a great voice, in one breath, until he exhausts his breath
from breathing out." 53 In Or ha-Sefiel, he similarly states:
When he begins to pronounce one letter with a given vocalization,

one should remember that it alludes to the secret of the unity, so
do not extend it more than the length of one breath and do not
interrupt it during that breath at all until you complete its
expression. And extend that [particular] breath in accordance with
the strength of the length of one breath, as much as you are able to
extend it. 54
As we have seen, one ought to extend both the breath and its
emission. The same is not true, however, for the pause between
breaths; Maftea!z ha-Semot speaks of the pause as equalling the length
of one breath, while in Or ha-SeJs.el there is a slight variation: 55
Do not separate between one breath and the breath of the letter, but
cling to it, whether one long breath or a short one .... But between
the letter of the Name and the Aleph, in the direct ones, or between
the Aleph and the letter of the Name, in the inverted ones,56 you
may take two breaths-no more-without pronouncing anything.
At the end of each column, you may take five breaths, and no more,
but you may also breathe less than five breaths.
Ijayye ha-'Olam ha-Ba gives a different version, which allows for

the possibility that one may take three breaths between the
pronunciation of each letter. 57
Another rule entailed in the art of pronouncing the Names refers
to the prohibition against pronouncing the letters while breathing in:
"and it is possible that the speaker [i.e., the person who recites] may
breathe, and will not speak with his lips between the emission of air
and its intake, but he is not allowed to speak with his mouth and
take in the breath together, ss but that the speech and the ·emission
of air may occur together." 59
Turning to the theoretical significance of breathing, we find that
the process of intake and emission of air is alluded to in the afore-cited
passage from Maftea!z ha-Semot by the words mi-ba"r le-ga"w, which
symbolize the attribute of Gevurah within man-that is, his ability to
overcome his evil Urge. For this reason, man pronounces the Name
of forty-two letters60 incorporating the expression qera< satan ["cut off
Satan"] which corresponds, in my opinion, to "conquering his Urge."
The ability to overcome corporeality, tantamount to the Evil Urge and
to Satan, by means of breathing is likewise alluded to in another
formulation from lfayye ha-<olam ha-Ba:
And you may yet again, if you wish, breathe three breaths which
are one.... And immediately the Satan will die, for they were
enemies to the perceptions which are in the blood of man, and the
blood is the animal [attribute]. But the secret of the one breath is
Sadday-[i.e.,] Sin Dalet Yod-and that is the second seal ... which
killed the demons with the seal of the Messiah, which kills the evil
blood, and also kills the evil attribute, so it immediately dies by the
hand by the strength of those three breaths. 61
The function of the three breaths which are one is that, as they
constitute one unit connected with the pronunciation of one letter,
they may destroy or murder the Satan and the imagination, i.e., the
adverse perceptions inherent in the blood of man, in the evil blood,
etc. On the other hand, the breath is the means of strengthening the
spiritual element in man: the "precious hand," Sadday, the seal of
Messiah. 62 Elsewhere in the same work, Abulafia writes about:
... eighteen breaths, which will add to you years of life, which are
the life [in gematria: 18] of the soul, from the two creatures in which
there is the life of the soul. And there are in you two nostrils in which
they are mingled, and understand this, for they are the nostrils of
the soul, whose secret is the two cherubim, and they are two chariots
which force the Shekhinah to dwell on earth and to speak with
man.63
This passage suggests the ability of the breath to bring about a

mystical experience, and through that the survival of the soul. 64 The
two aspects of breath-that of overcoming corporeality and of
strengthening spirituality-are symbolized by the two angels, Gabriel
and Michael: "from his two nostrils one may recognize the two
~rchangels, of whom it is said that the names of all the angels change
In accordance with their work and their deeds and their activities, 65
[i.e.,] Michael and Gabriel." 66 In Abulafia, Michael is identified with
the Active Intellect or Metatron, while Gabriel is identified with
Sandalphon., to whom is en charged the corporeal realm. 67 In two
other passages, we learn of the service and knowledge of God with
the help of breathing: "Remember Yah and his activities, for He is the
one who seals and makes an impress-know Yah through your

breath. 68 "'All that has breath shall praise Yah, Hallelujah' 69 and it is
said/o 'with each and every breath that is within you praise God."' 71
In conclusion, we must mention the connection between
breathing and the recitation of the Name as it appears in Resit
1-Jofs.mah. 72 The sixteenth century Safedian Kabbalist, R. Elijah de
Vidas, quotes therein a certain book not mentioned by title, as
follows:
There are 1080 divisions to an hour, corresponding to which the

Tetragrammaton is combined and permutated in various combina-
tions of vocalizations of the alphabet, in a total of 1080 combinations.
These 1080 combinations correspond to the 1080 breaths which a
man breathes, and to each breath there corresponds one letter of the
name of four letters, which gives vitality to that breath. And this is
alluded to in/3 "For by every thing which comes from the mouth
of God may man live." As God gives breath and life, it is appropriate
that all his [man's] breaths be devoted to the service of the Creator,
and to this our sages referred in Genesis Rabba [in their
interpretation of] the phrase "all that has breath shall praise Yah."
[Ps. 150:6]
The connection between the act of breathing and the recitation

of the 1080 combinations of the Ineffable Name, with all possible
vocalizations/4 is made here, to the best of my knowledge, for the
first time. It is based upon R. Eleazar of Worms' <Eser Hawayot and
on the quotation from Or ha-Sefs.el, both of which appear in Pardes
Rimmonim,75 the major work of de Vidas' master, R. Moses
Cordovero. From a practical viewpoint, it is difficult to imagine that
one may breathe 1080 times in one hour, particularly when one also
needs to pronounce letters; in any event, such a pace would seem to
contradict Abulafia's whole approach. However, the very occurrence
of the breathing technique together with the pronunciation of letters
of the Divine Name evinces the practice of an Abulafian-like
technique among the Safedian Kabbalists, a fact further strengthened
by other evidence.
B. Shaking of One's Head
In Abulafia, the act of pronouncing the letters is accompanied

by motions of the head corresponding to the vowels of the letters
pronounced. A detailed description of this practice appears in 1-Jayye
ha-<Olam ha-Ba, 76 quoted here in extenso:
After you begin to pronounce the letter, begin to move your heart
and head: your heart by your intellection, because it is an inner
[organ], and your head itself, because it is external. And move your
head in the form of the vowel [-point] of the letter which you are
pronouncing. This is the manner of the form of the motion: know
that the vocalization which is above is called If.olam, and that alone
is marked above the letter, but the other four vowel sounds are
below the letter. And that [vowel] which is above the letter Aleph,
which you pronounce with the letter Kaf or Qof: do not in the
beginning incline your head either to the right or the left, nor below
or above at all, but let your head be set evenly, as if it were in a scale
[i.e., balanced], in the manner in which you would speak with
another person of the same height as yourself, face to face. Thus,
when you extend the vowel of the letter in its pronunciation, move
your head up towards the heavens, and close your eyes and open
your mouth and let your words shine,77 and clear your throat of all
spittle so that it not interfere with the pronunciation of the letter in
your mouth, and in accord with the length of your breath shall be
the upper movement, until you interrupt the breathing together
with the movement of your head. And if after uttering [the letter]
there is a moment left to complete the breath, do not lower your
head until you complete everything.
The process described here in detail is also alluded to briefly in

Sefer Or ha-Se]sel:lB
And your head is crowned with tefillin, facing east, for from there
light emerges to the world, and [from] there you may move your
head towards five directions. And on [the vowel] fwlam begin from
the center of the east, and purify your thoughts, and lift your head
with the breath bit by bit until it is complete, and your head shall
be facing up. And after this is completed bow down to the earth
once ... and on [the vowel] 3_ere move your head from left to right,
and on qama3_ from right to left.
As one can clearly see, the head motions are simply attempts to
~mitate the written form of the vowel sounds, an attempt repeated
In the use of music, where the vocalization is transformed into
musical notes, as we shall see in the next chapter.
C. The Hands
We find, a description in Sefer ha-I;Ieseq of the hand movements

to be performed during the pronunciation of the Divine Names. 79
This description is unique in Abulafia' s extant works and it reflects

the position of the hands during the Priestly Blessing:
"Let my prayer be acceptable as incense, the offerings of my hands

as sweet meal-offerings. "80 And lift your eyes up to the heaven, and
lift your left and right hands, like the lifting up of hands of the kohen,
who divides his fingers, five on one side and five on the other, with
two on the right and two on the left [in each hand], the two smallest
fingers, qemi~ah and zeret (i.e., the little finger and the ring finger)
joined together, and these two next to them also joined. And divide
between them with the thumb stuck out by itself, and your hands
shall also be in this form- W W -and your tongue shall
separate between them, like a balance stone ... [here details of the
pronunciation are given] ... and immediately put down your
hands, which you lifted before God with ease, in the image of the
ten Sefirot from the right, like the image of the ten fingers, five over
against five, to the right and left. And you have switched the powers
and made meritorious the one who was guilty; therefore place your
left hand on your heart, spread out with the five fingers, and above
it place your right hand, outstretched with its five fingers, to indicate
that the meritorious one has overcome him ... and if you wish to
lift your hands for a longer period of time, you are allowed to do so;
but if not, you need not worry.
Thus far, we have described those actions which one is to

perform while pronouncing the letters. A separate chapter will be
devoted tc the song or "melody," as Abulafia calls the pronunciation
of the letters in different tones. We shall now turn to the third stage
of the pronunciation of the Divine Name, namely, the inner activities
performed in the "the heart," that is, with the powers of the soul: the
intellect and the imagination.
4. The Inner Pronunciation
From the mid-thirteenth century, there appears in Hebrew

mystical literature a technique, one of whose components is the
imagining cf the letters of the Divine Names. Evidence of such a
practice appears in R. Isaac Ibn Latif, who enumerates three different
stages of contemplation of the letters of the Divine Name. ln his z_urat
ha-'Olam, which was apparently written at the end of the second third
of the thirteenth century, he writes: 81
The desired end is to strip the Name of [its] matter and to imagine
it in your mind, although it is impossible for the imagination to

depict it without some physical image, because the imagination is
not separate from the sensibilia, and most of what is attained by the
activity of the imagination is performed through the contemplation
of the shape of the letters and their forms and number. And it must
also be understood that its letters [i.e., those of the Divine Name]
are that which make it move and speak, and that the other letters
move about, but one cannot image them in speech except for the
letters of the Name, even though they do not become mingled and
do not change their places in the squaring of the numbers .... And
it is known to anyone who is wise of heart that when the imagination
goes away, so do the letters. Therefore, the straightforward intellect
must strip this Name of simple matter, and imagine it in the form
of pure mind.
The subject of this passage is the letters of the Divine Name, 'hwy,
which enliven speech and shoe numerical counterparts (i.e., 1, 5, 6,
10) each retain their final digit when they are squared. 82 According
to Ibn Latif, there are three levels of contemplation of these letters:
the material, the imaginative, and the intellective. The second stage
is to be understood, in my opinion, as the depicting of the letters in
the power of the imagination, without the physical presence of the
written letters. These imaginary letters are thereby transformed into
an object of contemplation of the intellect just as, according to the
Aristotelian theory of knowledge, an imaginary form is the material
for intellectual activity.
Ibn Latif's words indicate that the technique which he discusses
at iength in several places was already in use some time before its
occurrence in Abulafia. In the latter's I-jayye ha-'Olam ha-Ba, we read:
Prepare your true thoughts to imagine the Name, may He be

Blessed, and with it the supernal angels. And visualize them in
your heart as if they are human beings standing or sitting around
you, and you are among them like a messenger .... And after you
have imagined this entirely, prepare your mind and your heart to
understand the thoughts whose matters are to be brought to you
by the letters you have thought of in your heart. 83
It becomes clear several pages later that this refers to the letters
of the Ineffable Name, of which it is said that they are the ones
portrayed "and he shall close his eyes and intend in his thought, and
the first inte!"tion is that he is to imagine that there are four camps
of the Indwelling, or a Tabernacle around them, and four beautiful
flags in round forms surrounding the fifth camp." 84 Following this
passage, Abulafia describes the image that is to be imagined: the

seventy-two letters Name in the center, with the four Names of four
letters in the four corners of the square. Next to the seventy-two letter
Name is written thirty-two [probably an allusion to the thirty-two
netivot mentioned in Sefer Ye~irah]; this is an allusion to the gematria:
72+32 =104=4 x 26 [26 is the gematria of the Tetragrammaton].
One also ought to note here the parallels to the techniques of
imagining in the writings of other Kabbalists. Abulafia's younger
contemporary, R. Joseph b. Shalom Ashkenazi, cites an extremely
interesting quotation in the name of "the philosophers." This
quotation, to be discussed below, is important in a number of
different respects; I shall confine myself here to mentioning just one
of them. The unidentified philosophers cited, who were presumably
contemporaries or predecessors of Abulafia, proposed a technique
of contemplation quite similar in several respects to that contained
in the above quotations from Abulafia, though not identical with it.
The following is the text of the passage:SS
The philosophers have already written on the issue of prophecy,

saving that it is not improbable that there will be a person to whom
things will appear in his imaginative faculty comparable to that
which appears to the imaginative faculty in a dream. All this [could
take place] while someone is awake, and all his senses are
obliterated, as the letters of the Divine Name [stand] in front of his
eyes, in the gathered colours. Sometimes he will hear a voice,86 a
wind, a speech, a thunder and a noise with all the organs of his
hearing sense, and he will see with his imaginative faculty with all
the organs of sight, and he will smell with all the organs of smell,
and he will taste with all the organs of taste, and he will touch with
all the organs of touch, and he will walk and levitate. All this while
the holy letters are in front of his eyes, and its colours are covering
it; this87 is the sleep of prophecy.
The similarity of the content of this quotation to Abulafia's

teaching is interesting, despite the fact that he is dearly not the author
quoted here; the contemplation of the letters of the Divine Name as
a technique for bringing about 'prophecy' is dearly parallel to
Abulafia's own path. Moreover, the quotation of these words in the
name of "the philosophers," despite the fact that it is min'gled with
ideas from Sefer Ye~irah, fits the mixture of Maimonidean philosophy
and Sefer Ye~irah mysticism characteristic of Abulafia's own writings.
Nevertheless, the presence here of a certain motif which is
definitively rejected by Abulafia-i.e., "and its colors are enwrapped
in it"88-makes it difficult for us to identify this passage with any
likelihood as one of the "lost" writings of Abulafia. Yet it is precisely

this conclusion, taken together with the quotation from Ibn Latif,
which is significant for our understanding of the development of the
teaching of this ecstatic Kabbalist. Abulafia did not create a new
theory, but developed an already existing tendency, albeit one in
some respects rather different from that expressed in his works.
R. Isaac of Acre, an ecstatic Kabbalist of the late thirteenth and
early fourteenth century, saw the act of imagining of the letters
composing the name of God as a means of achieving the life of the
world to come. These are his words in Me'irat <Enayim:89
I, Isaac the young, the son of Samuel, of Acre, may it speedily be

rebuilt, say [as follows], to the elite as well as to the vulgus: that
whoever wishes to know the secret of attaching one's soul above
and cleaving one's thought to Almighty God, so that one may
acquire the World to Come with that same constant thought,
without interruption, and God will always be with him, in this
[world] and the next [do as follows]: Let him place before his eyes
and his thought the letters of the Ineffable Name, as if they are
written before him in a book, in Assyriac writing, and let him
visualize each letter before his eyes as great, without limits. I mean
by this to say that when you envision the letters of the Ineffable
Name before your eyes, (imaginatively] put your mind's eye on them
but the thought of your heart be on the Infinite [Ein Sof], [the
envisioning and the thought] both concomitantly. And this is the
true cleaving of which Scripture said, "to cleave to Him. " 90 "and to
Him shall you cleave,"91 "and you who cleave,"92 etc. And so long
as the soul of man cleaves to the Name, may He be blessed, no evil
shall befall you, and you shall come to no error in any matter, either
intellective or sensory, and you will not fall into the hand of chance,
for so long as one is cleaving to God, may He be blessed, he is above
all chance and rules over them.
Another sentence in the same work describes the technique of

imagination:
I, Isaac ... of Acre, have come to write a tradition pertaining to the

intention of the punctuation of the Holy Name . . . of which
whosoever knows it will think in his heart of its vocalization as if it
is vocalized before him.93
. In a magical passage appearing in the manuscripts, the idea of

Imagination appears as follows: "Another way. YHWH with the
Vocalization of devaref5a. Imagine in your mind the letters of the
Ineffable Name before your eyes, in a circle colored red as fire, and
your thought shall perform much. From Rabbi Tanhum. " 94 The
expression, "your mind shall perform much," and the end of the
previous passage from Me,irat 'Enayim, suggest an explicitly magical
direction, conveying a technique, the main element of which is the
attainment of cleaving to God (devequt). 95 It may be that R. Isaac of
Acre combined Abulafia' s teaching with a magical understanding of
the imagining of the letters of God's Name which also was practiced
in the thirteenth century.
In conclusion, it is worthwhile citing a few comments concerning
the imagining of the letters from MS. Sasson 290, p, 648:
You may picture the Ineffable Name like the white flame of the
candle, in absolute whiteness, and the light in your looking at the
candle, and even when there is no candle, remember the flame, and
there you may see and look at the light, from the pure white light.
And one must always imagine that you are a soul without a body,
and the soul is the light, and you are always within the
above-mentioned flames, by way of the pure clouds. And strive to
be pure and full, and if it is daytime wearing I:ii:it and tefillin and the
ring upon your finger, and at night as well the ring upon your finger.
And be accustomed to cleanliness in that house where you stand in
the sanctuary of God, within His precious, holy and pure names.
I have discussed the visualization of the Divine Names at some

length, because it concerns an extremely widespread technique,
known to a number of different Kabbalists. However, there is one
point which is critical for the understanding of Abulafia's doctrine:
what he assumes to be a means, in the passages we have cited from
Ffayye ha-'Olam ha-Ba, become (in other passages of his to be discussed
in the third chapter) the goal. The letters of the Divine Name are not
only a component of the method of cleaving to God; the process of
imagining the letters in the first stage precedes the vision of the letters
in the final stage of the ecstatic process. 96 This distinction between
technique and goal is not dear in other authors, so that in their
descriptions the imagining of the letters is transformed into
immediate cleaving to them. Finally, let us note that the technique
of imagining already appears in the early thirteenth century mystic
Ibn Arabi. 97
Another interesting element of Abulafia's technique of contem-
plation appears in lfayye ha-'Olam ha-Ba. In several places there, he
refers to a technique of recitation and contemplation connected to the
three main organs of the body: the head, the belly, and the torso:
And he should again pronounce the head of the end, which is L

[lamed], and imagine as if you are gazing at your belly, and do not
breath between pronouncing the place of your organ and pronounc-
ing that letter which rules over that organ. 98
Elsewhere in the same work we read:
Again, go and mention the head of the middle of the Name. You
already know that you ought to pronounce [the names of] the organs
from what I have said, that there are so to speak three spots on
your head: the inside, which is the head of the head; the middle,
which is the inside of the head; and the behind, which is the end
of the head. And likewise imagine as if there are three points on
your torso, which is the place of your heart: the head, which is the
center of the middle; the middle, which is the middle of the middle,
which is but one point in its center; and the behind, which is the
end of the end. And likewise imagine that there are three points in
your belly: the front, which is the point of your navel, the head of
the end; the middle, which is the point of your entrails; the middle
of the end, and behind, which is the point of the end of your spine,
which is the place of the kidneys where the spinal cord is completed,
the end of the end.99
This passage is based upon the pronunciation of the letters of the

Name of seventy-two letters, consisting of units of three letters, each
three of which constitute one column. A unit consists of a beginning,
the first letter; a middle, the second letter; and an end, the final letter.
It follows from this that, by reciting a column of nine letters pertaining
to the bodily organs, one thereby refers to the human head, torso,
and belly. An error in the recitation of one letter is likely to bring
about a change in one of the organs of the body, for which reason the
name of seventy-two letters also includes the combination Mum
[defect]_100
What are the sources of this technique? The reference to the navel
leads G. Scholem to think that there is a connection between Abulafia
and the school of hesychasm, which practiced the contemplation of
one's navel.l 01 But it seems to me that precisely that opinion which
he sees as "one which is difficult to imagine" is the correct one;
namely, that this technique came about through an internal
development, based upon study of Sefer Ye~irah. In I-Jayye ha-'Olam
ha-Ba, it states:
Know that there are within man three matters created by the three
pillars (i.e., primary letters], 'ms, combined with yhw, and these are
the angels of fire, wind and water. Behold, the head is created by
three forms of fire, corresponding to ta'"q [corresponding to] fire,
and the belly [is created of] water, corresponding to s'd [correspond-
ing to] water, and the torso, created from the wind, corresponding
to tm"d [corresponding to] wind_l02
This division of the human body originates in Sefer Ye~irah iii, 4,

where it states "[There are] three pillars [called] ,ms in the soul: fire,
water and wind. The head is created from fire, the belly is created
from water, end the torso, which is created from wind, mediates
between them." Abulafia added a new element to this division,
occurring already in Baraita de-Mazalot, 103in which the astrological
signs are divided into three groups, each element belonging to
another group: t'"q= taleh, Aryeh, Qeset (i.e., Aries, Leo, Sagittarius)
= fire; tm"d = Te'omim, Moznayim, Gedi (i.e., Gemini, Libra,
Capricorn)= wind; sa'ad= Sartan, 'Aqrav, Deli (i.e., Cancer, Scorpio,
Aquarius)= water. Through this, there came about the view that the
three parts of the human body are likewise connected to the three
letters.
Abulafia used the letters of the Name of seventy-two letters
rather than the initials of the names of the constellations. Viewed in
this way, it is clear that according to his approach the navel is no
more than one of the nine points of the human body, and that there
is no special significance to its contemplation. lt is worth mentioning
here the magical character of the technique of pronouncing the name
of the organ and the letter appointed over it. In I-Jayye ha-'Olam ha-Ba,
Abulafia writes:
He<!d and belly and torso, that is, the head, beginning inside the
end. The "head" is the first point that you imagine in it; the "end"
is the purpose of the head, and is like a tail to it, and the belly is
likewise like a tail to the head, and is the image of the torso, wherein
the heart is located. And the image that you ought to imagine at the
time of pronunciation, in order to change within that image the
nature of [one] part of the bodies, alone or with others, is: think in
your heart the name of that thing, and if it is [composed] of two
letters, such as yam [sea], and you wish to invert it, and the name
of the reversal is yabasah [dry land], the companion of yam with
yabasah, and this is "beginning and end, yah." But the middle is
me-yabes yam; behold, Yah meyabes Yam (God makes dry the sea), for
He in truth makes the sea into dry land. And pronounce· in this
image whatever you remember, and thus you will first say heh, in
the middle of your head, and draw it within your head as if you
were contemplating and see the center of your brain, and its central
point in your thoughts, and envision the letter heh inscribed above
it, which guards the existence of the points of your brain.104
We may now, understand Abulafia' s remarks in Pe'ulat ha- Ye~irah:
Begin at the head of your head, until there the first eight lines to
preserve the head, and he shall mention the second eight lines to
fulfill the first, in the first order, and he shall mention the eight third
lines, the storm and the wind, and one image emerges.lOS
There is no doubt that this refers to the head, the torso and the
belly, with the help of a slightly different classification: (a) the head;
(b) the first [qama; the correct reading may be qomah-stature]; (c)
end. As in lfayye ha-'Olam ha-Ba, the letters of the Name of
seventy-two letters, which are pronounced over the organs of the
body, are here mentioned in order to create the homunculus, while
while in lf.ayye ha-'Olam ha-Ba, "in order to change nature," namely
the spiritual nature of man-his psyche. It is worth mentioning that
this technique incorporates two different planes of activity: the letters
must be pronounced while one envisions in one's mind the place
which they influence.
The magical character of this technique is manifested in R. Judah
Albotini's Sullam ha-'Aliyah. Here the author copies almost word for
word, the relevant passages from the two major works by Abulafia,
Or ha-Sefiel and lf.ayye ha-'Olam ha-Ba. 106 Prior to describing the
above-mentioned technique, the author writes: 107
... that the angels were created and all creatures were made from
the twenty-two letters and their combinations and their permuta-
tions, and as fire by nature warms, and water cools, so do the letters
by their nature create all sorts of creatures, and [fulfill] the requests
of those who mention them with wisdom and knowledge. Of this
our sages said108 that Bezalel knew how to combine the letters with
which heaven and earth were created. Likewise, the other prophets
and pious men in each generation, by means of the combination and
permutation of letters and their movements, used to perform
miracles and wonders and turn about the order of Creation, such
as we find it explained in our Talmud109 that Rabba created a man
and sent him to R. Zeira.
5. Prepar,ations for Recitation
. . Havinq described the details of the technique of reciting the

D1vme Name, we shall now discuss the necessary preparations
related to this act. In two of his books, lf.ayye ha-'Olam ha-Ba and Or
ha-Sek_el, Abulafia describes these conditions:
... At the time that you wish to recite this Ineffable Name as
engraved above with its vocalization, adorn yourself and seclude
yourself in a special place so that your voice will not be heard to
anyone apart from yourself, and purify your heart and your soul
from all thoughts of this world. no
Elsewhere, he writes:
Be prepared for thy God, o Israelite! Make thyself ready to direct thy
heart to God alone. Cleanse the body and choose a lonely house
where none shall hear thy voice. Sit there in thy closet and do not
reveal thy secret to any man. If thou canst, do it by day in the house,
but it is best if thou completest it during the night. In the hour when
thou preparest thyself to speak with the Creator and thou wishest
Him to reveal His might to thee, then be careful to abstract all thy
thought from the vanities of the world. 111
A similar description is repeated in Sefer ha-lfeseq:
When you wish to recite the Name of seventy-two letters, following

the preparation we have mentioned, you must arrange to be alone
in a special place, to pronounce the secret of the Ineffable Name,
and to separate and isolate yourself from every speaking creature,
and from all vanities of [the world, so as not to view them as]
attributes [of God]. And also so that there not remain in your heart
any thoughts of human or natural things, of either voluntary or
necessary [matters], as if you are one who has given a writ of divorce
to all forms of the mundane world, as one who has given a testament
in the presence of witnesses in which he orders [another] to take
care of his wife and his children and his property, and has relieved
himself of all involvement and supervision and transferred it from
himself and one away.112
The two main stipulations appearing here-separation from the

vanities of the world and isolation in a special house for the purpose
of this recitation-reappear in Sa'are ?;_edeq:
He should also ascend to purify his soul above all other wisdoms
which he has learned; the reason for this being that, as they are
natural and limited, they contaminate the soul and prevent the
Divine forms, which are extremely fine, from passing through it ...
therefore one must isolate oneself in a special house, and if the house
is such that he will not even hear a voice, this is even better.1 13
A third preparation for the act of recitation is to adorn oneself in

talit and tefillin:
And wrap yourself in a tallit and place your tefillin on your head and
your arm, so that you may be fearful and in awe of the Shekhinah,
which is with you at that time. And cleanse yourself and your
garments, and if possible let them all be white, for all this greatly
assists the intention of fear and love. 11 4
Elsewhere, we read, "And sit enwrapped in clean white pure

garments or new garments over all your garments, or over your tallit,
and your head adorned with tefillin. " 115 To this atmosphere of
mystery is added the instruction that "if it is night, light many
candles, until it shall enlighten your eyes well. " 116 As two
contemporary students of hypnotism have attempted to show in a
study, 117 to which we shall return later, these instructions constitute
a method akin to, though not identical with, that inducing
auto-hypnosis.
Once these conditions have been fulfilled, the one contemplating
begins to combine letters according to the methods described above.
The immediate goal of these combinations is to achieve a state of
"warming of the heart": 11 8
And begin to combine small letters with great ones, to reverse them
and to permutate them rapidly, until your heart shall be warmed
through their combinations and rejoice in their movements and in
what you bring about through their permutations; and when you
feel thusly that your heart is already greatly heated through the
combinations . . . then you are ready to receive the emanated
influx.119
In Sefer ha-Melamed, Abulafia says, "but that of which I have

informed you concerning the matter of the secret of combination,
that when you mention the words combined, then the divine spirit
shall rest upon you through the heating of your heart." 120 We read
another formulation of this motif in Sa'are Z.edeq, "all these acts must
?e performed with rapid motion, which warms the thought and
mcreases the longing and joy."121 This motif of "warming" the heart
or the thought is decisive for understanding the nature of the
technique suggested by Abulafia; one may easily be misled by the
external similarity between the components of Abulafia' s path
towards the mystical experience and certain detail in Yoga or
hesychasm. But beyond the details, which are clearly borrowed from
outside sources, Abulafia's way is an original one in terms of the
40 The Mysttcal Experience m Abraham Abulafta
psychological mechanism by which the new consciousness that he

reaches is activated. While in the other known techniques-Yoga,
Sufism and hesychasm-the goal is to attain the maximum degree of
concentration by means of a generally simple formula, to be repeated
over and over again, Abulafia's method is based upon the
contemplation of a constantly changing object: one must combine the
letters and their vowel signs, "sing" and move the head in accordance
with the vocalization, and even lift one's hands in the gesture of
Priestly Blessing. This combination of constantly changing compo-
nents is entirely different from what we know of these other
techniques. Abulafia is not interested in relaxing the consciousness
by means of concentration on a "point," but in purifying it by the
necessity to concentrate intensely on such a large number of activities
that it is almost impossible at that moment to think about any other
subject. By this means, the consciousness is purified of every subject
apart from the names being uttered.
The concentrated effort also assures rapid results; in IJayye
ha-<ozam ha-Ba, 122 Abulafia states:
... it is the tradition among us that the influx comes to the complete
man when he completes the first verse following the pronunciation
of the twenty-four Names, whose mnemonic123 is "My beloved is
white and ruddy: the voice124 of my beloved knocks" (Dodi ?_a~
ve-'adom; Qol DOdt Dofeq).
The point here is that, after one utters the twenty -four Names
(symbolized by the gematria of the word dOdi), each of which consists
of three letters, it is possible to reach contact with the archangel
Metatron. This intense increase in the level of mental activity at the
time of pronunciation places the Abulafian experience under the
category of "intense ecstasy," to use the terminology of Marganit
Laski. 125 One does not find in Abulafia experiences of contemplative
mysticism which are continued over a long period of time. Instead,
his approach is intense; for this reason, the duration of the experience
is also limited, as it is impossible for the mind to function on such
an intensive level over a long period of time. Abulafia' s system directs
one towards short bursts into Eternal Life, followed by a rapid return
to the life of this world. For this reason, the above-mentioned
approach, in which Abulafia's technique is seen as a means of
bringing about a state of auto-hypnosis, seems difficult to accept. 126
The decrease in the level of bodily and mental activity characteristic
of the hypnotic state is absent in Abulafia. In his opinion:
Techmques for Attainmg Ecstasy 41
The more the sublime intellective flow is strengthened within you,

the more your external and internal organs become weakened, and
your body begins to tremble greatly and mightily, until you think
that you shall surely die at that time, for your soul will become
separated from your body out of the great joy in attaining and
knowing what you have known.127
I would like to note one interesting side aspect of Abulafia's

technique: namely, that his method is based upon the actual
expression or pronunciation of the Ineffable Name, and that, in every
possible combination of vocalization and of the letters themselves.
According to the Mishnah, "One who pronounces the Name in its
letters [i.e., as it is written] has no share in the World to Come." 128
Abulafia claims the exact opposite: that the way to attain the World
to Come is precisely, and only, by pronouncing the Ineffable Name.
Thus, we find here an extraordinary phenomenon: Abulafia's system
is based upon the performance of an act, the recitation of the Holy
Name, which constitutes a definite halakhic transgression. It is
therefore quite surprising that neither Abulafia nor his opponents
even mention this problem. 129 This makes an interesting contrast to
a somewhat similar case in the Christian world. I refer to a religious
movement which sprang up in Russia in 1913 which saw the Name
of God as the principal means for connection with Him; in its view,
the recitation of God's Name during worship brings about the
unification of the worshipper with God Himself through the very act
of pronouncing. Its opponents argued against this view that one is
categorically proscribed from uttering God's name unnecessarily. 130
In conclusion, one can mention the term used by G. Scholem to
characterize the above-described path. In several places, he referred
to Abulafia's path as a kind of "magic of inwardness," 131 whose main
intention is to change man's inner structure. Abulafia claimed that
one could alter both man's nature and his soul. 132 For this reason,
while his path ought to be identified as a magical one because it
alludes at times to the possibility of changes in external nature, its
main intention of influencing the soul deserves the term technique
rather than magic. As against the vain attempt to change the outside
World, Abulafia at least succeeded in changing his own conscious-
ness, as did the other mystics.
Notes to Chapter One
1. Chapter 16. The text cited here is based primarily upon S. Wertheimer,
Bate Midrasot I, 92, with minor corrections based upon the text in Bet
ha-Midras, III, ed. Jellinek (Chap. 14); cf. Schafer, Synopse, pp. 88-89, par.
204-205. On the Divine Names mentioned in this passage, see Scholem, Major
Trends, p. 56 and p. 363, nn. 57-58.
2. S. Mussaioff, Merkavah Selemah (Jerusalem, 1921), fol. 4b; on the
parallelism between this passage and the previous one, see the note by
Wertheimer, Bate Midrasot I, 92, n. 75.
3. Printed in Ta'am Zeqenim (Frankfort a. M., 1855), p. 54 ff. The version
cited here appears in R. Judah al-Barceloni's Perus Sefer Ye~irah (Berlin, 1885),
p. 104. See also B. Levin, O~ar ha-Geonim IV, Responsa, p. 17; idem., I, 20, n.
1; MS. New York - JTS 1805 (Enelow Collection, 712) fol. 41a.
4. Levin, O~ar ha-Geonim IV, Responsa, p. 14; Scholem, Major Trends, pp.
49-50. n. 33-35. Jellinek thinks that this reflects Sufi influence, but he has not
given his reasons for this statement. See Beitriige, no. 22, p. 15. See now also
Idel, Kabbalah-New Perspectives, pp. 89-91.
5. G. Vajda, "Etudes sur Qirqisani," REf, vol. 106 (1941-45), p. 107, n. 2.
6. 'Aru!_ ha-Salem vol. 1, p. 14.
7. Scholem, Jewish Gnosticism, p. 54.
8. See his commentary on lfagiggah, fol. 14b.
9. Rashi on lfagiggah 14b. Compare the aggadah cited in Yalqut Sim'oni to
Genesis, sec. 44.
10. MS. Cambridge Add. 643, fol. l9a; MS. Oxford 1574, fol. 34b; MS.
Vatican 431, fol. 39a. This passage is quoted in the name of Ibn Ezra-with
slight changes-in Sefer Ketav Tammim of R. Moses Taku, 6~ar Ne~mad, III,
p. 85, which matches the version found in MS. British Library 756, fol.
170b-l71a. On this work, see Dan, Esoteric Theology, pp. 143ft.
11. 6~ar Ne~mad III, 84. See M. Guedemann, ha-Torah weha-lfayyzm
be-yemey ha-Benayimbe-~arfat uve-Askenaz pp. 123-124, and Scholem, Major
Trends, pp. 102-103.
12. MS. Oxford 1812, fol. 55b. On this work, see Dan, Studzes, pp. 44-57;
idem, "The Ashkenazi Hasidic Gates of Wisdom," in Hommage a Georges Vajda,
ed. G. Nahon- Ch. Touati (Louvain, 1980), pp. 183-189.

13. The letters of the forty-two letter Name are here interpreted as the
initials of mystical Names of God. This is an ancient approach, which had
considerable influence on the medieval mystics; R. Eleazar of Worms seems
to have been one of the important avenues through which this approach
made its way into Europe. On the subject generally, see Idel, "The World of
Angels," pp. 1-15.
14. The interpretation of each of the letters as a Name in itself already
appears in the Hekhalot literature; see, for example, Hefs!:llot Zutarti, ed. R.
Elior, p. 28. On the influence of this outlook on Abulafia, and of his outlook
on R. Moses Cordovero and on Hasidism, see Idel, "Perceptions of the
Kabbalah."
15. Based upon Sanhedrin, fol. 91a; see Idel, "The Concept of Torah," p.
28, n. 20.
16. On this abbreviation as a reference to R. Eleazar, see Dan, Esoteric

Theology, pp. 118-127.
17. Chapter 41. Printed by A. Jellinek in Kol5ve Yi!:_lylq 34 (1867), p. 16.
The work was composed at the beginning of the second half of the thirteenth
century.
18. A certain parallel to the opinion of Ibn Latif appears in the words of
an anonymous author whose work was preserved in MS. Mainz - Academie
107, fol. 98a.
And now I shall point out what the three times YHWH refers. Know that
there are two [kinds] of comprehension which one may comprehend of
Him, may He be blessed. The first is that He exists: this comprehension is
the one spoken of when they say that we may understand God through His
deeds, for it is impossible without there being a first cause. The second is
that, even though we have not yet reached it, we are confident that in the
future awesome things are to be generated, from which we may recognize
the rank [ma'alah] of the cause which generated them, on a level greater than
that which we know now, in what has been generated in the act of Creation.
And albeit that this comprehension is greater than the former one, the
common element of both is that through His actions one knows the Active
Agent. But these comprehensions differ in that the former is a comprehen-
sion of his existence, and the latter is comprehension of his rank. But there
is yet a third [kmd of] comprehension, with which created beings are not
involved at all, and this is the comprehension of the essence, which is hidden
from' all beings but God alone, who alone comprehends His essence, and
none other. And these three comprehensions are alluded to in the verse,
"God h;ts reigned, God does reign, God w1ll reign forever and ever."
The awesome deeds referred to here are evidently parallel to Ibn Latif's
remarks concerning the Divine will, on the one hand, and the miracles and
wonders performed by means of the supernal will, in the quotation below
from R. Moses of Burgos, on the other hand.
19. For Ibn Gabirol's influence on Ibn Latif in the identification of 'will'
and 'speech,' seeS. 0. Heller-Wilenski, "The Problem of the Authorship of
the Treatise Sa'ar ha-Samayim, Ascribed to Abraham Ibn Ezra" (Heb.), Tarbi~,
vol. 32 (1963), pp. 290-291, and n. 74.
20. See Scholem, Les Origines, p. 356.
21. MS. Oxford 1580, fol. l49a. On "Torah, Wisdom and Prophecy," see
also below, Chap. 4, n. 34.
22. The reference is to R. Ishmael, R. Nehunyah ben ha-Kanah and R.
Akiba, "who are among the great ones of Israel among the authors, such as
Pirqe Hef5!llot, Sefer ha-Bahir and Otiyot de-Rabbi 'Aqiva," as Abulafia explains
below, in fol. 148a.
23. Perus Sem- ben M"B Otiyot, printed by Scholem in Tarbi~, vol. 5 (1934),
p. 56.
24. See the chapter devoted to this subject in Idel, Abraham Abulafia, pp.
133ff.
25. Sitre Torah, MS. Paris- BN 774, fol. l56a; Sefer ha-6t, pp. 80-81.
26. Sitre Torah, ibid., fol. 157b. The verbs "combine" and "be purified" are
different forms of the root ~rf.
27. Maftea~ ha-Ra'ayon, MS. Vatican 291, fol. 21a.
28. See the chapter on language in Idel, Abraham Abulafia, pp. 143-146.
29. 6~ar 'Eden Ganuz, MS. Oxford 1580, fol. 161a.
30. MS. Jerusalem 8° 148, fol. 63b.
31. Liqqutei lfami~, MS. Oxford 2239, fol. 113a.
32. MS. Oxford 1580, fol. 706b.
33. Perus Sir ha-Sirim, MS. Oxford 343, fol. 49a.
34. MS. Miinchen 408, fols. 65a-65b, also published in Sefer ha- Peli'ah,
fol. 35b. On the dialogic element in Abulafia's mystical experience, see below,
chap. 3.
35. On Ma'aseh Merkavah= sem be-sem= 682, see Idel, Abraham Abulafia,
pp. 179-181.
36. Or ha-SeJsel, MS. Vatican 233, fol. 95a, copied in Pardes Rimmonim, fol.
92c, under the title Sefer ha-Niqqud. Compare, against this, the table appearing
in Ner Elohim, MS. Miinchen 10, fol. 149a-149b and 150b, which differs in a
number of respects from that in Or ha-SeJs.el. A specimen of the table of
letter-combinations which we have printed appears as well in Tocci,

"Technique of Pronunciation," pp. 222, 229, which he printed from 6r
ha-Sefiel; he likewise noted the source of the section in Pardes Rimmonim in 6r
ha-Sekel.
For similar phenomena of combinations of vowels in ancient pagan magic
seeP. C. Miller "In Praise of Nonsense" in Classical Mediterranean Spirituality
ed. A. H. Armstrong (New York, 1986) pp. 482-499.
37. MS. Vatican 233, fol. 97a.
38. 'Eser Hawayot, MS, Miinchen 43, fol. 219a, as well as in several
passages in Sefer ha-Sem. The section was copied from the works of R. Eleazar
in Min!zat Yehudah by R. Judah I:Iayyat (Ma'are's!t ha-Elohut, fol. 197b) and from
there to Pardes Rimmonim, fol. 92b. The expression, "the book of the structures
[ma'arafiot] of the living God" is an allusion to Ma'are's!t ha-Elohut, R. Moses
Cordovero substituting the author for its commentary. The first Spanish
Kabbalist to use an Ashkenazic system in his books was R. David b. Judah
he-Hasid, in Matt Mar'ot ha-?_ov'ot, p. 95. This source was also known toR.
Moses Cordovero, who mentions him as "the author of Sefer 6r Zaru'a,"
which, as is known, is the work of R. David. Compare Pardes Rimmonim, fol.
93b with the citation given in Mar'ot ha-?_ov'ot. R. David's contemporary, R.
Menahem Recanati, also alludes to this system in his Perus la-Torah,
Gerusalem, 1961) fol. 49b.
39. See the chapter on language in Idel, Abraham Abulafia, sec. 3 and n.
31. Abulafia based the use of the word notariqon upon widespread knowledge
in his circle. See MS. Berlin - Tiibingen Or. 941, fol. 88a, which contains a
text very similar to pt. 3 of Ginnat Egoz, in which the word notariqon appears
with the vocalization of five different vowels.
40. On Exodus 3:15.
41. M. Steinschneider (Hebriiische Bibliographie, val. 21, p. 35) alludes to
the possibility of the influence of ha-'Agulot ha-Ra'ayoniot on the technique of
circles in ljayye ha-'Olam ha-Ba. However, it is difficult to substantiate such
an assumption in light of the fact that Abulafia does not at all mention
ha-'Agulot ha Ra'ayoniot, despite the fact that this was a widespread work
among the Jews.
42. MS. Rome - Angelica 38, fol. 38b; MS. Miinchen 285, f. 30a.
43. MS. Miinchen 285 fol. 102a.
44. MS. Miinchen 58, fol. 320a.
45. George Anawati, "le nom supreme de Dieu," Etudes de philosophie
rnusulmane (Paris, 1974), pp. 404--405.
46. Ext~nsive bibliographical material on breathing and on the various
techniques of pronunciation was gathered by Tocci in the notes to his article,
"Technique of Pronunciation." However, his analysis of the details of

Abulafia's system of breathing is based upon a passage from Or ha-Sels_el and
upon the printed portion of Ijayye ha-'Olam ha-Ba; he was unaware of several
important discussions concerning breathing technique, which we will cite
below, for which reason his study is incomplete.
47. MS. New York- JTS 1897, fols. 86b-87a.
48. Avot 4:1.
49. These are the first and last letters of the Name of forty-two letters.
50. Seva' Netivot ha-Torah, p. 25; Ijayye ha-'Olam ha-Ba, MS. Oxford 1582,
fol. 54b.
51. J. H. Woods, The Yoga System of Patanjali (Cambridge, Mass.: Harvard
University Press, 1966), p. 193; Yoga-Sutra II, 49.
52. The accepted interpretation of kumbhaka is "halting"-an interruption
in the breathing activity after one draws in air. In one place only have I
succeeded in finding an interpretation suitable to Abulafia as well: in the
French translation of the lectures of Vivekananda on the sutra of Patanjalil,
Jean Herbert, the translator, remarks that the meaning of kumbhaka is a halt
before or after the breath. The former interpretation suits the idea of rest in
Abulafia, but I cannot verify the reliability of this interpretation. See S.
Vivekananda, Les Yogas practiques (Paris, 1939), p. 551, 1.
53. MS. Vatican 528, fol. 71b.
54. MS. Vatican 233, fols. 109b-110a. Copied by R. Moses Cordovero in
Pardes Rimmonim, fo!. 92c-d, as Sefer hJ-Niqqud.
55. Ibid, fols. 110a-110b.
56. The straight ones are read as Aleph - Yod, the inverted ones as Yod
-Aleph.
57. MS. Oxford 1582, fol. 54b: "And between each letter you are allowed
to wait aad to prepare yourself and breathe for the duration of three breaths
of the breaths of pronunciation."
58. The sentence "but he is not allowed ... together" appears twice; I
have eliminated the repetition.
59. Maftea[l ha-Semot MS. New York, JTS 1897, fol. 87a. It is worth noting
that, despite the difficulty in uttering letters while breathing, such an
instruction does appear among the Sufis, who make use of a 'technique
combining pronouncing while breathing and emitting air. See Anawati-
Gardet, Mystique musulmane (Paris, 1961), pp. 208--209.
60. In Sephirotic Kabbalah, the forty-two letter Name serves as a symbol
for the attribute of Gevurah-the Sefirah of rigor.
61. MS. Oxford 1582, fol. 61b.

62. G' nesimot (three breaths) , 814, nesimah a~at, ha-sa(an yamut -mas(inot
(one breath; Satan will die; enemies) > ha- hasagot be-dam ha-adam (thev
comprehension in the blood of man) >sin dalet yod (the letters of Sadday written
out in full) >~otam seni (the second seal) >hemit ha-sedim (killed the demons)
, ba-~otam masia~ (with the seal of Messiah) >memit ha-dam ha-ra' (kills the bad
blood) >memit middah ra' ah (kills the bad attribute) > met mi-yad yeqarah (dies
of a dear hand). There may be a connection between the positive valuation
of breathing as a means of strengthening the spiritual element, and the idea
of the Orphic poets, quoted and rejected by Aristotle in De Anima 410b, 28,
that the soul is drawn in by breathing.
63. MS. Oxford 1582, fols. 54b-55a. Y"H nesimot (18 breaths) >824 >senot
~ayyim (years of life) > ~yye nesamot (life of the soul) > meis~nney ~ayut (the
changers of vitality) >~ayut ha-nesamah (vitality of the soul). Sene ne~irim (two
nostrils) > 678 > 'aravot > ne~ire nesamah (nostrils of the soul) >senaim keruvim
(two cherubs)> seney murkavim (two compounded) >mak_ri~e ha-Sek_inah (those
who force the Shekhinah). See also MS. Jerusalem go 1303 fol. 55b.
64. Compare Gan Na'ul, MS. Miinchen 58, fol. 322a:
As it is said [Gen. 2:7], "And he breathed into their nostrils the breath of
life," and one who weighs the letters must contemplate the secret of the
recitation of the names, with the hidden breaths sealed by all the wisdoms,
and in them he shall live after death.
Compare also Nahmanides in his commentary to Ecclesiastes, Kitve

Ramban, ed. Chavel Jerusalem, 1963 I, 192:
And with the unique Name [there are]letters created and revealed miracles
performed in the world ... for with His Name He spoke and the world
was, and there is no chance in his words, but through them he splits the Sea
and the Jordan.
See also note 67 below.

65. Abulafia derives the word mal'ak (angel) from mel'akah (labor). See
lfayye ha-Nefes, MS. Miinchen 408, fols. 27a-b; Imre Sefer MS. Miinchen 40,
fol. 225b, etc.
66. Maftea~ ha-Semot, MS. New York JTS 1897, fol, 87a.
67. S~e Idel, "The World of the Imagination," pp. 168-171.
68. The, concluding poem of Ifayye ha-'Olam ha-Ba, MS. Oxford 1582, fol.
82a.
69. Psalm 150:6.

70. Genesis Rabba 14:9, ed. Theodor-Albeck, p. 134.
71. Maftea!z ha-Semot, MS. New York JTS 1897, fol. 87a. Compare also Or
ha-Se!_el, MS. Vatican 233, fol. 77b.
72. Sa'ar ha-Yir' ah, Chap. 10. The section is also quoted in Midras Talpiyot
of R. Elijah ha-Kohen, fol. 15b.
73. Deuteromomy 8:3.
74. The division of the hour into 1080 seconds, as well as the 1080
combinations, also appears in Abulafia, but he does not draw any connection
between them in his known works, no doubt because no connection of this
type exists in actuality. See: IS Adam, MS. Rome- Angelica 38, fol. Sa; Perus
Sefer Ye~irah, MS. Paris 774, fol. 60a; O~ar Gan 'Eden, MS. Oxford 1580, fol.
40b; and many other places. See also the introduction to Or Yaqar, printed
in R. Abraham Azulai's Or ha-lfamah (Bene Barak, 1973), III, fol. 44c sec, 73
on Bamidbar.
75. Sa'ar Pirte ha-Semot, Chaps. 1-2; as is well known, R. Moses
Cordovero was the teacher of R. Elijah de Vidas.
76. MS. Oxford 1582, fols. 54a-54b, printed by Scholem, Abulafia, p. 23.
77. Bera!_ot, fol, 22a.
78. MS. Vatican 233, fols. llOa-llOb; Scholem, Abulafia, p. 226. See also
J. L. Blau, The Christian Interpretation of the Cabala in the Renaissance (New York,
1965), p. 69, n. 12.
79. MS. New York JTS 1801, fols. 9a-b; MS. British Library 749, fol. 12a-b,
with omissions. See also Ner Elohim, MS. Miinchen 10, fol. 166b.
80. Psalms 141:2.
81. (Wien, 1860), p. 32. In the printed version the word magi'ot appears
there, which I have corrected in accordance with the meaning here. Here, it
refers to the letters of the Ineffable Name, which move the letters of Alef
Bet, an idea which appears already in Kuzari IV:25, and was already known
among the Kabbalists of Gerona, and afterwards by R. Joseph of Hamadan.
82. See Ibn Ezra's commentary to Exodus 3:15, which is also cited in the
section on circles, below, Chap. 3.
83. MS. Oxford 1582, fol. 52a.
84. Ibid, fols. 57b-58a. On the connection between closing one's eyes
and the use of mystical technique, see Idel, "Hitbodedut as Concentration,"
Studies, essay VII, Appendix A.
85. Printed by Gershom Scholem, from the commentary of R. Joseph
Ashkenazi to Parasat Beresit, in his article, "The True Author of the
Commentary to Sefer Ye~_irah attributed to the Rabad and his Works" (Heb.),
Qiryat Sefer 4 (1927-28), p. 299; see also Scholem's remarks, ibid., n. 2;
Hallamish, Kabbalistic Commentary, p. 223.
86. Sefer Ye3_irah I:9.
87. Compare Genesis Rabbah 17:5, ed. Theodor-Albeck p. 156.
88. The problem of the contemplation of colors and lights in Kabbalah
will be discussed in a separate work, in which I shall analyze this passage
from R. Joseph from other aspects. Abulafia does not mention colors at all
in his works, while elsewhere, in the epistle We-Zot li-Yehudah, p. 16, Abulafia
criticizes the contemplation of lights as being of a lower type of Kabbalah
than that which he advocates. See also the quotation alluded to below, p. 00.
89. Ed. Goldreich, p. 217; see also Gottlieb, Studies, p. 235.
90. Deuteronomy 11:22.
91. Deut. 10:20.
92. Deut. 4:4.
93. Ed. Goldreich, p. 89.
94. MS. Paris- Seminaire Israelite de France 108, fol. 95a, and compare
MS. Oxford 1943 and 15. British Library 768, fols. 190b-191a, and ibid., 771/2.
MS. Paris 108 contains sections from both Me'irat 'Enayim (see fol. 92a) and
an anonymous work of Abulafia (fol. 82a-89a). The forming of the letters of
the Name with colors, while connecting matter to Sefirot, appears as well in
MS. Sasson 919, p. 229, which also includes materialfrom the circle ofR. Isaac
of Acre.
95. There is no doubt that R. Isaac of Acre's remarks were influenced by
Maimonides' understanding of providence in Guide, III:51, albeit his
intellectual approach was given a magical significance.
96. The circle used by Abulafia in his technique turns afterwards into a
subject revealed in his vision.
97. Henry Corbin, Creative Imagination in the Sufism of Ibn Arabi (London,
1970), p. 234, n. 41-42.
99. Ibid., fols. 63a-b.
100. Ibid., fol. 12b.
101. Abulafia, p. 170.
102. MS, Oxford 1582, fol. 12b.
103. See Gad Ben-Ami Zarfati, "Introduction to Baraita de-Mazalot"
(Heb.), Bar Ilan; Sefer ha-Sanah 3 (1968), p. 67 and n. 34. This division appears
so The Mystical Experience in Abraham Abulafia
in many places in medieval literature; see Wertheimer's Bate Midrasot II, p.

26, and the comments of Abraham Epstein, Mi-Qadmoniot ha-Yehudim
(Jerusalem, 1957), p. 82. Abulalia himself also used this distinction in his
anonymous work in MS. Sasson 290, p. 235, and in O?,_ar 'Eden Ganuz, MS.
Oxford 1580 fol. 81a. It is worth noting that the concept of "forms"(zurot),
which appears in the section quoted from Ffayye ha-'Olam ha-Ba, means
"constellations"; see I. Efrat, Jewish Philosophy in the Middle Ages (Heb.), II,
pp. 93-94.
104. MS. Oxford 1582, fol. 61a.
105. ldel, Abraham Abulafia, p. 131.
106. Published by Scholem in Qiryat Sefer 22 (1945), p, 161.
107. Ibid, p. 165.
108. Bera}iot, fol. 55a.
109. Sanhedrin, fol. 65b.
110. Or ha-Se]iel, MS. Vatican 233, fol. 109a.
111. Ffayye ha-'Olam ha-Ba, MS. Oxford 1582, fol. 51b; Scholem, Abulafia,
p. 210. English translation taken from Scholem, Major Trends, pp. 136-137.
From this text, Ch. G, Nauert, Agrippa and the Crisis of Renaissance Thought
(Urbana, Ill., 1965), p. 289, n. 7, concludes that there may have been some
connection between Abulafia and Agrippa, although at present there is no
evidence to support such an opinion. Compare the words brought in the
name of R. Elijah of London, quoted below inn. 129.
112. MS. New York JTS 1801, fol. 9a; MS. British Library 749, fol. 12b.
113. MS. Jerusalem go 148, fols. 71b-72a. This is the source for the
description in Sullam ha-'Aliyah of R. Judah al-Botini; See Scholem Kabbalistic
Manuscripts, pp. 226-227. The language is more similar to Sa'are ?:edeq than
to Ffayye ha-'Olam ha-Ba, as thought by Scholem, ibid., n. 5, even though
Abulafia's book greatly influenced the quotation from Sullam ha-'Aliyah.
114. Ffayye ha-'Olam ha-Ba, MS. Oxford 1582, fol. 51b; Scholem, Abulafia,
p. 210; and Sefer Sullam ha-'Aliyah, printed in his Kabbalistic Manuscripts, p.
227. The motif of the "white garments" appears in a number of texts
connected with the recitation of the Divine Name. The recitation of the
Ineffable Name is described in a work entitled Simus Rison le-Girsat ha-Sefarim
ha-Ffi~oniim, MS. Bologna, University No. 2914, fol. 55a. Among the actions
which precede this recitation are immersion in a ritual bath, fasting, and
wearing white clothes, See also the ceremony of creating the golem, in the
section quoted by Scholem, On the Kabbalah, p. 185, Compare his words
quoted in the name of R. Elijah of Londres (London) in MS. Sasson 290, P·
381:
When you wish . . . to make your question, turn your heart from all other
involvements, and unify your intentions and your thoughts to enter Pardes.
Sit alone in awe, wrapped in ~allit and with teftllzn on your head, and begin
[to recite] 'Mikhtam for David' [Ps. 16], the entire psalm ... and read them
with their melodies.
115. Or ha-Seliel, MS. Vatican 233, fol. 109a.

116. Hayye ha-'Olam ha-Ba, MS. Oxford 1582, fol, 52a; Scholem, Kabbalistic
Manuscripts p. 227.
117. M. Bowers- S. Glasner, "Autohypnotic Aspects of the Kabbalistic
Concept of Kavanah," Journal of Clinical and Experimental Hypnosis 6 (1958),
pp. 3--23. The authors rely almost exclusively upon the material appearing
in G. Scholem on Abulafia and his disciples, and also analyze phenomena
pertaining to the Hekhalot literature and to M. H. Luzzatto. It should be
noted that the assumption that the ecstatic situation of the "descenders to
the Merkavah" is the result of self-hypnosis already appears in the article by
Yitzhak Heinemann, "Die Sektenfrommigkeit der Therapeuten," MGWJ 78
(1934), p. 110, n. 1.
118. On the sensation of heat among various mystics, see C. Rowland,
"The Visions of God in Apocalyptic Literature," Journal for the Study of Judaism,
vol. 10 (1979), p. 141, and n. 10.
119. Ijayye ha-'Olam ha-Ba, MS. Oxford 1582, fol. 52a.
120. MS. Paris- BN 680, fol. 293a.
121. MS. Jerusalem go 148, fol. 73a.
122. MS. Oxford 1582, fol. 53a.
123. Song of Songs 5:10.
124. Ibid., v. 2.
125. M. Laski, Ecstasy (New York, 1968), pp.47 ff.
126. See above, n. 117.
127. Ijayye ha-'Olam ha-Ba, MS. Oxford 1582, fol. 52a.
128. Sanhedrin, fol. 90b.
129. Compare the things attributed to R. Elijah of London (see above,
n. 114), who writes, after what is cited there:
Thereafter he should bow on his knees with his face to the east and say as
followg . . . and think of the Name which is written before him, but not utter
it w1th his lips ... and the Name of four letters, which is divided on the the
perfection of the vocalization into th1rty-eight sections, and they are not to
be pronounced, but he is only to direct his thoughts to them. (MS. Sasson

290, p. 381).
And compare to MS. Sasson 919, p. 210:
I, R. Isaac of Acre, felt in myself a great longing to gaze at the mllui [i.e., the
plene writing of each letter] of the Ineffable Name in all its ways, for I already
knew that the ways of heh and waw four and four, thus, h ha hh hy w ww waw
wyw. But the first one has only one mzluz, thus, ywd. But now guard yourself
and guard your soul lest you read the letters hhwyh, and do not read them,
for whoever pronounces the Name by its letters as they are written has no
portion in the World to Come. See this and ask your soul, but contemplate
them.
See also below Chap. 3, pp. 304--305.

130. R. Fulop-Miller, The Mmd and Face of Bolshevism (London, New York,
1927), pp. 258-260. The author, who points out the origins of this movement
in Mt. Athos in Greece, and sees a continuation thereof in hesychasm, which
is likewise based upon the recitation of the name of Jesus, claims (p. 260)
that the source of his approach lies in "Jewish Kabbalah," but there is no
proof for such a connection.
131. Scholem, Major Trends, p. 145.
132. See Idel, Abraham Abulafia, pp. 129-133.
Chapter Two
Music and Ecstatic Kabbalah
T. here are two main aspects to the association between mystical

ecstasy and music in the ecstatic Kabbalah: on the one hand,
music served as an analogy for the technique giving rise to ecstasy
and the ecstatic experience; on the other, it was an important element
of the actual technique of Abulafia and his students. We shall first
consider music as an analogy.
1. Analogy for Ecstasy-Evoking Techniques
In Gan Na'ul, we find a passage containing a comparison between

the influence exerted by music and the combination of letters: 1
Know that [letter-] combination is like the hearing of the ears, for
the ear hears and the sounds are combined according to the form
of the tune and the sound-enunciation.2 Witness the (stringed
instruments) kinnor and nevel; their sounds are combined, and with
the combination of the sounds the ears hear variation and
exchange3 in the pangs of love.4 The strings which are struck with
the right hand and with the left hand vibrate, bringing the sweet
taste to the ears, from which sound moves to the heart, and from
the heart to the spleen.s In the meantime, joy is renewed through
the pleasure of the variation of the tunes, which can only be renewed
by the form of the combinations. That is, the player plucks the first
string, which is analogous to the letter alef, for example, and it moves
from there to one string,6 to bet, gimel dalet, or he-that is to say, a
second, third, fourth, or fifth string, as we are using five as an
53
54 The Mystical Experzence m Abraham Abulafia
example. From there the pluckings are transposed, and by means

of transposition tunes and melodies are brought about which
transpose the heart by means of the ears. Thus also is the matter of
combining letters from the outside with the pen, in the form of the
combinations of the letters ('alef mem sm), as follows: 'ms, 'sm, ms',
m's, s'm, sm'; thus all cognates and similar things.
There are parallels between music and the technique of

combination in three areas: 1) Music-making and letter-combination
operate by means of the harmony which is produced by the
conjoining of two different principles: two different instruments
(kinn6r and nevel), two different tones from the same musical
instrument, or the joining of two different letters in the process of
combination. The movement from one string to another described
by Abulafia is similar to a certain technique of combination which
begins with a particular letter and either moves to the adjoining letter
or skips over one or more letters: i.e., A-B, B-G, G-D, etc., or A-G,
B-D, G-H, etc. 7 2) Letter-combination, like music, gladdens the heart;
it does so by means of the "hidden things which are found in the
transposition of the letters," wherein the joy comes from uncovering
the secrets. 3) Like music, letter-combination is an activity which
takes place outside the soul, influencing the soul inwards.
This parallel between music and letter-combination is repeated
in Sefer ha-lfeseq. There, Abulafia writes:
You must first verify in your heart, anyway that you can verify it,
that the letters are in essence signs and hints in the image of
characters and parables, and were created because they are
instruments by which man is taught the way of understanding; and
to us they are in the image of the strings of the kinnor. For by means
of the production of sound when it is plucked on the string with the
plectrum with the shift of the plucking from string to string, and
with the combination of the sound-enunciations which are produced
by it, the soul of the man wishing to be joyous is awakened to joy,
happiness, and gladness, and it receives from this its pleasure and
much benefit to the soul. 8
Abulafia's student, the anonymous author of Sa'are Z,edeq, largely

follows in the footsteps of his teacher when he writes: 9
And how the letters transpose, change, conjoin, separate, and jump
about in the first letters, in the middle of the word, and at the end
of the word, and the whole word, and the kind of the form of
combination of vowel points, and their pronunciation, and these are
carried over to the second degree, which is the form of the sound
Music and Ecstatic Kabbalah 55
and melody, until its melodic sound is made to be like kinn6r, putting
in motion his soul to the fineness of the melody and its variation.
Then the true pronunciation of the letter is revealed to him,
according to their special natures which function by means of the
variation of melody, in a motion working in his soul. Just as music
affects the [proper] balance 10 of the body, so has this an effect on
the soul by the power of the Name.
When we pronounce the various combinations of the letters, we

affect the soul alone, whereas the influence of music is perceptible
both in the soul and in the body. There is an important distinction
to be added between the citation from Gan Na'ul and that from Sa'are
z_edeq: the influence of the revelation of the secrets-that is, the
intellectual principle behind the process of letter-combination-in the
latter passage turns into an influence on sensation: the voice of the
one uttering the letters of the Name is pleasant, as is the sound of the
harp, and thus influences the soul. 11 Music is also used as an analogy
for 'prophecy' itself.
2. Analogy for 'Prophecy'
The comparison between the mystical experience and the hearing

of music 12 (a motif which often appears in mystical literature) serves
to describe the actual occurrence in terms of a non-verbal medium,
which makes it possible to compare the sensation at the moment of
the experience with something familiar from everyday experience.
Abulafia's approach is different: in his view, the analogy of music
~erves to describe the mechanism of the coming about of 'prophecy'
Itself. In Maftea~ ha-Ra'ayon, we read: 13
It is known that sound is heard more loudly in a place which is

hollow or pierced, due to the purity of the spiritual air which enters
therein, as in the case of the kinn6r and similar musical instruments,
which produce sound without any speech, and so also the
concavities of the upper stories, caves, mountains, bathhouses,
ruins, etc., whose interior is hollow. Notice that from them there is
also produced a sound like the sound of one who is speaking. By
means of this secret you will understand the meaning of 'Moses
spake ,and God answered him by a voice' [Ex. 19:19], i.e., in a voice
similar to that of Moses. 14 You must know that the body of man is
full of holes and cavities, from which you may understand how the
Shekhinah dwells in the body which is pierced and [contains]
cavities and which produces speech.
56 The Mystical Experience m Abraham Abulafia
Here, Abulafia compares the body to the kinn6r or some other

musical instrument, as the human body is filled with cavities and
holes which are apt to produce a sound when a wind blows. This
process is similar to the Holy Spirit-the Shekhinah-moving in the
human body, giving rise to prophecy. The analogy of the human
body to the kinn6r appears in Imre Sefer: 15
Just as the owner of a garden has the power to water the garden at
will by means of rivers, so does the one making music with the
Name have the power to water at will his limbs by means of his
soul, through the Almighty, Blessed Name; and this is [the meaning
ofJ "and it came to pass, when the minstrel played, that the hand
of the Lord came upon him" [II Kings 3:15]-this is the kinnor hung
above David's bed, which used to play of itself and praise Him with
the nevel and kinnor [Ps. 150:].16 But this would only be after
receiving the divine effluence, which is called the seventy-two letter
name, together with the understanding of its paths.
It seems to me that the analogy of the garden to the body also

extends to the kinn6r: just as the garden and the body are passive,
receiving the action of the gardener and the musician with the Name
of the seventy-two letters, so also does David's kinn6r play "of itself"
when the divine effluence reverberates within it. Abulafia here
appears to suggest that David's kinn6r resembles the human body:
like the kinn6r, man also makes music "of himself" when the wind
blows. Possible support for this interpretation may be found in Ifayye
ha-'Olam ha-Ba:
The body is like a garden, which is the master of vegetation, and the
soul is Eden, which is the master of delights: and the body is planted
in it. The secret of gan 'eden [Garden of Eden] is 'ad naggen [through
playing] for prophecy dwells when 'eved naggen [the servant plays?],
e.g., when the minstrel played [II Kings 3:15], as in the case of
Elisha. 17
If we have deciphered Abulafia's meaning correctly, then we are

confronted with the widespread analogy of man to the kinn6r or nevel
upon which God plays music. This motif is hinted at. as early as
Philo; 18 since Montanus 19 it appears explicitly several times in
mystical literature,2° nor is it absent from Hebrew literature. The
Midrash 21 speaks of prophets as those "who were like an instrument
full of speech." R. Judah the Hasid describes the Glory as a nevel
upon which God plays in order to arouse the prophet to prophesy. 22
This topic appears several times in Kabbalistic literature. 23 The

rnotif later reached Hasidism, which spoke of converting the musician
to a musical instrument, and of the analogy of the shofar, which
produces a sound when one blows into it, with the prophet, who
prophesies only when God dwells within him. 24
3. Music as a Means of Attaining 'Prophecy'
In the above-cited passages, music does not play any part in the
manifestation of 'prophecy', although such a function is among the
most ancient ascribed to it. It fulfills such a role in the Bible, 25 in the
Talmud,26 and in the medievalliterature.27 In the latter period, there
was a widely-held view that music performed a two-fold function:
through its mediation, 'prophecy' descended directly upon the
individual; moreover, it was within the capacity of music to prepare
the intellect, the instrument of 'prophecy', and thereby facilitate its
reception. Medieval authors considered music as an integral part of
their theoretical education and as a means of strengthening their
intellectual powers. Isaac ibn Latif writes: 28 "The science of music is
a propaedeutic one, leading to improvement of the psychological
disposition as well as to understanding of some of the higher
intellectual principles." On the other hand, Solomon ibn Adret
writes: 29
With the increase in joy, the intellectual power which resides in the
soul is fortified and is better prepared to grasp the intelligibles, as
was the case with Elisha, "bring me a minstrel." As our Sages of
Blessed Memory taught,30 "The Shekhinah does not dwell as a result
of inaction or sadness, but rather through a joyous thing."
Joseph ibn Caspi states: 31 "Poetic words: the whole art of

song-making performed on musical instruments which have the effect
of rousing the intelligent soul, and which was termed in ancient times
music." The author of Or ha-Menorah, who belonged to Abulafia's
school, wrote in the fourteenth century:32
If he shall praise with [his] voice he is more likely to bring pleasure

to the soul and lead it to the Holy Spirit, as it is said, "with nevel and
tof and [lalil and kinnor before them, and they shall prophesy"[!
Sam., 10:5], and so also in the matter of Elisha [II Kings 3:15] "but
now bring me a minstrel." You likewise find that in the Eternal
~ouse ~i.e., the Temple] they played and performed upon musical
Instruments. You know their saying, "the most important music
was by means of instruments," although some said, "the most

important music was vocal."33 It was all through the enunciation of
sound alone, rising and falling. The main intention was to arouse
the soul to make use of all of its glorious power, which is the power
of intellectual attainment.
Another interesting testimony is given by an early fourteenth

century Byzantine kabbalist, R. Isaiah ben Joseph, who writes:
Know that the prophet, when he wishes to prophesy, must first

isolate himself for a determined period of time and perform his
ablutions. Afterwards he settles into his special place, and he then
summons musicians on various instruments who play for him and
sing spiritual songs, and he wiil deal with certain chapters of this
book. ... Afterwards the musicians will begin to play, as we
explained in the eighth chapter of Sefer ha-Hasga~ah, which is the
fourth part of our treatise Hasqafat ha-Se!_el, and there is no need to
repeat it here.34
These are the views of some savants of Abulafia' s period. We

find a different point of view on music in the writings of two other
contemporaries, both of them mystics. One of them, Isaac ben Jacob
ha-Kohen, maintains that the science of music was known to those
who served in the Temple and to the prophets, who employed it in
order to receive the Holy Spirit: 35
Those who served in our glorious Temple were expert in the

subtleties of the nequddot36 which went forth from their mouths
when they made music, with the known measure and references to
the musical instruments of David, "the most pleasant of Israel's
singers," of blessed memory. At the moment when [the melody]
emanates from their mouths with awe, reverence, holiness and
pleasant voice, rising and falling, extending and shortening,3 7 by
the Holy Spirit, of specified measure according to the prophets of
blessed memory, and on the basis of the pattern of the notes
(nequdd6t) drawn according to the melodic [evolution] of the rising
and falling sounds ... 38 some of them of high [pitch] and others of
low [pitch],39 some are small and others large [rhythmic values?].
The measures and the drawings [of the notes according to] the
melodic [evolution] of the sounds are all based upon and directed
to the inner spiritual qualities-then the Holy Spirit "awakens,
sparkles, 40 and craves.
We find similar remarks in ha-'Ammud ha-S mali [Treatise on the

Left Emanation] of Isaac ha-Kohen:
The High Priest ... knows how to fully direct his concentration on
all inner and outer emanations, in order to exert influence by means
of the secret of the holy Seraphim; his elevation is according to either
his closeness or remoteness, and his power is awakened by the
sweetness of the song and the pure prayer. So do the musicians
direct their fingers, according to their elevation and understanding,
[placing them] on the keyholes of [wind instruments] kinnorot [!]and
[on] strings, arousing the song and the melody to direct their hearts
toward God. Thus the Blessing is aroused and the Shekhinah resides
in them, each one according to his performance and according to his
understanding. 41
The first passage had an influence on Isaac ha-Kohen's follower's

student, Isaac ben Solomon ibn Abi Sahula, who studied Kabbalah
with Moses of Burgos. 42 In his commentary on Song of Songs, lsaac
ibn Abi Sahula writes:43
Properly speaking, the Sage should have called it "Song of Songs"

and no other name, because of the science of song which was known
among that nation in that period. The Levites used to perform
according to it in the Temple at the time of service, as it is written,
"he shall minister in the name of the Lord his God," [Deut. 18:7]
and we learned in our tradition: "What service is it which is in the
name of God? One must say that it is that of song."« This singing
was a great and awesome matter, "a crown of glory and a diadem
of beauty" [!sa. 28:5]. By means of the melodic song, both vocal and
instrumental, the soul is awakened and the Holy Spirit shines within
it and it is elevated, understanding things far more sublime that it
had understood beforehand. This praiseworthy song is the sound
emanating from the musicians' mouth with awe, reverence, and
holiness, rising and falling, extending and shortening as if it were
emanating from the song of the heavenly angels. By moving45 in
known measures, which are understood by the pattern of the notes
[nequddOt] which are drawn according to the melodic [evolution] of
the sounds, they are directed towards the spiritual degrees, as is
explained in the science of music. ... Among the holy musicians
there were some who were superior to others in this science, as they
said: 46 Hogras ben Levi had a chapter of song, i.e., more than the
chapters which his fellow musicians had. This indicates that they
had books composed on the tradition of song, arranged like the
chapters of the Mishnah. All this was intended to awaken the soul
to its ·loftiness, in order that it arrive at its true character. Then the
Holy Spirit arises, sparkles, and craves with fondness, care, and
great loye, and then it achieves an even greater degree.
60 The Mystzcal E:xperzence m Abraham Abulafia
There is a close connection between this passage and the first

citation from Isaac ha-Kohen; one might even say that ibn Abi Sahula
expanded upon what was said by Isaac ha-Kohen. With regard to our
subject, these passages may be summarized as follows: 1) There is a
connection between the science of music, though it is now lost, and
prophecy; 2) The singing of the Levites and of the prophets was
connected with the Name of God; 3) The somewhat ambiguous use
of the term nequddah (musical note/vowel-point) seems to indicate a
connection between the song of the Levites and vowel points.
These ideas appear also in the Sod ha-Salselet. It is difficult to
determine exactly when this work was written, but it appears to date
from the end of the thirteenth or the beginning of the fourteenth
century. 47
The secret of the salselet: In a few places in the Torah there is a

cantillation note called salSelet, whose form is: . It is found on the
words wa-yztmahmah ("and he lingered") [Gen. 19:16], and [wa-
y'omar ("and he said") in the verse] "and he said, '0 Lord, God of
my master Abraham' " [Genesis 24:12], and also in the Hagiographa
and in the Psalms. The Kabbalists say that this note is like the lovely
music which the angels sing and play before God, and that David
received some of this music by means of the Holy Spirit. So also
with the Levites, who performed the holy songs in the Temple, that
is, the Psalms. They made their voice pleasant by singing the song
in a lovely, pleasant, clear, and good voice. They pronounced their
speech with a significant melodic movement, with that same
suspended pronunciation as with the great salSelet, in order to
elevate that speech with the note of the salSelet, which is made at the
beginning of the word, and before he ends that particular word, he
makes a lovely turn with the small salSelet. He would thereby elevate
his tune higher, and then lower it a little, as, for example, in chanting
according to the science of music. He would make this pronunciation
while performing the good and pleasant song which he knows by
tradition to be fit for the salSelet. If he has received no tradition, and
he knows how to innovate a pleasant tune on his own-a tune which
will have a pleasant cantillation and a pronunciation similar to the
enunciation of the salSelet-then he must pronounce the Name in
this order and with this sound, for this is what the High Priest used
to do. He used to proclaim the Name with this tune while in the
Holy of Holies, and he would vocalize it while employing a tune
according to the rule of the salselet, so that he would swallow the
letters of the Name. This was so that all those listening heard the
pleasant melody and did not need to understand the letters of the
Name, so much were their souls enjoying listening to the melody.
This can be done also by one graced by God to proclaim Names, by
one who knows how to do this, and who directs the letters and
performs the necessary activities, and this is the secret of "He within
Whose dwelling there is Joy." 48 Joy comes only from the joy of
music, and the joy of music comes from the Holy Spirit, as it is
written, "and when the minstrel played, the power of the Lord
came upon him." [II Kings 3:15] Such also was the incident of the
two young French girls in the city of Montpellier 49 in ancient times,
who knew how to perform music, and had pleasant voices, and
excelled in the science of music. They began to recite [Psalms 45:1]:
"to the chief musician upon Sosannim, for the sons of Korah,
Maschil, A Song of Loves." They chanted according to the straight
path, and they fused with the higher [entities], and they were so
absorbed in song that before they finished half the psalm, God
rejoiced at hearing the song from their mouths, as is His way, that
the tune rose upwards, they achieved union, and their souls
ascended to Heaven. 50 See how God rejoices at hearing a tune done
correctly, and how much power there is in good music! As proof,
notice that when the cantor has a good appearance, a pleasant voice,
clear speech, and good melodies, the congregation rejoices with
him, and for this reason the souls, which are sublime, take pleasure.
Souls come from God, and thus God rejoices along with them,
concerning which they say, 51 "making happy God and men."
In this passage we find some of the ideas which we found in the

circle of Isaac ha-Kohen. Music is described as a science which, in
ancient times, was known to the High Priest; it leads to devotion and
is connected with the pronunciation of the Name. However, in the
passage quoted above, music is described as still effective, and not
as a lost science. It seems that this science was preserved in the circle
of Abraham Abulafia, who was closely associated with one of the
disciples of Isaac ha-Kohen, namely, Moses b. Simeon of Burgos. 52
4. Music as a Component of the Abulafian Technique
In striking contrast to the philosophers and kabbalists, Abulafia

says_very little about the theoretical aspects of the connection between
mus1c and 'prophecy.' In his writings one only finds instructions
~oncerning music-making while pronouncing Divine Names, which
~the path by which we arrive at 'prophecy.' In his book 6~ar 'Eden
anuz, we read:
The proof that song indicates the degree of prophecy is that it is the
way of song to make the heart happy by means of tunes, as it is said,
"And when the minstrel played, the power of the Lord came upon
62 The Mystical Expertence m Abraham Abulafia
him," [II Kings 3:15] for prophecy does not dwell in him [unless
there is] joy [see Sabbat 30b]. This was already hinted at in two words
appearing at the end of Ecclesiastes [12:13], where he says, "The end
of the matter, all being heard: Fear God, and keep his command-
ments, for this is the whole duty of man." Join yare (fear) with samar
(keep), and you find sir amar (i.e., "say a song"). There ia a hint [of
this] in [Numbers 6:27] "and they shall put my name upon the
children of Israel, and I will bless them" -yare samar, et semi. 53
Elsewhere, Abulafia speaks of music in terms of practical

instruction. We read in his book Ifayye 'Olam ha-Ba: "In this manner
he should transpose each letter frontwards and backwards, using
many tunes." 54 In another place he says:
Make that special breath as long as you can, according to your

capacity for taking one long breath, as long as you can possibly
make it, and sing the alef and every other letter which you proclaim
with awe, fear and reverence, until the joy of the soul is combined
with its understanding, which is great. The form of the tune for each
letter should be in the image of the vowel points. It should be in the
form of the ~8lam upwards. 55
Again, in Or ha-Sek_el we find: "Until you say he properly, and in

the image of the (u'Jlam which extends upwards, play the ~iriq which
extends downwards." 56 Similarly, in Ozar 'Eden Ganuz: "Your tongue
should always speak with a pleasant and pleasing tune, and very
gently." 57 On page 70 of Sefer ha-Ot, music is mentioned as an
additional element of the sacred text along with letters and vowel
points. The parallel between music and vowel points emerges from
these citations. The vowel point serves as a sort of note which gives
the pitch to the one proclaiming the Name: ~olam indicates a high
pitch, and ~iriq a low pitch. This usage calls to mind the lost science
of music mentioned by Isaac ha-Kohen. Both he and Abulafia hold
that this science leads to 'prophecy.' There is no doubt that the
remarks of the anonymous author of Ner Elohim 58 also represent in
essence a description of a technique which was employed in practice,
and not a "lost" science:
The niggun [i.e., music] is the beauty of pronunciation and indicates

the production of sounds, with reference to five matters, because
of the five varying pronunciations of the vowel points. 59 Moreover,
the lute (kznnor), which has five strings, encompasses all music. 60
The philosophers call this science muzzqa in Greek, because the word
kmnor [is equivalent to] music.61 We also call it no'am and ta'am, as
with the cantillation accents (fe'amim), which are zarqa, tarsa, tevzr,
revi'a, geres, etc., because by means of them the entire recitation is

made more beautiful and more pleasing to those listening to it. It
[the recitation] climbs up, becomes longer, and then turns
backwards. 62
Further evidence of the integration of music into the technique

of Abulafia's students is found in Sa'are z_edeq:
He should then continue with a pleasant voice and with melodies

in the verses of praise and out of love of the Torah, for the joy of the
living soul which is partnered to the rational [soul].63
Based upon this passage, Judah al-Botini writes in Sullam

ha-'Aliyyah:
He should continue to play on all sorts of music[al instruments] if

he has such or if he knows how to play on them; if not, he should
make music with his mouth, by means of his voice, [singing] the
verses of praise and out of love for the Torah, in order to gladden
the living soul which is partnered to the speaking, intellectual soul. 64
Music's sphere of influence is the living soul. Its task is to make

this soul happy, so as not to interfere with the proper functioning of
the intellectual soul, or the intellect. 65 This view also appears in Yesod
'Olam, written at the end of the thirteenth century by El.\lanan ben
Abraham Eskira, who belonged to a circle close to the views of Ginnat
Egoz and the Sefer 'Iyyun. There we read:66
When the soul craves for solitude and to regale itself in the luxuries
of the intellect, were it not that Nature stands in its way with a
temptation of images, it would separate itself from the body. For
this reason, the kinnor was struck in front of the altar at the time
that the sacrifice was offered. 67 When the priest entered the Holy
of Holies, which is the solitude, his garment produced sounds from
the thirty-two bells, as it is written, "and his sound shall be heard
when he goeth in unto the holy place ... that he die not"[Ex.
28:35]. It is known to those who speak of the science of music that
music is intermediate between the spiritual and the material, in that
it draws forth the intellect at the time of its imprisonment, as it is
writh;n, "but now bring me a minstrel" [II Kings 3:15], and as it is
written, "awake neve/ and kmnor" [Ps. 57:9]. Nature drags the
intellect, so to speak, to leave the intellectual [world] and to amuse
itself with material things.
In another work written at the same time, Joseph ben Shalom

Ahkenazi's commentary to Sefer Ye~irah, 68 the entry of the High

Priest into the Holy of Holies is also seen as a symbol of mystical
experience connected with music:
The letters go out in the ways of the paths through the way of
music, and this is the secret of the cantillation accents (te'amim) of
the Torah, for they come in and go out with the sound of singing.
The secret of this is the golden bell and pomegranate with which the
High Priest used to enter the Holy of Holies, so that its sound may
he heard. From this you will understand the secret of the Holy Spirit
which resides in prophets in the manner of music.
The author of the Sefer ha-Peli'ah combines the views of Yesod

'Olam with those of the Commentary to Sefer Ye~irah when he writes:
He should draw the spirit of the Living God by means of known

melodies which are the thirty-two melodies according to which the
Torah is transposed. They say that those melodies are the cantillation
accents of the Torah (ta'ame torah). 69
Finally, let us quote the remarks of J:layyim Vital, who in the

fourth part of Sa'are Qedusah writes: 70 ,
And this is the secret of the "sons of the prophets," before whom
went the drum and the flute, etc. For by means of the sweetness of
the sound of music, dumbness [of sensesfl descends upon them
with the pleasantness of the sound. They withdraw their souls, 72
and then the musician stops playing, and the "sons of the prophets"
are left with this supreme union and prophesy.
Notes to Chapter Two
1. MS. Miinchen 58, fols. 324a-b; MS. British Library Or. 13136 fols. 7a-b.
The passage was printed in Sefer ha-Peli'ah (Koretz, 1784), fol. 52a-53a, and
appears again in the anthology of Abulafia's works by Joseph f:Iami;z, MS.
Oxford 2239, fol. ll4b. Joseph ben Joseph copied it in Sefer Ma'amarim, MS.
Musayoff 30, fol. 19a, from Sefer ha-Peli'ah. For the edition of the Hebrew text,
with textual variants between MS. Miinchen 58 and Sefer ha-Peli'ah,·cf. Adler,
HWCM, pp. 35-36.
2. For the musical connotations of the term havarah, see Adler, HWCM,
index, p. 359.
3. For the musical connotations of these terms, see Adler, HWCM, index,
p. 360; flilluf qol (mutation), hitflallefut ha-Qolot (modulating[?] voice): see also
Music and Ecstatic Knbbalah 65
the term tamrur, ibid., 250 Simeon Duran. B. 3 (p. 134).

4. I have not found this metaphorical usage prior to the period of
Abulafia. This author uses the combination 'pangs of love" ("and the spirit
of his love is drawn out with the pangs of true love") in another work, Sefer
ha-Ot, p. 78. This phrase appears a few years later in the work of the Kabbalist
known as Joseph of Hamadan, ta'ame ha-Mi~wot, MS. Jerusalem 8B 3925, fol.
82b.
5. This connection between the spleen and joy stems from a
misunderstanding of the saying in Berafs:ot 51b dealing with the "grinding
(so~eq) spleen." The reference in the Gemara, as in parallel sources such as
Ecclesiastes Rabbah 7:37 and others, was to the action of grinding (se~iqah) and
not to laughter (se!uJq). However, in the Middle Ages the verb SifQ was
understood to mean the same as SifQ; cf. the sources gathered by Wertheimer
in Bate Midrasot, II, p. 378, n. 111. Add to them Sa'ar ha-Samayim of Gershom
ben Solomon (Warsaw, 1876), fol. 33c, and Sevile Emunah by Meir Aldabi
(Warsaw, 1887), fol. 44a.
6. Instead of yeter 'e~ad perhaps read yeter 'a~er, giving the translation:
"moves from there to another string, such as bet, gzmmel."
7. Cf. Commentary to Sefer Ye~irah by Eleazar of Worms (Premisla, 1883),
fols. Sb--d. This theory of combination appears in Abulafia's epistle known
as ha-Seder ha-mithappefi, MS. British Library 749, fols. 30a-31a, and in several
other places.
8. MS. New York JTS 1801, fol. 31b.
9. MS. Jerusalem go 48, fols. 48b-49a, and MS. New York- Columbia X
893 Sh. 43, fol. 19b.
10. On the influence of music on the body, cf. Adler, HWCM, index, p.
361, "influence of music."
11. Another new principle found in Sa'are ?:edeq is that of the
vocalizations or vowel-points which allow for the pronunciation of the
consonants. Cf. below, Chap. 4.
12. Cf. e.g. Underhill, Mysticism, pp. 76--78, 90-93.
13. MS. Oxford Heb. e 123, fol. 64b.
14. Cf. Tan~uma ha-Yasan (ed. Buber), Genesis, p. 3. The combination "in
the voice of Moses" appears several times in the work of Abraham Abulafia,
in order to emphasize the inner source of prophecy. Cf. e.g. O~r 'Eden
Ganuz MS: Oxford 1580, fol. 12a; Sitre Torah, MS. Paris- BN 774, fol. 140a.
15. MS t;Aiinchen 40, fol. 246b; in the anthology of Joseph f:Iami?, MS.
Oxford 2239, fol. 130a.
16. The combination of the legend of David's harp with the verse in II
Kings 2:3 appears in several places. Cf. Pesiqeta de-Rav Kahana (ed. Buber),
chapter 7, fols. 62b-63a, and Buber's notes; also L. Ginzburg. The Legends of
the Jews (Philadelphia, 1946), VI, p. 262, n. 81-83.
17. MS. Oxford 1582, fol. 7a. "Can 'eden in gematria equals 'ad naggen, and
gan 'eden in gematria equals 'eved naggen."
18. De Virtutibus, 39, 217; cf. also H.A. Wolfson, Philo (Cambridge,
Mass., 1947), II, p. 29.
19. M.J. Rufus, Studies in Mystical Religion (London, 1919), p. 40.
20. Cf. the material collected by A.J. Hesche!, The Prophets (New York,
1962), p. 341, n. 28-29, and Meyerovitch, Mystique et poesie, pp. 78, 88.
21. Cf. Mekileja on Exodus 18:19; cf. also B. Cohen, Law and Tradition in
Judaism (New York, 1959), p. 24, n. 70.
22. Cf. Dan, Studies p. 179:
It cannot be that the Glory speaks of His Own accord in the same way that
man speaks of his own accord. Take the neve! as an example; the man plays
on it, and the sound is not of the nevel's own accord.
R. Judah transfers the analogy from the sphere of the God-man

connection to the sphere of God-glory, given that the Glory is the source of
prophecy and the place of its occurrence.
23. Heschel, Theology of Ancient Judaism, II, pp. 264-266; Werblowsky,
Joseph Karo, p. 260, nn. 7-8.
24. J. Weiss, "Via passiva in early Hassidim," JJS 11 (1960), pp.140-145.
See also R. Shatz-Uffenheimer, Quietistic Elements in 18th Century Hasidic
Thought [Heb.] Oerusalem, 1968), p. 112.
25. I Samuel 10:5: II Kings 3:15. The latter verse became the scriptural
support of all those who connect prophecy to music.
26. TB Pesaftim 117a, Sabbat 30a, and other places.
27. Hilkot Yesode ha-Torah, 7:4: Sefer ha-'Yiftud attributed to Maimonides
(Berlin, 1916), pp 20-21, and also in Peraqim be-ha3_la(tah attributed to
Maimonides Oerusalem, 1939), p. 7. See also Adler, HWCM index, pp.
378-379, "prophetic inspiration aroused by music."
28. Ginze ha-Melefi, chap. 15 (Adler, HWCM, p. 171, sentence 1): cf. the
translation by Werner & Sonne, HUCA 16 (1941), pp.283-284, and see also
Musare ha-filosofim, chap. 18: "He says to the musician: awaken the soul to its
honorable power from modesty and righteousness ... " (Adler, HWCM, p.
148, sentence 6). Cf. also the remarks of the anonymous author of Toledot
'adam, written in 1444 (MS. Oxford 836, fol. l84a):
Music and Ecstatic Kilbbalah 67
The experts in this art call these six notes, in their language, [u]t, mi[!] re fa
solla, and there is another fine note which joins in with them all, together
and equally, and it is the song of [all] songs, "a great sound which did not
cease." It is possible that David of blessed memory alluded to this art with
the seven sounds, firstly, the "sound on the water" to instruct us in the
Name. This art is truly material and spiritual, and therefore it arouses the
perfection of the qualities by which prophecy sets in, as it is written, "But
bring me now a minstrel, and when the minstrel played."
This work was written under the influence of Abulafia's theory.

29. Quoted from the Perus ha-Torah by Bapya ben Aser on Genesis 1 (ed.
Chavel, Jerusalem, 1966), p. 39. Cf. also the commentary by Solomon ben
Adret on Bava Batra 74b (ed. L. A. Feldman, in Bar-Ilan; annual of Bar-Ilan
University, vols. 7-8, 1970), p. 141.
30. Sabbat 30b.
31. Sefer Adne Kesef (London, 1912), vol. 2, p. 120.
32. MS. Jerusalem 8° 1303 fol. 47b.
33. The two views are found in Sukkah SOb.
34. 03_ar ha-lfoJsmah, MS. Musayoff Jerusalem 55, fol. 84a. On this author
and his times, cf. Scholem, Kilbbalistic Manuscrzpts, pp. 42-43.
35. This passage is cited in the name of R. Isaac in Sefer ha-Emunot by
Shem Tov ben Shem Tov (Ferrara, 1556), fol. 94a, published by G. Scholem
in Madda'e ha-Yahadut II (1927), p. 277. Cf. Pit~e 'Olam by Solomon ben Samuel
(who apparently lived at the end of the fourteenth century), Adler, HWCM,
p. 301, s [1] n. 1:
The tenth gate: the musical service in the Temple, vocal and instrumental,
in order to draw hearts towards Blessed God, and to lift the souls to the
supreme world, the spiritual world. This is the issue of the pleasantness of
voice [required] in the synagogues for prayers, qerovot and pzyyutzm, and in
the Temple they had proper command of the science of music.
Cf. also ibid., pp. 300-301.

36. Nequddot, usually denomination of vowel points; here, the term was
probably used in the sense of musical notes. Cf. Adler, HWCM, p. 172 (the
pref. of 360 I Ibn Sahula) and p. 173, sentence 3. see also ibid, index, p. 375:
nequddah. '
37. For an identical formulation of the melodic and rhythmic evolution
of the song of' the Levites, see the reference to Adler, HWCM in the preceding
note; see also the text by Ibn Sahula below.
38. In ed. Ferrara and MS. Paris-BN Heb. 745: ha-beten: Scholem suggests
the correction ha-bittuy: the original version may have been a Hebrew
transcription (la'az) of the term notes, such as, ha-noti.
39. For these denominations of high and low pitch, see Adler, HWCM,
index, p. 354 (daq) and p. 82, sentence 2, n. 1 (gas).
40, Ed. Ferrara and G. Scholem read "mitnoseset," but see below the
corresponding passage of Ibn Sahula, and see also the commentary ta'ame
ha-Nequddot we-~uratan in Madda'e ha-Yahadut II (1927), p. 267, 1. 18; we
therefore adopt the correction mitno~e~et.
41. Published in Madda'e ha-Yahadut II (1927), p. 247.
42. Cf. Scholem, Madda'e ha-Yahadut II (1927), p. 169.
43. MS. Oxford 343, fol. 38b. On this work and its relation to the Kabbalah
of the Zohar, cf. G. Scholem, Peraqim be-toledot Sifrut ha-Qabbalah Oerusalem,
1930/31), p. 62. I have omitted the passage dealing with music indicated by
dots, which deals with music from Midras ha-Ne'elam, which Scholem
published there. Cf. also Adler, HWCM pp 172-174.
44. Numbers Rabbah 6:10. Cf. Adler, HWCM pp. 173-174, sentence 1, n. 2.
45. Tenu'ah, (musical) motion; for thP various musical meanings, see
Adler, HWCM index, p. 380 (tenu'ah), p. 376(nu' nu' a); see also Werner-Sonne,
in HUCA 16 (1941), 306, n. 183, and 17 (1942-43), 537.
46. Misnah, Yoma 3:11. The idea that the science of music had originated
with Israel and was then lost also appears in the passage cited above from
Adne Kesef, and also in the important musical discussion of Moses Isserles in
Tarat ha-'Olah, pt. 2, chap. 38: "the science of music which, due to sin, has
been forgotten by us from the day on which the song-service ceased to exist."
Cf. also I. Adler, "Le traite anonyme du manuscrit Hebreu 1037 de Ia
Bibliotheque Nationale de Paris," Yuva/1 (1968), 15-16.
47. Sod ha-Sa/Selet, found in Sodot, MS. Paris - BN 790, fols. 141a-b; cf.
Gottleib, Studies, p. 120, n. 57.
48. The expression "in whose dwelling there is joy" appears twice in
connection with music in Sod Ilan ha-A~ilut, from the circle of Sefer ha-Temunah;
G. Scholem published this small treatise in Qovez 'al Yad (n. s.) 5 (1950); cf.
ibid., pp. 83, 97. There is question that there is a very close connection
between the conception of music found in Sod ha-Sa/Selet and that found
among members of the circle of the Sefer ha-Temunah. I hope to write at length
elsewhere on the conception of music in this circle. ·
49. Cf. H. Gross, Gallia Judaica, p. 322.
SO. On death due to religious excitement caused by singing, see D. B.
Macdonald, "Al-Ghazzali on Music and Ecstasy," JRAS (1901), p. 708, n. 3.
51. Cf. G. Scholem, Tarbi~ 3 (1932), 260.

52. See A. Jellinek, in Bet ha-Midras, III, p. 21.
53. MS. Oxford 1580, fol. 62a. This passage is based upon the gematria
of 751, by which yare samar=et semi.
53. MS. Oxford 1582 fol. llb. In this manuscript, as well as in several
other manuscripts of this treatise, there is an addendum which explains that
the term niggunim is used in the sense of niqqudim; this is also the case in our
following quotation from Or ha-Set_el.
56. Ibid., fol. llOb.
57. MS. Oxford 1580, fol. l63a.
58. MS. Miinchen, 10, fol. l42a-b.
59. The author refers here to the five long vowels which were accepted
in Hebrew grammar from the time of Joseph Qimhi and which appear in
Abulafia's books. Cf. also I;Iayye ha-'Olam ha-Ba. MS. Oxford 1582, fol. 53b.
60. The four-stringed 'ud (short-necked lute), considered by the Arabs
to be the musical instrument par excellence ("instrument of the philosophers"),
was liable to be supplemented by an added fifth string (had); see, for instance,
Adler HWCM p. 26 (sentence IVb, 31), p. 38 (sentence 16); A. Shiloah, The
Theory of Music in Arabic Writings (Munchen, 1979), no. 272. Of particular
interest as regards our text is the source quoted (after H.G. Farmer) by
Werner-Sonne, HUCA 16 (1941), pp.275-276, referring to the analogy of the
four strings with the four elements, and associating the added fifth string
with the soul. This may be related to the following quotation from Ner Elohim
(fol. l37a):
Indeed man is made up of five elements which encompass the whole body.
One element is simple and heavenly, and it is one of the heavenly forces,
and it is called in its entirety soul (nefes), spirit (rua~) or higher soul (nesamah)"
(see also zbzd., fol. 135b).
See also the references to the five stringed kin nor in the Tiqqune Zohar; cf.
Inventory of Jewish Musical Sources, series B, vol. I: Music Subjects in the
Zohar . .. by A. Shiloah and R. Tene Oerusalem, 1977), tiqqun 10 (p. 119, no.
175, 2), tiqqun 12 (p. 121, no. 178, 4 and 11). tiqqun 21 (p. 128, no. 181, 21).
61. The author probably has in mind the equivalence kin nor= 'ud =the
musical instrument par excellence, thus arriving at the equivalence kinnor =
music (cf. the beginning of the preceding note).
62., The last five words of this quotation perhaps refer to names of the
te'amim (such as 'oleh we-yored, ma'arit_).
63. MS. Jerusalem go 148, fols. 72a-b, On this treatise, see note 9 above.
64. Published in part by Scholem in Kabbalistic Manuscripts, p. 227.
65. Averroes wrote on the connection between the animal soul and
sounds in his Epitome of Parva Naturalised. D. Blumberg. (Cambridge, Mass.,
1954), p. 11, ll. 6-9:
The animal soul found in the living being does not deny the action of nature,
but rather rejoices in the colors and sounds which nature produces, for they
exist potentially in the animal soul. . . .
Cf. Johanan Alemanno's view in lfey ha-'Olamim, Mantua Biblioteca

comunale, MS. ebr. 21, fol. 56a:
At most times of the day which are the times of solitude, in the morning and
in the evening, he should sit in the garden which delights the soul, which
[soul] feels through the five senses that there exists a beauty of variety of
sights--the flowers, roses, and the sight of the fruit-and a beauty of the
variety of sounds--various songs with which the birds, while nesting, make
pleasant melodies ... in this manner his sensitive soul will not be sad at the
beginning of solitude.
The sensitive soul of Allemanno is the animal soul of Averroes and the
living soul of Sa'are ?:_edeq. It is worth addressing the difference between Sa' are
?:_edeq and Sullam ha-'Aliyah: in the latter book, primarily instrumental music
is discussed, and we may here be encountering the influence of the Sufi
practice of sama', which was based upon instrumental music. Cf. Meyero-
vitch, Mystique et p6esie, p. 83 ff. and bibliography, as well as F. Rosenthal,
"A Judeo-Arabic work under Sufi Influence," HUCA 15 (1940), pp. 433--48,
esp. pp. 478-469.
66. MS. Moscow - Gunzburg 607, fol. Sa. This passage seems to be an
adaptation from Musare ha-filosofim, I, 18 (8); see Adler, HWCM, p. 148; see
also the emendations of the sequence of this passage in Werner and Sonne,
HUCA 17 (1942-43), p. 515-516 and p. 525 (English translation). For the
connection between music and sacrifices, see Ibn Falaquera' s Sefer ha-Mevaqqes
(based on the music epistle of the I.\1wan al-Safa); cf. Adler, HWCM, p. 165,
sentence 3.
67. The phrase, "the harp was struck in front of the altar" seems to be
based on the Mishnaic phrase "the ~alii (flute) was played in front of the
altar," in 'Ara!5_in 2:3.
68. Ed. Jerusalem, 1965, fol. 31b. It would be superfluous to point out
that the connection between High Priest and ecstasy appears as early Philo,
and from there moved on to Plotinus. It also appears in the Zohar. Cf.
Scholem, Major Trends, p. 378, n. 9.
69. Ed. Koretz, 1784, fol. SOc. In the matter of the number of bells, there
is a clear parallel between Yesod 'Olam and Sefer ha-Peli'ah; the number
thirty-two does not appear in Zeva~im 88b, where thirty-six or seventy-two,
but not thirty-two, bells, are spoken of.
70. The text, still unpublished, is preserved in MS. British Library 749,
fol. l5b. Vital himself admits that his conception of prophecy was influenced
by Abulafia whom he quotes (among others) in chapter 4.
71. Hitbodedut: here the meaning is not "solitude" or "isolation," as in
the usual connotations of this term. See M. Steinschneider, MGWJ 32 (1883),
p. 463, n. 8 and Hebriiische Ubersetzungen (Berlin, 1893), p. 74. The
interpretation of hitbodedut as dumbness of the senses also seems plausible
in Pseudo Ibn-Ezra, Sefer ha-'A~amim (London, 1901), p. 13.
72. Mafsitin nafsam: for the meaning of this "withdrawal", see
Werblowsky, Joseph Karo, pp. 61-62, 69.
Chapter Three
The Mystical Experience
A hulafia' s system of thought is dominated by two major concepts:

./"'\:.the intellect and the imagination. The literal meaning of the
Torah is associated with the imagination, while its esoteric meaning
is associated with the intellect. 1 These concepts also provide a key to
understanding his visions and their hidden meaning. The allegoric
approach characteristic of his scriptural hermeneutics will thus assist
us in understanding the meaning of his own visions. While Abulafia' s
Biblical interpretation is a clear example of allegorization of the
text-that is, the introduction of an allegorical meaning into a text in
which there is ab initio no such significance-his interpretation of his
visions is not subject to such a clearcut definition. On the one hand,
Abulafia attempts to interpret personal experience through the use
of concepts inappropriate to the type of material which they are meant
to interpret; on the other hand, those concepts which Abulafia made
into cornerstones of his thought may be expressed allegorically in his
visions, so that the interpretation itself is not so much an
allegorization as an uncovering of the allegorical element inherent
within the vision. We will not attempt to decide this question at this
point, but it is worth citing here Abulafia's own words concerning
the need for an interpretation of his visions. In Sefer ha-6t, p. 85, he
writes of his vision: "This is the meaning revealed to all, but the
hidden meaning may only be understood by one who comprehends
it by himself."
One may ask why Abulafia felt such a great need to interpret his
visions. The answer to this question is embedded in his prophetic-
mystical approach. Following Maimonides, Abulafia states that
73
prophecy is impossible without the imaginative faculty,Z through

which the flow of the intellect is transformed into visual images and
sounds. The function of interpretation is to return to the intellective
influx, which contains within itself the intellectual contents of the
revelation. Abulafia saw himself as a prophet in every respect, as
we may see from his Sefer ha-Haft.arah, which he asked to have read
every Sabbath in the synagogue3; consequently, his visions include
an intellectual message in imaginative garb. Our discussion must
therefore be divided into two: one part will concern the sensual-
imaginative aspect of his experience, and the other, the interpretive
and "intellectual" part. The tangible part of Abulafia' s experience is
not subject to interpretation; the feeling of joy or of mission, the fear
which pursues the prophet, and similar feelings, are well-known
signs accompanying a message in visual or verbal form.
1. Sensations and Feelings
The connection between mystical experience and related phe-

nomena-such as foretelling the future, magic, and extraordinary
physical sensations and emotional feelings-was well known from
ancient times. 4 During the Middle Ages, these phenomena continued
to be viewed as epi-phenomena of prophetic experiences; Maimo-
nides characterizes all the prophets, with the exception of Moses,
with the phrase that, at the time of prophecy, "his powers would fail;
he would be overcome with dread, and nearly lose his mind." 5
Elsewhere, Maimonides compares the magician to "one who falls
sick," and goes on to offer an explanation of the connection between
prophecy and various physical and psychic phenomena in terms of
the major role played by the imaginative faculty. In Sefer ha-Mi~wot,
he writes:
It is impossible for those possessing these imaginative powers not

to perform one of those acts by which this power is actualized and
brought to light. And among these are those who strike upon the
ground many times with a stick which is in their hand, or scream
out in strange cries and abandon their thoughts and gaze at the earth
a long time until they find it, as in the matter of falling sickness
[epilepsy], and will relate what is to occur in the future. 6
Maimonides is saying here that the strengthening of the activity

of the imagination is inevitably accompanied by various external
manifestations. Ibn Rushd (Averroes), on the other hand, holds that
The Mystical Experience 75
the fullest activity of the imagination is contingent upon silencing the

activities of the senses. In his Epitome of Parva Naturalia, we read:
It is fitting that the power of the imagination act more completely

and more spiritually in sleep, for at the time of sleep the soul has
already nullified the senses of sight and its organs, and has turned
them towards the inner sense. And the proof that the inner powers
act more perfectly when the external senses are at rest is that, when
the thought of the people does greatly, they turn their powers of
feeling towards within the body until they faint from sleep, and
they will intend to rest the external senses in order to improve the
thought. And for this reason . . . prophecy indeed necessarily
comes about in a similar matter. And that is because, when these
inner powers move a strong movement, the external [organs]
contract until at times there occurs in this something similar to
fainting.?
Both of these opmwns appear in Abulafia-that claiming a

strengthening, and that asserting a diminution, of external activity
simultaneous with the strengthening of the imagination, while only
the latter view appears among the members of his circle. In Sitre
TOrah, 8 he states:
Know that so long as you combine letters rapidly, and the hairs of
your head do not all stand up in trembling, you have not yet attained
one of the levels of the spirit in which all of the limbs [of the body]
are moved, and you have not known even His existence, let alone
His essence. But the beginning of that apprehension is the
whirlwind, of which it is said, 9 "and I looked, and behold, a
whirlwind coming from the north." And it is said,lO "and God
answered Job out of the whirlwind."
The "storm" refers here to the storm of the limbs, as Abulafia

describes it in O~ar 'Eden Ganuz 11 :
The hairs of your head will begin to stand up and to the storm. And your
blood-which is the life blood which is in your heart, of which it is
said12 "for the blood is the soul," and of which it is likewise said,l3
"for the blood shall atone for the soul"-[this blood] will begin to
move out because of the living combination which speaks, and all
your body will begin to tremble, and your limbs will begin to shake,
and you will fear a tremendous fear, and the fear of God shall cover
you .... And the body will tremble, like the rider who races the
horse, who is glad and joyful, while the horse trembles beneath
him. [Emphasis added.]
The meaning of this trembling is explained in the previous page

of that same work, where we read:
And his intellect is greater than his imagination, and it rides upon
it like one who rides upon a horse and drives it by hitting it with [a
whip] to run before it as it wills, and his whip is in his hand to make
it [i.e., the imagination] stand where his intellect wills.I4
Another description of the trembling which overcomes one who

meditates at the time of the 'prophetic' experience appears in Ifayye
ha- cO lam ha-Ba: "By his concentration he again brings upon himself
fear and trembling, and the hairs of his head stand, and all his limbs
tremble." 15 Abulafia's disciples likewise testify to such a feeling; the
anonymous author of Sacare Zedeq writes, "great trembling seized
me, and I could not gather strength, and my hairs stood up." 16
A second element manifested in the descriptions of Abulafia' s
experience is "spirit"; further on in the above-cited passage from Sitre
Torah, we learn that "the second apprehension is that of spirit, not
like the spirit of God. " 17 In O!,_ar <Eden Ganuz, Abulafia explains the
subject of this spirit as follows:
And you shall feel another spirit awakening within yourself and
strengthening you and passing over your entire body and giving
you pleasure, and it will seem to you that balm has been poured
over you from the crown of your head to your feet, once or many
times, and you shall rejoice and feel from it a great pleasure, with
gladness and trembling. IS
The feeling of pleasure and relief following the trembling is also

depicted in Ifayye ha- cOlam ha-Ba: 19
Afterwards, should you merit it, the spirit of the living God shall
pass over you, 20 and there shall dwell upon you the spirit of God,
the spirit of wisdom and understanding, the spirit of knowledge and
fear of God, and one will imagine that it is as if one's entire body
has been anointed with anointing oil from head to feet, and he will
be the Messiah of God and his messenger.
In Sacare Zedeq, the disciple writes in the identical manner as

does Abulafia:
Behold, I was anointed from head to foot as with the anointing oil,
and we were surrounded with great joy, and I do not know how to
compare to it any image because of its great spirituality and the sweetness
of its pleasure; all this occurred to your servant at the beginning.21
[Emphasis added]
Abulafia's disciples testify to the absence of sensation following

"the storm of the organs." In the same work, the author states: "And
I immediately fell down as if I were not in the world, for I did not
feel any strength in any organs," 22 while R. Judah Albotini writes:
"until all of the physical powers were taken away from me, and his
intellect also departed him (sic), like [the will) to act, and he falls to
the earth as if dead, and lies down and falls asleep." 23 These texts,
which in at least some cases reflect personal experiences, are quite
rare in Jewish mysticism, and constitute important evidence of
ecstati'c moods and tendencies accompanied by distinctive bodily
phenomena.
2. The Light
In Sitre Torah, Abulafia goes on to describe the various stages of

mystical experience. We have already noted above his words referring
to the storm and the wind as two primary "comprehensions." Let us
now proceed to the other stages:24 "and the third is the tumult,25 and
God was not in the tumult"; and the fourth, fire: "And God was not
in the fire, and after the fire there was a still small voice." Like the
first two, the third and fourth stages are defined by means of
scriptural verses. The significance of the third stage-the tumult-is
not clear to me, and it may be connected with the movement of the
limbs referred to above. We must examine the fourth level carefully,
as it includes two different elements: fire, that is, the visual element;
and speech, the verbal element. The order in which these two
elements are cited is determined by the verse from the book of Kings,
but this order would seem in fact to reflect the preference of hearing
over seeing. In his letter to R. Judah Salmon, Abulafia writes:
But all of the early ones of the Kabbalists mentioned are called
"prophets for themselves," and those who know God from his
actions [i.e., the philosophers] share with them to an extent this title.
Those called prophets in terms of this aspect speak within
themselves alone, and the light of God illuminates part of their
thoughts at some of the times [by] a small light, and they themselves
recognize that this light is not from themselves, but no speech comes
to them that they might recognize that it is speech, but rather light. 26
78 The Mystical Experience in Abraham Abulafta
In this passage, as in the verse cited from Sitre Torah, a distinction

is drawn between the visual and verbal element, with preference
given to the latter as a higher level of prophecy. According to
Abulafia, the revelation of light is characteristic of 'prophetic'
experience among the Kabbalists who followed the Sephirotic system.
There is extensive basis for this statement; in the writings of R. Isaac
the Blind, and particularly in those of R. Azriel of Gerona, we find
an abundance of symbols related to light. 27 Later on, in a passage
from Sa'ar ha-Kawwanah (attributed toR. Azriel), we read:
Whoever fixes a thing in his mind with complete firmness, that thing
becomes for him the principle thing. Thus, when you pray and recite
benedictions or [otherwise] wish to direct the kawwanah to something
in true manner, then imagine that you are light, and all about you
is light from every direction and every side, and in the midst of the
light a stream of light, and upon it a brilliant light, and opposite it a
throne, and upon it the good light. ... And turn to the right and
you find [there] pure light, and to the left and you will find an aura,
which is the radiant light. And between them and above them the
light of the glory, and around it the light of life. And above it the
crown of light that crowns the objects of thought, illuminates the
paths of ideas, and brightens the splendor of visions. And this
illumination is inexhaustible and unending.28
The first sentence is the most important one for understanding

this passage: by concentrating his thought upon a particular subject,
man is able to enter into a world whose structure is dictated by the
contemplator: the "thing" which the contemplator "fixes ... in his
mind with complete firmness." In our passage, this is the light which
he "makes the main thing" in wake of his spiritual effort. Evidence
for the connection between the light and prophecy appears already
in R. Ezra of Gerona, who writes, "for he sat and learned, and would
connect his thoughts on high ... for all light requires the supernal
light which is above it, and to be drawn to it, for each light is in
accordance with the subtlety of its inwardness." 29
These passages, and others which we could have brought, 30
indicate that the light was an important focal point to the early
Kabbalists, and that it continued to be an important source of symbols
for the Kabbalah of R. Moses de Leon as well. 31 From this, it follows
that Abulafia's distinction concerning the Kabbalists who experience
light visions and those who have a "speech" experience is in many
cases correct. His second statement is likewise true: the early
Kabbalists were "prophets to themselves"-that is, their experiences
remained confined to restricted circles, and those who underwent
these experiences deliberately refrained from making them widely

known. From this point of view, Abulafia argues, the early Kabbalists
were similar to the philosophers, who sufficed with knowledge of
God in terms of His actions, and did not generally attempt to
disseminate their teaching in public. Abulafia's third statement, that
the Sefirotic Kabbalists do not receive "the word," is likewise correct;
as against the great number of sources dealing with light, there are
very few Kabbalists who claim to have heard voices or speech. 32 To
Abulafia, the receiving of light seems connected with the Sefirotic
system, 33 for which reason it is a lower level of prophecy. In the
continuation of the passage brought above from the epistle We-Zot
li-Yehudah, he says of the practitioners of the Kabbalah of Names,
who are designated there by the term "second," that "they are all
prophets who are beginning to see light in the light of life, and from
there to ascend from light to light through the course of their
thoughts, which are compounded and sweet .... "We may infer from
this that the revelation associated with light is a first stage in the path
of prophecy, which also appears among those who follow Abulafia's
path. Study of Abulafia's works indicates that the light has no
significant function in his phenomenon of prophecy; this can be
explained on the assumption that Abulafia's books are only concerned
with the more advanced stage of mystical-prophetic experience,
disregarding the initial stages. Abulafia thought of himself as one
who had reached the highest level, for which reason it was natural
that the light would no longer occupy such a prominent place in his
system. On the other hand, one of Abulafia's students, the author
of Sacare z_edeq, comments that at the beginning of his path he
experienced the appearance of light, and only later did he experience
speech, exactly as described in Abulafia' s above-mentioned comment.
In the description of his first mystical experience, the anonymous
author writes as follows:
The third night, after midnight, I nodded off a little, quill in hand
and paper on my knees. Then I noticed that the candle was about
to go out. I rose to put it right, as oftentimes happens to a person
awake. Then I saw that the light continued. I was greatly astonished,
as though, after close examination, I saw that it issued from myself.
I said: 'I do not believe it.' I walked to and fro all through the house
and, behold, the light is with me; I lay on a couch and covered
myself up, and behold, the light is with me all the while.34
There is no reference here to speech in this first revelation, which

appeared after a number of days, after the author had progressed in
the path of the Kabbalah of Names. One ought to point out that the
system of Sa<are Z.edeq presents a synthesis between the Sefirotic
Kabbalah and that of Names, a point on which it differs from that of
Abulafia. In a passage preserved in Sosan Sodot, 35 the author of Sacare
Z.edeq stresses the role of letter-combination in the appearance of
light: "and by the power of the combination and the meditation, there
happened to me that which happened with the light which I saw
going with me, as I mentioned in Sacare Z.edeq." The two passages by
this author are characterized by the fact that the source of the light
is inside the person's own body. Interestingly, this same phenome-
non also appears in a mystical school which emerged in Greece
contemporaneously with Abulafia and his disciples. In the biography
of Symeon the New Theologian, the eleventh-century thinker who
greatly influenced the shaping of hesychasm in Greece in the
thirteenth century, we find a description of the uniting of Symeon
with the light which he saw:
And as the light became stronger, and was bright as the sun at
noon-time, he saw himself in the center of the light, and the
sweetness which penetrated to his entire body caused him joy and
tears. He saw the light adhering to his body in a manner which
would not be believed, and gradually penetrating to all his limbs
... and the light gradually penetrated into his entire body, to his
heart and his inwards, and transformed them into fire and light.36
This passage also influenced The Book of the System of Holy Prayer
and Concentration, the first work of the hesychastic school composed,
according to scholars, in the thirteenth century, in which it states:
"When you seek the place of the heart in your insides, you shall attain
the vision of the light, which will transform you into a being
completely shining, and you shall feel a great joy which cannot be
described." 37 The experience of light surrounding a holy thing or a
mystic is, of course, not in itself extraordinary. 38 However, the
appearance of two cases of a mystic enwrapped in light during the
same period cannot be merely coincidental, given the feasibility of
contact between the two schools in terms of geographical proximity.
While Sacare Z.edeq was evidently written in the land of Israel, it may
be that the events described therein occurred elsewhere: Abulafia
testifies that he had disciples in both Greece and Sicily, 39 so we cannot
disregard the possibility that the similarity in the appearance of light
is the outcome of actual historical contact.
The vision of light continued to be a form of experience among
those Kabbalists who used Abulafia's system. R. Isaac of Acre wrote
in O~ar l;layyim:
Moreover, in the third watch, when I was half asleep, I saw the
house in which I was sleeping full of a light which was very sweet
and pleasant, for this light was not like the light which emanates
from the sun, but was [bright] as the light of day, which is the light
of dawn before the sun rises. And this light was before me for about
three hours, and I hastened to open my eyes to see whether the
dawn had broken or not, so that I might rise and pray, and I saw
that it was yet night, and I returned to my sleep with joy, and after
I rose from my bed in order to pray, I suddenly saw a secret of the
letter Alef. 40
As in the case of the author of Sa'are Zedeq, the light appears to

R. Isaac of Acre in a state in which he was half-asleep, in the middle
of the night. Let us now turn to the account of R. Shem Tov b.
Abraham ibn Gaon: This Kabbalist, who at the beginning of his
literary activity was involved with copying manuscripts and had
contact with Kabbalists such as R. Solomon ibn Adret and R. Isaac
Tadros, later changed his path: among other factors were his
meetings with the Kabbalists R. Abraham, author of Sefer Yesod
'Olam and his son R. Hanannel of Esquira. This change is seen in
the study of Sefer Ye1,irah, a book which did not enjoy an important
position in the circle of Ibn Adret. In Badde ha-Aron, 41 which was
also written on the basis of a different approach than that of R.
Solomon ibn Adret, 42 R. Shem Tov states that when the Kabbalist:
... has no companion to himself within his heart he shall sit in

silence and be still, for it has come upon him, 43 and he shall begin
to write what he sees in his mind, like one who copies from a book
that is written before him ... a ball like the sun in true drawing, for
the light has appeared to him at that hour.
A similar statement of R. Shem Tov ibn Gaon appears in Sosan

Sodot, where R. Moses of Kiev states that
... also at the time we composed this book, when we would

articulate the Ineffable Name, things came into our eyes from verses
in the image of red fire towards evening, until we were astonished
by them and we left them. And this happened to us several times
[while we were] writing.«
It seems to me that we may summarize the passages concerning

the appearance of light among Jewish authors in terms of two main

characteristics. First, light appears in connection with the activity of
writing or of combining the letters of the Ineffable Name in writing.
Even though this is not explicitly stated by our authors, from our
knowledge of the technique of the author of Sa'are Z_edeq and of R.
Isaac of Acre there can be no doubt that they followed Abulafia's path
in combining the letters of the Ineffable Name; among other authors,
R. Shem Tov and R. Moses of Kiev, this is explicitly stated. Second,
the appearance of light comes about unexpectedly; the light appears
suddenly, and not as the result of a deliberate attempt to bring about
an experience of light. Unlike the description in Sa'ar ha-Kawwanah, in
which the experience of light is the result of a deliberate effort, the
above-cited authors are astonished by the appearance of the light.
An additional difference between them and the anonymous Kabbalist
lies in the nature of the experience: from the description in Sa'ar
ha-Kawwanah, the vision of light seems to be a pneumatic vision, while
the other authors stress that this is an actual sensory phenomenon;
they even attempt to describe the color of the light or the feelings
which accompany the light. An additional distinction concerns the
magical possibilities inherent in the lights appearing to the anony-
mous Kabbalist. These lights constitute a kind of world in itself to
which one may turn with "requests," something for which there is
no parallel among other authors.
In conclusion, I would like to cite the statements of two scholars
who attempted to understand the phenomenon of light in mystical
experiences, whose explanations remind one of the difference
between Sa'ar ha-Kawwanah and Abulafia's circle. Their main claim is
that the perception of light is the result of the liberation of spiritual
energy that had been stored in the brain; the liberation of this inner
energy brings about a stimulation of the visual nerves (for which there
is no external cause), as a result of which the sensation of light is
transferred to the brain. In the above-cited cases, we may refer to an
intellectual effort which preceded the appearance of light: writing or
the combining of letters, or a deliberate and channeled effort on the
part of the anonymous Kabbalist who wrote Sa'ar ha-Kawwanah. We
shall begin with Deikman's comments:
The concept of sensory translation offers an intriguing explanation

for the ubiquitous use of light as a metaphor for mystic experience.
It may not be just a metaphor. "Illumination" may be derived from
an actual sensory experience occurring when in the cognitive act of
unification, a liberation of energy takes place, or when a resolution
of unconscious conflict occurs, permitting the experience of "peace,"
"presence," and the like. Liberated energy experienced as light may

be the core sensory experience of mysticism. 45
While Deikman's description is closer to that of Abulafia's circle,

in the words of Staudenmaier, as quoted by H. Zimmer, we find an
explanation closer to that given in Sa'ar ha-Kawwanah.
In seeing, hearing, smell, touch, etc., the specific stimulus is

transmitted centripetally from the peripheral organs, the eye, ear,
etc., to the higher centers in the brain and finally to consciousness.
In the production of optical, acoustical, and other hallucinations,
one must learn to transmit the specific energy in the reverse direction
from the higher brain centers to the periphery. 46
While Deikman deals with sensations appearing without any

intentionality on the part of the mystic, Staudenmaier speaks of the
results of deliberate efforts, whose primary purpose is magical.
3. Speech
We shall now return to Abulafia's remarks in his letter toR. Judah

Salmon. Following his remarks about light, he says the following
regarding the devotees of the Kabbalah of Names:
... and they ascend from light to light ... to the union, until their
inner speech returns, cleaving to the primordial speech which is the
source of all speech, and they further ascend from speech to speech
until the inner human speech [is a] power in itself, and he prepares
himself to receive the Divine speech, whether in the aspect of the
image of speech, whether in the aspect of the speech itself; and these
are the prophets in truth, in justice and righteousness. 47
Unlike light, which is the source of "personal" prophecy, speech

is the source of true prophecy-that is, that prophecy which is
directed both to the prophet himself and to his fellow man. In
Abulafia's doctrine, prophetic speech refers, among other things, to
the flow received by the power of the imagination, that is, the voice
which is heard at the time of prophecy. 48 In order for the mystic to
receive the speech, he must strengthen his intellect, that is, according
to the medieval Aristotelian epistemology, "the inner speech," so
that he may receive the flow-" the Divine word" -whose source is
in God or in the Active Intellect: i.e., in "the primordial speech." The
perception of speech is accomplished in two ways: either within the
Active Intellect, that is, by means of speculation concerning the

contents of prophetic flux, or by means of "speech itself"-apparently
by hearing voices.
Besides this theoretical description of speech, in which it is seen
as the outcome of the power of the imagination-for which reason it
does not originate in the organs of speech-one also finds other
opinions on this subject in the writings of Abulafia and his disciples.
The prophet not only delivers the prophecy by means of his voice,
but also receives it "into his throat." There was a wide-spread belief
among the Sages that the Shekhinah spoke through the instrument
of Moses' voice, 49 while the saying, "the Shekhinah speaks from his
throat" was known at least from the time of Rashi's commentary on
the Pentateuch. 50 The sages based this upon the Biblical verse,
"Moses spoke and God answered him with a voice." 51 So long as God
was able to answer with a voice, the verse did not constitute an
exegetical problem; however, with the emergence of Jewish philoso-
phy, which developed the doctrine of the incorporeality of the Divine,
those thinkers who saw God as a spiritual entity found it difficult to
interpret this verse literally. In order to remove the difficulties
entailed in this, R. Abraham ibn Ezra writes, "The one speaking is
man, and the one hearing is man," 52 alluding to the fact that God
does not speak with the help of voices, but that He conveys the
intellectual content through the instrument of spiritual speech
addressed to the soul, whereafter the soul itself transforms this
contents into speech which another human being is able to hear. The
Divine voice is thus removed from prophecy, and in its place comes
the voice of the prophet.
In O~ar 'Eden Ganuz, 53 Abulafia writes:
With this voice came wondrous verses from the Torah, the Prophets
and the Writings, and of this it is said, "Moses spoke and God
[Elohzm]-which is the full name54-answered him with a voice,"
and they said, 55 "with the voice of Moses." And behold, the voice
of the living God speaks from within the fire, and it dwells within
the heart, and thus is the speech there.
Here it states explicitly that the source of the Divine voice and
speech is in man's heart, and not in the fire of the bush. 56 In another
work of Abulafia's, we read:
For this speech which comes from the Holy Spirit only comes to the
prophet by means of human speech, and the evidence for this is
"Moses spoke and God answered him with a voice"; and they
revealed its secret when they said "with a voice'-this was the voice
of Moses." 57
The speech issuing from man's inner being is also mentioned in

Sacare Z.edeq. In describing the latest phase of his experiences, the
anonymous author writes:
Behold, like the speech which emerges from my heart and comes
to my lips, forcing them to move; and I said that perchance, God
forbid, it is a spirit of folly which has entered me, and I perceive it
speaking wisdoms. I said that this is certainly the spirit of wisdom. 58
Elsewhere, he writes, "and a voice went out from me." 59 A

similar idea occurs in R. Isaac of Acre, who writes in his Commentary
to Sefer Ye~irah,
For the one who speaks with the Holy Spirit does not hear that
voice, but that spirit comes within him and speaks by itself, as it
comes from a high place, that from which the prophets draw [which
is] in Ne3_ah and Hod . ... And there is no bringing together of lips
there nor any other thing. 60
The idea of human speech as an expression of the reception of

prophecy again appears in the writings of R. I:Iayyim Vital, who
writes in Sefer ha-Gilgulim:6l
Behold the secret of prophecy: it is certainly a voice sent from above

to speak to that prophet, and the Holy Spirit is likewise in that
manner. But because that voice is supernal and spiritual, it is
impossible for it alone to be corporealized and to enter into the ears
of the prophet, unless it first be embodied62 in that same physical
voice which emerged from that person while engaged in Torah and
prayer and the like. It then embodies itself in it and is connected to
it and comes to the ears of the prophet, so that he hears; but without
the human voice it cannot exist. But there are many changes, as is
said, for that selfsame supernal voice comes and is embodied within
his voice .... The supernal voice of the prophet and that voice
mentioned come and combine themselves with the voice of that man
at present, which emerges from him when prophecy rests upon
him, as is said, "the spirit of God spoke within me, and His word
is on my tongue." 63 For the spirit and the original word dwell now
upon my tongue, and there emerge from it the attribute of voice or
speech from his throat and he speaks, and then the man hears them.
This striking emphasis upon the appearance of the voice within

the act of prophesying is repeated by R. Elijah ha-Kohen of Izmir,

who writes of the maggidim: 64 "from the power of the greatness of the
soul65 which is within man and tells him things, and the manner of
the telling, 66 that a great voice comes out of his heart and enters into
his heart and he hears, and those who stand before him do not hear
anything." The above-mentioned approaches likewise served as the
background for the appearance of similar phenomena in Hasidism. 67
4. Prophetic Speech as Conversation
The concept of the immediate source of speech in the mystical

experience as residing withfn the human soul was further developed
in two other works of Abulafia. In lfayye ha-'Olam ha-Ba, 68 he describes
the process of pronouncing the letters of the Divine Name as follows:
When you pronounce that matter found in the letters Ros To! Sof
[i.e., "head, middle, end"], do not draw them out, but pronounce
them as one who inquires quietly to another: what letter does such
and such a point guard, which is such and such a place [in the
human body]? And prepare yourself to hear that which will be
answered in the pronouncing of the letter, and [when] you hear the
letter pronounced from his mouth, do not pronounce it, for He has
pronounced it for you, but receive the tidings that He shall speak
with you, for 'in one [word] God speaks"; 69 and rejoice in your
heart and pronounce again the head of the end, which is L. ...
And even if you wait a little while to hear, let it all be within one
breath, and let the completion of the breaths be in the pronouncing
of the letter, and not in any other thing, apart from the time that
He answers you, and He shall pronounce the letter at the place
which you have stated, and therefore the verse 7D reads "in every
place where I shall mention [My Name]"-not "where you shall
mention." And the secret of the matter is-if I will mention, you
will mention, and if you shall mention, I shall mention. And consider
his reply, answering as though you yourself had answered.
This passage depicts the act of pronouncing the letters by means

of letter-combination, and the answer received when they are
articulated. We may infer two contradictory things from this
concerning the nature of the one answering: 1) the respondent is
God: "He shall already speak to you, for 'in one God speaks,' " while
the subject of the second verse, "I will remember," is God. It follows
from this that a dialogue occurs between God and the one combining
at the time of the pronouncing; 2) the respondent is the person
The Mystical E~
himself, "and think when you respond, as though you yourself had
answered yourself." This double meaning reappears elsewhere in
that book: 71
When you complete the entire name and receive from it what the
Name [i.e., God] wishes to give you, thank God; and if, Heaven
forbid, you did not succeed in that which you sought, know that
you must return in full repentance, and weep for that which is
lacking in you level, and that you mentioned the Divine Name in
vain, which is a grave sin. And you are not worthy of blessing, for
God has promised us in the Torah to bless us, saying/2 "in every
place where I will have my Name mentioned, I will come to you and
bless you." Behold, "where I will mention My Name"-when you
pronounce My Name; and the secret of this is that at first you
pronounce My Name, when you mention My Name as I have
informed you, and the secret [refers to] the matter of the movement
of the head at the time of reciting the Qedusah [Doxology].
Abulafia discusses here that case in which the pronunciation of

the Name has no result; the blame is placed upon the one
pronouncing it, who is seen here as a kind of false prophet, as
suggested by the expression from Job 31:28, "it is also a grave sin, for
I denied without trespass." The allusion to the verse in Exodus 20:7,
"thou shall not take the Name of the Lord in vain," is further adduced
to describe the guilt of one who pronounces the Divine Name without
any consequence. Abulafia's argument is that God always answers,
so that the deficiency can only be in the man; it follows from this that
the pronunciation of the true Name is dialogue between man and
God. On the other hand, Abulafia hints at the idea that "where I shall
mention my Name" means "where you shall mention my Name,"
an act accomplished by various motions of the head. Testimony
relating to such situations of dialogue also appear in Sefer ha-lfeseq in
connection with the articulation of the Name:
Direct your face towards the Name, which is mentioned, and sit as
though a man is standing before you and waiting for you to speak
with Him, and He is ready to answer you concerning whatever you
may ask Him, and you say "speak" and he answers .... And begin
then to pronounce, and recite first "the head of the head" [i.e., the
first combination of letters], drawing out the breath and at great
ease; and afterwards go back as if the one standing opposite you is
answering you, and you yourself answer, changing your voice, so
that the answer not be similar to the question. And do not extend
the answer at all, but say it easily and calmly, and in response recite
one letter of the Name as it actually is.73
This passage clearly elucidates that, during the process of

pronunciation, the "respondent" is the person himself, who has
altered his voice and imagines to himself that another person is
standing opposite him and answering him. One may ask the
significance of the dual meaning of the passages cited from lfayye
ha-'Olam ha-Ba. The answer is to be found, in my opinion, in Sefer
ha-lfeseq, where it states:
Immediately make your heart straight, and prostrate yourself before

that thought from ~urah ne~sevet] which you imagined in your heart,
which is before you. And it is "the master of motion" -that is, it
brings about that response which you have answered, which your
heart has implanted within you like a throne, and made it into an
angel of God, and it is that which is intermediate between yourself
and your Creator, and that is His glory, may He be praised. 74
Elsewhere in the same work, we read:
But pronounce the names, one after another, as I have commanded

you, whose secret is in the system of their motions, "one two." And
if you are clean and perfect in all that I have instructed you, I have
no doubt that the Glory will be revealed to you and appear before
you in a form such that you will be able to feel its power, or it will
bring to you speech so that you will be able to feel its power, or it
will bring to you speech so that you will understand that it is from
Him, and not from yourself. 75
Before discussing these two passages, we must cite the enigmatic

sentences written by R. Baruch Togarmi in Commentary to Sefer
Yezirah: 76
I have already alluded above to the secret of "the radiance of the

Shekhinah," concerning the matter of "one two." It is known that
the Torah is called "this" (ha-zot), after the Ineffable Name, in saying,
"the words of this (ha-zot) Torah,'' 77 which is the secret of the Divine
image. And it cannot be seen except by a vision when he speaks,
or perhaps it refers to Gabriel, in the language of b"s (!) that sees the
form of man.
The attributes of the "thought form" which is the reason for the
"answering" seem contradictory: one may bow down before it, but
it is within "your heart," the human heart being its dwelling place,
"its throne." The form is portrayed as the Glory of God, whose
purpose is to give witness that the source of the speech is not in
The Mystical Experienlj' ' 89
man, but outside of him. However, the exact character of "the form"
is not clear: it is "the angel of God," "the Divine glory," "the
intermediary" between man and God, or an "intermediate" between
them. 78 It seems to me that these characteristics fit the human
intellect, described in lfayye ha-'Olam ha-Ba as "the flux of the intellect
emanated upon us always, and it is emanated from the Active
Intellect to us, and this is the angel which brings about cleaving
between your soul and the Creator, blessed be He." 79 This description
was influenced by Ibn Ezra and Maimonides who wrote, respectively,
"and the angel which is between man and his God is intellective" 80
and "this is the intellect, which is emanated upon us from God, may
He be blessed, and this is the connection which is between us and
Him." 81 The term "Glory" does not interfere with this identification,
as it frequently appears as a term for the soul prior to Abulafia. 82
Let us now compare Abulafia's words in Sefer ha-J:Ieseq with
those of his predecessor in Commentary to Sefer Ye~irah: 1) in both
passages, the term "one two" appears in the identical sense: i.e., as
the Name of God: 2) both authors mention revelation: in Abulafia it
refers to "Glory," while in R. Baruch Togarmi it is the "image of
God" which is revealed by Gabriel: 3) the revelation involves
"speech" in both places; 4) Abulafia speaks of the appearance of "a
thought form" or "Glory," while R. Baruch Togarmi speaks of Gabriel
(Gavriel) speaker (medabber) vision (ma'reh) the image of God (Z.elem
Elohim), which equals 413 in gematria, on the one hand, and the
human form (~urat ha-Adam) on the other. In Abulafia there are also
signs of "the human form" which appear at the time of pronouncing.
lfayye ha-'Olam ha-Ba states: "If Heaven forbid there has not yet come
to him, while pronouncing the two verses, either the flux or the
speech or the apprehension of the figure of man, and like visions of
prophecy, he ought to start again from the third verse." 83 On the
other hand, in the same work Abulafia uses other expressions
connected to his teacher's words: 84
The angel who advises you of the secret of God is named Gabriel,
and he speaks from the first verse of the holy name mentioned by
you, and he shows you the wonders of prophecy, for that is the
secret of: 85 "In a vision I will make myself known to him, in a dream
I will speak to him," for "vision," which is the secret of the verse,
equals Gabriel, and "dream," whose secret is86 "Edo," is Enoch.
Here, too, one finds the gematria for Gabriel > 246 > pasuq (verse) >
ma'reh (vision) > medabber (speaks). There seems no doubt that these
expressions allude to the Active Intellect. Consequently, in the
prophetic vision the mystic sees "the figure of a human" by means

of the Active Intellect, a revelation accompanied by speech. We infer
the connection between this figure, which is the reason for the
"response," and the person speaking, from Abulafia's own words,
who describes this situation as an answer given by man to himself.
It follows from this that we may reasonably assume that the human
form is no more than a projection of the soul or intellect of the mystic,
who carries on a dialogue with it at the time of pronunciation. The
on tic status of this figure may be inferred from Abulafia' s comments
in I-Jayye ha-'Olam ha-Ba:
We, the community of Israel, the congregation of the Lord, know

in truth that god, may He be praised, is neither a body nor a power
within the body nor will He ever be corporealized. But at the time
that the prophet prophesies, his abundance creates a corporeal
intermediary, which is the angel. 87
It follows from this that the human form seen is an imaginary

creation, and is thus "bodily" (real) even though its source lies in the
human intellect.
These opinions of Abulafia, in which 'prophecy, or mystical
experience is interpreted in terms of a dialogue between man and his
inner essence-the intellect-are not new. Already in Gnosticism,
we learn of meetings between man and his own image as the climax
of self-knowledge. 88 This idea appears in Hebrew in the book Sefer
ha-I-Jayyim, attributed toR. Abraham ibn Ezra, 89 which states:
Image (temunah)-this refers to a vision within a thing, like the

electrum (~asmal) within the fire, and in the manner that a man sees
a form within the water or the form of the moon or the form of
some other thing or the form of himself, 90 "and he shall see the image
of God"-he sees his own image in the light of God and His glory,
and this is, 91 "a form against my eyes."
Testimonies of vision of the self, within the context of the process

of prophecy, appear in those circles with which Abulafia had a certain
degree of contact:
All the camps of the Shekhinah have there neither image nor
corporeal form, but spiritual emanation, and likewise on the other
angelic levels. However, the tenth level, which is closest to human
beings, called zszm, [i.e., persons] is visible to the prophets. All agree
that they possess the form of a body, similar to [that of] a human
being, and very awesome. And the prophet sees all sorts of his
The Mystical Experirmce ' 91
powers becoming weaker and changing from form to form, until his
powers cast off all forms and are embodied into the power of the
form revealed to him, and then his strength is exchanged with that
of the angel who speaks with him. And that form gives him strength
to receive prophecy, and it engraved in his heart as a picture, and
when the messenger has performed his mission the prophet casts
off that form and returns to his original form, and his limbs and
strength come back as they were before and are strengthened, and
he prophesies in human form. 92
In R. Judah ibn Maika's Commentary to Sefer Ye~irah, we read a

passage similar to that of R. Isaac ha-Cohen: 93
The author said: I have seen with my own eyes a man who saw a
power in the form of an angel while he was awake, and he spoke
with him and told him future things.94 The sage said: Know that he
sees nothing other than himself, for he sees himself front and back,
as one who sees himself in a mirror, who sees nothing other than
himself, and it appears as if it were something separate from your
body, like you. In the same manner, he sees that power which
guards his body and guides his soul, and then his soul sings and
rejoices, distinguishes and sees." And three powers overcome him:
the first power is that which is intermediary between spirit and soul,
and the power of memory and the power of imagination, and one
power is that which imagines. And these three powers are compared
to a mirror, as by virtue of the mixing the spirit is purified, and by
the purification of the spirit the third power is purified. But when
the spirit apprehends the flux which pours out upon the soul, it will
leave power to the power of speech, according to the flow which
comes upon the soul, thus shall it influence the power of speech,
and that itself is the angel which speaks to him and tells him future
things.
Here, as in Abulafia, a certain relationship is posited between

the Active Intellect-isim-and the human powers embodied within
it.
However, while in the three examples thus far cited the element
of dialogue is totally lacking, this element does appear among
Abulafia's students, apparently as a result of his influence. In Sosan
Sodot, 95 there is a statement quoted in the name of R. Nathan, whom
I believe to have been a direct disciple of Abulafia: 96
Know that the fullness of the secret of prophecy to the prophet is

that suddenly he will see his own form standing before him, and
he will forget himself and disappear from it, and will see his own
form standing before him and speaking with him and telling him
the future. Of this secret the sages said,97 "Great is the power of the
prophets, for they make the form similar to its creator," and the
sage R. Abraham b. Ezra said, "the one hearing is a man, and the
one speaking is the man."
The connection between 'prophecy' and foretelling the future

also appears in Abulafia, who writes in Ifayye ha-'Olam ha-Ba98 that
the third level of prophecy is "to receive the command of a thing in
telling the future." By contrast, another disciple of Abulafia, the
author of Sa'are ?:_edeq, only knows of the appearance of the image of
the self without speech. In Sosan Sodot, we read the following:
Another sage wrote about this as follows: By the power of [letter-]

combination and concentration, that which I describe in Sa'are ~edeq
happened to me, [namely,] that I saw the light going with me. But
I did not merit to see the form of myself standing before me, and
this I was unable to do. 99
This statement incorporates a double testimony: (1) that this

disciple knew of the high level attained by R. Nathan; (2) that the
omission of the subject of speech does not signify that the appearance
of the self-image was unconnected with speech. As we have seen
above, this anonymous Kabbalist enjoyed speech which emerged
from himself, for which reason it is not mentioned in the present
context.
Abulafia's influence upon R. Isaac of Acre, through R. Nathan,
may be seen in the former's O~ar Ifayyim, where he writes:
Come and I will enlighten you concerning a major principle in

reading; and speaking, or saying or vision (ma[lazeh) or sight (fzazon),
and of the reality of the hands of God, and the reality of speech or
of the burden of speech or elocution or a prophetic dream, or seeing
or burden of the spirit or the downtreading of the spirit or a gift of
the spirit or the reality of the spirit of God and the spirit of God: all
these and more than these similar to them are the new flux, the
spirit of God, which comes to dwell in the pure soul which is worthy
of it, in which it was not present at the beginning. It is like the case
of a king in a favorable hour, who gives a generous gift to one of his
princes who came before him at that time; the prince will rejoice in
it and divide it with the members of his household. So does this
supernal spirit of holiness suddenly come and dwell in the soul of
this prophet or visionary who is deserving of the spirit of prophecy
or in the soul deserving of the Holy Spirit in his soul alone, or the
soul deserving only a Heavenly Voice speaking within it, teaching
The Mystical Experience . 93
him sciences which have never been heard or have never been seen,
written without revealing the future, or revealing to him the future
without any order concerning a mission, but to him alone: or with
the command of a mission to an individual, or being commanded
to go on a mission to many-all these will be heard when the ear
hears and understands the voice of the words of its friend who
speaks to him, but his fellow will not hear all this, but only he alone,
even if at that time he is among a hundred or a thousand people.
[All this will happen] after he has stripped off every corporeal thing,
because of the great immersion of his soul in the divine spiritual
world: this "container" [Heb.: heJsala; i.e., form of the body] will see
his own form, literally, standing before him and speaking to him,
as a man speaks to his friend; and his own form will be forgotten,
as if his body does not exist in the world. Therefore the sages said,
"great is the power of the prophets, for they make the form similar
to its creator"; their soul stands opposite them in the form of the
very "container" speaking with them, and they say that the Holy
One, blessed be He, speaks with them. And what caused them this
great secret? The stripping out of sensory things by their souls, and
their casting off from them and the embodiment in the divine spirit.
And this spirit shall at times come to all the prophets, according to
the Divine Will. But the master of all the prophets, Moses our
Teacher, peace upon him, always received a holy spirit which did
not leave him for even one hour, only when his soul was still sunk
in corporeal things, to hear the words of the Israelites that he might
guide them and instruct them, either in temporary or permanent
instructions, for which reason he had to say, "Stay and I shall hear
what God commands" (Num. 9:8); he stood and separated from
them and isolated himself and cast his soul off from those sensory
things with which he was involved on their behalf, and there rested
upon him the spirit and spoke within him.lOO
I should like to point out several ideas in this passage which are
quite close to Abulafia's approach.
1) The parable of the king's generosity. R. Isaac of Acre's view

was apparently influenced by a passage from Or ha-Sefsel, in which it
states that, "the flux. . . . And this is compared to a king and a
pauper, the latter being in the most extreme destitution. And the
king flowed with wealth, to make wealthy each man to his fellow,
until the great wealth reached the slave's master."1o1
2) In Or ha-Sefsel, the above-cited passage is preceded by a

discussion concerning the different levels of prophets, reminiscent
of the discussion which appears in R. Isaac of Acre, following the
parable of the generous king: "the level of those who pursue

prophecy is greater than that of those who pursue wisdom, and the
level of the prophets who speak and compose [books] is greater than
that of the prophets who make intensive effort in prophecy, and those
[prophets] who are sent are superior to the others," etc.l 02 These two
ideas appear in a book written in honor of R. Nathan, Abulafia's
disciple.
3) The double meaning of the word "speech" in Abulafia, as

discussed above, is reflected in R. Isaac of Acre in the words: "the
form of the very 'container' speaking with them,and they say that the
Holy One, blessed be He, speaks with them."103
4) The understanding of Moses as one who at times abandoned

the mystical life in order to lead the people is likewise alluded to in
Abulafia, who speaks about the return of the mystic "from God" in
order to help others to achieve perfection. 104
Finally, one ought to take note of a passage in Even Sappir by R.

Elnathan b. Moses Kalkish, a fourteenth-century Byzantine kabbalist,
who knew Abulafia's writing and his circle well: 105
For every apprehension which man receives of the spiritual

apprehensions, its beginning is in human thought, and when man
thinks continually concerning things which exist and their essence
and about supernal and mundane activities, and of the Divine
guidance which guides all, and which guards all this order of
existence which is ordered by God, may He be blessed, and he
removes his thought from everything apart from this, and views all
corporeal and bodily matters as the image of contingent things, and
spiritual matters as the essential ones; and every day he adds to
these sublime thoughts, until from the gathering of their multitude
there is born its offspring, called wisdom, and from its abundance
is born further understanding106 and knowledge. And he shall do
all this by combining the holy letters and words and the pure
language, which are the vehicle of all thoughts, then there are born
from their combination thoughts of wisdom and understanding,
and, because of its intense meditation on them, the intellect will
perceive reality, and there will come the renewed spirit, which
made the fruit of the intellect, from the source of the wondrous
thought and will speak by itself: but the thinker will recognize that
there is a mover and cause which causes him to think and to speak
and to guide and to compose until, through the great activity, the
inner one will return as if it is externally apprehended, and the two
of them, the one apprehending and the object of apprehension, are

one thing, and they are intellectual apprehension.
We see here a description of the progress from apprehension of

the intellectives of external things, their internalization, and their
implantation within the human soul. By the process of letter-
combination, the inner intellective objects are likely to be transformed
into external ones, causing the impression or the experiences that the
motivation for human actions is external to himself.
5. The Vision of the Human Form
We have seen above that the appearance of the "human form,"

and the conversation between it and the mystic, are both a
phenomenon discussed on Abulafia' s writings and something to
which his disciples referred as a personal experience. Thus far, we
have only dealt with the theoretical aspect of this subject in
Abulafia-i.e., we have cited various passages which describe the
path by which the prophetic state is reached-but we have not found
any evidence of personal experience in these passages. We shall now
turn to another work of Abulafia's which, in my opinion, includes
direct first-person evidence of an experience of this kind. We read in
Sefer ha-6t, pp. 81-82:
I was shown a new vision by God, with anew name upon a renewed
spirit .... I saw a man coming from the west with a great army, the
number of the warriors of his camp being twenty-two thousand
men 107. • . • And when I saw his face in the sight, I was astonished,
and my heart trembled within me, and I left my place and I longed
for it to call upon the name of God to help me, but that thing evaded
my spirit. And when the Man has seen my great fear and my strong
awe, he opened his mouth and he spoke, and he opened my mouth
to speak, and I answered him according to his words, and in my
words I became another man. lOB
One needn't dwell upon the fact that "the form of a man" appears
in this vision. It is worthwhile taking note of the dialogue between
them: the man wishes to speak, "opened his mouth and he spoke";
the speech was, however, externally caused: "and he opened my
mouth ... and I answered him." The expression, "I answered
according to his words," is indicative of the source of the speech. The
verse quoted from the Book of Samuel likewise strengthens the

interpretation of this passage as an expression of an event taking place
within Abulafia's consciousness. It is appropriate to examine more
fully the description of the man:
On his forehead was a letter inscribed in blood and ink on two

sides, and the shape of the letter was like the shape of a staff
separating between them, and it was a very hidden letter. The color
of the blood was black, and changed to red, and the color of the ink
was red, and behold it was black, and the appearance of the letter
separating between the two was white. Miraculous was that which
was revealed by the seal, [which is] the key within the forehead of
he who came [the man], and all the army of the band was turning
about and travelling in accordance to it [i.e., the seal or the key].
Is this description meant as an external representation of

Abulafia's soul? Let us first examine his words in Sifre Torah: 109
It is known and conspicuous to all the Sages of the Torah who are
Kabbalists, nor is it concealed to the true philosophers, that every
man is given a choice without any compulsion and without any
force, but there is a human power within man, and it is called the
Stirring Power koa~ ha-me'orer, and it is that which arouses his heart
to do or not to do [any thing]. And after this, a man finds in his
heart one who forces him between these two opposites, and
whichever of them shall be victorious over him will activate the limbs
to perform actions for good or for evil; and this principle shall return,
of man always struggling and warring against the thoughts of this
heart, the two former motivating all of the aspects of his many
thoughts, as is written in Sefer Ye3_irah,l1° "The heart in soul [i.e.,
within man] is like the king in a battle" .... And a man possesses
these two forms, called impulses or powers or angels or thoughts
or comprehensions or however you wish to call them. For the intent
of them all refer to one thing, but the main thing is to apprehend
His reality and to recognize their essence in truth, by proofs which
are based upon tradition and reason, and to distinguish between
two paths of reality which they have, and to know the great
difference between them in degree. And if the two are one reality
or two combined together, and if they may be separated or if they
do not receive separation. And when we see their battle in the heart,
we may recognize that they are two, and they act one upon the other
and affect one another, and therefore there is time for this and time
for that one, and it is like a small moment, like a point which cannot
be divided, less than the blinking of an eye. And this is alluded to
in [the saying "There is a time with God like the winking of an eye,"
for it lacks the letter waw; it is written yes 'et [i.e., the plain spelling
of the word yesu'at includes a waw, and signifies 'redemption' or
'salvation']; and know this.
It is clear from this passage that he is speaking about a permanent

struggle between the Intellect and the Imagination; the Angel of Life
and the Angel of Death; rational thought and imaginative thought;
the intellective apprehension and the imaginative one; the Good
Impulse and the Evil impulse. Abulafia returns to this inner battle in
Sefer ha-6t, p. 81 "and the battle within the heart between the blood
and the ink is very intense." On the same page, the nature of blood
and ink are portrayed as image ~elem, i.e., intellect] and likeness
[demut, i.e., imagination]: that is, ink as the spiritual element, the
intellect, and blood as the imaginative one. 111 These two elements,
as they do battle within Abulafia's heart, are described in Sefer ha-Ot,
p. 81: "And I looked and I saw there [in my heart] my likeness and
image moving in two paths." The same symbols used by Abulafia to
describe the inner battle of powers within man appear in the
description of the man himself: "and on his forehead was a letter
inscribed in blood and ink, into two sides." From this, we see that
the blood and the ink as they battle within the soul are projected
outside, and thus do they appear in the prophetic vision. What is the
meaning of the "letter on the forehead" which separates between the
other two letters? In Sefer ha-6t, p. 82, Abulafia relates that a fount
of seventy tongues flowed from between the sign of his forehead;
"the sign on his forehead was called the potion of death by the man,
but I called it the potion of life, for I transformed it from death to life."
The allusion to "seventy tongues" may be properly understood if
we assume that the meaning of the sign is the Active Intellect, which
is the source of the seventy tongues. The Active Intellect is the potion
of life for those who are able to receive its flux, while for those who
are unable to do so it is the potion of death. 112 This concept also has
a double meaning in both the person and the soul; in Sefer ha-6t, p.
82, we read, "And see with your eyes and understand in your heart
the hidden letter inscribed on your forehead explicitly." On the one
hand, it is possible to see the sign, while on the other it is subject to
understanding by means of the Intellect-your heart. On p. 83 of the
same work, we find another idea connecting the letter to the Active
Intellect:
And I gazed at the letter inscribed on my forehead and I knew it,

and my heart was enlightened when I looked at it, and my spirit lives
with its eternal life, and its statue brought me to and its constitution
moved me about, to speak and to compose this Book of the Sign.
That cleaving which brings about "eternal life" is identical with

that cleaving to the Active Intellect which is the source of the
abundance causing the prophet to act and "to speak and to compose."
We may now understand several passages from this vision. On p.
82, the man says to Abulafia:
You have been victorious in my war, and you changed the blood of
my forehead, and their nature and color, and you have stood up to
all the tests of my thoughts. Ink you have raised and upon ink you
shall be engrandized; the letter you have sanctified, and by means
of the letter [ot: a pun upon the two senses of the word, "letter" and
"sign"] and wonder you shall be sanctified.
This man, who is the outcome of the transformation of the flow

of the Active Intellect from an intellectual flow to an imaginary form,
praises Abulafia because he has transformed the blood, the
imaginative element, into ink, the intellectual component. This
transformation was accomplished by means of the "letter" -evidently
a reference to the letters of the Divine name mentioned below, with
whose help man can actualize his intellect. The transformation of the
color, mentioned on p. 82, is likewise depicted as a transformation
from death to life, "Life replaces death, requires the letter to find
innocent and to give life." What is the connection between ink/blood
and life and death? In the Talmud, Tractate Shabbat, we read:
The Holy One, blessed be He, said to Gabriel: Go and record upon
the forehead of the righteous a line of ink, that the angels of
destruction may not rule over them; and upon the foreheads of the
wicked a line of blood, so that the angels of destruction may rule
over them.ll3
In the Midrash Otiyot de-Rabbi Akiva, it states, 114
What is meant by [the verse],llS "you shall draw a line"? This teaches
us that at the time that the Holy One, blessed be He, decreed that
Jerusalem was to be destroyed, He called to the Angel of Death
[alternative reading, "Gabriel"] and said to the angel: Go first to
Jerusalem and pick out from within it the righteous and the wicked;
and to every righteous man who is in it, draw a line of ink upon his
forehead, a line of life, in order that he may live; and to every wicked
person who is within it, draw a line of blood upon his forehead,
that he may die.
, The Mystical Experience 99
Relying upon this midrash, Abulafia writes in Sefer ha-Meli~:
A line of life, a line of ink; and the line of death, a line of blood. And
after this he showed us the form of his apprehension, and informed
us that he had made the blood into ink-that is, from death to life.
That is, he restored the soul of the spirit of life within him, with the
apprehension, the form of a living, understanding and wise being,
and he knew that it [i.e., the form] was deserving to survive
eternally, by reason of the apprehension, and it was transformed
from being dead to being alive.116
A slightly different formulation appears in Sitre TOrah:
"Adam and Eve" in gematria equals "my father and my mother" (avi
ve-imi), and their secret is blood and ink, and this latter is proven
by this name, YHWH, and one who merits it will have engraved
upon his forehead a taw-for one a taw of blood, for the other a taw
of ink. And the secret of the taw of blood (taw sel dam) is that she is
born (se-muledet), and its matter is taw dam, which alludes to
"likeness" (demut) [the letters of taw dam form the word demut],
meaning that it precedes man in existence. And from that there
comes "your soul" (nafse/sa), and every "magician" (kasfan) will be
turned about the path of magic (kesafim), and one who does so "spills
blood" (sofei5_ dam). And the secret of the taw of ink is "and the
woman-that-gives-birth" (we-se-yoledet). Thus, you have one form
when she is born (se-muledet) and another when she gives birth
(se-yoledet). 117
We learn from this that the message which the man gives to
Abulafia is a confirmation of his success in transforming the
imagination into intellect, by this means attaining eternal existence.
This definition of eternal life appears in Or ha-Se}sel. 11B
And when the false apprehension is negated, as mentioned, and is

remembered in the mind from the heart of those who feel and the
enlightened ones, then "death shall be shallowed up 119 forever and
God will erase tears from every face and the shame of his people
will be removed for the mouth of the Lord has spoken." That is, the
secret of the intellect will be revealed after its disappearance.
More expressively, Abulafia writes in Sefer ha-6t pp. 82-83:
More bitter than death is his filth, and therein is sunk his strength,
and sweeter than honey is his blood, and therein resides his spirit,
in the dwelling of his heart. The soul of every living, enlightened
person travels from the tent of filth to the tent of the blood, and from
the dwelling of the blood travels to the dwelling of the heart of
heaven, and there you shall dwell all the days of your life.
When man abandons the dwelling of the blood/imagination and

actualizes his intellect, he cleaves to the Active Intellect, alluded to
in "the heart of heaven," and thus brings about his survival. It is
worth while mentioning an additional sign of the connection between
"the man" and "the form" mentioned in Sefer ha-lfeseq. In Sefer ha-6t,
p. 83, he writes: "And I prostrated myself and bowed before him,"
referring to the man mentioned in the vision. In Sefer ha-lfeseq, he
states,
That one who finds a person innocent and conquered beneath him
the one who is culpable, until he is imprisoned himself and admitted
and was conquered; and concerning this you straighten your heart
immediately, that you bow before him [in] the form considered
mentioned in your heart, which is before you.I20
The innocent and the guilty doubtless refer to the intellect and
the imagination: when the imagination is conquered by the intellect,
there appears both inside and "outside" "the form," before which
one must bow.
Finally, we should take note that in two places in Sefer
ha-6t-passages not included in the vision of "the man" described
above-the idea of the prophet's conversation with himself appears.
On p. 74, it states, "The heart of my heart (libbi) said to the inner
heart of my heart (levavi) to write down the ways of God, etc.," while
on p. 80 we read "my heart (libbi) said to my heart (levavi)."
6. The Vision of the Letters
We may now refer to another vision appearing in Abulafia's

writings to complete our discussion of the subject of "the form of a
man." Already in Sefer ha-Navon, attributed to one of the Ashkenazic
Hasidim, we find the letters of the four-letter Divine Name revealed
to the prophet121 or seen as identical to the "Angel of Glory" or to
Metatron, who also fulfills an important function in the revelation. 122
Abulafia connected the Ineffable Name to revelation by means of a
gematria:
And indeed YHWH is his vision, and this is what is meant by 123
"and he shall see the image of God"-that is, that he gazes at the
letters of this Name and at their ways, and all hidden things are
revealed to him. And the proof of this is that [the phrase] "and he
gazes at the image of God" is the equivalent in gematria to "at the
name of God he gazes," for the number of the final Mem in ba-sem
("in" or "at the Name") equals 600.124
This passage deals with Moses who, like Joshua in the passage
mentioned from Sefer ha-Navon, received guidance for his activity
through contemplation of the four letter Name.l 25 Abulafia's
formulation of this in his description of the revelation to Moses closely
matches what he wrote in I-Jayye ha-'Olam ha-Ba.126
The letters are without any doubt the root of all wisdom and
knowledge, and they are themselves the contents of prophecy, and
they appear in the prophetic vision as though [they are] opaque
bodies speaking to man face to face [saying] most of the intellective
comprehensions, thought in the heart of the one speaking them.
And they appear as if pure living angels are moving them about and
teaching them to man, who turns them about in the form of wheels
in the air, flying with their wings, and they are spirit within spirit.
And at times the person sees them as if they are resting in the hills
and flying away from them, and that mountain which the person
sees them dwelling upon or moving from was sanctified by the
prophet who sees them, and it is right and proper that he call them
holy, because God has descended upon them in fire,12 7 and in the
holy mountain there is a holy spirit. And the name of the holy high
mountain is the Ineffable Name, and know this, and the ryw (=216)
and secret of the mountain is Gevurah (might=216), and he is the
Mighty One, who wages war against the enemies of God who forget
His Name. And behold, after this the letters are corporealized in the
form of the Ministering Angels who know the labor of singing, and
these are the Levites, who are in the form of God, who give birth
to a voice of joy and ringing song, and teach with their voice matters
of the future and new ways, and renew the knowledge of prophecy.
This passage is interesting in a number of respects: like the image

of man which is revealed to the prophet at the time of prophecy, the
letters which are revealed also "speak"; these letters, which constitute
the Divine Names, 128 do battle with the enemies of God just as did
the man in the vision on p. 83 of Sefer ha-6t: "And the man was
concealed from my eyes after he spoke his words, and he went and
grew greater and stronger in his battles until he overwhelmed every
enemy." One may ask whether the central idea in the vision of "the
man" is also present in the vision of the letters--that is, its being an
imaginary expression of an inner process. The latter part of the
passage from I-Jayye ha-'Olam ha-Ba seems to allude to this view. In

Sefer Ner Elohim, 129 the mountain from which the letters jump off and
to which they return is interpreted as an allusion to the head.
For it is known that the Torah was given on a mountain, and the
blessing and curse on a mountain. And the harbinger [i.e., of
Messianic redemption] will ascend a mountain, as is said, "on a high
mountain get thee up, harbinger of Zion" [Isa. 40:9], etc. The
mountain thus alludes to the head, for there is no other [organ] in
the entire body as high and as distinguished as the head, and its
secret is hares (mountain of fire), and it is like the comparison of the
mountains to the land, for the heads are the roots, therefore it is
said, 130 "And the Lord called Moses up to the top of the mountain,
and Moses ascended" -that is, to the highest place that man may
ascend, and even though it exists up above, it is impossible for any
person to ascend higher than did Moses.
An identity is established here between the "mountain of fire,"

i.e., the place from which the Torah was given, and the human head.
In Sefer ha-Haft.arah, we find allusions to the duality of "mountain."
On the one hand, it alludes to the power of the imagination: 131
He was revealed in his glory on the holy mountain, and it is there a

high and awesome mountain in Italian manti barbara, and it is alluded
to [in the phrase] fzezeq ha-qaseh (he strengthened the hard) and it
was an act of miracle, which strengthened the breathing, and will
also strengthen the soul, and it is the hidden name, the name of
vengeance, which is the abominable name of the end and the sixth,
which is "the false." And Raziel transformed the dwelling place of
the imagination, as he did, for Monti is the imagination, and it is
Azazel; in Italian, Monti. Therefore it is said of it,l32 that is is a
mighty and difficult mountain, high and steep, and behold, it was
hung to his I'alto, and is like "high" in Italian .... And Monti, "the
heretic" (ha-mini 115 manti), "the right hand" ascended, and he
is Mento, who testifies that he is the false one, and that is the
meaning of Sacramento in Italian.
This passage tells us that mountain equals Monti ha-dimyon (the

imagination) Azazel = 155,an identification which seems to have
existed even before Abulafia demonstrated it by gematria. On the
other hand, as against the identification of "mountain" with
"imagination" it is also identified with "intellect." 133 In the same
treatise, further on in the above-mentioned passage, 134 we read:
We have found in this two urges both of which have the form gold,
.,, The Mystical Experience 103
in the allusion of, 135 "They were made two cherubim of gold," and
this matter of gold is that it turns [something to] gold, and their
allusion is sem we-sem semo, sam me!:_ayyer u-me!:_uyyar.
The two urges referred to here by Abulafia are identical with the
imagination and the intellect, which are the two cherubim, both of
which apprehend. The end of the passage from Ner Elohim likewise
points toward the possibility of interpreting the mountain as an
allusion to the highest intellectual virtue to which Moses can reach.
One may interpret in similar fashion the passage from MS. Jerusalem
8 1303 fol. 56a, connected to Abulafia or his circle, that "also in the
divine mountain one shall apprehend and ascend in level and
understand the flux of God, which comes from the highest
mountain." It is worth mentioning that, in Sefer ha-6t, p. 76, it states
of Abulafia that "God shall surely find the top of a high mountain,
and its name is the fallen mountain and upon it sits the shepherd of
this flock for twenty years," an allusion to the redemption anticipated
in the year 1290, the twentieth year of Abulafia's prophetic career.
To summarize our discussion of the passage in Ijayye ha- cOlam
ha-Ba: the letters, which the prophet sees flying about, landing and
returning to the mountains, are the letters of the Divine Name, which
originate in the powers of the intellect and the imagination. It may
be shown that the Names of God are also found within the human
soul, and that the flying about and coming to rest are essentially inner
processes. In Sefer ha-6t, p. 81, we read: "And he showed me the
image and likeness moving about in two ways, in a vision in an image
TR"Y K"W, one image and one likeness." 136 The Ineffable Name
within man's soul incorporates both the image and likeness, which
are the intellect and the imagination. One p. 80 of Sefer ha-6t, Abulafia
again writes that "the people of God, the supreme holy ones, looking
upon His Name gaze at the source of your intellects and see the divine
image within the image of your hearts. Indeed, the "image" refers
to the head, for therein may be seen the heart of the vision." In Ozar
<Eden Ganuz, the same idea is repeated with a minor variation, "And
the two names are engraved in the heart and in the head, and they
are alluded to in [the versel,'there he gave them a law and a stat-
ute,"137 while in Sitri Torah we speak of "the name inscribed in your
soul in its truth."138 The words of the author of Ner Elohim should
be interpreted according to this same view of the Divine Name:
It is known to us by tradition that it is impossible for any of the

prophets of Israel to prophesy without knowledge of the Name
which dwells in his heart. And he is not aware [of this] except
according to the hidden order in Sefer Ye~irah by which the prophet

attains the order in the hidden things, and from both of them he
will know the name of the one arranging, and it will speak to him
and he will respond to it and then it will show him the path in which
he must go and deed that he must do.l39
The name is found "in his heart," but the prophet speaks to it
and the Name answers him and reveals to him his way. This approach
is reminiscent of the words of the eighteenth century Sufi sage,
Nasser Muhammad 'Andalib of Delhi: "He sees the blessed form of
the word 'Allah' in the color of light, written upon the table of his
heart and upon the appearance of his imagination." 140
To conclude, we shall cite a section from Sefer ha-lfeseq, which
dearly demonstrates that the letters seen by the prophet resemble in
their function the "man" who is revealed:
After you find the appropriate preparation for the soul, which is
knowledge of the method of comprehension of the contemplation
of the letters, and the one who apprehends it will contemplate them
as though they speak with him, as a man speaks with his fellow,
and as though they are themselves a man who had the power of
speech, who brings words out of his mind, and that man knows
seventy tongues, and knows a certain specific intention in every
letter and every word, and the one who hears it apprehends it in
order to understand what he says, and the one hearing recognized
that he does not understand, except for one language or two or three
or slightly more, but he [that one] understands that the one speaking
does not speak to him in vain, except after he knows all the
languages; then every single word within him is understood in
many interpretations.141
The speech of the letters, whose image is like that of a man,

which are the source of the seventy languages of man, reminds one
of the "seventy tongues" of the man mentioned in Sefer ha-6t. Finally,
let us note the presence of a strikingly suggestive element in this
passage: the mystic must "imagine" the letters-that is, make use of
the technique described in the chapter dealing with this subject-
"and think as if they are speaking."
On the other hand, in the writings of R. Isaac of Acre, the author
of 6~ar Ifayyim, we find testimony of the spontaneous appearance
of the Divine Names:
The young one, R. Isaac of Acre said, I woke up from my sleep and
there suddenly came before me three Tetragrammata, each one in
its vocalization and place in the secret of the ten sefirot of the void,
in the middle line, on which depends the entire mystery of [the four
worlds] A~ilut, Beri'ah, Ye~irah, 'Asiyah, via the simple and felt
intellect, alluded to in the secret of their vocalizations. And my soul
rejoiced in them as one who had found a rare treasure, and they
were these: ,,,, ,,,, ,,,,, blessed IS the Name of the Glory
of his kingdom forever and ever .... And I saw a name as follows,
thus:
Just thus did I see it in its vocalization.I42
Texts of the type mentioned above may have influenced the later
practice of answering questions by visualizing the letters of the
Ineffable Name, known from the letters of R. Elijah ha-Kohen of
Ismir.143
7. The Urim and Tummim
The link connecting between the appearance of the letters of the

Divine Name and that of "the man" is the Urim and Tummim.
Opinion is divided as to the nature of these vessels: Rashi states that
they were "the writing of the Ineffable Name." 144 We learn the
meaning of this name from several sources: R. Jacob ben Asher, the
Ba'al ha-'"{urim, wrote in his commentary on Ex. 28:30 that "[the
phrase] the Urim and Tummim equals in gematria equals the Name
of seventy-two letters," 145 which evidently reflects a parallel opinion
given in Zohar II, 234b, "and it is customary in the seventy-two letters
inscribed, which are the secret of the Holy Name, and all of them are
called Urim and Tummim." In yet another tradition it is said that:
In the Kabbalah of R. Mesullam ha-?arfati, which we received from

the book called Raziel, [it states] that when you write these three
verses in groups of three letters at a time, one arrives at the name
of seventy-two letters, and they help to say great matters, of which
there is no greater thing. This is the Ineffable Name of the Urim and
Tummim, which was [worn] upon the heart of the High Priest. 146
On the other hand R. Abraham ibn Ezra thought that the Urim
and Tummim alluded to the seven servants, that is, the seven
planets. 147
Abulafia attempted to draw a connection between the interpreta-
tion of the Urim and Tummim as an internal matter with that which
saw it as an external matter. In Somer Mi!;_wah. 148 he wrote:
But the mystery of va-yomar (he said) is Urim-that is, the Urim and
Tummim. And why are they called Urim? Because they enlighten
(me'irim) their words,l49 And the light150 which was created on the
first day was one by which man may see from one end of the world
to the other; for God, may He be blessed, saw that the wicked were
not deserving of using it, so he hid it away for the righteous for the
future. And this is the light of the Torah, as one to whom God has
granted a little bit of knowledge and enlightened the eyes of his
heart may see the entire world with its light. And these are the
luminaries, which were created on the first day and the fourth day,
and that is the meaning of the name [beginning with] A"D151 half
the name and its plene equal Ale"f Dale"t, and it alludes to the
thousand (elef) potentialities. And the meaning of that which they
said,152 "May God shine his face upon you," is that there is light
before Him, by which every person can see what he sees, and this
is the beginning of the light which the sun receives from it, just as
the moon received light from the light of the sun; and all this is a
metaphor from light to light, for the bright inner light which shines
is a thing without a body, and it comes from this, for it is hidden
away for the righteous. And as the righteous see it with many
aspects, that light is itself called "face," and its immediate cause is
the abundance from the Divine influx, and it is called by the name,
"the Prince of the Face."
The Urim referred to here allude to the inner light and the light
which comes from the Active Intellect-the Prince of the Face-for
which reason the intellective soul is portrayed as the moon, receiving
its light from the sun. 153 This influx is only received by the righteous,
that is, the enlightened ones who possess knowledge. In this passage,
Abulafia accepts Ibn Ezra's opinion that the Urim refer to the
luminaries-the sun and the moon. In another passage, Abulafia
introduces the second view, namely, that "the Urim and Tummim
are letters": 154
The strongest of these holy combinations, from which you will know
the secret of the Ineffable Names .... And these are the letters
which are called Urim and Tummim, which illuminate the eyes of
the hearts, and complete the thoughts,lSS and purify the supernal
thoughts, and enlighten the path of understanding, and make
known the planetary positions, and teach the existence of separate
beings, and tell the future.
With the assistance of letter-combinations, these names teach

man wisdom and indicate to him the future. These two functions
seem to me to allude to intellect and imagination, as the foretelling
of the future was strongly linked to the perfections of imaginative
power_l56 Let us now turn to Imre Sefer, 157 where Abulafia writes:
And of this [perfect] man it is said, "And upon the image of the
throne there sat an image, like the image of a man above it,"l58 and
it was an image looking like it, and the vision was the image of the
glory of God, and he saw himself as in a clear crystal, to the eyes
and the heart. And perhaps the Urim and Tummim [referred to] are
the inner ones, for the external ones are also thus called, but they
are as in an unclear crystal; know this and understand it well. And
the difference between these and these cannot be known except to
one who has apprehended both of them, and he is one who has
apprehended knowledge of the three-fold unique Name.
In the same work, we learn of the significance of the "clear

crystal" (aspaglaryah ha-mlirah), which is identified with the Urim and
Tummim:
Comprehension of the Name by the Name: and it is a speculative

examination into His Name, by means of the twenty-two letters of
the Torah, after knowledge of the matter of the ten Sefirot from aleph
to yod, which include all those which come after them, for they are
fulfilled by them. And they, with their forms, are called the Clear
Crystal, for all the forms having brightness and strong radiance are
included in them. And one who gazes at them in their forms will
discover their secrets and speak of them, and they will speak of
them, and they will speak of him. And they are like an image in
which a man sees all his forms standing opposite him, and then he
will be able to see all the general and specific things.l59
The Divine Names are spoken of in two passages: in the first

passage in the phrase "these and these," which is an allusion to the
Name of seventy-two letters, (eleh= 36 =36= 72), and following that
by the "three-fold unique name," which is also an allusion to the
seventy-two letter Name. In the second passage, the matter is
explained as follows: study of the Name is like gazing into a mirror,
in which a person sees his own image. This vision of the self is
accompanied by speech, "and he spoke of them, and they spoke of
him." If we remember that Abulafia explicitly mentions the "human
image," we again have the typical prophetic-mystical situation of
Abulafia. The Urim and Tummim are the inner form of man, that is,
the Intellect and Imagination. It seems reasonable to assume that, in
the phrase Aspaklaryah se-einah meira (translated above as "the unclear

crystal"), Abulafia intends to refer to the heavenly luminaries-the
sun and the moon-which are corporeal things outside of man. 160
Let us now turn to Abulafia's disciple, the author of Sa'are Z.edeq.
If he is able to decide and to further continue [in letter-combination],

he shall emerge from within to without, and it will be imagined for
him by the power of his purified imagination in the form of a pure
mirror, and this is "the shining rotating sword" (Gen. 3:24), whose
back side turns about and becomes the front, and he recognizes the
nature of its innerness from outside, like the image of the Urim and
Tummim, which in the beginning cast light from within. "And you
shall tell" is not straight, but only combines because of its form being
incomplete, separate from its essence, until it is separated and
enclothed in the form of his imagination, and therein it joins the
letters by a perfect JOining, ordered and ready. And this seems to
me to be that form which is referred to by the Kabbalists as
"garment": but we have already commented on the matter of the
names and their activities.l61
The author associated Abulafia's remarks concerning letter-

combination and the Urim and Tummim with the Talmudic idea that
the Urim and Tummim worked by illuminating certain letters, which
combined to provide the answer to the question posed. 162 Like the
Urim and Tummim, the human form is separated from within his
body or his matter; after being separated, the human form, that is,
the intellect, is clothed in an imaginary garment, just as the letters,
which are isolated in their sense, combine into a word, a combination
which is all no more than an imaginary garment for an answer
containing meaning to the one inquiring. The stage of dressing is
designated by the name Tummim, connected with the power of the
imagination. Elsewhere in Sa'are Z.edeq, 163 we read:
Know that these letters which are the holy letters may be called signs
and traditions, which are depicted by their exterior form 164 with
prophetic agreement by the Holy Spirit, and that is the form which
appears to the prophets, when the inside, concave form is reversed
to an external, convex for, like the Tummim, as mentioned above.
The concave inner form is the intellect, while the external convex
for is the imaginative form. Thus, we again return to the view that
the powers of the soul are revealed to the mystic.
8. The Circle
We have seen thus far that Abulafia' s visions contain revelations

of the contents of the human soul. We shall now examine a vision
incorporating both a revelation of the soul, on the one hand, and a
revelation of the world, on the other. We read in Sefer ha-Meli~: 165
This is the meaning of "as the appearance of the bow that is in the
cloud on a rainy day." 166 Just as the colored brilliance is seen in the
rainbow on a rainy day, and is there with the brilliance of the sun,
so do the humours which are the rain and the showers and the
vapor. And the smokes and the steams, which are treated by that
and by the food which is in the principle organs, and which ascend
and descend are the clouds themselves. And the brilliance of the
soul, which is combined from the sphere and from the stars and
luminaries, together with the brilliance of the abundance which
flows from the sphere of the rainbow to the organs of the body, in
general and in particular, which is "the appearance of the brightness
round about, which was the appearance of the likeness of the glory
of God."167 Therefore, Raziel says that when he arrived at this
knowledge and acquired it in his intellect, he knew the question
which he was asked by the form, which he saw inscribed before
him, as engraved by his Rock [i.e., God]. And this is clear testimony
that he asked wisdom from his Creator and that wisdom he was
taught by Him, blessed be His name. And Then he returned to the
matter of opening his eyes to see before him the tree of knowledge,
whose name is life: that is, that which is to others a potion of death,
and is the tree of knowledge, was to Raziel the potion of life, and
he did not stumble in it as did others. And now seek to draw for us
that which is its image, and he said that it is like a round ladder, and
he counted its steps, and said that there are 360 rungs, and he saw
that the width of each rung was like the span of a man's step, from
foot to foot, and he saw that between each step there was as the
length of a rung, and its appearance was like that of bright blue,
which was full around it from the east, and descends to the west
strongly, and in its middle there passed through a very thick bar,
and its length was like a third of the circle, so that it came out that
its head was to the south and its end to the north, and it had four
heads at its head [i.e., beginning], and likewise its end to the four
winds. And on each head there was a body, equal, having eight
points, and six sections spotted like a carbuncle, and there were
twelve lines to each one of them, and a fifth head, from this side and
from that, until all of them amounted to five against five. And he
said that these go to the right, and these to the left, and they
accordingly threw the lots among known names. And he said that
the Pur turns about from y"w to y"w, that is, from higher to higher,
and from pair to pair, and he said that upon them is a great and
awesome king who arranges and estimates all in wisdom. And he
completed those visions with wisdom, which is the secret that turns
about in wisdom night and day. An behold, I have written for you
the plain meaning of the things in detail, but now I must explain to
you their meaning, and this is impossible without a drawing of a
ladder, and even though it cannot be drawn in truth but in a
spherical [form], you will gain a certain benefit from the drawing of
this circular [form]:I68
Know that this ladder must be drawn as a circle, if it stands

before the pPrson's eyes like a full sphere, rolling back and forth
before him, as if the man's face is towards the east and his back
towards west, and the person is in the middle. And this is the
spherical ladder which has two spherical lines and wide rungs,
slightly between the two lines, and they are 360 rungs, and between
each rung is the width of a rung, so that the length will be equal to
the width, and its appearance like that of bright blue, like the image
of the sky which turns about for one known special purpose. And
man turns about with [the help of] twenty Sefirot-five toes of his
feet on his right side, and five on his left, and likewise five fingers
of his hand to the south and five to the north, and they turn to the
right or the left, and there are four heads to his head, and four to
his end, and four winds from here to the south side and four winds
to the north, and each head of them has upon it a body equal, like
the image of a cube, and they are four cubes, and their names are
"females" from here, and four from there, and their names are
"males" and they turned about and changed. And each of these
cubes has six corners, speckled, a pair above, separated below it,
and a pair below it, separated upon it. And all of the dots on them
[add up to] 120 for these and 120 for these, with the fifth to here and
the fifth to here; and that is the one which preponderates between
them. And the number is 24, 24, and the dots are not fixed in them,
but are like tablets ready to receive the dots, and because of the
[circular] movement they are renewed. And were the ladder to stand
[even] a small moment without turning, then all the corners of the
cubes would be empty of all dots. But with the turns they are
renewed, by justice and uprightness, according to the Divine rule
by wh1ch he judges every living rational thing according to his
deeds, by lot (pur). And this secret is as it were witness and judge
of the retribution and pumshment. And this ladder is called the
The Mystzcal Expenence 111
ladder of the world, and scales for the human being. And this is the
subject of which Raziel informed me, and he further explained it in
saying that the pur fell between the names and always turns about
by justice, to judge in it he who is judged, and that when you shall
contemplate your essence, you will find that ladder is inscribed
between the eyes of your heart, in general and in particular, and
contemplate it very much, and know it.
I do not intend to analyze every detail of this vision; some are

not sufficiently clear to me, while others are not relevant to our
discussion. The opening statement of the vision is based upon an
idea articulated by Maimonides in Guide of the Perplexed III:7 (Pines,
p. 429):
"And the appearance of the rainbow that is in the clouds in the day
of rain, so was the appearance of the brightness round about. This
was the appearance of the likeness of the Glory of the Lord." The
matter, the true reality, and the essence of the rainbow that is
described are known. This is the most extraordinary comparison
possible, as far as parables and similitudes are concerned; and it is
indubitably due to a prophetic force. Understand this.
The analogy between man and the rainbow, appearing in

Maimonides, was expanded by Abulafia: the rain, the showers, and
the vapors of the rainbow correspond to the humours within man,
while the clouds correspond to the smoke and steams within him.
The circle, symbolizing a sphere, corresponds to the sphere of the
cosmic axis (teli), while the bar is the cosmic axis itself. This is clear
from the description of the bar: it passes from south to the north just
as the axis passes over the world. This bar is already described in this
manner in Chapter 1 of Baraita de-Shemu' el: "Nafzas Baria~ is the cosmic
axis." 169 It follows that Abulafia's comparison of the sphere of 1pan
to "the sphere of the suspensory" is pertinent to this vision. 170
Abulafia emphasizes this point of comparison at the end of the vision:
and this ladder is called the ladder of the world, and scales for the
human being. By contemplation into himself, man may learn about
the ladder: "And when you shall contemplate your essence, you will
find that ladder, inscribed between the eyes of your heart, in general
and in particular." The principle which operates both in the ladder
and in man is the point of comparison; in the ladder, he refers to the
'lot and die," "justice and uprightness," "witness and judge,"
"retribution and punishment." These word-pairs allude to the
attributes of mercy and justice operating in the world. Likewise, in
Sifre Torah, Abulafia refers to "the secret of the one who is innocent
and guilty, in their coming before the judge, who is both witness and
judge."171 This refers to God, who manifests both the attributes of
mercy and judgment-a fact confirmed by the gematria: <ed (witness)
74 dayan (judge), while zakkai we-fzayav (innocent and guilty)
likewise adds up to 74. Elsewhere in Sifre Torah, it is clear that
"innocent and guilty" allude to "blood and ink": i.e., the intellect and
the imagination. 172 In 6~ar <Eden Ganuz, we read:
Behold, man has two urges, good and evil, and they are angels of
God without any doubt, and are like the image of the two sides of
the scales, which are always weighed and purified in their place as
they are, so that the power of one of them will overwhelm its fellow,
will let judge the language and tend towards it, like the balance
which inclines thereto.1 7J
The two urges, likened to the two sides of the scales, dearly
correspond to the imagination and intellect, alluded to in the
expression in the vision, "scales for the human being." Let us now
address ourselves to the double character of this vision: i.e., that it
speaks about both a sphere and a ladder. The circle which appears
in the vision and which is a projection thereof, is a well-known
phenomenon; Carl Jung saw it as an archetype of the process of
individuation of the personality or, in religious terms, the cleaving
of the "I" to God. The emphasis upon the high spiritual level attained
by Abulafia at the time he had the vision of the circle fits Jung's
assumption.l 74 In the wake of Jung's studies, G. Tucci wrote, in the
introduction to his book on mandala:
My aim has been to reconstitute, in their essential outlines, the

theory and practice of those psycho-cosmogrammata which may
lead the neophyte, by revealing to him the secret play of the forces
which operate in the universe and in us, on the way to the
reintegration of consciousness.175
The psycho-cosmogrammaton referred to by Tucci is the

mandala, or circle, which forms the central object of meditation in
Buddhist and Hindu practice. From this point of view, one may see
in Abulafia' s vision additional evidence for the appearance of the
archetype of the mandala; like it, the sphere reveals both the structure
of the universe and of man and of those powers acting within them.
One ought to take note of his words in this vision: "the matter of
opening of one's eyes, to see before him the tree of knowledge, whose
name is life; that is, that which is to others a potion of death, and is
the tree of knowledge, was to Raziel the potion of life, and he did
not stumble in it as did others." This passage, which is connected

with the appearance of the sphere, ought to be compared with his
words in Sefer ha-6t, p. 82, at the time of the appearance of "the
man": "the sign on his forehead is the potion of death, as the man
called it, and I called it the potion of life, for I transformed it from
death to life." These two passages suggest that the visions are
accompanied by an inner event, a kind of synthesis between the two
forces of the soul-the intellect and the imagination-which are
alluded to by blood and ink. In Sitre Torah, 176 we learn that:
The brain is a place which receives all kind of images. But witnesses
come from it and tell us his powers; and they are two trees, and
each tree is an image, 177 and all the flux of the likeness178 constitute
two trees, which are two179 . . . but one tree adds wisdom, and the
other adds desire; the tree of life adds science, 180 and the tree of
knowledge adds science, 181 and the tree of life is a lot182 and the tree
of knowledge lots. 183 "One lot184 to God, and one lot to Azazel": the
first for good, the middle for the possible, and the last one for
evil. ... For they have sent forth their hand to know the power of
their foundation, and they exchanged their glory for an image of
flesh and blood, and they did not eat from the tree of knowledge,
and their wicked soul cannot be saved, even though the tree of life
they did not see, and they did enter by their corrupt ways for they
were created in vain, and to joke of themselves they were found,
and happy are those who understand the sciences, and in their
victory in the wars they shall gain two worlds.
This passage epitomizes Abulafia' s awareness of the need to

connect between the intellect and the imagination-that is, to bring
the intellect to rule over the imagination, as a consequence of which
the soul is saved. We may cite here the words of the anonymous
author of Sefer ha-?._eruf, connecting together the sphere, the ladder,
and the revolution which takes place in man in connection with an
experience of either sphere or ladder:
Know that when the sphere of the intellect is turned about by the
Active Intellect, and man begins to enter it and ascends in the sphere
which revolves upon itself, as the image of the ladder, and at the
time of ascent, his thoughts will be indeed transformed and all the
images will change before him, and nothing of all that he previously
had will be left in his hands; therefore, apart from the change in his
nature and his formation, as one who is translated from the power
of sensation to the power of the intellect, and as one who is
translated from the telurian process to the process of burning fire.
Finally, all the visions shall change, and the thoughts will be
114 The Mystzcal Experience in Abraham Abulafta
confounded and the imaginative apprehensions will be confused,

since in truth this sphere purifies and tests.l85
While this passage does not refer to the vision of the sphere, but
to an experience of it, the proximity between the sphere and the
ladder and the spiritual contents connected with them remind us to
a great extent of Abulafia' s approach. The connection between the
ladder and the sphere are again discussed in another passage, related
to Sefer ha-Z.eruf, in connection with the spiritual manifestations
connected to 'prophecy':l86
I swear to you by the vision of the image of God, by the Creator,

God of Abraham, God of Isaac, God of Jacob, by the Ineffable Name,
yhwh, that you inform me of the secret of prophecy at any time that
I request it by my mouth, and that you teach me the [secret of the]
World to Come 187 and the law of the king, and inform me of the one
ladder by which I may ascend to the house of the Lord God, to know
His awesome ways, and to know the ways of the ancient ones, and
make constant in me the foundation of the power of the true spiritual
sphere ... from now on and forever more, Amen, Selah.
It seems reasonable to assume that the things cited in Sefer

ha-Z.eruf influenced R. Elnathan b. Moses Kalkish, who wrote in his
book, Even ha-Sappir:lBS
God, may He be praised, gave us the Holy Torah, and taught us the
way of combination [of letters] and the steps of the ladder, in
describing the letters, in seeing that it is not within the ability of our
apprehension to attain knowledge of Him, may He be blessed,
without this great and correct proposal ... for ... from the light
and seraphic sphere of the intellect, l89 there shall be born as the
image of the prophetic image, which is the intention of combination
[of letters]. And according to its refinement and the power of its
innerness, they are worthy to be called premises to all those upon
its face, for they are the levels by which to ascend on high, because
it is the balance of the scales, depending on the light of the intellect,
but not in sensible light.
The comparison between the sphere, the circle and the scales,
alongside the doctrine of combination of letters and the achievement
of prophecy, constitutes a clear indication that techniques originating
in ecstatic Kabbalah were drawn upon during the two generations
following the death of Abraham Abulafia within the region of
Byzantine culture.
Let us now turn to the vision of R. Isaac of Acre, which also
The Mystical ExperietlCI/l
includes the appearance of a wheel. In O~ar lfayyim, he states:
I awoke from my sleep and suddenly I saw the secret of the saying
of the rabbis concerning Moses our teacher's writing of the Torah,
that he saw it written against the air of the sky, in black fire upon
white fire. This is that, when a man ascends a very high mountain,
standing within a broad flat valley without any hills or mountains
within it, but only a great plain, and he lifts up his eyes and they
look about and he gazes at the firmament of the heavens close to the
earth, around around, to the place of the sky close to the earth, as
it appears to his eyes, this is half the circle, and is known in the
language of the sages of the constellations [astrology] as the circle
of the horizon. This was seen by the soul and intellect of Moses our
teacher, surrounding him from above the entire Torah, from the
letter bet of Bereszt "In the beginning"), which is the first letter, to
the Lamed of Yzsra'el (Israel), written in one complete circle, each
letter next to its neighbor, surrounded by parchment. That is to say,
it is as if there were a hair' s breadth between one letter and the next,
for all the air which is around the letters of the Torah is entirely
within the circle, and between each letter and outside of the letters
there was white fire, dimming the circle of the sun, and the letters
alone were of black fire, a strong blackness, the very quintessence
of blackness. She [Moses' soul] gazed at them here and there to find
the head of the circle or its end or its middle, but did not find
anything .... For there is no known place by which to go into the
Torah, for it is wholly perfect, and while he yet gazes at this circle,
she combines on and on into strong combinations, not intelligible.l90
The appearance of the Torah as a circle revealed to the eyes of

the one who is contemplating it reappears in Badde ha-'Aron by R.
Shem Tov ibn Gaon:
When he has no friend with whom to practice concentration as he

would wish, let him sit by himself.... And he shall begin to write
what he sees in his mind, like one who copies from a book that is
written before him, in black fire on white fire, in a true spherical
form, like the sun, for the light has come upon him at that hour. 191
It seems to me that the resemblance between these two

statements is not coincidental. Badde ha-'Aron describes one who
writes things down from his own mind as one who copies from a
book; there is no doubt that this book is to be identified with the
Torah, written in black fire upon white fire. The description of the
act of writing is likewise suitable to Moses, who is mentioned by R.
Isaac of Acre. The description of the one meditating given by R. Shem
116 The Mystical Experzence in Abraham Abulafia
Tov is similar to that of Moses in the introduction to Nalunanides'

Commentary to the Torah, which states that Moses was "like a scribe
copying from an ancient book and writing." 192 The expression,
"spherical like the sun", which appears in the passage from R. Shem
Tov ibn Gaon, is parallel to "the circle of the sun" in that from R. Isaac
of Acre. It would [therefore] appear that the appearance of the circle
in the visions of both authors is not coincidental, but that an historical
connection exists between their words; it seems likely that R. Shem
Tov was influenced, in one way or another, by the opinions of R. Isaac
of Acre, even though in matters of theosophical Kabbalah the
direction of influence was the opposite. 193
Another motif in R. Isaac of Acre is the vision of the ladder. In a
passage published by Gottlieb, R. Isaac says: "so long as I was looking
at this ladder, which is the name of the Holy One, blessed be He, I
see my soul cleaving to the Eyn Sofwith the master of union." 194 The
understanding of the Divine name as a ladder first appears in
Abulafia, who says: "in the Name my intellect found a ladder to
ascend to the level of vision," 195 while he writes elsewhere: 196
The ladder seen by Jacob our Father was Sinai,197 and this great
secret was revealed by means of gematria ... and it was known to
us that the secret of Sinai is double (kefel) and it is easy (qal) and
there come out of it the two holy names, Adonay Adonay, and there
emerge from the names the five unique ones, the secret of each one
of whose secret is heavy (kaved).
Sullam (ladder)= 130=Sinai=AdonayAdonay=65=65 + 5x26=130.

On the other hand, elsewhere in R. Isaac of Acre we learn that
the Divine Names are written in circles.l98 "I heard them say to me
that I oughtn't to remove the name of the Mighty One from the
thought of my mind in all the ways of my prayers, and my blessings
will never be removed from my eyes, in the proper circles."
We find evidence for the understanding of the Torah as a circle
in the fourteenth century, 199 and it may be that these are in turn
indicative of an older idea which saw the Torah as a circle. 200 The
articulation of this idea may be found in the works of Abulafia, R.
Isaac of Acre, and R.Shem Tov ibn Gaon.
9. Metatron
Let us turn now to another subject concerning Abulafia's

influence on R. Isaac of Acre. In I-Jayye ha-'Olam ha-Ba, 201 we read:
After you utter the twenty-four names, whose sign is dodi (my
beloved), and "the Voice of my beloved knocketh," 202 then you shall
see the image of a youth or the image of a sheik, for seJs. in the
language of the Ishmaelites means "elder," and also in gematrza it
equals [the phrase] "a youth and he is old" (na'ar we-hu zaqen); and
the secret of his name as seen to you is Metatron. And he is a youth,
and hearken to his voice ... and when he speaks, answer him:203
"Speak 0 master, for your servant speaks."
This brief description of the appearance of Metatron is of a

didactic character; it is intended to portray the anticipated meeting
between the mystic devotee of Abulafia's path with the angel
Metatron, i.e., the Active Intellect. Our passage was discussed within
the circle of Abulafia' s disciples; we find some of the traces of this
discussion in O~ar I-Jayyim:204
Still on this very day we saw a direct reason why Mos"e (i.e.,
Metatron, Prince of the Face) is called "a youth" (na'ar), "For Israel
is a young lad, and I have loved him,"205 and he himself says "I was
a lad and now I am old,"206 And the Sages say,207 "the Prince of the
World said this verse." And I heard from my master, saying, that
na'ar is a designation referring to the oldest of all the created
things, 208 but he is deserving to be called an elder, and not a lad.
And I say that this is a designation, for in Arabic one calls an elder
a sheik (seJs.), and a young man (na'ar) is numerically equal to [soda]
se]i. One of the disciples said: but in Arabic one does not read [the
word] Sek without the letter yod, but only with it, as follows: "SeiJs.."
And what will one do with these ten extra [numbers]? And he did
not answer him at all, and the thing remained in doubt, and "doubt"
(safeq) in the Arabic language is called Sels:_; and today I saw it said
that, so long as Metatron the Prince of the Face is satisfied with his
own influx, he is a sels:_ without the letter yod, with the accented kaf,
and it means "doubt" [in Hebrew sfq may also be vocalized as
"supply"], since the influx of Almighty God is dependent upon the
created being, and it is in the hands of the children of Israel; and
whether if the generation is guilty the influx stands by itself and
does not flow, and each one makes do with the flow of himself, but
if the generation merits it the abundance of Almighty God awakens
and flows, so that there is neither Satan nor evil influence, and all
is peace, life and blessing. Therefore, when there is no influx
forthcoming, Metatron Prince of the Face is called sels:_ without yod,
being called Metatron without yod, but when the influx comes within
him he is called Seils:_ with yod, as he is called Metatron with yod.
R. Isaac of Acre's words indicate that the teacher quoted here

was either Abulafia or one of his disciples who knew lfayye ha-'Olam
ha-Ba, as may be seen from the striking resemblance between the two
quoted passages. In both cases, the same mistake is made, deriving
from lack of knowledge of Arabic: sek_ is calculated as having a
numerical value of 320, apparently based upon its sound, while the
correct spelling is with yod. 209 We may now ask whether this is a
strictly theoretical discussion or whether the two passages in fact
reflect personal experience. Both authors in fact give evidence of
"meetings" with Metatron or its pseudonyms mentioned in the above
section.
On p. 84 of Sefer ha-6t, we find a description of a meeting with
an old man during the course of a vision: "And he showed me an old
man, with white hair, seated upon the throne of judgment210 . . . and
he ascended to the mountain of judgment, and I came close to the
elder and he bowed and prostrated himself." The old man interprets
Abulafia' s vision and then says, "And my name [is] Yehoel, that I
have agreed (ho'il) to speak with you now several years." The name
"Yehoel" seems a clear allusion to the fact that the old man is
Metatron himself. We learn from a discussion concerning Enoch and
Metatron in Sitre Torah 211 that:
R. Eleazar of Worms said that he [i.e., MetatronJ has seventy names,

as I have been shown by our holy rabbis concerning this in Pirqe
de-Rabbi Eli'ezer and by others in the works of R. Akiba and R.
Ishmael which are well known . . . and in order to arouse your
mind to it, I will write a few of those things which arouse man's
intellect towards the ecstatic Kabbalah, and I will inform you of
what he 21 2 said of him at first. Know that the first of the seventy
names of Metatron is Yehoel, and its secret is "son", 213 and its
essence is Ana, which is Elijah ... and he is the Redeemer.
In my opinion, this passage establishes that the old man in Sefer

ha-6t is none other than an imaginary embodiment of Metatron, that
is, the Active Intellect. The meeting between the elder and Abulafia
bears a personal character: it is not described in terms of a connection
between two intellects but as one between two people. In Sefer ha-6t,
p. 84, we read: "And I fell on my face towards the earth before his
legs, and he placed his two hands upon me and he stood me upon
my legs before him and said to me: 'My son, blessed is your coming,
peace peace unto you.' " This personal approach is repeated in a
work of R. Isaac of Acre:
While I was yet sleeping, I, Isaac of Acre, saw Metatron, the Prince
of the Face, and I sat before him, and he taught me and promised
me many good things that would come to me ... and to my joy he

came, and at his command I took his hand and kissed him many
times, [with] successive kisses of love, and these kisses of mine
were not upon the back of his hand, but upon the palm of his hand,
and his hand was very wide.214
Here, as well, the meeting portrayed in the vision is seen as a

personal contact, in which there is a relationship going beyond the
revelation of secrets characteristic of the revelations of Metaj:ron in
the Merkabah literature. However, one must remember that in these
passages as well, Metatron appears as a teacher, and the mystic as a
disciple, the vision thus being one of the revelation of the divine
teacher. 215
10. The Fear
As we have seen above, Abulafia's VISIOns were given an

appropriate interpretation with the aid of philosophical terminology.
There seems no doubt that Abulafia was aware of the character of his
visions, for which reason it is difficult to understand, on the face of
it, why they were accompanied by descriptions of states of fear and
panic. If the prophetic experience is, in principle, a revelation of
spiritual processes or of the means of guiding the world, why must
Abulafia fear that very experience which he seeks with his entire
being? Two different possible answers to this question are possible:
one may accept Jung's view that man's self-understanding of his soul
is accompanied by curiosity and fear, 21 6 for which reason Abulafia
feared the vision; or one may adopt the theory of Rudolf Otto, who
sees the revelation of God as the revelation of a "wholly other"
essence, inspiring fear in the heart of the person to whom it is
revealed. 217
Let us begin with Abulafia's own words on this matter; in Sefer

ha-6t, p. 82, Abulafia writes in connection with the appearance of
"the man":
And when I saw his face in the vision, I was astonished and my
heart was frightened within me, and it moved from its place. And I
wished to speak, to call to the name of God to help me, but the thing
moved away from my spirit. And when I saw that man, my dread
was tremendous and my fear was very intense.
An exaggerated description of fear appears in Sitre Torah:2 1B

And you become perfect in the knowledge of the well-known

attributes of God, by which the world is always conducted. And let
you mind pursue after your intellect, to resemble him in them,
according to your ability always. And know in your intellect that
you have already annihilated those faculties called superfluous to
you, and let all your intentions be for sake of heaven. And be
God-fearing in the essence of true fear, as you would fear the Angel
of Death when you see it, entirely full of eyes.219 In its left hand is
burning fire, and in its right hand a two-edged sword, performing
the vengeance of the covenant, and in its mouth is a consuming fire,
and he comes to you and asks you to give him his share of your self;
and he is half of your existence, for example, and he seeks to cut off
you limbs, one by one, and you see it all with your eyes.
It is worth emphasizing here that Abulafia refers to the fear of

God, which is "as though you would be afraid of the angel of death."
The motif of fear reappears in Ifayye ha-'Olam ha-Ba: When you
prepare yourself to speak with your Creator ... wrap yourself in tallit
and tefillin on your head and your hands, so that you may fear and
be afraid of the Shekhinah, which is with you at that time." 220 This
motif is connected with the description of the appearance of "the
king" at time of the vision found in the same book: "Portray this
Name, may He be blessed, and his supernal angels, and draw them
in your heart, as if they were human beings standing or sitting around
you, and you are among them, like a messenger, whom the king and
his messengers wish to send." 221 This motif is again found in Sefer
ha- Ifeseq, where the mystic is portrayed as one "who the king sends
after him and wishes to speak with in all events, as the king strongly
wishes to speak with him more than he wishes to speak with the
king."222
In Or ha-Sef5el, 223 Abulafia reveals the nature of the king whom
one must fear: "The intellect, which is the source of wisdom and
understanding and knowledge, and which is in the image of the king
of kings, whom all greatly fear. And behold, the fear of this who
comprehends is double-fold, for it is [both] fear (or "awe") of [His]
Grandeur, and fear [which is coupled with] love." 224 What is the
reason for the fear, according to Abulafia? In all of the cases
mentioned above, fear is connected with participation of the power
of imagination; in the mystical experience, this potential achieves
increased activity, and, as we have seen at the beginning of the
chapter, one of the consequences of which is fear. Prophecy may be
described as a necessary cooperation between the intellect225 and the
imagination: the intellect requires the spiritual posture of love, while
the imagination brings about fear since, according to Abulafia, there

is a direct relationship between imagination, blood, and fear. Let us
now turn to other factors liable to catalyze a situation of terror in
connection with ecstatic experience.
11. Dangers
So long as the imagination was subject to the rule of the intellect,

the images envisaged at the time of prophecy reflected intellectual
truths. However, once the power of the imagination grew, there
existed the danger that there would appear before the eyes of the
mystic visions which have no connection whatsoever with the
intellect. These images, which constitute the primary source of
danger in mysticism, are understood as "messengers of Satan," who
attempts to mislead man's heart away from the pure intellectual
service of God. In I;Iayye ha-'Olam ha-Ba, Abulafia warns:
Do not remove your thoughts from God for any thing in the world;
and even if a dog or a rat or another thing jumped across you, which
was not in your house, [know that] these are the acts of Satan, who
scouts about in your mind and creates things which have no reality
at all, and he is appointed over this.226
However, this danger is not emphasized much in Abulafia's

works. The complicated technique which he advocates, in which one
is required to carry out several different activities simultaneously,
thereby demanding the greatest possible concentration, is evidently
in itself a guarantee against the mind wandering. This differs from
both Sufism and Hesychasm, in which the formulae to be recited in
an automatic manner without any need for concentration. For this
reason, there exists there the danger against which they constantly
warn: namely, that in the course of reciting the Divine Name, the
mystic is likely to think about other subjects. This is almost impossible
in Abulafia, for which reason he does not devote much to warning
against this.
One of the widespread images used to suggest the danger
inherent in letter-combination is burning fire. 227 Let us begin with
several statements of Abulafia's on this subject. In Sitre Torah, it says:
"when you see the abundance of His goodness and the taste of His
radiance in your heart, remove your face and afterwards again seek
it bit by bit, and with this He will lift you up, for the great fire guards
the gate."228 Elsewhere in the same work, 229 in connection with the
temptation to make magical use of the Divine Names, he states: "Take

care ... as you take care against being burned by fire, and be not
hasty to kill yourself" and "Combine and combine, and do not be
burned." 230 In a similar manner, Abulafia writes in connection with
the act of letter-combination: 231 "Know that the river Dinur232 comes
out from before Him, and the one combining must take care and be
careful of its fear and for the Honor of His name, lest his blood flee 233
and he kills himself." In lfayye ha-'Olam ha-Ba, he writes:
Take care against the great fire which surrounds the demons (sedim)
created from the white seed, whose name is Satan, born from "the
tail of the uncircumcised" (zanav 'are/), who uncovered nakedness
(gillah 'erwah) and is deserving for this the retribution of evil (gemul
ha-ra'), which is the evil body; and it is a life of the reason and
imagination, causing the cause to compel the nature, by remem-
brance and knowledge.234
It seems clear from this that the great fire is vitally connected
with human matter, for which reason it endangers the man who
attempts to overcome it. In lfayye ha-'Olam ha-Ba, Abulafia writes:
Now, son of man, if you seek the Lord your God in truth and in
wholeness, do not think to yourself use the Name, but of the
knowledge of the Name and the comprehension of its actions, and
not for the benefit of the needs of the body, and even though it is
able to do so, and its activities and nature are such; but because you
are compounded of the Evil Urge, you are a body of "flesh and
blood", both of which are "angels of death", and one must think of
their secret: the details of the matter include all the specific organs,
and is called the matter of decomposition, and its name is the River
Dinur, and its secret is "the individual living matter" [~omer ~ay
perati], etc. 235
Comparison of this passage with others pertaining to this subject

indicates that, apart from the subject of the matter of man, there is
an additional motif relating to fire, namely, the involvement in the
Divine Names. 236 While combining letters, the mystic is likely to be
inadvertently turned into a magician, by means of the incorrect use
of the Names: such an act is a serious distortion of the goal of the
Names, and brings about the sinking of the sinner into the material
over which he wishes to rule. This thought is alluded to in the
expression, "to compel the nature", as well as in the last-quoted
passage. 237
Unlike the image of the fire, which symbolizes the immersion
into corporeality, we find among the students of Abulafia the image

of sinking, which is intended to express the immersion of the mystic
in the spiritual world, an immersion likely to bring about his death.
In Sa'are ?:edeq, the disciple implores his master to give him the
"power" that will enable him to survive the awesome power of the
revelation:
I said to him: "In heaven's name, can you perhaps impart to me

some power to enable me to bear this force emerging from my heart
and to receive influx from it?" For I wanted to draw this force
towards me and receive influx from it, for it much resembles a spring
filling a great basin with water. If a man [not being properly prepared
for it] should open the dam, he would be drowned in its waters and
his soul would desert him. 238
The image of drowning reappears in R. Isaac of Acre's O~ar

lf.ayyim:
Now you, my son, make an effort to contemplate the supernal light,

since I have certainly introduced you into "the sea of the Ocean"
which surrounds the [whole] world. Be careful and guard your soul
from gazing and your heart from pondering [upon the light], lest
you sink; and the effort shall be to contemplate but [at the same
time] to escape from sinking, and you shall see your World [to
Come] in your lifetime [i.e., attain a celestial vision while yet alive],
and all these words of ours are in order to sustain your soul in her
palace. 239
Elsewhere in the same book, he writes,
... cleave to the Divine Intellect, and it will cleave to her, for more
than the calf wishes to suck, the cow wishes to give suck. And she
and the intellect become one entity, as if someone pours out a jug
of water into a running well, that all becomes one.240
While the motif of drowning is not in accord with Abulafia' s

spirit, 241 there does reappear the warning that the moment of ecstasy
is also likely to be the moment of death; we shall enlarge upon this
subject in Section 1 of the chapter, "Erotic Imagery for the Ecstatic
Experience.''
12. Devegut
The topic of devegut (cleaving to God) in Jewish mysticism has

been a subject of study by some scholars. Scholem devoted a detailed
discussion to the subject, 242 concluding that, while there is a
widespread tendency in Kabbalah to acknowledge the possibility of
communio between the human soul and God, the concept of union or
compete identity between the two is alien to the spirit of the
Kabbalah. Other scholars, such as Tishby243 and Gottlieb,244 have
noted passages in which there are nuances suggesting mystical union,
but suggest that these cases are few and far between, and that the
discussion of the authors of these passages is moreover sketchy,
making it difficult to fully understand their exact meaning. 245 Abulafia
was the first medieval Jewish mystic in whom we find more extensive
evidence of mystical unity, sometimes expressed in radical ways.
I should like to begin by defining the meaning of the terms to
be used below. The term "union" (Hebrew: i~ud) is parallel to the
Latin unio, being used to refer to that state in which the human soul
or its intellect cleaves to an external object, making the two of them
into one. This broad definition, found among scholars of mysti-
cism,246 stresses the transformation of man's inner nature as an
essential precondition for the mystical experience. The adjective
"mystical" defines and delimits the object of this union; it is union
with these objects alone that makes the experience "mystical" A
common denominator of all these objects is the fact that they are
general or that they encompass more than the human soul or intellect;
they include such spiritual entities as the supernal or general soul,
the Active Intellect, the separate intellects, and God or, to use
religious terminology, high levels in the various religious hierarchies:
the angels or the Godhead. The unity between the soul and these
entities transforms the spiritual element within man from particular
to general, a transformation accompanied by an experience difficult
to describe in words. Unity entails the overwhelming of man's limited
consciousness by spiritual or more comprehensive intellectual
contents, an overwhelming which brings about the obliteration of the
individual consciousness.
Let us now return to Abulafia; in a passage from O!:_ar 'Eden
Ganuz, 247 he discusses the principle of the similarity between the one
cleaving and that to which he cleaves:
Once the knot is loosened, there shall be revealed the matter of the
testimony of the knot, and the one who cleaves to these knots
cleaves to falsehoods,2 48 for as they are to be loosened in the future,
so shall the knots of his devequt be loosened, and nothing shall be
left with him. Therefore, before he loosens these, he must tie and
cleave through knots of love249 to Him who does not undo the ties
of His love and the cleaving of his desire--that is, God, may He be
blessed, and no other by any means. And concerning this it says in
the Torah, 250 "And you who cleave to the lord your God are still
living this day"; and this is the matter of which they said, "And
cleave to him,"251 "And to him you shall cleave"252, for that cleaving
brings about the essential intention, which is eternal life for man,
like the life of God, to whom he cleaves. And for this [reason] those
who perform devequt are of three types: devequt to the supernal
entities, like fire, which is above and constantly ascends; and devequt
to the intermediate ones, like the wind, which is in the middle,
depending whether it ascends or descends; and devequt to the lower
ones, like the image of water, which is below, and constantly
descends. And in accordance with the devegut, so shall be the
survival [of the soul]-whether above, below, or in the middle.
These three kinds of devequt symbolize the possibility of man's

transformation into a supernal, intermediate, or lowly being,
depending upon the object of his cleaving. The same idea, expressed
differently, appears inNer Elohim:
Whoever is drawn toward the vanities of temporality, his soul shall

survive in the vanities of temporality; and whoever is drawn after
the Name which we have cited, which is above temporality, his
soul shall survive in the eternal [realm], beyond time, in God, may
He be blessed. 253
In both passages, the same principle appears; namely, that the

object of cleaving (devequt) determines the essence of those cleaving
after the cessation of the devequt itself. Those who cleave to "the
Name" are thereby transformed from mortals into immortals;
however, this survival does not in itself have a mystical character.
While in both passages he does speak of a change in the soul from
being perishable to eternal, there is no indication or allusion to any
change in its nature which would change the soul into God or to one
of the "supernal beings". Let us begin with the latter passage: by the
term "supernal ones", Abulafia refers to the supernal world or the
world of the separate intellects, while the "intermediate" refers to the
spheres or the intermediate world. In several places he states, in
accordance with the view of Ibn Rushd, 254 and in contradiction to
that of Al-Farabi and Maimonides, that cleaving to the Active Intellect
is possible in this world. The significance of this devequt is the
transformation of man's intellect into the Active Intellect, i.e., union.
In order to express this union, Abulafia utilizes the well-known
formula originating in Islamic mysticism,255 "he is he", which is

repeated with minor changes in a number of passages in Hebrew
literature. 256 We read in Sitre Torah about "that man who has
actualized his intellectual power and prophesies according to that
which he has actualized to the final, complete actualization, and
returned, he and he are one inseparable entity during the time of
that act." 257 The human intellect is actualized by the Active Intellect,
and at the time of mystical ecstasy the intellect united with it. This
process implies the transformation of the individual consciousness
into a universal one, as stated by Abulafia in the same work: "Until
the prophet turns his personal, partial [aspect], in the form of
permanent, eternal, universal cause like it, he and he are one
entity." 258 In Sefer ha-Yasar, written at that same time as Sitre Torah,
we read: 259
If, however, he has felt the divine touch and perceived its nature, it
seems right and proper to me and to every perfected man that he
should be called 'master,' because his name is like the Name of his
Master,260 be it only in one, or in many, or in all of His names. For
now he is no longer separated from his Master, and behold he is his
master and his Master is he; for he is so intimately adhering to Him
[here the term devequt is used} that he cannot by any means be
separated from Him, for he is He. And just as his Master, who is
detached from all matter, is called ... the knowledge, the knower and
the known, all at the same time, since all three are one in Him: so
shall he, the exalted man, the master of the exalted Name, be called
intellect, while he is actually knowing; then he is also the known, like
his Master; and then there is no difference between them, except
that his Master has His supreme rank by His own right and not
derived from other creatures, while he is elevated to his rank by the
intermediary of creatures.
It is clear that the transformation is not only a matter of the

eternal survival of the soul, but of the transformation of the essence
of the soul into an intellective element, obliterating the differences
between the cause of the transformation, i.e., the Active Intellect and
that affected by it, namely, the human intellect. These passages refer
to the identity of the human intellect with the Active Intellect in an
objective sense, for which reason one might argue that Abulafia
makes use of no more than figure of speech. However, in Sefer
ha-<Edut, 261 which belongs to that group of prophetic books which
claim to express Abulafia's prophetic-mystical experiences, the unity
with the Active Intellect is spoken of in a more personal manner. In
the following passage, Abulafia conveys the contents of the voice
which he heard in Rome:
And the meaning of his saying: "Rise and lift up the head of my
anointed one" refers to the life of the souls. And on the New Year
and in the Temple it is the power of the souls. And he says: "Anoint
him as a king" -anoint him like a king with the power of all the
names. "For I have anointed him as king over Israel"26:l___aver the
communities of Israel, that is, the mi3_wot. And his saying, "and his
name I have called Sadday like My Name" -whose secret is Sadday
like My Name; and understand all the intention. Likewise, his
saying: "He is I and I am He," and it cannot be revealed more
explicitly than this. but the secret of the corporeal name is the
Messiah of God; also "Moses will rejoice," which he has made
known to us, and which is the five urges, and is called the corporeal
name as well.
We must begin by deciphering the gematriot used here: the head

of my anointed one (ros mesihi) = 869 =the life of the soul (fzayye
ha-nefasot) =and on New Year's (uve-Ros ha-Sanah) =and in the Temple
(uve-Bet ha-Miqdas) = the power of the souls (koab ha-nefasot) = anoint
him as king (timsehehu le-mele}s) =[God] may He be praised will anoint
him as king (timsehehu ka-melef{) = by the power of all the names
(mi-koah kol ha-semot). Israel (Yisra'el) = 541 =congregations (qehillot)=
the commandments (ha-mifwot). The corporeal Name (ha-Sem ha-
gasmi) = 703 = the anointed of the Name (Masiab ha-Sem) = Moses
rejoiced (yismab Mose) =five urges (fzamisah ye?:_arim). The first gematria
alludes to the connection between the appearance of Messiah and
spiritual development; the second to the Active Intellect, which was
the cause of this spiritual development263; while the third alludes to
the Messiah himself, who is identified with the Active Intellect. This
identity is suggested by the words, "I called the Almighty by my
name", "and he is I and I am he." 264 It seems to me that, by
comparison of this passage to that which appears in I-Jayye ha-'Olam
ha-Ba, 265 we may learn about the identity of the Messiah: "Begin to
attach the three spiritual Divine Names and afterwards attach the
three material names of the patriarchs." Abulafia intends to refer
here to the parallel between the corporeal names-Abraham, Isaac
and Jacob---and the spiritual ones-Elohim, Adonay and YHWH.
Further on in the passage cited, Abulafia writes that "the ends of the
names of the patriarchs in reverse order are bq"m, which in the system
of a"t b"s (i.e., inverted letters) is Sadday; "And I appeared to
Abraham, Isaac and Jacob in the name El Sadday."266 In the passage
from Sefer ha-'Edut, he speaks about the "material name," which
must allude to one of the patriarchs, as well as Sadday, which is
likewise associated with the patriarchs.

We shall now have no difficulty in discovering the name which
Abulafia had attempted to conceal: his own name, "Abraham." In
lfayye ha-'Olam ha-Ba, we find another passage which discusses the
identity of the mystic with the Active Intellect at the time of the
mystical experience:
And he shall appear to him as if his entire body, from his head to
his feet, had been anointed with anointing oil, and he will be the
Anointed of God and his messenger and be called the angel of God.
The intention is that his name shall be like the name of his master,
Sadday, which I have called Metatron, Prince of the Presence.267
Abulafia's words left an impression upon other Kabbalists. R.

Isaac of Acre stated in 6~ar lfayyim 268 that, when the soul:
... cleaves to the Divine Intellect, and It will cleave to her, for more
than the calf wishes to suck, the cow wishes to give suck, and she
and the intellect become one entity, as if somebody pours out a jug
of water into a running well, 269 that all becomes one. And this is the
secret meaning of the saying of our sages: 27D "Enoch is Metatron."
The idea conveyed here is the transformation of the human soul

into the Active Intellect, just as the person Enoch was transformed
into the angel Metatron. Absolute unity is alluded to here by means
of the well-known mystical metaphor of the pouring of water into a
spring. While R. Isaac of Acre's remarks seem to have originated in
personal experience, the idea of unity also appears in R. Reuben
Zarfati, who drew his formulation from the works of Abulafia,
apparently without any relation to authentic experience. In his
commentary to Ma'arefset ha-Elohut271 , he writes: "The human
intellect, after it separates from the body, will turn into a spiritual
[entity] and be embodied in the Active Intellect, and she and it will
become one thing, and this is the eternal survival of the soul."
In Scholem' s opinion, 272 Abulafia' s remarks concerning devequt
are unusual; nevertheless, so long as his words refer to unity with
the Active Intellect, they do not present any particular theological
difficulties. In several places in Abulafia's books, other nuances
appear: in the passage from 6~ar 'Eden Ganuz cited at the beginning
of this section, he speaks of the cleaving of the soul to god, a
possibility repeated in I:Jayye ha-'Olan ha-Ba:2 73
The benefit of the knowledge of the name of [God] is in its being the
cause of man's attainment of the actual intellection of the Active
Intellect and the benefit of the intellection of the Active Intellect is

in the ultimate aim of the life of the intellectual soul, and its ultimate
aim is the reason of the life of the World to Come. This aim is the
union of the soul, by this intellection, with God, may He be blessed,
for ever and ever and eternally, and that thing called the "image of
God" (?;_elem Elohim) and His likeness, "will live in man everlasting
life without any limit, like the life of the Creator, which is their
cause." And of this it is said,274 "for it is your life and length of
days"-your life in this world and length of days in the next world.
And it is said, 275 "And you who cleave unto the Lord as your God
are living still this day," implying that one who does not cleave to
God does not live forever.
One may admittedly argue that what is alluded to in this passage

is a Biblical idiom, which refers to the eternal survival of the soul
without any substantive change taking place in the soul that would
cause it to cleave to god. However, in at least two passages, Abulafia's
words clarify this subject. In Or ha-Sef5el276 , we read:
Since between two lovers there are two parts of love which turn to
be one entity, when it [the love] is actualized, the [Divine] Name is
composed of two parts, which [point to] the connection of Divine
intellectual love with human intellectual love, and it [the love] is
one, just as His Name comprises e/Jad e~ad, because of the attachment
of human existence with Divine existence277 at the time of
comprehension, equal with the intellect, until they both become one
entity.
May the phrase "Divine existence" in this passage be interpreted

as referring to God Himself? This seems to me to be the case, as in
the same work there appears the view that the human intellect is
liable to literally cleave to God. In defining the three meanings of the
term seJs.el (generally translated here as "intellect"), Abulafia writes
in Or ha Sef5.el:
"SeJsel" is the name given to that thing which guides all, which is the
first cause of all, and it is the name of a thing which is separate from
all matter, which is the [intellectual] influx (sefa') which emanates
from the first cause ... and it is that which emanates from the
separate [things], which is called the seJsel which cleaves to the hylic
[element].278
With the identification of God with sef5el, the question of unity

or identity becomes a matter of the connection between two entities,
which are liable to be equivalent in terms of their essence. Again, in
Or ha-Sefsel we read:
And they are therefore three levels, and the three of them are one
essence, and they are: God, may He be blessed; and his separate
[i.e., non-material] influx; and the influx of his influx (sefa' sifo),
which cleaves itself to the soul. And the soul which cleaves to it with
a strong cleaving, until the two of them are likewise one
essence .... And the first cause includes everything, and it is one
to all, and the intellects are many, the separate [ones] and the ones
receiving the flow, and the many souls, and only the Active Intellect
is one essence .... And behold the comprehension of the human
intellect, which flows from the separate Active Intellect, causes the
cleaving of the soul to her God. 279
Described here is the identity between the human soul and God
during the process of enlightenment, a process which transforms the
intellectual soul into the object of her intellection, which is God,
whereby the perfect unity is attained.
It is worth citing here certain ideas which appear in some
manuscript collections on Kabbalistic subjects, several of which are
very close to Abulafia's remarks in Or ha-Sefsel; these collections
include, in my opinion, original material of Abulafia's. In these
collections we read:
In this metaphor of the candle and the flame, there is a brief remark
[which helps] to explain and to portray what is the se_5el, and what
is the angel, and what is its cause-that is to say, God, may He be
blessed, who is called the form of the intellect (3_urat ha-sef5:el). And
figuratively, and as an example, it is said that the candle is He, may
He be blessed, and He is the object of intellection and He is the
beginning, and the end of the flame of the candle is the human
intellect, which flows from the end of the separate beings. And the
middle of the flame is an allusion to the other intellects, near and
far. But that which is close to the candle receives more from the
light. And from this issue we may understand that the intermediate
one is between man and the Creator, being the intellect which exists
in actuality. And when the soul will cleave to the intellect and the
intellect speaks to the angel and the angel to the Seraph and the
Seraph to the Cherub, part after part are united, from end to
beginning, you shall then arrive at the intelligible, and you will find
all these one-that is, the intellect and the object of intellection and
the intelligible are all one. And you have known that the Creator
and the angel and the human intellect, because of its [Divine] image
and likeness, which is the inner spirit, [all these] constitute one
essence at the time of intellection. However, God, may He be
blessed, is always the intelligible-that is, He always in actu.2BO
The relationship between this passage and that in Or ha-Sels_el is

clear; it is worth adding that the definition of God as "the form of the
intellect", which appears in these collections, also appears in Or
ha-Sels_el where we read concerning the First Cause: "And this is the
form of the intellect, which the intellect of man is able to apprehend
together with the other intellective forms comprehended from
Him." 281 These passages clearly raise the possibility of the unity of
the human intellect with God during the moment of intellection, in
which God is the object of intellection of the human intellect.
Abulafia' s words can be understood as a use of Aristotelian ideas for
the expression of personal experience, even if we have no clear proof
that he thought that he had united with God. The Aristotelian ideas
used by Abulafia are the unity of the Intellect, the Intelligible and the
Act of Intellection, as well as the view that the human intellect is
capable of transformation into Divinity or to the most divine thing
which exists among us. 282
Before turning to another subject, I should like to cite the words
of R. Isaac ben Yeda'iah, a comtemporary of Abulafia, who expresses
himself concerning the subject of devequt to God in a manner quite
similar to that of Abulafia. In his Commentary to Masels_et Avot, R. Isaac
writes:
The true intention of the Nazirite is that he take his oath and separate
himself from that which is permitted to him in order to know his
Creator through that separation. If he were to abandon corporeality
entirely, he would not use it except on infrequent occasions, and
he would remove his soul from [her connection to] the material
world and purify his intellect for the knowledge of his God, and he
will then find himself in His presence, without obstacle or
separation, and his soul will be united to Him in absolute devequt,
without any more separation for ever, all the days.283
This indicates to us that a literary expression of mystical unity

does appear in Jewish philosophy, a fact indicating the importance
of philosophic thought for the understanding of medieval Jewish
mysticism.
The idea of the unity between man and God which, according
to Scholem, is foreign to Jewish mysticism, nevertheless appears in
Abulafia in connection with several questions. The passages quoted
above from Or ha-Sels_el, in which God, the Active Intellect and the
human intellect are portrayed as having "one essence", suggest the
conclusion that the intellectual element in man is none other than a
Divine "spark" which has descended to the world of matter, and that
the process of intellection is simply the restoration of that spark to its
divine source. An allusion to this approach appears in the epistle,
We-Zot li-Yihudah: 284 "the ultimate compound, which is man, who
comprises all the Sefirot, and whose intellect is the Active Intellect;
and when you will untie its knots you will be united with it [i.e., the
Active Intellect] in a unique union." Several lines later, we read:
It is known that all the inner forces and the hidden souls in man are
differentiated in the bodies. It is, however, in the nature of all of
them that, when their knots are untied, they return to their origin,
which is one without any duality, and which comprises multiplicity,
until the En Sof; and when it is loosened it reaches 'till above, so
that when he mentions the name of God he ascends and sits on the
head of the Supreme Crown (Keter 'Elyon), and the thought draws
from there a three-fold blessing.
In the first passage, we learn that man's intellect is literally the

Active Intellect, which indicates that the Active Intellect and the
human intellect are essentially two aspects of the same essence. 285
In the second passage, we read of the dispersion of "the inner forces"
within the bodies of human beings, 286 who are able to overcome
multiplicity in order to cleave to God, "until above where he mentions
the name of God he ascends and sits at the head of the Supreme
Crown." The unity achieved through devegut with God is therefore
none other than the return movement from multiplicity to unity, a
movement known to us from neo-Platonic philosophy. In Or ha-SeJs.el,
there appears an additional allusion to the division of the particular
intellective nature into human bodies:
Think that at that same time your soul shall be separated from your
body, and you shall die from this world and live in the World to
Come, which is the source of [existent] life dispersed among all the
living: and that is the intellect, which is the source of all wisdom,
understanding and knowledge .... And when your mind (da'a{f5a)
comes to cleave to His mind, which gives you knowledge, your
mind must remove from itself the yoke of all the alien ideas, apart
from His idea which connects between you and Him, by his honored
and awesome Name.287
The understanding of intellectual unity reappears in several

places among Abulafia's disciples. The author of Sefer ha-Z.eruf
writes: 288
But when you purify the intellect, when it is in matter, when it is

still in that same dwelling in truth, this is a great high level, to cleave
to the Causa causarum, after you soul is separated from that matter
in which it is, and the lower chariot remains, and the spirit289 will
return to God who gave it .... And when the spirit will be separated
from the body, you will have already achieved the purpose of
purposes and cleaved to that light beyond which there is no [other]
light, and you have joined with the life which is the bundle of all life
and the source of all life, and you are like one who kisses something
which he loves with the quintessence of love.
In R. Isaac of Acre's Me'irat <Enayim, 290 we find an approach

which facilitates unity; R. Isaac cites an extremely interesting passage
in the name of R. Nathan, worth quoting here in full:
I heard from the sage R. Nathan ... an explanation of this name

[i.e., the Intellect]. You must know that when the Divine Intellect
descends, it reaches the Active Intellect, and is called Active
Intellect; and when the Active Intellect descends to the Acquired
Intellect, it is called Acquired Intellect; and when the Acquired
Intellect descends to the Passive Intellect, it is called Passive Intellect;
and when Passive intellect descends to the soul which is in man, it
is called the soul. We therefore find that the Divine Intellect which
is in the human soul is called the soul, and this is from above to
below. And when you examine this matter from below to above,
you shall see that, when man separates himself from the vanities of
this world and cleaves by his thought and soul to the supernal
[realms] with great constancy, his soul will be called according to
the level among the higher degrees which he has acquired and
attached himself to. How so? If the soul of the isolated person
deserves to apprehend and to cleave to the Passive Intellect, it is
called Passive Intellect, as if it is Passive Intellect; and likewise
when it ascends further and cleaves to the Acquired Intellect, it
becomes the Acquired Intellect; and if it merited to cleave to the
Active Intellect, then it itself [becomes] Active Intellect; and if
you shall deserve and cleave to the Divine Intellect, happy are
you, because you have returned to your source and root, which
is called, literally, the Divine Intellect. And that person is called the
291
Man of God, that is to say, a Divine man, creating worlds.
These remarks reflect the opinion, already expressed by Abulafia,

according to which the human intellect is nothing other than an
overflow of the Divine influx. 292 In addition to the similarity
mentioned between R. Nathan's approach and that of Abulafia, it
seems that there is also evidence of an historical connection between
them. 293
Or ha-Sels_el, which concerns itself with philosophical subjects and

with subjects pertaining to mystical prophecy, and from which we
have cited those passages which are close to the view of R. Nathan,
was written for two of the students of Abulafia, "R. Abraham the
Enlightened and R. Nathan the Wise (ha-Navon)," with the express
intention "that they receive from this book of mine a path by which
they may attempt to cleave to the First Cause." 294 Nathan was a close
disciple of Abulafia, as evinced by the fact that his name appears in
two additional places in the latter's works, written seven years apart
from one another. In IS Adam, 295 he enumerates "R. Nathan ben
Sa'adyahu" among his seven disciples, next to R. Abraham ben
Shalom. In the Introduction to Sefer ha-MafteJ:wt, 296 he again mentions
R. Nathan ben, Sa'adyahu Hadad, again in proximity toR. Abraham
b. Shalom. From the evidence contained in the two books mentioned,
it follows that this R. Nathan lived in Messina. It is very probable
that R. Isaac of Acre met R. Nathan, and was influenced by him.
I have discussed this question at some length, not only because
of its historical importance, but also because of its ideational
importance. The historical significance is clear: Abulafia succeeded
in training, not only disciples, but also a second generation of
disciples of those disciples who adhered to this teaching even when
they lived and functioned in the environment of Abulafia' s great
opponent, R. Solomon ibn Adret. O!:_ar lfayyim, written after Me'irat
'Enayim, clearly indicates that Abulafia's path continued to exist even
after he himself was placed under the ban. From an Intellectual
viewpoint, Abulafia's influence upon R. Nathan, and the latter's
possible influence upon R. Isaac of Acre, indicates that even
"extreme" ideas concerning the Godhead and man's relation to it are
very likely to pass from one author to another and to give birth to new
mystical life.
13. The Loosening of the Knots
Devequt is considered to be the cleaving or unity of the human

intellect with the Active Intellect or with God. This is made possible
by the removal of human consciousness from "natural" objects and
its attachment to a spiritual subject, a process described in Abulafia's
writings by means of the image of the loosening or untying of
knots. 297 This image is composed of two main sources: from a
linguistic point of view, the source of the Abulafian expressions cited
below seems to be in the idioms appearing in Daniel5:12, 16-mesare
qitrin and qitrin le misra (loose knots). The original connotation of the
expression is magical, referring to Daniel's ability to undo the magical

knots by which man is enslaved. 298 The motif of the magical tying is
combined with the understanding of nature as a prison of the souJ299
or as a magician tying the soul to itself. 300 According to Abulafia, 301
man's function is to break the knots which imprison the human
soul and to attach them to the Active Intellect:
Man is [tied] in knots of world, year and soul [i.e., space, time and
persona] in which he is tied in nature, and if he unties the knots
from himself, he may cleave to He who is above them, with the
guarding of his soul via the way of the remnants302 which God calls,
who are those who fear God and take account of His Name, who are
called Perusim (separatists), few ones, [and] those who concentrate,
to know God, blessed be He and blessed be His Name. And they
must conquer themselves [not] to be drawn after the lusts of this
world, and take care lest they be drawn to them, like a dog toward
his mate. Therefore, when he becomes accustomed to the [way of]
separateness, he will strengthen [his] seclusion and relation
[hitya~asut] and know how to unify the Name [or God].
This passage resembles an approach found in the quotation

brought in the name of Avicenna by R. Shem Tov ibn Falaquira, in
his book, Moreh ha-Moreh:
And we are immersed in evil appetites, we do not feel that same

[spiritual] pleasure, and therefore we do not seek it and do not turn
towards it, except when we loosen the knot of lust and anger from
our necks.303
According to Abulafia's opinion, the entire world prevents the

soul from uniting with God:
For all things which exist are intermediaries between God, may He
be blessed, and man. And if you say: how can this be, for if so it
would require that man be at the greatest [imaginable] distance from
God. I say to you that you certainly speak the truth, for thus it is,
for he and the reality and the Torah are witnesses to this, and
therefore these are all tricks of reality and tricks of the Torah, and
the abundance of mif,wot which exist in order to bring near he that
was distant, [even if] in the utmost distance from God, to bring him
near in the epitomy of closeness to Him. And all this to remove all
the intermediaries which are tied in the knots of falseness, and to
free him from beneath them, by the secret of the Exodus from Egypt
and the crossing of the sea on dry land and the place an intermediary
only between the Name, which is the intellect of the mighty man. 304
136 The Mystical Experience in Abraluzm Abulafia
The loosening of the knot connecting man to nature also requires

the tying of a new knot, between man and the new level which he
has reached:
And the cosmic axis (teli) is none other than the knot of the spheres,
and there is no doubt that this is the subject of their existence, like
the likeness of the connections of the limbs within man, and the
connections of the limbs in man which are suspended in the bones
at the beginning are also called the axis in man as well. And its secret
is that a magician bring this knot of desire and renew it in order to
preserve the existence of this compound for a certain amount of
time. And when the knot is undone, the matter of the testimony of
the knot will be revealed, and one who cleaves to these knots
[qesarim] cleaves to falsehoods [seqarim], for as they are going in the
future to be undone, the knots of his cleaving will also be undone,
and nothing will remain with him any more, and therefore, before
he loosens these, he must tie and cleave to the ropes of love those
who have not loosened the knots of his love and the cleaving of his
desire; and that is God, may He be exalted, and no other in any
sense. 305
In another passage, 306 we read:
... and he shall not wish to leave substances which are intellective
in potential, tied to nature, but he should do tricks and teach Torah
and command mif=WOt to those who are immersed [mutba'im] in
natural things, to loosen their connections with them, and to tie and
to bind the natural forces with them, until every existing thing will
attain its part and portion307 appropriate to it.
The process of loosening and tying is identified with the process

of enlightenment:308
However, so long as he does not understand the intelligible and

does not know that which can be known, which is appropriate in
his knowledge, for which he was created, there is nothing that can
save him from Nature to which he is tied by nature309 since he has
been [i.e., alive].
According to Abulafia, this process is accomplished with the help

of Divine Names:
He must link and change a name with a name, and renew a matter,
to tie the loosened and to loosen the tied, using known names, in
their revolutions with the twelve signs and the seven stars, and with
the three elements, until the one tying and loosening will strip off
from the stringencies of the prohibited and permitted, and dress a
new form for the prohibited and permitted. 310
Elsewhere in the same work it says "the names with which one
ties and loosens the knot is itself heter."3 11
Finally, we should note that the second meaning of the
expression, "loosening of the knots," namely, "the removal of
doubts," is suitable to Abulafia's general tendency. The separation
of the soul or the intellect from the body is in any event ipso facto a
separation from the imagination, which breeds doubt: 312 for in these
knowledges the knots are untied, as are the doubts in most of the
imagined matters, and man is left with his intellect in wholeness and
with his Torah in truth."
14. Characteristics of the Mystical Experience
In conclusion, attention should be devoted to certain characteris-

tic features of the prophetic or ecstatic-mystical experience in
Abulafia. A brief survey of these features will assist us in
understanding Abulafia the mystic, by clarifying his position with
regard to a number of major components of the mystical experience.
"Rationalistic" Mysticism
A central element of Abulafia' s understanding of prophecy is his

perception of the mystical experience as the supreme realization of
the capacities of human consciousness; this fact is made clear in a
passage concerning devequt, which Abulafia defines in the words, 313
"prophecy, is a matter of the intellect." More significant for our
purposes is the fact that Abulafia's private experience is subjected to
a rationalistic interpretation, as we have seen above in the
interpretation of a number of his visions and, no less important, the
fact that Abulafia saw in his own personal experience a confirmation
of a certain theoretical position. His visions confirm his metaphysical
approach, since in them the intellect, the imagination and the Active
Intellect are transformed from theoretical concepts, borrowed from
medieval thinkers, used to explain objective reality, or from the
prophecy of the ancient biblical figures, into a component of the
spiritual life of the mystic himself. We no longer speak of the concept
of imagination as the result of the need to explain certain
psychological phenomena; Abulafia is now able to see it as a principle

guiding his entire world-view. For this reason, Abulafia's 'prophetic'
experience seems to be the experiential culmination of the mystical
possibilities inherent in the cognitive forms found in Maimonides,
Avecenna, and Averroes. Hans Jonas' remarks concerning the
relationship between mysticism and the philosophical system within
which the mystic functions are pertinent to our question:
Without an antecedent dogmatics there would be no valid

mysticism. And mysticism, let it be noted, wants to be "valid,"
namely, more than a revel of feeling. The true mystic wants to put
himself into possession of absolute reality, which already is and
about which doctrine tells him. So it was, at least, with the mysticism
of late antiquity which still stood in continuity with the intellectual
and ontological speculation of the Greek past. Having an objective
theory, the mystic goes beyond theory; he wants experience of the
identity with the object; and he wants to be able to claim such an
identity. Thus, in order that certain experiences may become
possible and even conceivable as valid anticipations of an eschato-
logical future, or as actualizations of metaphysical stages of being,
speculation must have set the framework, the way, and the
goal-long before the subjectivity has learned to walk the way.314
In the case of Abulafia, the sources of the theoretical framework

and of the path towards its fulfillment are distinct from one another,
but they both preceded Abulafia. The "rationalistic" nature of his
experience is likewise seen in the conception of God: the object to
which the mystic cleaves is not the Neoplatonic God who is incapable
of being known, but the Aristotelian Intellect/Intelligible/Act of
Intellection.
The Mission
As is well known, the concept of mission is a central component

in the Biblical understanding of prophecy: God chooses a particular
person who is made a prophet against his will, delegating him to
perform a certain mission which the prophet may at times not wish
to carry out, or even find repugnant. 315 While classical prophecy
emerged from such revelations of a compulsory character, an
interesting change takes place in the later books of the Bible, in which
God is understood as a remote entity, causing the prophet to seek to
bridge the gap in order to receive a revelation. This new figure is
designated by the term apocalyptic visionary, one who combines
personal experience with "Wisdom," where the intention of the
visionary is not so much to bring a message to society as to achieve

salvation for himsel£. 316 Abulafia's understanding of the concept
prophecy combines these two types: the prophet-messenger is
understood by him as a higher type than the prophet from whom the
influx of wisdom pours forth, namely a "merely" mystical-
contemplative person. The fourth of the five levels of prophecy is
described as follows: 317 "and the fourth is to strengthen the heart
until it will be proven and will speak and will write"; elsewhere, he
writes, 318 "and the level of the prophets who speak and who compose
[books J is greater than that of the prophets who attempt to attain
prophecy, while those who are sent are higher yet than them."
Again, 319 "and in accordance with the quantity of the influx, the
intellect shall force the [prophetic] speaker-author to speak and to
write according to the time and according to the place and according
to the generation." This definition of prophetic mission as an
expression of the power of the Divine influx originates in Maimonides
and in Arabic philosophy. 320 Abulafia describes the activity of the
Biblical prophets, and by analogy his own, as a combination of writing
and agitation, oftentimes performed against his own will: 321
Know that every one of the early prophets was forced to speak
what they spoke and to write what they wrote, so that one finds
many of them who say that their intention is not to speak at all
before the multitude of the people of the earth, who are lost in the
darkness of temporality, but that the divine influx which flowed
upon them forces them to speak, and that they are even subjected
to shame, as in the saying of the prophet,322 "I gave my back to the
smiters and my cheek to those that plucked; I hid not my face from
shame and spitting," while another prophet said,323 "the Lord God
will help me, who shall condemn me?" And many other similar
[sayings] in the way of every chastiser.
Abulafia compared his lot to that of the Biblical prophets in a

number of places:
It is not a miracle that there should happen to my work what

happened to the works of Moses our teacher, and to our prophets
and our wise men and to Rabbi Moses [i.e., Maimonides], for I shall
also suffer what they, of blessed memory, suffered, from this matter.
And so is the way of every author who composes a book for the
sake of heaven, in every time and every place, that is, it is incumbent
that he suffer what happens to him on account of his work. 324
The process of compositition of Sefer ha Ge'ulah is described in the

introduction as an act similar to that of the prophets:325
A spirit came and made me stand on my legs, and called me twice

by my name, "Abraham Abraham," and I answered "here I am" [an
allusion to Gen. 22:1, 11]. And a voice came with a great tumult and
taught me by the way of justice, and it taught me knowledge and
related to me the way of understanding, and it informed me and
wakened me as a man who is awakened from his sleep to compose
a new thing, nothing of which was composed in its day, for the
reason which I have mentioned in the matter Isaiah the prophet,
who called to the members of his generation on account of their
being remote from the truth. And it was not enough that they did
not know and hear his words and that they did not accept them from
him, but that they also hit him.326
An additional expression of Abulafia' s resemblance to the

prophets is found in the composition of Sefer ha-Haftarah, in the
introduction of which states: 327 "And behold Raziel [i.e., Abulafia]
commanded in this book to adjure God by His Name to sanctify and
to read in this book once every Sabbath, following the reading of the
Torah, among the Prophetic readings." As we have seen above,
Abulafia includes Moses among the prophets whose lot was similar
to his own; one should add that there are other statements in which
he expresses his feeling that his own prophecy was superior even to
that of Moses. In R. Abraham ibn Ezra's Commentary to the Torah on
Exodus 3:13, we read in the name of R. Joshua the Karaite "that there
was a tradition in Israel from their fathers that the redeemer of Israel
discovered a new name that was not heard." Just as Moses introduced
the name 'Ehyeh 'aser 'Ehyeh ("I am that I am"), the Messiah will
introduce a new name. 328 Indeed, in many passages Abulafia refers
to the name 'hwy as the hidden name of god. In his opinion the pearl,
which is the symbol of the pure religion in Abulafia's version of the
famous three rings parallel, was not to be found among Israel in his
time: It follows from this that the mission of Moses, the law-giver,
was not entirely successful. 329 In my opinion, Abulafia conceived
himself as The Prophet, par excellence, superior even to Moses. 330 In
Sefer ha-'Edut he writes: 331 "Know that most of the visions which
Raziel saw were built upon the Ineffable Name and upon its revelation
in the world now, in our days, which has not been since the days of
Adam and is the root of all his books," This feeling that the Messiah
is superior even to Moses made it possible for him to write: 332 "for I
innovate a new Torah within the holy nation, which is my people
Israel. My honorable Name is like a new Torah, and it has not been
explicated to my people since the day that I hid my face from them."
While these remarks are cited as God's words to Abulafia, the feeling
of mission revealed by this sentence testifies to the great power of the
prophetic experience in Abulafia's eyes. This does not mean that
Abulafia will alter the Torah-for this reason, there appears the
reservation, like a new torah"-but that it will revel its true face, that
is, its essence as a combination of the Names of God.333
The two main motifs discussed in this section-the prophet as

messenger and the Messiah as a prophet on the level of Moses-also
appear in R. Isaac of Acre. We have already seen in the above section
that he prophecy of mission appears in an advanced mystical stage
in O!Jlr Ifayyim. Let us now seeR. Isaac's understanding of the level
of Messiah: 334
There is one who prophesies through the intermediacy of the

brilliance of the light of the angel who dwells in his soul, which is
the angel who speaks within him, and this angel is intermediary ...
between him and the great supreme angel, who is Metatron the
Prince of the Presence.335 And there is one who prophesies by the
brilliance of the light of Metatron dwelling in his soul, and there is
one who does so by the brilliance of the light of the diadem [i.e.,
Malk_ut], while Moses himself [did so] by the brilliance of Tiferet
which emanated from T[iferet] and dwelt in his soul. And Messiah
son of David, whom God shall bring to us quickly, by the brilliance
of the light of the Crown, will emanate the brilliance of his light from
Keter and it will dwell in his soul, and by it he will perform awesome
and great things in all the lands.
The Eschatological Element
The prophetic experience was understood by Abulafia not only

as the apprehension of truths, but also as a path leading to the
survival of the soul. His description of the point of departure from
which man commences his path towards immortality is depicted in
the darkest imaginable colors: 336
We eat and drink and have forbidden sexual relations, from which
we are born through harlotry and lust and menstrual blood and
urine. And we were a fetid drop at the time of our creation, and so
we are today, fetid and besmirched with filth and mud and vomit
and excrement so that there is no clean place.337 While alive we are
dust and ashes, and to dust you shall return, and we shall be dead
carcasses, putrid and crushed in fire, like rubbish filled with vanity
and spirits.
Apart from the bodily element, there also hover over man the
truths of the power of imagination:
Sometimes it is revealed to you that you are to be killed and your·

membrum virile swallowed up .... And sometimes it is concealed
from you, until you think that you will not die until you shall become
old, even though he stand before you and sees you, you do not see
him; and suddenly he returns to you and demands his portion, and
so it is always, time after time, day after day, until the day of your
death. 338
In order to be saved from this situation, man must forfeit this

world in every sense of the word: 339 "and cast behind your self
everything that exists apart from the Name, in your soul in truth ...
and do not place any thought in the world upon anything apart from
Him, may He be blessed." Cleaving to God draws the mystic closer
to the source of apotheosis:34°
And Divine virtues are added to him until he speaks with the holy
spirit, whether in his writing or with his mouth; it is said of this
that this is in truth the king of the kings of flesh and blood, as is said
among people about a unique king of kings, that he alone and those
like him have passed the boundary of humanity, and cleaved in their
lifetime to their God, and even more so when their natural and
contingent matter dies.
The main purpose of the Torah and of the Kabbalah ie:341 "that
man should attain the level of the angels called ISim and cleave to
them for eternal life, until human beings shall turn into separate
angels after being, before hand-human beings in actuality and
angels in potential, but on a lower level." Man's transformation from
transient essence to eternal takes place when he attains 'prophecy': 342
"and likewise he shall be required to call to the prophet with the
Divine influx until he returns to cleave to it and live on the day of his
death." This is not intended to refer to survival following bodily
death, but to the life of the World to Come which is acquired in this
life by complete relinquishment of this world: 343 "And his strength
shall cast off all natural powers and he shall put on the divine powers,
and he shall be saved by this from natural death on the day of his
death and live for ever." Abulafia stresses the Platonic idea of
voluntary death in many passages.344 In Can Na'ul, 345 we read:
And these are miraculous secrets, and the general rule from which
you will die, and when you divide it into two equal parts, one part
shall be ti~yeh ("you shall live") and also the second part t*yeh. 346
And this is the secret alluded to in the saying of the supreme Holy
Ones,347 "What shall a man do and live? He shall die! What should
a man do in order to die? To live!" And they said that this is alluded
to in [the verse]348, "When a man dies in a tent," and they explained
that the Torah is not preserved save by one who kill himself for it.
And the Rabbi [i.e., Maimonides] said in The Book of Knowledge, Laws
of the Fundaments of Torah,349 that the Torah is not preserved except
by one who kills himself in the tents of wisdom.
This casting off of corporeality brings out another characteristic

of the prophetic experience of Abulafia, namely, the absence of ascetic
elements in his system.
The Absence of Asceticism
Radical asceticism is a widely used method for attaining ecstatic

states in many mystical systems, the purpose of such afflictions being
to weaken the power of the body or of matter to enable the intellect
to act without interference. Such an approach is widespread in
Neo-Platonic literature, in which matter is understood as evil in its
very essence; a struggle was carried on between the intellect and the
body, and at times between the intellect and the soul, which is
portrayed as the representative of the bodily powers. 350 As Abulafia
understood man's inner struggle as taking place between the intellect
and the imagination, one cannot find in his writings extreme ascetic
instructions necessary for one who seeks to attain 'prophecy.' 351 His
approach is rather that, in order to attain 'prophecy,' one must act
in the direction of strengthening the intellect rather than that of
suppressing the body, the soul, or the imagination:
One who enters the path of combination [of letters], which is the
way that is close to knowledge of God in truth, from all the ways
he will at once test and purify his heart in the great fire, which is the
fire of desire; and if he has strength to stand the way of ethics, close
to desire, and his intellect is stronger than his imagination, he rides
upon it as one who rides upon his horse and guides it by hitting it
with the boots to run at his will, and to restrain it with his hand, to
make it stand in the place where his intellect will wish, and his
imagination is to be a recipient that he accept his opinion .... The
man who possesses this great power, he is a man in truth.352
The ideal situation is the negation of those activities of the

imagination which are not checked by the intellect: 353 "And when the
imaginary, lying apprehension is negated, and when its memory is
razed from the hearts of those who feel and are enlightened, death
will be swallowed up for ever." The extent to which Abulafia's
opinion is opposed to the ascetic tendency which seeks to leave life
in this world is evinced by the following passage:354
He shall pray and beseech continuously to the Honorable Name, to

save him from the attributes until he be found innocent in the
Supernal court, and ... in the lower court, and will inherit two
worlds,355 this world and the World to Come.
The life of the World to Come may be seen as an allusion to the

ecstatic state specifically in this world. Particularly striking is the
difference between Abulafia' s refusal to make use of the way of
asceticism356 and the suggestion appearing in R. Isaac of Acre:
And you shall live a life of pain in your house of seclusion, lest your
appetitive soul be strengthened over your intellective soul, that in
this you shall merit to draw down the divine influx upon your
intellectual soul, [using] the Torah, namely, the science of
combination and its prerequisites, this Glory being the supernal
Divine influx, which is the real Glory authentic. 357
There seems no doubt concerning the growing influence of Sufic

mystical sources in the works of the disciples of Abulafia, which
directed the character of post-Abulafian ecstatic Kabbalah in the
matter of asceticism. 358
Projection or Interpretation
Let us now return to the question which we raised at the

beginning of this chapter: namely, did Abulafia, in explaining the
intellectual meaning of his visions, interpret his own experience
correctly, because they were the result of certain concepts in which
he was used to thinking, or is this a case in which meaning was
imposed upon an experience in which it was initially lacking. It seems
to me significant that a certain answer to these questions may be
found in 6~ar cEden Ganuz:
When I was thirty-one years old, in the city of Barcelona, God woke
me from my sleep and I studied Sefer Ye?irah with its commentaries;
and the hand of God [rested] upon me, and I wrote some books of
wisdom and wondrous books of prophecies, and my spirit was
quickened within me, and the spirit of God came into my mouth,
and a spirit of holiness moved about me, and I saw many awesome
sights and wonders by means of these wonders and signs. And
among them, there gathered around me jealous spirits, and I saw
imaginary things and errors, and my thoughts were confused,
because I did not find which of my people would teach me the way
by which I ought to go. Therefore I was like a blind man groping at
noon for fifteen years, and the Satan [stood] by my right hand to
accuse me, and I was crazy from the vision of my eyes which I saw,
to fulfill the words of the Torah and to finish the second curse [of]
the fifteen years which God had graced me with some little
knowledge, and God was with me to help me from the year [500]1
to the year [50]45, to save me from every trouble; and at the
beginning of the year Elijah the Prophet [i.e., [50]46 = 1286 C.E.],
God had favor in me and brought me to his holy tabernacle. 359
Abulafia reveals here that not all of his visions are the result of
the influence of the intellect upon the imagination; until the year 1286,
Abulafia testifies that he also experienced visions originating in the
realm of the imagination alone, and that this was apparently the
reason for his fears. It seems to me that the visions presented by
Abulafia set down in writing do not belong to this category, nor do
any of his books reveal the darker side of ecstatic experiences. Those
descriptions and interpretations of visions which have reached us
belong to the "positive" type of experience. Evidently this choice
between the intellectual and the imaginative, namely between visions
which can be allegorically interpreted as pointing to intellectual
contents, and those which originate in the power of the imagination
alone, without reflecting, in Abulafia's opinion, speculative concep-
tions, was carried out on the basis of criteria of the reflection of the
intellectual matters in the vision. Since the correspondence between
the content of the vision as it has been given and the speculative
system is very great, it is difficult to assume that this was a matter of
mere chance: In my opinion, his visions are the result of the projection
of philosophical concepts onto the imaginative realm, from whence
it is quite easy to find their roots in the theoretical system of the
author.
Notes to Chapter Three
1. See Idel, Abraham Abulafia, p. 232.

2. Ibid., p. 101.
3. Ibid., p. 14.
4. See A. Hesche!, The Prophets (New York, 1962), pp. 390-409.
5. Commentary on the Mishnah, Introduction to lfeleq, translated by Arnold
J. Wolf, in I. Twersky, ed. A Maimonides Reader (New York - Philadelphia,
1972), p. 420.
6. Sefer ha-Mizwot; Lo Ta'aseh, no. 31. Compare the remarks by the
anonymous auth~r of Sa'ar Samayim, quoted by Scholem, Kabbalistic
Manuscripts, pp. 45-47: "For the prophets used to prophesy and their limbs
would shake, and at times they would fall; and behold the great proof [of
this in] the matter of the magicians, who would constantly strike [themselves]
with a stick, until their feeling was dulled, and they would then relate future
things [and] many of them would cry out in mighty voices, and this was by
them to abstract their intellects from matter." See also R. Joseph Gikatilla,
Sa'are ?edeq, fol. 7a.
7. Ed. H. Z. Blumberg (Cambridge, Mass., 1961), p. 54. These remarks
by Averroes influenced Moses Narboni' s Commentary to Guide of the Perplexed
II:36 (p. 43a), and also found their way into Toldot Adam, MS. Oxford S36,
fol. 15Sb. Another version of this passage appears in Shem-Tov Falaquiera's
Sefer ha-Ma'alot (Berlin, 1S94), p. 41.
S. MS. Paris BN 774, fol. 15Sa. Compare Midras ha-Ne'elam'al Rut (Zohar
Hadas, p. 92b): "The Rabbis say: storm-this is the storm of Satan, who made
turbulent the body of Job."
9. Ezek. 1:4.
10. Job 40:6.
11. MS. Oxford 15SO, fols. 163b-164a, with omissions.
12. Deut. 12:23.
13. Lev. 17:11.
14. Op cit., n. 11, fol. 162a.
15. MS. Oxford 15S2, fol. 12a, printed by Scholem in Kabbalistic
Manuscripts, p. 25.
16. MS. Jerusalem so 14S, fols. 64b-65a.
17. MS. Paris BN 774, fol. 158a.
18. MS. Oxford 1580, fol. 163b.
19. MS. Oxford 1582, fol. 12a, and seen. 15 above.
20. Isa. 11:2.
21. MS. Jerusalem so 14S, fol. 66b-67a.
22. Ibid., fol. 65a.

23. Sullam ha-'Aliyah, printed in Kabbalistic Manuscripts, p. 228. The
author changed from the first person to the third one!
24. MS. Paris BN 774, fol. 158a.
25. I Kings 19:11-12.
26. We-zot li-Yihudah, p. 16, corrected according to MS. New York - JTS
1887, fol. 98b.
27. G. Sed Rajna, Commentaire sur Ia liturgie Quotidienne (Leiden, 1974),
pp. 166, 168. On the symbolism of light in R. Isaac the Blind and in the circle
of Sefer ha-'Iyyun, see Scholem, I.es Origines, pp. 324, 351ff.
28. The passage is published by Scholem in Resit ha-Qabbalah, pp.
143--144, and analyzed in his article in MWGJ 78 (1934), pp. 511-512; the
English translation follows that of Noah J. Jacobs, printed in the English
version of Scholem's article, "The Concept of Kawwanah," pp. 172-173.
29. Perus ha-Aggadot, MS. Rome- Casanatense 179 fol. 134a; MS. Vatican
295, fol. 107a. The passage is cited anonymously by R. Mana~em Recanti in
Perus ha-Torah, fol. 90c, and from there by H. Judah f:layyat in Perus
Ie-Ma'are.ket ha-Elohut, 95b-96a. It is worth mentioning here another passage
from Recanati, which appears to be a reworking of the words of R. Ezra or
R. Azriel: "When the pious men and men of deeds concentrated and involved
themselves in the supreme secrets, they would imagine by the power of
depiction of their thoughts [i.e., their visual imagination] as though those
things were inscribed before them." Perus ha-Torah, fol. 37d. This passage
also appears with minor changes in Recanti's Ta'ame ha-Mi7-wot (MS. Vatican
209, fol. 28a), where the auto-suggestive principle is clearly expressed.
30. See R. Azriel's letter to Burgos, printed by Scholem in Madda'e
ha-Yahadut II, p. 234.
31. See Seqel ha-Qodes, pp. 123--124, and in other passages in his books.
See also G. Scholem, "Colours and Their Symbolism in Jewish Tradition and
Mysticism," Diogenes, vol. 108 (1979), pp. 84-111; vol. 109 (1980), pp. 64-76.
32. However, in R. Ariel's Perus Ia-Aggadot, p. 39, we find a conversation
between God and the one meditating, connected with the uncovering of
secrets, but this passage is an unusual one in early Kabbalah. It is also
interesting that here the mystic enters premeditatedly into this situation:
"and the one praying must see himself as if he is speaking," etc.
33. The Sefirot are called aspaqlaryot or mar'ot (mirrors); see Tishby The
Wisdom of the Zohar I, pp. 151-152. In Sosan Sodot of R. Moses of Kiev, fol.
51a, in a passage belonging in my opinion to R. Azriel, we read, "Know that
Divine prophecy is compared to the apprehension of the ten Sefirot of light."
Cf. R. Asher ben David's Perus Sem ha-Meforas, p. 16.
34. MS. Jerusalem 8° 148, fols. 63b-64a. The passage was published by
Scholem in Qiryat Sefer I (1924), p. 134, and translated in Major Trends, p. 150.
35. Fol. 69b. The corrected text was published by G. Scholem in his article
in MGWJ 74 (1930), p. 287.
36. I. Hausherr, "La Methode d'oraison Hesychaste," Orientalie Chris-
tiana, vol. 9 (1927), pp. 128-129; J. Lemaitre, Dictionaire de Spiritualite (1952),
col. 1852-53.
37. See Hausherr, op cit., p. 128.
38. We will cite here several examples of mystical experience connected
with light. In a work entitled Ma'aseh Merkavah published by Scholem in his
Jewish Gnosticism, p. 112, par. 22-23, we read: "R. Ishmael said: Once I heard
this teaching from R. Ne:ttunyah ben ha-Kanah, I stood upon my feet and
asked him all the names of the angels of wisdom, and from the question
which I asked I saw a light in my heart like the days of heaven. R. Ishmael
said: Once I stood on my feet and I saw my face enlightened by my wisdom,
and I started to interpret each and every angel in every palace." In Leviticus
Rabba 21:11, we read, "At the time that the Holy Spirit was upon him [i.e.,
the High Priest], his face burned like torches." In Ketav Tammim by R. Moses
Taku, (O~ar Ne!zmad 3 (1860), p. 88), we read: "And so the soul of the righteous
man shines, and in every place where the righteous go, their souls shine."
In Sa'are {.edeq itself, we learn of Moses that "When his generation [i.e., the
formation of his fetus] was completed after forty days, the skin of his face
shone (Ex. 34:29) .... When he was weaned, it shone. [All this] to indicate
to you the purity of his matter, and the negation of its darkness, until it
became, by way of analogy, like the heavenly sapphire-like material. And
our rabbis of blessed memory expounded, 'for the skin of his face shone'-do
not read 'or (skin) but 6r (light), for the letters a"h h'"r interchange; that is, the
enlightened intellect which dwells in the light which is in the innermost part
ofthe true, perfect intellect" (MS. Jerusalem go 148, fol. 33b-34a). For a survey
of the appearance of light in mysticism, see Mircea Eliade, The Two and the
One (New York, 1969), pp. 19-77. The subject of the "shining" enjoyed by
the body of the mystic as part of the mystical experience is in itself deserving
of a special study.
39. O'?flr 'Eden Ganuz, MS. Oxford 1580 fol. 165b.
40. MS. Moscow- Giinzburg 775, fol. 197a.
41. MS. Paris BN 840, fol. 46a. On the problem of concentration
(hitbodedut) in R. Shem Tov, see !del, "Hitbodedut as Concentration," Studies,
essay VII.
42. Ide!, "We Do Not Have."
43. Lam. 3:28.
44. p. 69b. The connection between vocalization and lights already
appears in Berit Menulzah.

45. A. J. Deikman, "Deautomatization and the Mystic Experience," in
Altered States of Consciousness, ed. Ch, T. Tart (New York, 1962), p. 40.
46. Heinrich Zimmer, "On the Significance of the Indian Tantric Yoga,"
in Spiritual Disciplines; Papers from Eranos Yearbooks, ed. J. Campbell (New
York, 1960), p. 51.
47. We-zot li-Yihudah, p. 16, corrected according to MS. New York - JTS
1887, and MS. Cambridge Add. 644.
48. See Idel, Abraham Abulafia, pp. 95--96.
49. See the sources collected by Hesche!, Theology of Ancient Judaism, II,
pp. 267-268.
50. L. Ginzberg, Legends of the Jews (Philadelphia, 1946), vol. 6, p. 36, n.
201; Werblowsky, Joseph Karo, p. 269, n. 2.
51. Ex. 19:19.
52. See the long version of his commentary to Ex. 19:20:
Know that man's soul is supernal and honorable, and that it comes from the
intermediate world, and the body is from the lowly world, and nothing
speaks in the lowly world but man himself, and man hears, for that which
speaks to him, he wishes to understand what is in his heart, and the
intellectual person cannot create any language, but only that which is known
to him. . . . And behold, when man speaks to man in human matters and
in the language which he understands, he will surely understand his words.
In his commentary to Gen. 1:26, Ibn Ezra writes:
And after we knew that the Torah spoke in human language, for the one
who speaks is man, and likewise the one who hears is man, and a man
cannot speak things to one who is higher than himself or lower than himself,
but only by way of "the image of man."
See also his commentary to Daniel 10:1, and Yesod Mora', where the
saying "the one who speaks is human and the one who hears is human," is
repeated. Cf. G. Vajda, Juda ben Nissim Maika (Paris, 1954), p. 140, n. 1; C.
Sirat, Ies Theories des visions supernaturelles (Leiden, 1964), p. 77.
53. MS. Oxford 1580, fol. 12a. In Sitre Torah, Abulafia alludes to this idea
without detailing his intention (MS. Paris BN 774, fol. 140a).
150 The Mystzcal Experzence m Abraham Abulafta
And It IS hkewtse satd (Num 7 89), "And he heard the vmce speakmg to
htm," which they translated as mztmalel, hke mztdabber 1 e , m the refleXIve
case Thts ts hkewtse the secret of (Num 12 6) "m a VISIOn I wtll make myself
known to htm," and also of (Ezek 2 2) "I wtll hear the one speakmg to me"
Ltkewtse, "Moses spoke and God answered htm wzth a votce," (Ex 19 19)
whtch they mterpreted, "m the votce of Moses " And thts IS a wondrous and
htdden secret among us
Abulaha attempted to rely upon the words of Maimomdes m Guzde II 33,

where the latter quoted the Mekzleta "(Moses) would repeat to them every
commandment as he heard It and Moses was the one who heard the
thmgs and related them " It IS worth comparmg the end of the passage from
Ozar'Eden Ganuz with the expresswn "the bush of heart was not consumed,"
which appears m the poem, 'zm tehzeh mevm, see Ide!, Abraham Abulafta, p
33, on the bush as a symbol for "withm," see Abraham Bibago, Derek Emunah
II, 3, p 45c, III, 7, p 74b, III 5, fol 97a, and seeR Nathan ben AVlgdor, MS
Oxford 1643, fol 12a-b
54 The expresswn, "YHWH Male" also alludes to man's act of speaking,
rather than to God's The term YHWH male means Yod He Wa He = 45 = Adam
(man) Were the mtention to convey the Idea that God was speaking, one
would use the conventional gematrza of the formula YH male = 86 =Elohzm
55 Tanhuma ed Buber, Bereszt, p 3
56 Compare the reaction of John of the Cross, who said of a nun who
thought that she was speaking with God, "she only spoke with herself "
Quoted from W R Inge, Mystzczsm and Relzgwn (London, 1969), p 35
57 Mafteah ha-Hokmot, MS Moscow 133, fol 6b, MS Parma 141, fol
7a-7b
58 MS Jerusalem 8°148,fol 65a ComparetheremarksofR EzramPerus
ha-Aggadot (MS Vatican 295, fol 107a) concernmg the prophets "And they
were saymg the thmgs as If they had receiVed them from above and as If a
person had placed the words m his mouth, and they would say them agamst
theu wtll "See also R Isaac of Acre's remarks etted below, alluded tom note
99
59 MS Jerusalem go 148, fol 66b It IS worth mentionmg a similar
approach which appears m R Judah ben Nissim Ibn Maika, accordmg to
which the speech from "the bush" ongmates m Moses himself, this IS based
upon the gematrza, ha-Seneh (the bush) = 120, which was the number of years
that Moses hved R Judah mterprets the verse m Zech 4 1 m a Similar
manner, referrmg to "the angel who spoke to me" m the sense of "from
wtthm me " See G Vajda, "La Doctrme Astrologique de Juda ben Nissim Ibn
Maika," Homena1e a Mzllas Vallzcrosa (Barcelona, 1956), vol 2, p 492, n 14, The
Abbrevzated Hebrew Verswn of R Judah zbn Maika's Wrztmgs [Heb] (Ramat Gan,
1974), p 31 and p 41 See also notes 52, 53 above On the connections
The Mystzcal Experzence 151
between R Isaac of Acre and R Judah ben Ntsstm, see VaJda's above-
mentioned article, and note 155 below
60 Pnnted by Scholem m Qzryat Sefer vol 31 (1956), p 393
61 VIlna, 1886, p 60a-b (Ch 35), Sa'ar ha-Nevu'ah, also cited m R
Abraham Azulai, Hesed le-Avraham (Lvov, 1863), 'Eyn ha-Qore, Nahar 19, fol
51 a
62 The understandmg of the embodiment of the spmtual vmce w1thm
the corporeal vmce for purposes of revelation IS related to a commonly held
concept m the theosophical Kabbalah, holdmg that every descent-for
example, that of the angel--entails Its embodiment m a corporeal garment
63 II Samuel 23 2
64 See G Scholem, "R Eh]ah ha-Kohen ha-Itaman and Sabbatiamsm"
(Heb ), Alexander Marx Jubzlee Volume (New York, 1950), Heb SectiOn, p 467
Compare the explanation gtven by R Aznel of Gerona, of prophecy as the
outcome of "strength of the soul "
65 For the connection between prophecy and "greatness of soul," see
R Aznel of Gerona's letter to the city of Burgos, pubhshed by Scholem,
Madda'e ha-Yahadut II, 239 "m the dreams of the soul and Its strengthemng "
66 Salomon Pmes, "Le Sefer ha-Tamar et les Maggzdzm des Kabbahstes,"
Hommages a Georges Va;da, ed G Nahon- Ch Touah (Louvam, 1980), pp
337-345
67 See Schatz, Uffenhetmer, Quzetzstzc Elements, pp 119-121
68 MS Oxford 1582, fol 62a
69 Job 33 14
70 Ex 20 22
71 Ibzd , fol 56b Compare the remarks appearmg m MS Jerusalem go
1303, fol Sa, which belong, m my opmwn, to Abulafta
And know that the Kabbahst receives, that God says to a man "Recetve Me
and I wdl receive you," as 1t 1s said (Deut 26 17,18) "Thou hast avouched
[ht , spoke for] the Lord And the Lord hath avouched [ht , spoken for]
you," and therefore 1t says (Ex 20 24), "In every place where I shall cause
my name to be mentioned I wdl go to you and bless you" and 1t says
to you that tf you remember My Name for My honor, I have already
remembered your name for your honor
72 Ex 20 21
73 MS New York - JTS 1801, fol 9a, corrected accordmg to MS Bnhsh
Library 7-9, fols. 12a-12b. Abulafia's words were copied in the last part of
Sa'are Qedusah, which has not yet been printed, under the name f:Iayye
ha-'Olam ha-Ba, but they are essentially a corrected version of Sefer ha-f:Ieseq.
See also Abulafia's remarks in f:Iayye ha-'Olam ha-Ba, MS. Oxford 1582, fol.
54a, "Hold your head evenly, as if it were on the balance pans of a scale, in
the manner in which you would speak with a man who was as tall as yourself,
evenly, face to face."
74. Ibid., fol. 9b, corrected on the basis of MS. British Library 749, fol.
12b. Abulafia plays on the similarity between tenu'ah (motion) and 'aniah
(response).
75. Ibid., 9b-10a, corrected according to ibid., fol. 12b. The appearance
of the Glory (kavod) as an intermediary witnessing the force of speech already
appears in R. Saadyah Gaon, in Emunot we-De'ot, sec. II, chap. 10, etc. On
the Glory as having a hurnan shape, see A. Altmann, "Saadya's Theory of
Revelation," Saadia Studies, ed. E. Rosenthal (Manchester, 1943), p. 20.
76. Abulafia, pp. 232-233, and see also our remarks concerning this
passage in Abraham Abulafia, p. 169.
77. Deut. 17:18.
78. The reading meliz appears in MS. British Library 749, while that of
'emza'i in MS. New York.
80. Haqdamat ha-Perus /a-Torah, p. viii.
81. Guide of the Perplexed III:51. On the background to this idea, see I
Goldziher, Kitab ma'ani al-nafs (Berlin, 1907), pp. 141-142.
82. Tesuvot Dunas ha-I.ewi ben Labrat 'al Rasa"g (Breslau, 1866), pp. 14-15;
R. Abraham ibn Ezra in his Commentary to Psalms 30:13; 103:1; and R. David
Qimhi's Commentary to these and other verses. In Sitre Torah, MS. Paris BN
774, fol. 163b, Abulafia writes explicitly that "Man alone of all that which is
generated and corrupted possesses the human form which is divided into
two portions, and receives influx from two sides, which are called Sefa'
(influx) and the glory of God." This refers to the human intellect, which is
called both "influx" and the "Glory of God."
84. Ibid., fol. 4b-Sa. In Or ha-Sei5el (MS. Vatican 233, fol. 127b), we learn
similar things: "And because man is composed of many powers, it is
necessary that he see the influx in his intellect, and that vision is called by
the name Intellectual Apprehension. And the influx will further jump to the
imagination, and require that the imagination apprehend that which is in its
nature to apprehend, and see in the image of corporeality imagined as
spirituality combined with it; and that force will be called Man or Angel or
the like." In Sefer ha-Ifeseq, MS. New York JTS 1801, fol. 35b, it states, "For
every inner speech is none other than a picture alone, and that is the picture
which is common to the intellect and the imagination. Therefore, when the
soul sees the forms which are below it, it immediately sees itself depicted
therein." Compare the words of R. Barukh Togarmi, Abulafia, p. 232: "the
Divine element is in you, which is the intellect that flows upon the soul."
85. Num. 12:6.
86. 'Edi = Ifanofc. Sadday = Mefafron. See R. Eleazar of Worms' 'Eser
Hawayot, MS. Munchen 143, fol. 220a. Ifalom (dream)~Edi = Ifano~ = 74. The
definition of Enoch as "witness" ('ed) originates in Midrashic literature.
87. MS. Oxford 1582, fols. 4b-5a.
88. See the references in G. Scholem, Von den mystischen Gestalt der
Gottheit (Zurich, 1962), pp. 307-308, nn. 12-18; Meyerovitch, Mystique et
Poesie, pp. 284-286.
89. MS. Oxford 574, fol. 13b. Cf. Scholem, in his above-mentioned book,
p. 309, n. 20; and Dan, The Esoteric Theology, pp. 224-225, esp. n. 8.
90. Num. 12:8.
91. Job 4:16.
92. This text is a corrected version by R. Moses of Burgos, whom Abulafia
considered among his disciples, of the saying of R. Isaac ha-Kohen, his
teacher. See Scholem, "R. Moses of Burgos, the disciple of R. Isaac" (Heb.)
Tarbif?. 5 (1934), pp. 191-192; Madda 'e ha-Yahadut II, p. 92. The passage also
influenced R. Meir ibn Gabbai, who quotes it verbatim in 'Avodat ha-Qodes. See
G. Scholem, "Eine Kabalistische Erklarung der Prophetie," MGWJ 74 (1930),
pp. 289-290.
93. R. Judah ibn Malka, Kitab Uns we-Tafsir, ed. Vajda (Ramat-Gan, 1974),
pp. 22-23, and p. 26. Ibn Malka wrote his works in the middle of the
thirteenth century, and not in the fourteenth century; see note 59 above.
94. A similar idea appears in the anonymous Perus ha-Tefillot, which is
close to both Abulafia and to Ibn Maika, which I shall discuss at length
elsewhere.
95. Fol. 69b. Corrected by Scholem according to MS. Oxford 1655, and
printed in the above-mentioned article (n. 92), p. 287.
96. On the identity of R. Nathan, see Idel, "The World of the
Imagination," pp. 175--176.
97. Genesis Rabba 27:1.
99. See note 95 above. In Sa'are 'f,edeq, MS. Jerusalem go 148, fols. 73b-74a,
there again appears information concerning the appearance of the form

without any connection to speech. On concentration in the book Sa'are :?edeq,
see Idel, "Hitbodedut as Concentration," Studies, essay VII.
100. MS. Moscow-Giinzburg 775, fols. 162b-163a. A passage from this
treatise is quoted in the name of a "sage" in Sosan Sodot, fol. 69b. as noted
by Scholem in his above-mentioned book (n. 88), p. 307, n. 11. See also
Gottlieb, Studies, p. 247.
101. MS. Vatican 233, fols. 126a-b.
102. Fol. 125b.
103. In O;z;ar lfayyim, MS. Moscow-Giinzburg 775, fol. 222a, there appears
a passage with a similar problem: "However, I knew with a clear knowledge
that the hand which I had grasped and kissed was certainly his (i.e.,
Metatron's) hand, and I saw myself within the secret of the encompassing
totality." R. Isaac of Acre saw himself inside the Active Intellect, which served
as a kind of mirror to the mystic.
104. See lfayye ha-'Olam ha-Ba MS. Oxford 1582, fol. 79b; Idel, Abraham
Abulafia, pp. 404-405.
105. MS. Paris BN 727, fols. 158a-b.
106. It is reasonable to assume that the development of the process of
enlightenment from thought to wisdom and understanding, which appears
twice in the text, is an interpretation by the 'Iyyun circle of the order of
devolution of the Sefirot-thought is Keter, followed by Wisdom (lfo~mah)
and Understanding (Binah)-in Sefirotic Kabbalah.
107. This number alludes to the parallel between the twenty-two letters
and the people; see also the passage from Sefer ha-6t, p. 83, to be discussed
at length below in sec. 6.
108. I Sam. 10:5.
109. MS. Paris BN 774, fol. 159b.
110. Sefer Ye;z;irah 5:2.
111. See also Idel, Abraham Abulafia, pp. 101-102.
112. Compare Sefer ha-Meli;z;, MS. Rome - Angelica 38, fol. 18b, in the
passage to be discussed below.
113. Fol. 55a.
114. Wertheimer's Bate Midrasot, II, p. 396, Version B. The passage from
the midrash is not analyzed by S. Lieberman in his article in Greek in Jewish
Palestine (New York, 1942), pp. 185-191. See also R. David ibn Avi Zimra,
Magen Dawid (Munkasz, 1912), p. 49b, and below, n. 247.
115. Ezek. 9:4.
116. MS. Rome - Angelica 38, 12a-b; MS. Miinchen 285, fol. 15a.
117. MS. Paris BN 4, fol. 166a, and see also fol. 166b. The passage is based
upon the following gematria: Adam and Eve (Adam we-l:fawah) = 70 = my
father and mother ('avi we-'imi) = blood and ink (dam we-diyo). And ink
(we-diyo) =26 = YHWH. Tav dam (sign of blood) =demut =(image)= nafseka (your
soul) kasfan (magician) kesafim (magic) sofek dam (spiller of blood) 450. See also
below, n. 172, and cf. Or ha-Selsel, MS. Vatican 233, fol. 79a.
118. MS. Vatican 233, fol. 125a.
119. Isa. 25:8.

120. MS. British Library 749, fol. 12b; MS. New York- JTS 1801, fol. 9b.
121. Dan, Studies, p. 119. Joshua ben Nun gained understanding of the
Divine will by means of a vision, as "the name of four letters changes and
turns about in various different ways ... and likewise the name of God in
its letters resembles the angels and the prophets in many forms and brilliances
and has the likeness of human appearance." In Sefer ha-Ne'elam, MS. Paris
BN 817, fol. 75b, we read:
There is no prophet in the world who is able to tell of the various kinds of
Glories and levels which are within Him [i.e., within the Glory of the throne];
even that prophet, peace upon him [i.e., Ezekiel], who saw the Glory which
was upon the throne, saw nothing but the resemblance of the electrum, as
is stated there explicitly; and this great glory was placed upon the throne of
glory in order that His great Name might be placed upon it, and by it a
number of prophets, and that it be revealed to his pious ones, to each
according to his level, so that they not look at the splendor and majesty which
is in the essence of His Unity . . . . And when the Holy One, blessed be He,
said in his thought, "Let there be light" ... "Let there be a firmament" ...
and so on, His great Name, which is in accordance with His Glory, was
immediately revealed in that same word and creature. And this is [the
meaning of], "And God said let there be light ... a firmament, etc." and
subsequently "God made the firmament," etc. The Holy One, blessed be
He, says it in His thought, and the honorable Name performs it.
In Sefer '?ioni, fol. 34d (Yitro), it states: "For His great Name, which is the
Shekhinah, descended upon Sinai and dwelled upon it in fire, and the
Honorable Name speaks with Moses and Israel, 'Hear the Name of God,'
which is unique within the fire." A parallel to the description of the Divine
Name in Sefer ha-Navon, and to a certain extent to that in Sefer ha-Ne'elam is
found in Avicenna' s Commentary to M' arga Name, in which the prophet sees
the expression, "There is no God but Allah," inscribed upon a crown of light
on the forehead of the supernal angel. As noted by Henri Corbin, this
expression is the supreme Name of God; see his article, "Epiphanie Divine
et Naissance Spirituelle dans Ia Gnose Ismaelienne," Eranosjahrbuch 23 (1954),
p. 176, n. 69.
122. Dan, Ibid. p. 120: "The King of Glory is the Name of Four Letters";
and cf. n. 79 there, and Dan, The Esoteric Theology, p. 223.

123. Nurn. 12:8.
124. is Adam, MS. Rome - Angelica 38, fol. 1a; MS. Munchen 285, fol.
18b. The gematriot in this passage are: YHWH = 26 = fzazehu = ~ozeh {visionary);
temunat YHWH yabit (he shall gaze upon the image of God) = 960 = be-sem
YHWH yabit (where the final mem equals 600). In the section preceding this
passage cited from is Adam, Abulafia concerns himself with a similar matter:
Adonai = 65 = ha-ma~zeh (the vision)=ba-navi (by a prophet).
125. In his Commentary on the Torah, Ex. 33 (Chavell ed., vol. 2, p. 346),
R. Ba~ya ben Asher wrote, "that Moses comprehended the Ineffable Name
through the Divine Glory which carne in a cloud. 'And He stood there with
him.' [Ex. 34:5] Who stood with him there? The Glory, which is called
Name ... And the Glory is known by the name YH." R. Bahya may have
known of the view of the Ashkenazic Hasidisrn, and realized the great
resemblance between his own view and that of Sefer ha-Navon, quoted above
inn. 121.
126. MS. Oxford 1582, fol. 59a-b.
127. Ex. 19:18.
128. Clear allusions to this appear in the passage in the form of gematria:
we-ha-har (and the mountain)= 216= ryo= gevurah (might), which is an allusion
to the seventy-two letter Name. Sam har qados gavoha (there is the high holy
mountain) = 912 = Sem ha-meforas (the Ineffable Name). In Sa'are ?-edeq,
Abulafia's disciple speaks about a situation in which "I set out to take up the
Great name of God, consisting of seventy-two names, permuting and
combining it. But when I had done this for a little while, behold, the letters
took on in my eyes the shape of great mountains." The parallel between the
letters large as mountains and the passage from Abulafia is striking, for which
reason one may assume that the letters of which Abulafia speaks are also
those of the name of seventy-two letters. It is worth mentioning the words
of the anonymous author of Perus ha-Tefillot, who was close to Abulafia, who
writes, "Know that every one of the letters of the aleph-bet contains a great
principle and a hidden reason, and it is a great mountain which we are
prevented from climbing" (MS. Paris BN 848, fol. 1a). The mountain appears
in other mystical systems as well as an image for the pinnacle of
apprehension; see the study by R. C. Zaehner, "Standing on the Peak,"
Studies in Mysticism and Religion Presented to Gershom G. Scholem Oerusalern,
1967), pp. 381-387.
The ascent to the mountain is interpreted in lfayye ha-Nefes as an allusion
to spiritual ascent-that is, to 'prophecy'; in MS. Munchen 408, fol. 7b--8a,
we read:
The matter of the name of ascent is homonomous, as in their saying, "Moses
ascended to God," this concerns the third matter, which is combined with
their [allusion] also to the ascent to the tip of the mountain, upon which there
descended the "created light." These two matters assist us [to understand]
all similar matters, and they are [the terms] "place" [maqom] and "ascent"
['aliyah] that, after they come to the matter of "man," the two of them are
not impossible by any means; for Moses ascended to the mountain, and he
also ascended to the Divine level. That ascent is combined with a revealed
matter, and with a matter which is hidden; the revealed [matter] is the ascent
of the mountain, and the hidden [aspect] is the level of prophecy.
129. MS Mi.inchen 10, fol. 133b. Note the comparison of the giving of the
Torah to "the seekers of the kiss" on Mt. Gerizim, in Sefer ha-Malmad, MS.
Oxford 1649, fol. 204a.
130. Ex. 19:20.
131. In Sefer ha-Haftarah, MS. Rome 38, fol. 35a, Monte Barbaro= 525 !zazaq
ha-qaseh (strong the hard)= ma'aseh nes (an act of miracle)=!zizeq ha-nesimah (he
strengthened the breath)= we-!zizeq ha-nesamah (and he strengthened the soul)
=sem ha-ne'elam (the hidden Name)=sem ha-naqam (the Name of retribution).
Sem ha-qe; (the Name of the end) =535= ha-masqif (the gazer); ha-sisi (the sixth)
=615 = ha-seqer (the falsehood); ha-dimyon (the imagination)= 115 = monti=
'azazel = ha-mini [of the species]= ha-yemani (the right hand on); Saqramento =
seqer (falsehood)+ Monte,i.e., falsehood and imagination. The passage makes
use of the Italian words, Monte, alto, Sacramento, and mento (Falsehood).
132. Yoma 67b.
133. An identification of the mountain with the human intellect appears
in Narboni's Perus ha-Moreh: "And the limitation he mentioned which exists
to the human intellect alluded to that which God commanded Moses, 'you
shall fence about the mountain.' " [Ex. 19:12 (sic!)] See Moshe Narboni, ed.
Maurice R. Hayoun (Ti.ibingen, 1986), pp. 51, 139.
134. MS. Rome -Angelica 38, fol. 35a.
135. Ex. 25:18.
136. On the gematriot in this passage, see Idel, Abraham Abulafia, pp.
101-102, and n. 126.
137. MS. Oxford 1580, fol. 37b. One should take note that the letters of
the Ineffable Name are inscribed upon the heart already in the Merkavah
literature and in that of Ashkenaz-Hasidism. Sefer ha-l;:leseq, sec. 26, says,
"That there is inscribed upon His heart the name by which he shows to the
prophets the Shekhinah." Is this a development of the idea of the
seventy-two names "written upon the heart of the Holy One, blessed be
He," which appears in the text published by Odberg in Enoch III, p. lxv and
pp. 160-161.
138. MS. Paris BN 774, fol. 156a. On fol. 166a of this work, Abulafia
supplies the numerological basis for this statement: "Blood and ink and the
latter indicates this name--YHWH. The first indicates the composed structure
158 The Mystzcal Experzence m Abraham Abulafta
of this name, which IS called, when It IS pronounced Yod He Waw He" Dam
(blood)=44= Yod=He Waw He, while d1yo (mk)=26= YHWH See Or ha-Sefsel,
MS Vatican 233, fol 79a In Can Na'ul, MS Munchen 58, fol 238a, It states
When the Name, whose secret IS m blood and mk, began to move w1thm
h1m, and he will feel It, as one who knows the place of a stone which IS
w1thm h1m, he will then know that the knowledge of the Name acted m
h1m, and 1t began to move him from potentiality to actuality
R Isaac of Acre follows Abulaha' s path, m a passage which has been

preserved m MS Sasson 919, p 209
Blood IS the secret of the Umque Name m plene readmg, as follows Yod
He Waw He, and 1ts literal meanmg IS without the plene (number) wh1ch
IS "and mk" Therefore, the secret of the Ineffable Name IS blood and mk
The blood alludes to the secret of the sacnfices and the prayers, while mk IS
hke the wntmg of the Torah m mk upon a book
139 MS Munchen 10, fol 158b-159a

140 Accordmg to Schimmel, Mystzcal Dzmenswns of Islam, p 44
141 MS New York JTS 1801, fol Sa
142 MS Moscow Gunzburg 775, fol 130a
143 See G Scholem, "R EliJah ha-Kohen of Ism1r and Sabbahamsm"
(Heb ), Alexander Marx Jubzlee Volume (New York, 1950), Hebrew Section, pp
466--470, and n 46 Compare above the texts which I have cited concermng
the pronunCiation of the letters m R Hayy1m VItal, cf Rash1 on Yoma 73a
144 See h1s commentary to Ex 28 30 and on Yoma 73a, and see also
Rashbam [R Solomon b Meu] on Ex 28 30, and Targum Jonathan on this
verse
145 See Perus Ba'al ha-Turzm, ed Jacob Rem1tz (Bena1 Barak, 1974), p
190-191 The gematrza does not work out properly, evidently, the correct
readmg Is sem ben szv'zm u-setazm (the name of seventy-two) In h1s Perus
ha-Torah, fol 51 a, R Menahem Recanati states, "And I found It smd m the
name of R Ehezer [1 e, R Eleazar of Worms], of blessed memory, that [the
phrase] et ha-'urzm weha-tummzm (the Unm and Tumm1m) IS equal m gematrza
to 'the name of seventy-two letters'" This version hkew1se appears m an
anonymous Kabbahshc commentary m MS New York - JTS 2203, fol 208a
"And R Ehezer of Worm1za [1 e Worms] said that 'the Unm and tumm1m'
equal m gematrza 'the name of seventy two'" In Collectanaea of R Yohanan
Alemanno, MS Oxford 2234, fol 150, It states
"The Unm and Tumm1m " The Ineffable Name was placed on the breast
plate by wluch the h1gh pnest would direct h1s thoughts, and m the name
called Unm the letters would be ht up, wh1le m the name called Tumm1m
he would combme the letters and brmg them close so that the h1gh pnest
would not make any error m them, as they were scattered "
The Mystzcal Experzence 159
146 MS Oxford 123, fol 71a-b Certam magical subJects are discussed
m MS Ambrosiana 62/7 m the name of R Meshullam the Saducee, as attested
by G Scholem m Qzryat Sefer 11 (1933/34), p 189 Possibly the term Zarfatz (I e ,
the French) was corrupted to Zedoqz (The Saducee)
147 See h1s short commentary to Ex 28 30, and the remarks by R Joseph
ben Ehezer Tuv-'Elem Zafnat Pa'aneah (Cracow, 1912), pp 285--286 R David
Kokhav1 cites the opm1on m the name of the aggadah, statmg that
concentration upon the Unm and Tumm1m IS similar to an act of astrology,
see Mzgdal Dawzd, MS Moscow MS no ?, fol 175a
148 MS Pans BN 853, fol 56b-57a
149 Yoma 73b
150 Hagzggah 12a
151 That IS, on Sundays and Wednesdays
152 Num 6 25
153 See Also Ide!, "Types of Redemptive Activity," p 261, n 40
154 Sztre Torah, MS Pans BN 774, fol 157b Compare Gan Na'ul, MS.
Munchen 58, fols 321b-322a
The form of the letters, despite bemg flat, tend somewhat towards convexity,
wh1le the form of the eyes IS convex, so that when one receives power from
the letters m whiCh their form protrudes, It IS very thick and coarse, as m the
matter of 'Judah will ascend'-1 e, m the secret of the Unm and the
Tumm1m-and It IS pictured m the eyes of h1s head, and the letters Iilummate
the eyes m their bemg sunken mto them, and from there the power goes
over to the heart and IS sunk Withm It, standmg out, and the heart receives
It and completes with them Its actiOns, and moves from potentta mto actu m
attammg this ludden wonder
Abulaha here portrays the process of enlightenment, which beg~ns m

feelmg-the perception of the convex form of the letters by the eyes-and
concludes m the understandmg of their meanmg m the heart, 1 e , the
sunken, concave shape The two stages are apparently paralleled by the
aspects of the Unm and Tumm1m as enhghtemng and completmg On the
question of the concave and convex shapes m connection w1th the Unm and
Tumm1m, see the opm10n of the author of Sa'are Zedeq, sec 7, who stresses
more strongly the prophetic element and less so the element of compulsiOn
155 The Image of the Unm as "enhghtenmg" and the Tumm1m as
"completmg" Is based upon Yoma 73b There, the Unm are Identified with
the Aspaqlaryah ha-Me'zrah (the "clear crystal") and the Tumm1m w1th the
Aspaqlaryah se-enah me'zrah (the "unclear crystal") One must take note here
of the Identity drawn by R Elnathan ben Moshe between the "Clear Crystal"
and the Intellect, on the one hand, and the "Unclear Crystal" and the
Imagmahon, on the other In his work, Even Sappzr, he states (MS Pans BN
160 The Mystical Experzence m Abraham Abulafta
727, fol 28b)

And there IS a known man Withm whom there comes to dwell the mtellect
and the Imagmahon, called the angel and the cherub These are the cherubim
wh1ch are VISible and ~tand on the two ends of the ark-cover (kaporeth), and
they both shme hke sapphire, each m 1ts time, accordmg to Its level For
most prophets prophesy by the power of Imagmabon, wh1ch IS the "Unclear
Crystal," [correspondmg to] the pillar of frre by mght, from which the f1re IS
borrowed, as m the verse (Ex 13 22) "the p1llar of cloud will not depart by
day, nor the pillar of fire by mght " The word yommam (by day) does not
appear anywhere m Scnpture but when the sun Is upon the earth, and
therefore 1f the sun nses the stars disappear And the p1llar of fire by mght
IS the Image of h1s Name, and 1t IS agamst the gaze of the sun These two
pillars served m the wilderness for forty years, to protect them from all the
corporeal events But not so Moses our teacher, of blessed memory,
who prophesied m the "Clear Crystal," wh1ch 1s called the seraphic hght and
daily Intellect--and 1t IS this that IS meant by, "mouth to mouth I spoke with
hrm" -Without d1shnchon and Without makmg use of the power of
Imagmahon, which IS the atrr1bute of judgment Th1s 1s the d1stmgmshed
level of the man of God, and thts IS the daily and hght mtellect, the hght of
which IS above the heads of the creatures mscnbed hke m the VISion, "and
upon the rmage on the throne was an Image hke that of a man," to whom
he cleaved and by whom he ascended And the prophets who came after him
prophesied by the "Unclear Crystal," and that IS the tmagmabon of
mght-hme, [which 1s) dark, hke the hght of the sun upon the moon, to rece1ve
hght from the sparks, and from the flame of h1s warmth to warm from 1ts
extreme cold, hke the warmth of the heart wh1ch IS extreme m 1ts SimphCity,
to extmguish the extreme cold of the spleen
156 The connection between Unm and Tummim, the Ineffable Name,
and the faculty of the Imagmahon, appears later m R Hasdat Crescas See
S Urbach, The Phzlosophzcal Doctrme of R Hasdaz Crescas [Heb] Gerusalem,
1961), p 271
157 MS Pans BN 777, p 48 Compare Sefer ha-Zohar II, 230a-b
158 Ezek 1 26, see also Idel, Kabbalah- New Perspectzves, pp 63--65
159 MS Pans 777, p 49
160 In Sztre Torah, MS Pans BN 774, fol 165a "But snow IS the darkness
alone, and all the prophets gazed upon It and saw It and understood, for It
IS the 'Unclear crystal' " The reference here Is toward the supernal matter,
see also Hayye ha-Nefes, MS Munchen 408, fols 506-51a In Hayye ha-'Olam
ha-Ba, MS Oxford 1582, fol 69a-b, Abulafla expliCitly Identifies the Unm and
Tummim w1th the lummanes "Arzm we-Tamzm, and they are the Unm and
Tumm1m, wh1ch are m the 1mage of the lummanes, wh1ch enhghten m
truth " There 1s an allusiOn here both to the sun and moon, 1 e , the external
Unm and Tummtm, as well as to the mtellect and tmagmahon, whtch are the
mner Unm and Tummtm, enhghtenmg the truth
161 MS Jerusalem go 148, fols 73b--74a, translated by Scholem m Major
The Mystical Experzence 161
Trends, p 155, and n 112

162 Yoma 7ab, JT, Yoma 7 4 Compare R David ben Zimra's remark m
Magen Dawzd (Munkascz, 1912), fols 18d-19a
Here I see fit to mform you m bnef of the matter of the Unm and Tumm1m
when he [1 e , the high pnest] would ask [a question], the letters of h1s
answer would shme before him But you still need to know how this was,
for letters which are not dJVtded mto words are subject to many different
forms and vanous Interpretations, as IS very clear But the matter IS that one
of the Holy Names known to the pnest was restmg m the folds of the
breastplate, and the pnest would direct h1s consciOusness and thought and
mtention towards that name and concentrate upon It, and was clothed m the
Holy Spmt through that same name, and would 1magme m h1s consciOusness
the mterpretation of those letters wluch shone before rum, and there would
clmg to h1s thought the combmation of the letters of the answer to his
question, m a manner analogous to prophecy
See on this passage Idel, "Hltbodedut as Concentration," pp 67-68

163 MS Jerusalem 8° 148, fol 75a-b, and see note 157 above
164 The term zurah to'ant refers to a form perceived m the Imagmation
In Sa'are Zedeq, MS Jerusalem go 148, fol 77a, we read "There IS a second
form present m the second conception, that IS, the power of the Imagmation,
and these are the Imagmed forms, perceived by the senses after they
disappear from It through the mvention of the power of the Imagmation "
165 MS Rome Angelica 38, fol 13b-14b, MS Munchen 285, fol
156a-166a, and compare Mafteah ha-Ho!_mot, MS Moscow 133, fol 19b
166 Ezek 1 28
167 lbzd
168 Compare 6zar'Eden Ganuz, MS Oxford 1580, fol 134b,
for no sage m the world could record m a book [all] those thmgs which
he Imagmed m his heart, and he also would be unable to utter them, for the
wntmg would be msuffiCient even to descnbe the bodies, and the eVIdence
[for this] Is that a man IS unable to descnbe m wntmg anythmg which IS
sphencaL but m Its place he may draw a Circle, and say m the book that thts
IS an allusiOn and stgn for a sphere
169 On the cosmic axis (telz) and Its Idenhty With the bar or axi~ of the
world, see A Epstem, Mz-Qadmomyot ha-Yehudzm (Jerusalem, 1953), pp
191-194 It Is worth ntmg here the comments of the author of Ner Elohzm
concermng this axis m MS Munchen 10, fol 130a
The southern pomt of the world there IS the Prmce of the Presence, for there
IS the head of the axis, and the north IS Its tau, and there IS the Pnnce of the
Back Part, and the appomted (angels] are Metatron and Sandalphon, or say
MIChael and Gabnel It has the nght-hand attnbute, which IS the attnbute
of mercy, m Its head, and at Its end m Its tml, IS the attnbute of judgment
The axis guides the world with both attributes: that of judgment and
that of mercy. Cf. note 171 below.
170. Of:ar'Edem Ganuz, MS. Oxford 1580, fol. 41b.
171. MS. Paris BN 774, fol. 145b. On reward and punishment in the
conduct of the world, see the same work, fol. 164b, "Metatron the Prince of
the Presence ... and he is the Prince of Action [i.e., the Active Intellect], the
fount of reward and punishment." Sar ha-Panim= 685 =Sar ha-Po'al (the Prince
of Action= Ma'yan Gemul va-'Ones (the fount of reward and punishment).
The intent is evidently to existence as reward and absence of existence as
punishment, whose source is in the motion of the spheres. On fol. 155a, a
parallel is drawn between reward and punishment, on the one hand, and
intellect and imagination, on the other, after which we read:
When you shall know within yourself that you have been perfected in those
attributes which witness to the power of imagination and the truth of its
essence in you, and when you will know that you have achieved perfection
in knowledge of the attributes of the Name by which the world is always
directed, and let your mind pursue your intellect to imitate it according to
your ability, always, and you shall know with your intellect ... " Cf. n. 169
above, and nn. 218-219 below.
172. Ibid., fol. 166a, and see also above, n. 117.

173. MS. Oxford 1580, fol. 80a.
174. C. G. Jung, Collected Works (New York, 1959), vol. 9, 1, pp. 290-390.
There have been many attempts to make use of Jung's system in the study
of the significance of the circle in mysticism and in theology in the wake of
his own pioneering work. See G. A. Zinn, "A Mandale Symbolism and Use
in Mysticism," History of Religion 12 (1972), pp. 326-337; Ewerett Cousins,
"Mandala Symbolism in the Theology of Bonaventura," University of Toronto
Quarterly 40 (1971), pp. 185-200.
175. G. Tucci, The Theory and Practice of the Mandala (London, 1961), p. vii.
176. MS. Paris BN 774, fol. 153a.
177. 'Ez (tree)= .zelem (image)= 160.
178. Sefa' (influx)= demut (image)= 450.
179. Tere (two)= demut+ f:elem (image= likeness)= 160+ 450= 610.
180. We-'ef: ha-/Jayyim (and the tree of life)= yosif fzols_mah (will add wisdom)=
239.
181. We-'ef: ha-da'at (and the tree of knowledge)= yosif fzofs_mot = 645.
182. We-'ez ha-fzayyim = goral = 239.
183. We-'e;z; ha-da'at=goralot= 645.
184. Lev. 16:8.

185. MS. Paris BN 774, fol. 2b; the anonymous author of Sefer ha-?.eruf
makes use of the image of the circle a number of times; see ibid. fol. 2a, 6b.
186. MS. Sasson 290, p. 552. The passage is based uyon gematriot, several
of which are interpreted at the bottom of the page: be-Sem ha-Meforas YHWH
(with the Ineffable Name YHWH) = we-se-todi'eni sullam eftad (that you make
known to me one ladder)= se'eleh ani bo bet YHWH Elohim (that I may ascend
by it to the House of the Lord our God) = we-setelamdeni din ha-melek (and
that you teach me the law of the king)= we-setelamdeni ha-'olam ha-ba (and
that you teach me the World to Come)= 999.
187. For the significance of the expression, ha-'olam ha-ba (the World to
Come), see Ide!, Abraham Abulafia, p. 94. On ha-mele/s. (the king), which refers
either to God or to the Active Intellect, see below, sec. 10.
188. MS. Paris BN 727, fol. lOa. Prior to the passage cited by us, there
appears a discussion of the combinations of the word keter (crown), similar
to that in Sefer ha-?.eruf. In MS. Paris BN 728, fol. 42b, it states: "for that
ladder alludes to the entire sphere resting upon the earth, everlasting,
standing upon the earth, which is the center of the sphere as by law; "and
behold, there is one wheel on the earth, and the top of the ladder reaches to
the upper heavens." See the passage preserved in the name of R. Yehiel
Rafael, MS. Firenze - National Library 28, fol. 177b: "Lift up your eyes on
high and see that sphere which brings about in the world those lower matters
arranged in it; the master of this matter does not change: this one he throws
down and that one he lifts up; the ladder stands upon the ground-who
ascends and who descends."
189. Compare the remarks by R. Elnathan quoted above, n. 155.
190. MS. Moscow- Giinzburg 775, fols. 105b-106a; and see also Gottlieb,
Studies, p. 244. One ought to remark that in the sequel to the passage we
have quoted, R. Isaac of Acre speaks about letters written in black fire as
corresponding to the attribute of judgment, while the white fire symbolizes
the attribute of mercy, so that the circle of Torah contains within it those
elements which likewise characterize the sphere in Abulafia.
191. MS. Paris BN 840, fols. 45b-46a, and see also the subsection "the
Light," above; cf. Badde ha-'Aron, ibid., fol. 25b: "understand the form of these
drawings in your mind, and the appearance of the light will come to you."
192. For the possible sources of this view, see Hesche!, Theology of Ancient
Judaism, II, 346-347, and Maimonides' Introduction to Pereq Ifeleq.
193. On the connection of R. Shem Tov ibm Gaon to prophetic Kabbalah,
see Ide!, "Hitbodedut as Concentration," Studies, essay VII.
194. Studies, p. 236.
195. Maftea~ ha-Ra'ayon, MS. Vatican 291, fol. 21a.

196. Seva' Netivot ha-Torah, p. 10. It should be pointed out that this
understanding of the "ladder" differs in both Abulafia and in R. Isaac of Acre
from the image of the world as a ladder and a sphere. Concerning that outlook
which sees in the ladder a symbol of the world, Abulafia writes in Sitre Torah,
MS. Paris BN 774, fol. 122b:
The entire world is in the image of a ladder, beginning from the very lowest
place in locale and level; and the highest place is called "Throne," and the
lowest place is called "Footstool." And as the matter is thus, we found it in
reality, and we felt and apprehended in our senses and our intellect that the
matter of the universal man in the image of the world, for the world is a
macro-anthropos, and the man is a microcosm.
The motif of the ladder in Abulafia includes other subjects, in addition

to the vision of the ladder as the Divine Name and symbol of the worlds, a
point to be discussed at length elsewhere. Cf. the article by A. Altmann,
"The ladder of Ascension," Studies in Mysticism and Religion Presented to
Gershom G. Scholem (Jerusalem, 1967), pp. 1-32.
197. Genesis Rabba 68:16.
198. Gottlieb, Studies, pp. 235-236.
199. See R. Joseph Angelino's Qupat ha-RoJsJin, MS. Oxford 1618, fol.
lOa: "The book of the Torah is required to be round, for just as in a ball one
cannot detect its beginning and its end, so in the Torah is the beginning
fastened to its end." See also R. Simeon b. Zemah, Duran (Livorno, 1785),
fol. 29b; and compare especially R. Judah Barceloni' s Commentary to Sefer
Yq.irah, p. 107.
200. At the end of the fifteenth century, Johannes Reuchlin reported
Nahmanides' words at the beginning of his Commentary on the Torah,
concerning the writing of the Torah in black fire upon white fire, adding that
the Kabbalists had a tradition that the Torah was written in a "circle of
fire," -in globum igneum. See Ars Cabalistica, ed. J. Pis tori us (Basel, 1587), p.
705.
201. MS. Oxford 1582, fol. 53a. na'ar (youth) 320 sek; zaqen zaqen (old
man- old man)= 314= Metatron. It may be that one is meant to add the total
number of letters in Metatron and zaqen zaqen-i.e., 6--making the combined
gematria 320.
202. Song of Songs 5:2. The verse is interpreted in a number of sources
as an allusion to the indwelling of prophecy, or of the Shekhinah. See the
Targum to this verse, Rashi there, and Maimonides' remarks in Guide III:51.
The Safed Kabbalists mention this verse as an allusion to the appearance of
speech in their throats. "Behold the voice of my beloved knocked, and began,
'here 0 beloved'." See Werblowsky, Joseph Karo, p. 260 and n. 7.
203. I Samuel 3:9-10.
204. MS. Moscow- Giinzburg 168, fol. 775a.

205. Hosea 11:1.
206. Psalms 37:15. On these two aspects of Metatron-that is, as a youth
and an old man-see Abulafia above, while for earlier sources see Gedaliahu
G. Stroumsa, "Polymorphie divine et transformations d'un mythologeme:
'L' Apocryphon de Jean' et ses sources," Vigiliae Christianae 34 (1981), pp.
422-424.
207. Yevamot 16b.
208. For the "Prince of the world" as the earliest of the created beings,
see lfullin 60a. This idea was then transferred to Metatron, when the latter
was identified with the Prince of the World. Cf. Midras ha-Ne'elam, Zohar
I:126b: '"And Abraham said to his servant'-this [refers to] Metatron, who
was the servant of the Place; 'the elder of his household'-that he was the
first of the creations of the Place." See Asi Farber, "On the Sources of Rabbi
Moses de Leon's Early Kabbalistic System" (Heb.), in J. Dan- J. Hacker, ed.,
Studies in Jewish Mysticism, Philosophy and Ethical Literature Presented to Isaiah
Tishby [Jerusalem Studies in Jewish Thought. III:1-2. (Jerusalem, 1986)],
pp. 84-87.
209. As is well known, there is a problem of full and deficient
spelling-i.e., with and without the letter yod-with regard to the name
Metafron, which is written in early texts as MYttR WN. See Scholem, Tarbiz
5 (1934), pp. 186-187, n. 3; MS. Vatican 428, fol. 55a; Yesod 0 0/am, MS.
Moscow-Gunzburg 607, fol. 130b; Commentary to £(are Orah, MS. Jerusa-
lem 8° 144, fol. 2b. R Isaac of Acre himself writes, "Prior to this ascent,
Metatron was called without [the letter] yod, and after his ascent and his
receiving of the influx, he was called Metatron, with Yod." This text is
printed in G. Vajda, "Isaac d'Acco et Juda ben Nissim," REJ 155 (1956), p. 66.
210. The throne of judgment appearing in Sefer ha-Ot is evidently
connected with the two attributes by which the world is led; see n. 169
above. It is worth noting the Metatron himself is at times depicted as posses-
ing contradictory characteristics, as we find in the words of R. Reuben .larfati
in Perus ha-Macareket, fol. 96b: "For the Active Intellect, which is Metatron, the
Prince of the Presence, has two impulses, that is, two angels-one appointed
over mercy, and one over judgment-and this refers to the angels Azreil and
'Azah." See also Werblowsky, Joseph Karo, pp. 220-221, and Yalqut Re'·uveni,
passim. This dialectic understanding is evidently connected with the perception
of Enoch as having both good and bad attributes, as we already find in the
midrasim.
211. MS. Paris BN 774, fol. 129b-130a. Abulafia's remarks are directed
toward a work, apparently written by R. Eleazar of Worms, entitled Siv'im
Semot sel Metatron [Seventy Names of Metatron]. Cf. Dan, The Esoteric
Theology, pp. 220--221. Yeho'el was the original name of the angel afterwards
known as Metatron, as has been demonstrated by Scholem, Jewish Gnosticism,
pp. 43, 51.

212. R. Eleazar of Worms.
213. This passage is based upon the gematria: Yeho'el =52= ana (please)
Eliyahu (Elijah)= ben (son).
214. Gottlieb, Studies, p. 234.
215. C. Jung, The Archetypes and the Collective Unconsciousness [Collected
Works, 9; 1. (New York, 1959)], pp. 215-216; 217-230. Jung considered the
old sage who reveals the truth or the correct path as an archetype. It is worth
mentioning here the appearance of the guru among the Hindus and the sheik
among the Sufis, both of whom are images of teachers who appear to their
disciples in visions.
216. C. Jung, Psychology and Religion [Collected Works, 11. (New York,
1958)], pp. 14 ff.
217. R. Otto, The Idea of the Holy (New York, 1959), pp. 26--55, Chap. 4.
218. MS. Paris BN 774, fol. 155a-b, and above, note 171.
219. This description was influenced by that found in 'Avodah Zarah 20b.
It is worth noting that the same expression, "full of eyes" (male' 'enayim),
used in the Talmud and in Sitre Torah in reference to the Angel of Death, is
used by Abulafia in connection with Metatron. In Sefer ha-Ot, pp. 70-71, we
read: "And his name is like the name of his master, who portrays him
completely, full of eyes, seeing, and not being seen." The phrase, "his name
is like the name of his master" doubtless refers to Metatron, whose value in
gematria is the equivalent of Sadday"' 314. In my opinion, the expression, "full
of eyes," refers to the form in which the name Sadday is written with the help
of the Alphabet of Metatron or the writing of "eyes"; see Israel Weinstock,
"The Alphabet of Metatron and Its Significance" (Heb.), temirin (Jerusalem,
1982), vol. 2, pp. 51-76. In R. J::Iananel b. Abraham's Yesod 'Olam, MS.
Moscow-Giinzburg 607, fol. 130b, the name Sadday is written in ketav'enayim.
This ambivalent attitude is appropriate to the understanding of Metatron as
possessing the attributes of both judgment and of mercy mentioned above,
n. 171. Is there a connection between this approach and the pun on the letters
Sadday - sed, whose meaning is "God - Satan" in the interpretation given by
Archangelos to Pico della Mirandola's Kabbalistic Thesis No. 19. See Ars
Cabalistica, J. Pistorius (Basel, 1587), p. 793; cf. Midras Talpiyot by R. Eliyahu
ha-Kohen of Ismir, p. 155c, quoting Sefer ha-Peli'ah. Abulafia himself makes
use of the following gematria: sin dalet yod =814 =sefa'satan (the influx of Satan)
=demut Satan (the image of Satan) = es mawet din (fire death judgment). See
also Sefer ha-Malmad, MS. Paris BN 680, fol. 292a, and elsewhere in his
writings.
220. MS. Oxford 1582, fol. 51b. The question of the presence of the
Shekhinah during prayer appears in Maimonides, Misneh Torah, Tefillah
4:15-16, based upon Sanhedrin 22a.

221. Ibid., fol. 52a. The connection between the motif of "the king" and
fear already appears in Merkavah literature; cf. Scholem, Major Trends, 57ff.
222. MS. New York- JTS 180, fol. 8b-9a.
223. MS. Vatican 233, fol. 109b; on the comparison of the intellect to a
king, see Henry Malter, "Personification of Soul and Body," JQR vol. 2 (N.S.,
1911), pp. 462-463, n. 24; Plotinus, Enneads V, 3, 3; and especially
Maimonides, Guide III:52.
224. The term "fear out of love" (yir'at ahavah) is based upon an outlook
whose sources I have not yet been able to determine. Under the influence of
R. Joseph Gikatilla, an acquaintance of Abulafia's, it subsequently developed
within the realm of Sephirotic Kabbalah. Traces of the term yir'ah penimit
(inner fear)-that is, fear mixed with love-appear in one of Gikatilla's early
works; see Gottlieb, Studies, pp. 126ff.
225. This dialectical understanding of ecstasy also appears in the work
Peraqim be-Haf-alafrah, attributed to Maimonides, p. 7: "The one who prays
shall turn towards God, stand on his feet and feel pleasure in his heart and
his lips, his hands stretched forward, and his organs of speech speaking,
while the other parts [of his body] are all afraid and trembling, all the while
he does not cease uttering sweet sounds. [Then] he makes himself
broken-hearted, prepared himself, beseeches, bows down and prostrates
himself weeping, as he is before a great and awesome king. And there shall
come upon him sinking and trembling until he finds himself in the world of
intellective beings." An anonymous Kabbalistic text expresses itself in a
similar manner: "The light of the Shekhinah which is above their heads is as
it were spread about them, and they are sitting within the light ... and then
they tremble in [their] nature and rejoice about the same trembling" (cited
in Scholem, Devarim be-Go, p. 330). In Perus ha-Aggadot (ed. Tishby, pp.
39-40), R. Azriel says, "the one who prays must see himself as if He (i.e.,
God) speaks with him and teaches him and directs him, and he receives His
words with awe and fear."
226. MS. Oxford 1582, fols. 63a-b. sat ba-moafr (roams in the mind)=Satan
=359. Compare his remarks on fol. 31a of the same work: "And the joy shall
further arouse your heart to add reverse [combination of letters] and
understanding and joy and great pleasure. And be quick to turn about, like
the flaming sword which turns about to every side, to do war with the
enemies surrounding, for the images and the portrayal of the idle thoughts
born out of the spirit of the Evil Urge are those which go out to first greet the
account [fresbon: i.e., act of dealing with the letters], and surround it like
murderers, and confuse the thoughts of men." R. Isaac of Acre also knew of
the appearance of angels of destruction during the time of letter-combination;
in 67-ar I;Iayyim, MS. Sasson 919, p. 215, he writes: "and they shall come to
him upon the combination of letters and their unification [sic], and they shall
be turned about, the tree of knowledge of good and evil, for every
righteousness and imagination is false: angels of mercy and angels of
destruction, those who learn merit and those who learn fault, defenders and
prosecutors; and he shall be in danger of death like Ben 'Azzai," etc. See
Ide!, "Hitbodedut as Concentration," p. 51.
227. The burning up during the process of carrying out a mystical
technique is already found in HeJsalot literature.
228. MS. Paris BN 774, fol. 157b. Compare the remarks of Johanan
Alemanno concerning the meditation upon Sefirot: "And again when he
sends forth his thought to them by a look, he shall immediately turn
backwards, lest he may conceive the spiritual as corporeal or his intellect will
uproot them or strike it, like one who peers and was hurt or peered and died,
for the corporeal intellect is unable to abide the Divine intellect, because of its
great vision [i.e., brightness], and it will be consumed and destroyed, like a
great fire which consumes a small one, and the light of the sun which blinds
the eye of the one who sees it, or a great candle which extinguishes a small
one" (anonymous work, MS. Paris BN 849, fol. 81b).
229. Ibid., fol. 158a.
230. Ibid., fol. 157b.
231. Imre Sefer, printed by Scholem, Abulafia, pp. 204-205, and also
brought in Liqqute Ifamif,, MS. Oxford 2239, fol. 129b.
232. Daniel 7:10.
233. On the face becoming drained of blood as a sign of fear, see Ide!,
Abraham Abulafia, p. 102.
234. MS. Oxford 1582, fol. 60b. The passage is based upon the gematria:
ha-es ha-gedolah (the great fire )=359 = ha-sedim (the demons)= zera'lavan (white
seed) = Satan (Satan) = zanav'arel (uncircumcised tail) = megalleh'erwah
(uncovers nakedness)= ha-gemul ha-ra' (the evil retribution)= hay medabber
u-medammeh (living, thinking and imagining)= gorem ha-'ilah (the cause of the
cause) le-hak_riah ha-teva' (to compel nature)= be-hazkarah u-madda (by recitation
and science). As Scholem notes in Kabbalistic Manuscripts, p. 28, the gematriot:
guf ra' (evil body)= Satan already appears in the writing of R. Baruch Togarmi,
Abulafia's teacher. See Scholem, Abulafia, p. 233. The gematria, ha-es ha-gedolah
(the great fire)= Satan likewise appears there; see Abulafia, p. 231. Compare
also the material appearing in MS. Firenze -National Library 28, fol. 173b:
"the great fire is the secret of Satan, and it is the evil impulse; ye1-er ha-ra' (the
Evil Impulse) in gematria equals Rasa' (the evil one)."
235. Ibid., fol. 80a. basar wa-dam (flesh and blood) malak_e ha-mawet (the
angels of death)= perate ha-~omer (the details of matter)= ever perati (specific
organ)= ~omer ha-peridah (matter of decomposition)= 552.
236. The connection between Divine Names and fire is an ancient one.
In Midras Oti'ot de-Rabbi 'Aqiva, Version A (Wertheimer, Bate Midrasot II), p.

365, it states: "And the Holy One, blessed be He, sits upon a throne of fire,
and around and about him are Ineffable Names, like pillars of fire ... and
when man makes use of them, each and every firmament is completely fire,
and they descend to consume the entire world with fire ... so when a man
uses them, the entire world is immediately filled with fire."
237. On the dangers of the mu"m, ie., blemish, see above, in our
discussion of "techniques," note 100.
238. MS. Jerusalem go 148, fol. 65b.
239. MS. Moscow- Giinzburg 775, fol. 161b. On this passage, see Idel,
Kabbalah- New Perspectives, Chap. 4.
240. Gottlieb, Studies, p. 237.
241. On the image of sinking within the Ocean, see Idel, Kabbalah; New
Perspectives, pp. 67-70.
242. Scholem, "Devekut," esp. p. 204; Major Trends, pp. 55-56; Kabbalah,
pp. 174-176. For a different view concerning the subject of unio mystica in
Kabbalah, see Idel, Kabbalah-New Perspectives, Chap. 4.
243. Wisdom of the Zohar II, pp. 289-290, and the notes there.
244. Studies, p. 237.
245. SeeR. J. Z. Werblowsky, Tarbif: 34 (1965), pp. 203-204.
246. R. C. Zaehner, Mysticism, Sacred and Profane (Oxford, 1973), p. 32.
According to this scholar, the definition includes the experiences of
identification with nature or with inanimate objects, which constitute nature
mysticism, although Zaehner's emphasis remains the preservation of the gap
between the object and the mystic, in which unity is none other than a
bridging of this gap. I will not discuss any further the question of nature
mysticism, as the problems entailed do not contribute to our understanding
of Abulafia.
247. MS. Oxford 1580, fols. 56a-56b, and compare Abulafia's words in
the same work, fol. 149a, "and that knowledge [i.e., of the Divine Names]
will be a cause for saving many souls from the hands of Sheol, and bring
them alive to knowledge of the World to Come, and their eternal life will be
like the life of God, by which they cleave to Him, may He be praised. And
of such-like is it said, 'And you who cleave to the Lord your God are all alive
this day'." On the identification of the one cleaving with the object of his
cleaving, see Gottlieb, ha-Qabbalah be-Kitve Rabbenu Bahya ben Asher,
Oerusalem, 1970), p. 115-116 and n. 4; R. Joseph Angelino, Qupat ha-Ro!_elin,
MS. Oxford 1618, fol. 70a-b; Werblowsky, Joseph Karo, pp. 252-253.
248. This refers to physical connections, or "the connection of lust,"
which will in the end be annulled.
249. On this expression, see chap. 2 above, "Music and Ecstatic

Kabbalah," n. 4.
250. Deut. 4:4.
251. Deut. 10:20.
252. Deut. 13:5.
253. MS. Miinchen 10, fol. 154b; compare the words of R. Joseph Karo,
brought in Werblowsky, Joseph Karo, pp. 156-157.
254. A. Ivry, "Averroes on Intellection and Conjunction," Journal of the
American Oriental Society 86 (1966), pp. 76-85.
255. L. Massignon, in Journal Asiatique v. 210 (1931), pp. 77, 82, 92ff.;
idem., Kitab al Tawasin (Paris, ]9]3), p. 130.
256. See G. Vajda, "En Marge du Commentaire sur le Cantique des
Cantiques de Joseph ibn Aqnin," REJ 124 (1968), p. 187, n. 1, and his book
Recherches sur Ia Philosophie et Ia Kabbala (Paris, 1962), J'· 26-28. To the list of
Vajda's one may add R. Isaac ibn Latif, who writes in Sa'ar ha-v Samayin, Gate
I, chap. 18: "This is the final purpose of the soul, namely, its union with the
Active Intellect and its becoming one with it." Ibid., chap. 26: "Let the soul
cleave in the upper world, and that is the active intellect, until it and she
become one thing." See also Tishby, Perus ha-Aggadot le-R.'Azriel, p. 20.
257. MS. Paris BN 774, fol. 140a.258.
Ibid., fol. 155a; compare Sa'are ?,edeq, MS. Jerusalem 8° 148, fol. 39a.
259. MS. Rome- Angelica 38, fols. 31b-32a; MS. Miinchen 285, fol. 26b,
printed by Scholem in Major Trends, p. 382, and in Abulafia, p. 209, under the
heading, "Knowledge of the Messiah and the Wisdom of the Redeemer."
260. Sanhedrin 38a.
261. MS. Rome- Angelica 38, fols. 14b-15a; MS. Munchen 285, fol. 39b.
See Scholem, Major Trends, p. 382 and p. 140.
262. Based upon II Samuel5:17.
264. Compare Sefer ha-Malmad, by one of Abulafia's disciples, where it
states (MS. Oxford 1649, fol. 206a), "Say to God, 'you are my son, this day
have I begotten you,' (Ps. 2:7) and likewise the verse, "I, I am He,' (Deut.
32:39) And the secret is the clinging of the power-that is, the supernal Divine
power, called the sphere of prophe~y-with human power, and so they said
'I, I'." More on this citation see Idel, "Abraham Abulafia and Unio Mystica,"
Studies, essay I.
265. MS. Oxford 1582, fol. 20a and 21a.
266. Exodus 6:3.

267. MS. Oxford 1582, fol. 12a.
268. Printed by Gottlieb, Studies, p. 237, and notes there. It is worth
noting here that Giovanni Pico della Mirandolla, in his Oration on the Dignity
of Man, tr. A. Robert Caponigri (Chicago, 1967), pp. 9, 14-15, stresses the
possibility that man may reach unity with God and, as does R. Isaac of Acre,
this possibility in the case of Enoch, who was transformed into "an angel of
the Shekhinah."
269. On this image, see Idel, Kabbalah-New Perspectives, pp. 67-70.
270. Jellinek, Bet ha Midrash, V, p. 171. On the subject of identification
of Enoch and Metatron, see M. Idel, "Enoch is Metatron."
271. Ma'are!Rt ha Elohut, fol. 96b and p. 95a, "that the human intellect,
after it has been separated from the body, will again become spiritual, and
be embodied in the Active Intellect, and he and it are again one." Similarly,
and doubtless under its influence, R. Abraham ibn Migash writes in Kevod
Elohim Oerusalem, 1977), fol. 97a, "For his name is like that of his master,
which is the Active Intellect, and when the human intellect cleaves to it, the
two shall be one, and he is it, and his throne is its throne, and its name is his
name, and he is the Prince of the World." On fol. 97b, "when it is attached
to the sphere of the intellect, he is it."
272. Major Trends, p. 141.
273. MS. Moscow 133, fols. 64a~6b; MS. Oxford 1582, fols. 41b-42a.
274. Deut. 5:20.
275. Deut. 4:4.
276. MS. Vatican 233, fol. 115a. This refers to the composition of the
Ineffable Name, which equals 26 in Gematria, of two equal parts of 13 + 13=
ahavah+ahavah. (love+ love). On the continuation of this passage, see Chapter
4 below, on "Erotic Imagery," n. 43. This section is cited anonymously in
Newe Salom by R. Abraham Shalom, fols. 87a-b.
277. Compare the remarks made by R. Judah Albotini in Sullam ha-'Aliyah
(in Kabbalistic Manuscripts, pp. 227, 228, 229), which speak about man's
departure "from his human domain," and his entry into "the divine domain."
Unlike Abulafia, R. Judah Albotini refers to the cleaving of the soul "to the
supernal, hidden world of emanation, i.e., the world of the Sefirot, or
sometimes to the soul's cleaving to the Active Intellect. See now also Scholem,
Qiryat Sefer 22 (1945), p. 162.
278. MS. Vatican 233, fols. 117b-118a. In R. Elnathan b. Moses Kalkis,
Even ha-Sappir, MS. Paris R 727, fol. 15a, we read:
Therefore he is held accountable, that influx being neither body nor bodily
power, because of its resemblance to the One from which it flows; and this
influx is likewise separated, and for this reason it brings upon the soul a
further influx similar to itself, based on it, to elevate its existence from the
level of non-separation to that of separation. And despite this, the separate
influx is not corporealized, but only the soul, which is not separated, which
speaks and is enlightened with the power and which thinks thoughts of
wisdom and understanding and knowledge, which are seven levels, one
above the other in level--it receives that separate influx and cleaves to it until
it returns to be one thing with it, and then it and she [become] one in number.
279. Ibid., fols. 115a-119a, with omissions. In the same work (fol. Sa),
Abulafia writes: "it may be that they will receive from this book of mine a
path, such that they shall long to cleave to its first cause."
280. MS. Paris PN 776, fol. 192b; MS. Vatican 441, fol. 115a. Compare
R. Pinhas Elijah Horowitz, Sefer ha-Berit (Brunn, 1797), Pt. II, fol. 29b. In an
anonymous work found in MS. New York- JTS 2203, fol. 214b, we read
similar ideas to those appearing in the above collection: "Surely know that
the Creator and the intellect [i.e., the human intellect] and the angels, all
become one thing and one essence and one truth, and are like the flame of
the candle, for example."
281. MS. Vatican 233, fol. 120b.
282. See the long discussion of this matter in P. Merlan, Monopsychism,
Mysticism, Metaconsciousness (The Hague, 1963), pp. 18 ff., p. 25, 36.
283. Peruse Risonim le-Masef5.et Avot Oerusalem, 1973), p. 65. Similar things
appear on p. 62, cf. Sefer ha-'?eruf, MS. Paris BN 774, fol. 4a: "When the
intellect becomes refined, while it is [still] in matter, when it is still in that
same dwelling place in truth, this is a very high level, to cleave to the Source
of Sources after the soul has been separated from matter."
284. In the printed edition, pp. 20--21; MS. New York JTS 1887, fols.
99b--100a; and Scholem, Major Trends, p. 131. W.T Stace saw in this passage
an indication of pantheism; see his Mysticism and Philosophy (London, 1961),
p. 116. On the understanding of the Sefirot as pertaining to spiritual powers
within man, see Ide!, Kabbalah-New Perspectives, Chap. 6; on man as a
compound entity, see Idel, "Abraham Abulafia and Unio Mystica," Studies
essay I.
285. This appears to be Averroes' approach.
286. Abulafia was evidently influenced by the expression, "the forces
scattered in the world," which appears in Guide II:6, although the meaning
of this idiom is not the same in Abulafia as in Maimonides. The expression,
"the forces scattered in existence," appears in 1-Jayye ha-Nefes, MS. Miinchen
408, fol. 90a.
287. MS. Vatican 233, fols. 109a-b, and Scholem, Abulafia, pp. 22~226.
Tocci, "Technique of Pronunciation," p. 227. According to Tocci, p. 236, n.

35, a connection exists between the words "wisdom," "understanding," and
"knowledge," and the Sefirotic system. However, in my opinion, these three
words have no theosophic meaning. On the same page (n. 36), Tocci states
that the word devequt does not have the meaning of unio, relying upon
Scholem, who discusses the meaning of devequt in other authors. It seems to
me, in light of the material we have quoted from Or ha-SeJs:el and from other
colleagues of Abulafia, that one must reject Tocci's statement. On. fol. 113a,
Abulafia speaks about the soul which "resembles the separate being which
is in every place."
289. Eccles. 12:4.
290. Goldreich, p. 222: this passage was copied from the Miinchen 17
manuscript by J. Heroz, Drei Abhandlungen uber die Conjunction des separaten
Intellects mit dem Menschen (Berlin, 1869), p. 22, Appendix 11. In his view, this
reflects the impact of Averroes' doctrines. The passage was translated into
French by Vajda, who contends that it was influenced by the psychological
doctrine of Ibn Bajja: see his Recherches, (n. 256 above), 379, n. 3. It seems to
me that this rather reflects the influence of a Neoplatonic approach
comparable, for example, to the approach of Liber de Causis in the Hebrew
translation of Judah Romano (Sefer ha-Sibbot, MS. Oxford 2244, fol. 31a):
The effect is its cause by way of the cause, just as the sense is in the soul by
way of the soul, and the soul is in the intellect in an intellective manner, and
the intellect is "reality" in the way of reality, and the first reality in the
intellect in an intellective manner, and the intellect in the soul in a soul
manner, and the soul in the sense in a sense manner.
291. The expression, is elohi (Divine man), also appears in MS. Leiden
93, from whence Majda also translated the passage; see ibid., p. 379, n. 1. It
is worth noting here that the expression "Divine man" appears in
Maimonides' letter to R. f:Iasdai ha-Levi. This letter refers to a story
concerning the equanimity of the perfect man, an idea which likewise appears
in Me'irat 'Enayim. The expression is elohi similarly appears in Even Sappir, MS.
Paris BN 728, fol. 154; cf. Idel, "Hitbodedut as Concentration," Studies, essay
VII.
292. See above, Or ha-Se~el, MS. Vatican 233, fol. 120b.
293. See Idel, "Mundus Imaginalis," Studies, essay V; MS. Vatican 233,
fol. 7b; and see also the concluding poem, fol. 128b.
294. Ibid., fol. 8a.
295. MS. Rome -Angelica 38, fol. 2b.
296. See the description of Sefer ha-Mafte~ot in Idel, Abraham Abulafia, p.
20.
297. See Scholem's remarks, Abulafia, p. 131 ff, as well as the important
article of Mircea Eliade, "The God who Binds," Images and Symbols (New York,
1969), pp. 92-124.
298. On the use of this expression in magic, see R. C. Thompson, Semitic
Magic (New York, 1971), p. 166, p. 169, n. 3; S. J. Shah, Oriental Magic
(London, 1956), p. 82. The expression, "the binding of the bridegroom" (asirat
ha-hatan), which appears during the Geonic period, also bears a magical
significance: see L. Ginzberg, Geonica (New York, 1909), II, p. 152; S.
Lieberman, Greek in Jewish Palestine (New York, 1942), p. 110. On the subject
of magic and the knot, see Vajda's above-mentioned study, p. 110-112.
299. This Platonic idea appears in several places in Abulafia; see, for
example, Sitre Torah, MS. Paris BN 774, fol. 160a: "to open blind eyes, to
remove the prisoners from bondage, from prison those who dwell in
darkness," etc.; Or ha-Se15_el, MS. Vatican 233, fol. 117a ff.
300. The motif of nature seducing the soul in order to sink within it is
an old one; see Mussare ha-Filosofim, I, 18, 8.
301. O;wr'Eden Ganuz, MS. Oxford 1580, fol. 23b.
302. Joel 3:5.
303. P. 144.
304. Of:ar'Eden Ganuz, MS. Oxford 1580, fols. 133b-134a.
305. Ibid., 56a; teli = 440 = mef<asef (witch). This gematria is widely used
by Abulafia. The knots which sustain the human body are already alluded
to in R. Judah Barceloni's Perus Sefer Yef:irah, (Berlin, 1885) p. 17: "the creature
will be separated and the knots will be undone, and he will die."
306. Ibid., fol. 131b.
307. On the expression, "his law and his portion," see Steinschneider,
Al-Farabi, p. 103, n. 37, and p. 247.
308. Of:ar'Eden Ganuz, MS. Oxford 1580, fol. 131b.
309. On the "creational" fettering of man, see Hans Jonas, The Gnostic
Religion (Boston, 1963), p. 204.
310. Or ha Se15_el, MS. Vatican 233, fol. 117a. The matter of the "fettering"
and the putting on of the spiritual form also appears in Sefer ha Qanah
(Koryscz, 1784), fol. 106d; "And the intention is that Enoch cast off the bodily
element and put on the spiritual element, and was fettered by a spiritual
knot."
311. Ibid., fol. 115b; haq qeser (the knot)= 605 = hitir (untied). See Idel,
"Mundus Imaginalis," Stud1es, essay V.
312. Of:ar'Eden Ganuz, MS. Oxford 1580, fol. 132a, based on Guide of the
Perplexed II:2 and Samuel ibn Tibbon, Perus Millim Zarot (ed. J. Even-Shmuel),
p. 82.
313. Jjayye ha-Nefes, MS. Miinchen 408, fol. 63a.
314. "Myth and Mysticism: A Study of Objectification and Interiorization
in Religious Thought," Journal of Religion 49 (1969), pp. 328-239.
315. See Binyamin Uffenheimer, Jjazon Zefalreyah; min ha-Nevu'ah
la-Apoqaliptiqah (Jerusalem, 1961), pp. 135 ff, and the bibliography cited in the
notes.
316. Ibid., fol. 127b-128a.
317. Jjayye ha-'Olam ha-Ba, MS. Oxford 1582, fol. 50a.
318. Or ha-Sek_el, MS. Vatican 233, fol. 125b.
319. Ibid., fols. 127b-128a.
320. Guide for the Perplexed II:37. On the prophet-messenger in Avicenna,
see F. Rahman, Prophecy in Islam (London, 1958), pp. 52££., pp. 86££., and
compare We-zot li-Yihudah, pp. 18-19.
321. Sitre Torah, MS. Paris BN 774, fol. 154b.
322. Isa. 50:6.
323. Ibid., v. 9.
324. Jjayye ha-Nefes, MS. Miinchen 408, fol. 47a.
325. MS. Jerusalem 8° 1303, fol. 73b. The passage is based entirely upon
fragments of verses connected with various different prophets.
326. Further on, Abulafia quotes a series of verses expressing the bitter
lot of the prophets.
327. MS. Rome- Angelica 38, fol. 34a.
328. See Idel, Abraham Abulafia, pp. 402--408, esp. n. 71. In addition to
the passages cited there, see Sefer ha-Ot, p. 68 and Sefer ha-'Edut, MS. Rome
-Angelica 38, fol. 13b.
329. See Idel, "Abraham Abulafia on the Jewish Messiah and Jesus,"
Studies, essay III.
330. See Idel, Abraham Abulafia, p. 412.
331. MS. Rome- Angelica 38, fol. 12a; MS. Miinchen 285, fol. 37b. The
definition of the supernal revelation as predicated upon knowledge of the
Ineffable Name is reminiscent of R. Abraham Rar Hiyya's description of the
climax of prophecy as the revelation to Moses of the significance of the
Ineffable Name. In Megillat ha-Megalleh (Berlin, 1924), p. 43, he writes, "and
the supreme order of them all (in the types of prophecy) is that he will tell
him the meaning of the name, as he told it to Moses, etc."

332. Sefer ha-Haft.arah, MS. Rome - Angelica 38, fol. 37a.
333. On the Torah as the Name, or sequence of Names, of God, see Idel,
"The Concept of the Torah," pp. 45-84.
334. Oy;:,ar lfayyim, MS. Moscow - Gunzburg 775, fol. 160a. It is
appropriate to cite here the interpretation given there to the passage from
lfayye ha-'Olam ha-Ba, MS. Montefiore 332, fol. 8b, "and the Messiah is the
High Priest." This idea is interpreted in terms of the theosophic approach:
The secret of the deed is from Israelite to Levite, and from Levite to
Priest . . . . For it is known that [the Sefirah] Yesod is called Israel, and it is
the place of physicality, and Tiferet is called Levite, and it is the place of
spirituality; and Keter'Elyon (the Supreme Crown) is called the Priest, and it
is the place of the intellect, and it is the priest. Therefore, it was said to the
High Priest Joshua, "Behold, I bring my servant Zemah" [Zech. 3:8], meaning
that by means of the upper Messiah he will bring the lower Messiah.
The term, "upper Messiah," also appears in Sefer ha-Temunah, fol. 29b,
while the lofty status of the Messiah is mentioned in Perus Sem ben M"B Otiyot
by R. Moses of Burgos, in a fragment published by G. Scholem, Tarbiz 5
(1934), p. 55 and n. 6. As in the passage from R. Isaac of Acre, in the note
from MS. Montefiore as well the Messiah is identified with the Sefirah of
Keter. Generally speaking, the Messiah enjoys a relatively low status, and is
identified with the Sefirah of Malkut; see, for example, R. Moses de Leon's
Seqel ha-Qodes, pp. 90-91. On the definition of the Messiah as "a Divine
power," see R. Azriel of Gerona, Derek. ha-Emunah we-Derek. ha-Kefirah,
published by Scholem, "New Remnants of the Writings of R. Azriel of
Gerona" (Heb.), Sefer Gulak we-Klein Oerusalem, 1942), p. 211. The Messiah's
"divinity" becomes a central element in Sabbatian Kabbalah, but the approach
per se is rooted in earlier Kabbalah--a point which I cannot discuss in depth
here. Compare the remarks of Reuchlin, De Arte Cabalistica (Basel, 1557), p.
862; "est enim Messiha (sic) Virtus Dei."
335. Metatron, the Prince of the Presence.
336. 61-ar 'Eden Ganuz, Ms. Oxford 1580, fol. 174a. Compare R. Abraham
ibn Ezra's short commentary on Ex. 23:20 (ed. Fleischer, p. 202). On fol. 134a
of the same work, Abulafia again describes reality in bleak terms: "for
everything that is with us is all earthly, and we have no control over it, nor
complete power over it, except in a very few cases and occasions; and all is
imagination and mockery, like a dream which passes by in the night which,
when the sleeper awakes from it, thus shall he find it. And even when he
looks at the day past, he will see that all his days are like a passing shadow."
337. Compare Isa. 28:8.
338. Sitre Torah, MS. Paris BN 774, fol 155. The motif of Satan or the
imagination perpetually lying in wait for the mystic, who for this reason is
required to conduct an unending war against his thoughts, is a common one

in hesychasm. See G.A. Maloney, Russian Hesychasm (Morton, 1973), pp.
73-79.
339. Sitre Torah, MS. Paris BN 774, fols. 155-156a.
340. 61-ar 'Eden Ganuz, MS. Oxford 1580, fol. 32b.
341. Ibid., fol. 27b. In Sitre Torah, MS. Paris BN 774, fol. 120a, it stated
that the intelligibilium "will be eternal and exist like the stars forever and
ever."
342. Mafteaft ha Hok_mot, MS. Moscow 133, fol. 6b.
343. 61-ar 'Eden Ganuz, MS. Oxford 1580, fol. 101b.
344. On this idea, see A. Altmann - Stern, Isaac Israeli (Oxford, 1958), pp.
201-202: I. Jadaane, L'Influence du stoi'cisme sur Ia pensee musulmane (Beyrouth,
1968), pp. 232££.
345. MS. Miinchen 58, fols. 317a-b; and compare Sefer ha-Meli'f., MS.
Miinchen 285, fol. 15a: "He who wishes to die in the coming [world] shall
live in this one, and he who wishes to die in this, will live in the next. And
the principle of it is, that in killing his Evil Impulse he will make his Good
Impulse to live, and if he kills his Good Impulse he makes his Evil Urge to
live."
346. tamut (will die)= 846= ti[lyeh (shall live 423) ti[lyeh (423). See above,
p. 98.
347. Tamid 32a. The author of Sefer ha Malmad (MS. Oxford 1649, fol.
207a), similarly stresses the concept of willed death, as in the example of his
teacher:
... for in truth, if a man lives it, that man will live; as the philosphers say:
"If you wish to live by nature, die voluntarily and live by nature; and if you
wish to die by nature, live voluntarily and die by nature." And this is clear
to a man who has been granted by God knowledge and understanding and
intellect; blessed is He who has graced us knowledge. And our sages said
likewise, in their saying: "What shall man do to live? He shall die. And what
shall man do and die? He shall live."
348. Num. 19:14.

349. See Maimonides, Hilk_ot Yesode ha-Torah 3:12; a discussion of the
sources connected with this idea appears in I. Twersky, "Aspects of the
Mishneh Torah," Jewish Mediaeval and Renaissance Studies (Cambridge, Mass.,
1967), p. 99, nn. 14-19.
350. Compare the words of R. Levi b. Abraham in Liwyat Ifen (Yesurun,
ed., Pollack, vol. 8, p. 131): "He shall subdue his matter and force it down
178 The Mystzcal Expenence m Abraham Abulafta
and place It m the service of the D1vme power, and he shall afflict h1s body
and hit It with woundmg blows, for truthful are the blows of a fnend, as
[our rabbis] of blessed memory said, 'With what shall a man give hfe to his
soul? He shall kill his body, unhl he return from the children of On H1gh and
attam everythmg, from the earth to the firmament, and from one end of the
heavens to the other, and he shall hve for etermty "'
351 The opmwn of H Graetz, Hzstory of the Jews (Philadelphia, 1956),
IV 5, concernmg the need for mtense preparatiOns, afflictions and Isolation,
have no basis m the wntmgs of Abulafia
352 Ozar 'Eden Ganuz, MS Oxford 1580, fol 162a
353 Or ha-Sels_el, MS Vatican 233, fol 125b
354 Can Na'ul, MS Munchen 58, fol 328a
355 Kzddusm fol 71a
356 See particularly the hst of conditions Abulafia reqmred of those
disciples who would be worthy of receiVmg the secrets of Kabbalah, m which
any extreme ascetic element IS conspicuously absent, Hayye ha-'Olam ha-Ba,
MS Oxford 1582, fol 34a
357 Ozar Hayyzm, MS Moscow- Gunzburg 775, fol 170b
358 Compare also the appearance of "equamm1ty" (hzstawwut)-lacl<Ing
m the wntmgs of Abraham Abulaha-m R Isaac of Acre, agam apparently
under Suhc mfluence, see Idel, 'Hztbodedut as Concentration," Studzes, essay
VII
359 Ozar 'Eden Ganuz, MS Oxford 1580, fols 165b-166a
Chapter Four
Erotic Images for the Ecstatic

Experience
I n their attempts to portray the connection between the human

soul and the Active Intellect or the Divme, medieval Jewish
mystics made use of erotic Images While these Images are part of the
stock m trade of mystical hterature generally, 1 they are particularly
common among those mystics belonging to theistic religions, and m
those rehgwns m which love enJoys a high place on the scale of
values These Images may be classified mto two prmcipal groups
1 Images portraymg the spmtual connection between the lover
and his beloved, I e , descnptions of such emotions as longing,
submiSSion, etc Such Imagery IS extremely common, and by Its
means one may portray spmtual stances contmumg over a penod of
time, these Images appear alike m mystical literature and among
philosophers, religious poets, and exegetes of the Song of Songs A
Wide vanety of such Images appear m Hebrew literature, and these
have been discussed by a number of scholars 2 In this respect, one
fmds no radical mnovations m Abulafla, who follows Maimomdes m
seemg the love of God as the apex of mtellectual worship 3
2 Images portraymg the physical connection between the lover
and his beloved These Images are rarer, and are most often used to
depict events which by theu nature are limited m hme These tend
to be restncted to mystical literature, and only rarely appear among
non-mystic authors In this respect, one fmds m Abulafla darmg use
of physical acts as Images for the connection between the Active
179
Intellect and the human mind.

Generally speaking, these two kinds of images relate to different
aspects or directions of the connection. While those in the former
group describe the relationship of the soul to God or to the Active
Intellect, the latter illustrate the feelings of the mystic during those
moments at which God reveals Himself with greatest intensity. In the
attempt to convey the nature of this revelation, use is made of bodily
imagery in a manner which at times seems to border on the profane.
Analysis of Abulafia's writings suggests that the images belonging
to this latter category may be divided into five groups, to be discussed
here according to their natural, chronological order: the kiss, sexual
union, seed, impregnation, and birth. It is superfluous to add that
there is no comprehensive or systematic discussion of any one of
these groups in Abulafia; the material discussed here has been
gathered from statements found in various places throughout his
writings, organized here systematically for purposes of comparison
and reconstruction.
1. The Image of the Kiss
The term, "death by a kiss,"appears a number of times in

Talmudic and Midrashic literature, 4 where it is used in connection
with the deaths of Moses, Aaron, and Miriam to express death
without suffering, referring to a concrete act of God, whereby He
removes the soul of the righteous by means of a kiss on his mouth.
For this reason, the kiss is not thought of as an image for the
relationship between man and God. 5 The transformation of the
expression of "death by a kiss" into a figurative image already occurs
in Maimonides, who writes in Guide III:Sl (pp. 627-28):
When this perfect man is stricken in age and is near death, his
knowledge mightily increases, his joy in that knowledge grows
greater, and his love for the object of his knowledge more intense,
and it is in this great delight that the soul separates from the body.
To this state our Sages referred, when in reference to the death of
Moses, Aaron, and Miriam they said that death was in these three
cases nothing but a kiss .... The meaning of this saying is that these
three died in the midst of the pleasure derived from the knowledge
of God and their great love for him. When our Sages figuratively
call the knowledge of God united with intense love for Him a kiss,
they follow the well-known poetical diction, "Let him kiss me with
the kisses of his mouth. "6 This kind of death, which is in truth
deliverance from death, has been ascribed by our Sages to none but
Erotic Images for the Ecstatic Experience 181
to Moses, Aaron, and Miriam. The other prophets and pious men
are beneath that degree; but their knowledge of God is strengthened
when death approaches. 7
Maimonides' interpretation of the verse from Song of Songs, and

of the expression, "death by the kiss," requires some explanation.
In his view, death by the kiss took place as a consequence of the
natural process of aging, which in the cases of Moses, Aaron and
Miriam intensified their intellectual powers; 8 this intensification was
accompanied by the love associated with the process of enlighten-
ment, whereby the soul separated itself from the body. This
understanding is based upon the Biblical and Talmudic sources,
describing the deaths of Moses, Aaron and Miriam as natural ones,
occurring in advanced old age. An additional point must be stressed
here: that that these three figures did not die a voluntary death. To
the contrary, Moses did not wish to depart from this world, as we are
told at length in the many legends surrounding his death. 9
The Guide of the Perplexed was doubtless the source of inspiration
for Abulafia when he wrote in his lfayye ha-'Olam ha-Ba, 10 "but one
whose soul is separated from him at the time of pronouncing [the
Divine Names] has died by the [Divine] kiss: of this they said,U: 'R.
Akiba's soul departed with [the recitation of the word] "One."' While
Maimonides interprets death by the kiss as the result of a natural
process, in Abulafia it is the result of a deliberate process, whereby
the mystic enters a state of ecstasy; if death occurs while reciting
God's Name, this is a sign that he has attained a very high level. The
reference to age as a factor making it easier to reach ecstasy is totally
absent in Abulafia' s writings; death by the kiss is conditional
exclusively upon the use of a certain technique. For this reason,
Abulafia substituted Rabbi Akiba for Moses, Aaron, and Miriam, all
of whom died natural deaths, despite the fact that it is not stated that
Akiba died by the kiss, and he died an unnatural death. One might
say that Abulafia so to speak reversed the order of things: whereas
Maimonides holds that the process of aging strengthens spiritual
insight while weakening the powers of the body, Abulafia believes
that intense spiritual apprehension may itself attenuate the connec-
tion between body and soul and bring about death. Elsewhere in
Abulafia, we read: "For he will kiss him of the kisses of his mouth:
immediately he will awaken from his slumber and know the day of
his death and understand the great difference between his soul and
his body." 12 The voluntaristic aspect of the process here is striking:
when the Active Intellect pours its "kisses" upon the soul, the soul
understands that it must acquire its eternity by means of study,
thereby obliterating death. While in Maimonides the word "death"

is intended literally, Abulafia uses it in the metaphorical sense. In Or
ha-Sels_el, he writes as follows about the moment of mystical
experience: "think in that hour that your soul shall be separated from
your body and you shall die from this world and live in the next
world." 13 It seems clear that Abulafia is not referring here to actual
bodily death, but to the mystic's transformation into a participant in
eternal life. According to Abulafia's approach, one does not require
bodily death in order to attain this level. 14 Death is here a mystical
process: man leaves this world so long as he succeeds in adhering to
the Active Intellect, and thereby inherits the World to Come.
Abulafia's disciples generally speaking accepted his system, but
seem to be unaware of the subtle but important distinction between
literal and mystical death. Thus, even while basing themselves upon
Abulafia, they repeated Maimonides' formulations regarding the
separation between the body and the soul. For example, in Sullam
ha-'Aliyah 15 R. Judah Albotini writes as follows concerning the
moment of pronouncing the Divine Name:
Without doubt, at that moment he has departed the realm of the

human and entered into the realm of the Divine, his soul becomes
separated [i.e., from matter] and refined, cleaving to the root of the
source from which it was hewn. And it has happened that one's
soul became entirely separated at that moment of separation, and
he remained dead. Such a death is the most elevated one, as it is
close to death by the Divine kiss, and it was in this manner that the
soul of Ben Azzai, who "gazed and died", left this world, for his
soul rejoiced when it saw the source whence it was hewn, and it
wished to cling to it and to remain there and not to return to the
body. Of his death it is said, "Precious in the eyes of the Lord is the
death of his pious ones." 16 Some of the masters of Wisdom and those
who have engaged in such acts have said that one who does not
wish his soul to separate itself from him during that vision ought
to make his soul swear an oath, by a curse or by the Great and
Awesome Name, prior to the act but while still in his own domain
and in his human condition, that at the time of the vision and the
appearance, when he shall no longer be under his own volition, his
soul shall not separate itself and cling to its source, but return to its
container.
This double aspect of ecstasy-the fullness of human experience,

on the one hand, and death, on the other17-reappears elsewhere in
the writings of Abulafia's disciples. In a passage reserved in two
manuscripts containing material from his circle, we read:
And he explained [the verse] "by the mouth of God" [Num. 33:38;
Deut. 34:5] as follows: this is compared to the kiss, and it [refers to]
the cleaving of the intellect to the object of its intellection so closely
and intensely that there is no longer any possibility for the soul [to
remain in] matter, and that intense love called the kiss is a rebuke
to the body, and it remains alone, and this is the truth. And on the
literal level, [it means that] there was none of the weakness of the
elements or any element of chance but the edict of God, may He be
blessed. 18
One of Abulafia's disciples, the author of Sefer ha-Malmad,

designates those who receive the true Torah as "the seekers of the
kiss" (mevaqqse ha-nesiqah):
Indeed Moses received the Torah at Sinai and gave it over to those
who sought the kiss, and this is a great secret; there is no place in
the entire Torah which arouses the soul to its initial thought like this.
And this is the secret of the seekers of the kiss-that they may be
cleansed of the punishment of Mount Sinai and receive the known
cause on Mt. Gerizim, upon which dwells the created light, which
is holy to God; and the entire law hangs upon it, and also all deeds
and the Tabernacle, and upon it revolve the heavens, which the
entire people accepted and [nevertheless] did not accept upon
themselves-that place which is the sanctuary of the soul with the
intellect. 19
It seems to me that the expression "seekers of the kiss" ought

to be interpreted here as an allusion to the ecstatic mystics who
receive the genuine Torah; the mountain evidently alludes to the
soul, while the Torah refers to the intellect. 20 Hints of the nature of
this ecstasy likewise appear in the continuation of the passage quoted
above: "Indeed, Gerizim is ten names, but they are only known to
those who have heard Torah, in which its truth is hinted, and he is
one that the Divine Presence dwells with him and in his heart." 21
It is interesting to compare the opinion of the author of Sefer
ha-?,eruf, which has been attributed to Abulafia, with that of Abulafia
himself. In Sefer ha-?,eruf, we read:
When the soul is separated from the body she has already
apprehended the purpose of [all] purposes, and cleaved to the light
beyond which there is no other light, and takes part in the life which
is the bundle of all life and the source of all life, and he is like one
who kisses something which he loves utterly, and he is unable to
cleave to it until this time. And this is the secret of the kiss spoken
of regarding the patriarchs, of whom it is said that they died with

the kiss: that is, that at the moment that they departed they attained
the essence of all apprehensions and above all degrees [ma'alah],
because the interruptions and all the obstacles which are in the world
left them, and the intellect returned to cleave to that light which is
the Intellect. And when he cleaves in truth, that is the true kiss,
which is the purpose of all degrees.22
I have cited here the view of those authors close to Abulafia,

examination of whose writings indicates that they departed from his
path. It is interesting that it was particularly the Neoplatonic tradition
within Jewish thought which fostered the viewpoint close to that of
Abulafia concerning the subject of death by the kiss-but we cannot
discuss this matter in depth in the present context. 23
2. The Image of Intercourse
While the image of the kiss is a very common one, expressing

the connection between the human soul and the Active Intellect, 24
that of sexual intercourse, in the sense in which this is used by
Abulafia, is far rarer. 25 The emotional power suggested by this image
is thoroughly appropriate to the intense experience designated by
Abulafia by the term prophecy or ecstasy. R. C. Zaehner's comments
on this point are significant:
This is absolutely appropriate, for just as the human body knows

no sensation comparable in sheer joyful intensity to that which the
sexual act procures for a man and woman in love, so must the
mystical experience of soul in the embrace of God be utterly beyond
all other spiritual joys. 26
In those sources related to the ecstatic Kabbalah, the image of

intercourse already appears in the writings of Abulafia's teacher, R.
Barukh Togarmi. In his Commentary to Sefer Yef:irah, he writes 27 :
And [behold] the jealousy of the male and the female, its cycle is
full tint, and in truth it is the beginning of the counting or the Prince
of the World. And it is said: twenty-two letters are the foundation,
that is, the foundation of the entire world, and this is the secret of,
"Mouth to mouth I will speak to him,"28 that is, in the union of the
king and the queen, that is, in the kiss.
This passage is based upon a series of plays upon the gematria of

the words used: immediately prior to the sentences quoted appear,

we read, "a thousand men in the heavens," whose numerical value
in Hebrew is 651, equal to the subsequent expressions, ha-qinah cal
zafiar u-neqevah (the jealousy of the male over the female); mafzzor diyo
salem (its cycle is full tint); ros ha-minyan (the beginning of the count);
and sar ha-colam (the Prince of the World). This last phrase
undoubtedly refers to the Active Intellect, which is frequently known
in medieval literature by the term "Prince of the world." The
numerical value of the expression "twenty-two letters" tesrim
u-setayim 'otiyot) is 2199 which, if the thousands are changed into
units, becomes 201 (i.e., 2+119), whose value in gematria in turn
equals kol ha-colam (the entire world); peh el peh (mouth to mouth); and
ha-melef5. weha-malfiah (the king and the queen). It is clear that all this
refers to a particular kind of revelation, alluded to by the verse,
"mouth to mouth I will speak with him"-an image for the union of
the king and queen, in which the king corresponds to the Active
Intellect and the queen to the human soul. Further on in this passage,
R. Barukh writes: "'In you is the tint'-that is, in you is the foundation
of God, which is the intellect which flows into the soul ... for the
soul or the intellect both appear in the holy language, and when they
are united together-that is, the soul and the intellect-they receive
pleasure." Again, ha-nefes weha-sef5.el (the soul and the intellect)= 796
= leson ha-qodes (the Holy Tongue)= sacasucim (pleasure).
The erotic allusions found in R. Barukh Togarmi were extensively
developed by Abulafia, who frequently speaks of the union between
the intellect and the soul in terms of the secrets of language. Abulafia
uses the image of intercourse more extensively than that of the kiss,
which may be an indication that he considered his own experiences
to transcend the first level of connection with the active intellect. The
primary sources of this image are naturally found in the Song of
Songs: the lover is the Active Intellect, while his beloved is the human
intellect:
And by this secret was the Song of Songs composed, that is, in the
meaning of the desire of those whose desire is towards their beloved,
following the imaging of the love of their loved ones. And this is the
image of groom and bride. 29
However, the most interesting use of the image of intercourse

appears in Sefer Maftea!z ha-Sefirot:30
Apprehension of the nature of prophecy [i.e., ecstasy]: there is

nothing more difficult for man to apprehend in all human
apprehensions [than this], and the human mind has not the power
to apprehend this until it is attached to the divine intellect, in a
connection similar to that of the body and the soul, or the connection
of form and matter, similar to the union of male and female, the
best and sweetest of which is the first [union]-that is, a virgin
groom with a virgin bride-for the longing between the two of them
has continued a long time before their uniting. [Thus,] at the time
of their union they attain the pinnacle of their desire, and the
movement of the first desire ... And their hearts receive a great
peace, and the movement of their desire is from then on a calm one,
in a moderate manner, neither excessively rapid nor excessively
slow, but as is fitting: and after the two minds settle on one matter,
they begin to move in the form of the desire of their giving birth,
and they will attempt to guide their actions with the intention of
impregnation, for they have already moved from one desire of a
certain aim to another desire, and it is also doubtless a purposive
one, and thus the thing continues from purpose to purpose, and all
things follow one purpose or another .... But I must inform you
here of the matter of those who seek out 'prophecy', which is similar
to what I have said concerning the simile of the groom and the bride,
and of this it is said,31 "If all the songs (sic) are holy, Song of Songs
is Holy of Holies." For the entire intention of that poet was to tell
us by means of parables and secrets and images the form of true
'prophecy' and its nature and how to reach it. And the essence of
'prophecy' is that the intellective soul, which is the mover within .
the body, is first united with all the ways of the Torah and with the
secrets of the mi;:.wot and knowledge of their reasons in general, and
after it has ascended the rungs of apprehension included in
knowledge of the truth and removal of the illusions according to
Kabbalah ... and the last is the purpose of the general prophecy.
The interpretation given here to the Song of Songs is strikingly

different from that generally found in Jewish philosophy and in
theosophic Kabbalah; in this approach, Song of Songs is seen as a
love song which describes the erotic contacts between bride and
groom, on the literal level, and the character of prophecy or mystical
experience, on the esoteric level. As in the relationship between a
man and a woman, so in the mystical experience there is a progression
in the character of experience and its goals. It is worthy of note that
the soul is understood as a woman, a very widespread image in
mysticism: 32 just as the ultimate sexual contact is the outcome of a
long-continued quest, the soul likewise attains 'prophecy' only after
great intellectual effort, the main elements of which are, first, study
of the secrets of Torah and, second, knowledge of reality as it is. 33
Having seen that the image of sexual union is intended to portray the
relationship of the Active Intellect to the soul, we may now proceed

to another passage. In Gan Na'ul, 34 Abulafia writes:
... the Song of Songs is a parable of the community of Israel with

the Holy One, blessed be He, 35 who is like a bridegroom, is perfect
in every respect, and she is to him like a bride perfect in every
respect, He in His Divinity and she in her humanity.36 And the
devequt and love between them is shared via ascents and descents:
she ascends and He descends. 37 "Who is it that ascends from the
desert" 38; "to the garden of nuts I descended."39 This is an allusion
to a virgin, over whose virginal blood one recites the benediction,
"Who placed a nut in the Garden of Eden."40 And the partnership
of the two of them is like that of male and female, man and
woman. 41 . . . And human love cannot share in the divine save after
much study of Torah and much attainment of wisdom, and after
having received prophecy, and this is the secret of Ifatan
(bridegroom): Torah, [the letter] tav, between Ifet-Wisdom (Ifofc-
mah) on its right and "Prophecy" (Nevu' ah) on its left.
As in the quotation from Mafteab ha-Sefirot, here too prophecy is

preceded by two stages: the study of Torah and of wisdom. Abulafia
expresses the idea that within the bridegroom (lfatan), namely within
the Active Intellect, there exist Prophecy, Wisdom and Torah-
knowledge, by interpreting the word lfatan as an acronym (notariqon):
lf-lfofanah on the right; T-Talmud Torah in the middle; N-Nevu'ah
on the left. The sexual connection is alluded to here, among other
things, by the words ascent and descent borrowed from Song of Songs.
On the mystical level, this refers to the influx of the Active Intellect,
alluded to in the term descent, and the elevation of the soul, alluded
to in the term ascent. Here, too, Abulafia follows Maimonides, who
sees these terms as homonyms. 42 He returns to the concept of ascent
and descent in Or ha-SeJsel:
This is the [great] power of man: he can link the lower [part] with
the higher one, and the lower [part] will ascend and cleave to the
higher, and the higher will descend and kiss the entity ascending
towards it, like a bridegroom actually kisses his bride, out of his
great and real desire characteristic to the delight of both, from the
power of the Name [of God].43
In l;layye ha-Nefes, 44 we read:
... the cleaving of all knowledge to the Name in its activities, in the
secret of the pleasure of bridegroom and bride.45 And it is known
that this wondrous way is one accepted to all the "prophetic"
disciples, who write what they write according to the Holy Spirit,
and they are those who know the ways of prophecy.
A leitmotif of these passages is that of the delight accompanying

mystical experience. One might argue that this is merely a theoretical
inference from the pleasure which accompanies sexual union, but in
several passages Abulafia makes it quite clear that this pleasure is in
fact the aim of mystical experience. In Or ha-Sek_el, he says:
The letter is like matter, and the vocalization is like spirit, which
moves the matter, and the apprehension of the intention of the one
moved and of the mover is like the intellect; and it is that which acts
in spirit and matter, while the pleasure received by the one who
apprehends is the purpose. 46
As is well known, in the hierarchy customary in the Middle Ages,

the ultimate purpose [telos] of a thing is seen as the most important. 47
For that reason, this passage of Abulafia may be understood as an
indication of the primacy of pleasure above apprehension. However,
there are also places in which the distinction between apprehension
and pleasure is not so sharp, although there too pleasure may be seen
as the final goal. Thus, he writes in Maftea!z ha-To]s_a!zot:
The purpose of marriage of man and woman is none other than their
union, and the purpose of union is impregnation, and the purpose
of impregnation is [bearing] offspring, and the purpose of [offspring]
is study [i.e., of Torah by the child born], and the purpose of that
is apprehension [of the Divine], whose purpose is the continuing
maintaining of the one apprehending with pleasure gained from his
apprehension. 48
In addition to these theoretical expressions, there are descrip-

tions of the mystical experience and of the sensation of pleasure
accompanying it. In 0f:,tlr 'Eden Ganuz, 49 for example, we read:
And you shall feel in yourself an additional spirit arousing you and
and passing over your entire body and causing you pleasure, and it
shall seem to you as if balm has been placed upon you, from your
head to your feet, one or more times, and you shall rejoice and enjoy
it very much, with gladness and trembling; gladness to your soul
and trembling of your body, like one who rides rapidly on a horse,
who is happy and joyful, while the horse trembles beneath him. 50
Abulafia is ready to see physical pleasure as an appropriate

means of expressing the feelings which accompany the mystical
experience, unlike other authors who, while using the metaphor of

intercourse in order to describe their love of God, were more hesitant
to do so to express God's love for them. 51 Abulafia does not suggest
anywhere that this image is an inappropriate one to its subject: on
this point, Abulafia departs radically from Maimonides' teaching.
Following Aristotle, 52 Maimonides sees the apprehension of the
Divine as the highest goal of human activity; the joy which
accompanies it is only a side effect of this activity. 53 Abandoning his
path in this respect, Abulafia crystallized an approach, apparently
based upon personal experience,-that there is an additional stage
to the acquisition of intellectual perfection-namely, that of the
pleasure deriving from the mystical experience. 54 In following this
path, Abulafia is close to the Moslem mystics, who were accused by
Ibn Bajja of limiting the expression of union with God to conceptions
of pleasure. 55 Under the influence of Plotinus, a number of Italian
Renaissance thinkers thought of pleasure as a value preferable to
apprehension; it would seem worthwhile to examine whether the
translation of Abulafia's books into Latin might not have also
contributed to this tendency. 56
The image of sexual union is used as well in other books from
Abulafia's circle. The anonymous author of Sacare :?edeq describes the
relationship between the soul and the body as that between the
mistress of the house and her servant, while that between the soul
and the intellect is like that between a woman and her husband. He
writes as follows of the connection between the intellect and the soul:
'"For thy maker is thy husband.' This is her true husband, in terms
of the maintenance [of her]." 57 In Op1r I-Jayyim,5B R. Isaac of Acre
writes:
Likewise, the saying of the Sages:59 "A wife is acquired in three

manners: by money [in Hebrew: also "silver''], by a document, and
by intercourse." "See life with a woman whom you love"; 60 "He
who finds a wife finds goodness" ;61 "Who shall find a woman of
valour"62-all these allude to Torah, to wisdom and to intellect,
which a man acquires by three principles, if he is enlightened in the
secrets of three worlds: the lowly world, from which one mines
silver-which is a mineral, neither seeing nor hearing nor feeling:
this is alluded to [by silver]; the intermediate world, from which
there comes light to the sages who read books written upon
documents of parchment, paper alluding to the document-"For the
commandment is a candle and the Torah is light" ;63 and the upper
world, the world which the intellect desires, and will rejoice and be
glad to come and dwell within the pure reflective soul, as a
bridegroom rejoices over his bride, for more than the calf wishes to
suck the cow wishes to give suck64-this is symbolized by

intercourse.
Elsewhere in the same work, 65 R. Isaac of Acre interprets another

rabbinic saying: 66 "'A woman speaking [i.e., engaged in intercourse]
with her husband'-this alludes to the rational soul and the upper
world, which is the world of intellect." We see that in both passages,
the relationship between the intellective soul and the upper world,
the world of the Intellect, is indicated by explicitly erotic images. We
learn here of the cleaving between the soul and its supernal source,
whether by its own ascent or by the "descent" of the upper world to
dwell in the speaking soul. A similar approach appears in a brief
discussion in which R. Isaac compares the words of prophecy,
received during the course of a mystical experience, to the role of the
matchmaker, who acts as a go-between for purposes of marriage:67
Moreover, the word 68 used in the Arabic language to refer to one

who speaks of a match between a man and a woman, to make
matches and weddings, is qatib. And the words of prophecy69 of
God to the prophet are [also] called qatib.
Finally, I wish to mention the words of R. Nathan, who was

seemingly an avenue by which R. Isaac of Acre learned of Abulafia's
teachings, who provides the following reading in a collection
gathered by R. Isaac:70
That we ought not to remove our thoughts from God, and that our
intellective souls shall always long for supernal knowledge, which
alludes to the supernal influx71 and which sweetens72 it, just as it is
sweet to a woman to receive the influx from her husband who loves
her with a strong love; and if she does so, then they shall always
be attached in a true union.
The frequent use of the image of intercourse in order to portray

the mystical experience, or at times even the experience of unio
mystica, is one of the signs of the existence of a Kabbalistic circle for
whom mystical experiences was an ideal, and who gave expression
to their attainment of these experiences by means of a unique set of
images.
3. The Image of Seed
Already in ancient times the motif of spiritual union was linked

with that of spiritual seed. 73 Iraeneus quotes a sentence from the

Gnostic Marcos associating the two motifs: "Prepare yourself as a
bride prepares herself, waiting for her bridegroom, so that you may
be that which I am, and I will be that which you are; receive in your
bridal chamber the seed of light." 74 The idea of intellective seed,
which is widespread in Stoic literature,75 found its way to Abulafia
via channels that are unclear to me. In Ozar 'Eden Ganuz,76 he writes:
The seed is a matter of that which exists through the existence of the
Active Intellect, which is the influx by which the soul receives it, and
it is like the image of the seed born from the man and woman. Of
this it is likewise said by way of parable, "and choose life, that you
may live, you and your seed," 77 which is the life of the world to
come .... "Who is wise? He who sees the future [lit.: 'That which
is to be born']" 78 He sees the seed which we have mentioned, which
is the son that is born.
It follows from this that the seed is an image for the influx which
reaches the intellective soul, transforming it into intellect in actuality.
In Ifayye ha-'Olam ha-Ba, Abulafia briefly returns to the point that
"every man is the fruit of God, may He be blessed, and His seed, by
way of allegory, and he is His son in truth." 79 This idea likewise
appears in Sa'are :?edeq, where the anonymous author writes that
'"and she bears seed' [Num. 5:28] which is the Holy Spirit, and it is
a lasting son." 80 His contemporary, R. Nathan, states in an extant
collection from his writing that the Sefirah of Malf<Ut:
... is the male among the separate intelligibilia and among the souls
of human beings, for the influx which comes from it to the
intellective soul is like the seed, which comes from the man to the
womb of the woman. And just as a man matures in years, so does
his intellect, which is the influx, grow with him. 81
The use of the image of seed is a logical sequel to the use of the
image of intercourse, in addition to the fact that according to the
medieval world view, the connection between the brain and the seed
is an organic one: the source of the seed, like the intellect, is in the
brain. 82 This outlook is clearly expressed in Sefer ha-Bahir83; it was
accepted by the earliest Kabbalists, 84 and became the dominant view
within the Kabbalah. Abulafia himself associates the two subjects,
and writes of the brain and the heart that "both of them know their
Creator ... and from both together is issued the power of birth."85
4. The Secret of Impregnation
As we have seen, the pleasure which accompanies sexual union

rendered it an appropriate image for the mystical experience. But
there is an additional aspect which was exploited by Abulafia in order
to draw a connection between sexual union and ecstasy: the aim of
fruitfulness. 86 We have seen above how, in the quotation from
Maftea~ ha-Sefirot, one of the purposes of sexual union is seen as
impregnation. The meaning of this term in the context of mystical
experience is the flow of the intellective influx into the intellective
soul and its absorption by the soul. Abulafia was not the first to
interpret the term in this manner; already in the earliest phase of
Kabbalah, "impregnation" was a symbol for the reception of influx.
Thus, in one of the manuscripts containing material from the
Kabbalistic school of Gerona we find the following statement:
I received from R. A[braham] that when the influx descends from

the attribute [i.e., sefirah] via the paths, a holy intercourse takes
place, and this is the secret of impregnation explained to the pious
ones; that when they receive a merciful [sic-should read "spiri-
tual"] flow, this is a form of impregnation. 87
But whereas in Geronese Kabbalah, this term is generally

connected with the doctrine of transmigration of the soul, 88 in
Abulafia it acquires an entirely different meaning. In Sefer ha-Ge'ulah,
he writes:
The secret of impregnation depends upon the movements and the

Zodiac; for behold, when your soul becomes wise it is impregnated
with knowledge and gives birth to insights and wisdom in its
thoughts, and the active intellect is her husband, and his name is isim
(i.e., "people"), and he is her husband. And the vessels prepared
for her are the letters, which are the material, and they fulfill the
place of the womb of the woman [in relation to] the soui.89
Abulafia attempts to relate the original Talmudic meaning of the

term sod ha-'ibbur (here translated as "the secret of impregnation")
-that is, the calculations necessary in order to determine the
additional amount of time to be added to a leap year-to the meaning
which he gives to the same term. The intercalation of the year is
dependent upon calculations pertaining to the movements of the
constellations, for which reason sod ha-'ibbur in its literal sense
pertains to the realms of time and space. Abulafia adds the soul to
these two dimensions, so that we arrive at the well-known triad of
Sefer Ye?irah, 90 "soul [i.e., man], world and year" (nefes, 'olam, sanah)."
The connection between the impregnation of the soul and the
intercalation of the year and the world lies in the fact that both are
connected with calculations: The soul becomes impregnated when it
calculates gematriot and combinations, so that it becomes wise and
gives birth to "understandings" under the influence of the Active
Intellect. It is worth noting that, like the calculations of gematriot, the
calendrical calculations are performed in Hebrew with the help of
letters. The triad mentioned in connection with intercalation also
appears in Ner Elohim:91
He who knows the secret of intercalation, which is the secret of the

year, will [also] know the secret of the impregnation ['ibbur] of the
world and of the impregnation of the soul. For this reason all the
letters are twenty-two [in number], and there is the divine Name
there: on one side the name YHWH and on the other side the name
Ehyeh. The names YHWH and Ehyeh add up in gematria to 47, which
is the sum of the number of years in the "great cycle" of the sun,
28, and in the lunar cycle, 19.92
Let us now go on to another distinction between two different

kinds of impregnation. In Sefer Imre Sefer, Abulafia writes: 93
There are two kinds of impregnation ('ibbur), that is, two forms
which alternate with little difficulty and are similar in most respects
and in their common use, and which differ in their offspring, to
bear fruit similar to themselves. And if the upper one passes on the
seed prior to the lower one, which is impregnated, the offspring
will be similar to the lower one, possessing the opening (neqev),
which is called female (neqevah) or woman ('isah); and she is Eve
(fjawah), because she desired mystical experience, and obliged
herself to be the material to the upper one, [who] conquers and
inscribes himself in his place below, and is rooted and becomes a
model to what comes after him, and it sealed in his form and image
to protrude out. And when the lower matter comes to him and is
connected with him, and embraces and kisses him and is attached
and united with him, warp and woof, like the image of the torch
within a torch or of thunder within thunder or of lightning within
lightning, and they become connected to one another, then the latter
becomes a concave seal, and her opening is opened. And this is the
secret, "when this is opened that is shut, and when that is open this
is shut." And in the hands of the two is a magical key, which
portrays all its forms, warp and woof, and if the action is reversed
between the two who are giving seed, and the lower matter conquers
the upper, then the names formed are four: Adam (Adam), Zalsflr
(Male), is (Man), Ijayah (Living Creature); "and no man remembered

that unfortunate man."94 And as is the offspring between the two
of them, so is the offspring of [mystical] "prophecy" in the two
substances: the lower and upper matter.
This passage is based upon a Rabbinic saying in Niddah 31b: "R.

Isaac said in the name of R. Ammi: If the woman discharges seed
first, then she shall bear a malechild; if the man discharges seed first,
then she shall bear a female child." The meaning of this Talmudic
saying is that the seed which is discharged last determines the sex
of the child. It follows that there are two kinds of impregnation: the
former, that brought about when the upper or male partner
discharges seed first, and the latter, which takes place when the lower
or female partner discharges seed first. On the metaphoric level, the
upper or male is the Active Intellect, which "passes" the seed, while
the lower is the human soul, which becomes impregnated. The result
of the former type of impregnation, in which the Active Intellect
"emits seed" first, is negative, i.e., female; as the soul is not yet
prepared to receive the intellective influx, her offspring is similar to
herself: that is, she gives birth not to a male, i.e., intellect, but to a
female force, i.e., the soui.95 The sequence of terms: defus (imprint),
[wtam (seal), f:elem (image), and bolet (protruding) allude to the Active
Intellect and its activities. 96 In this case, one speaks of a seal, that
which it is intended to "seal" coming by itself and being "under-
neath." The sense of the verbs pata~ (open) and satam (seal) is not
altogether clear; it may be that the expression, "when this opens that
shuts" refers to a situation in which the lower matter is prepared to
receive the influx, while the upper is still "shut." The negative
implication of such a match follows from this; this type of
impregnation is also portrayed in the negative images of "warp and
woof," 97 "key" and "magical."
The meaning of the second kind of impregnation is generally
clearer; the "reversed activity" seems to refer to a situation in which
the one who emits seed first is the lower matter, in which case the
result will be positive, i.e., intellective. This is the context of the verse
from Ecclesiastes, which refers to the first image as wisdom, "and
they found there a wise but unfortunate man, and he fled the city in
his wisdom." However, it is difficult to understand the significance
of the expression "the lower matter shall conquer the upper."
The two passages analyzed above prove that Abulafia saw the
image of impregnation as an appropriate one for the receiving of the
influx from the active intellect. 98
Several of the elements discussed above are combined together
in a discussion found in Se'erit Yosef 9 by R. Joseph ibn ?:ayyall., a

sixteenth-century Jerusalem Kabbalist, who on some points follows
Abulafia's path:
For the secret of his right [hand] is the circle of man, and the secret
of his left hand is the circle of fire, and the secret of both of them is
"the activity in the woman," which is [tantamount to] "he acts in
the man," from which there comes "love to the influx," which is
"influx to love," [symbolized by] the "roof" of the [letter] Heh, with
the aspect of God portrayed, like the letter Dalet, whose number is
four, the secret of impregnation, which is squared, and the number
of Heh is five, which is the secret of impregnation.
Despite the fact that this passage is rather obscure, it may well
be that it refers to the connection between the intellective aspect
symbolized by the expression, "the circle of man," "his right hand,"
and the material aspect, symbolized here by the words "his left
hand" and "the circle of fire." These phrases are evidently
understood in terms of the connection of male and female, who
correspond to the intellective and material parts. This is also
suggested by the use of the term sefa' (influx), whose results are
evidently the impregnation or the "secret of impregnation." This
would indicate that Abulafia's type of thought penetrated into the
latter Kabbalistic school of mid- sixteenth-century Jerusalem. It is also
quite plausible that the above-quoted section is in fact a fragment from
one of Abulafia's lost writings, or one of his circle. In any event, we
shall now go on to the results of the process of "impregnation."
5. The Son and the New Birth
As we have seen above, the desired outcome of the pregnancy

is a male child: the birth of a son symbolizes the appearance of the
Intellect within the human soul; 100 in several places, Abulafia
designates the Intellect by the term son. Thus, in Ifayye ha'Olam
ha-Ba, he writes: "the human intellect is the fruit of God, may He be
praised, and by way of simile is His seed, and he is in truth His
son." 101 In O;zar 'Eden Ganuz, 102 he states: "We require redemption
in any event from the one who destroys, and this is the secret of the
redemption of the son, as is said, 'All first-born of my sons I will
redeem,' and this is a hint of the commandment of redeeming the first
born of the powers within man, which is the intellect." 103 At the end
of the above-mentioned work, we read: "I said at the beginning of
this book, in the introduction, that it is a worthy act to redeem the

son, who is in the image of the A[leph], that is, one and unique from
the perfect one, which is the intellect in truth." 104 In Sefer ha-Meli?,
we read, "that when this intellect is born, which is his son (ben), from
the root "understanding" (binah), he will be assisted by God, because
the way [of man] is the way of the turning fiery sword, and he cannot
give birth except by study of the intelligibilia." 105 The alleged semantic
connection between ben (son) and binah (understanding) reappears
in 6~r <Eden Ganuz: "For there is his intellect, called 'son,' from [the
word] 'understanding."' 106 Likewise in Sefer ha-Ge'ulah we read: 107
"For the disciples of the prophets are called their sons [i.e., bene
ha-nevi'im], and likewise birth itself, as is said, 'And he begate in his
image and likeness,' and we shall explain this matter of image and
likeness, which also refers to understanding." 108 Further on in this
same passage, we encounter another "etymology":
[A son (ben)], which means Sem [i.e., the name of Noah's son; in
Hebrew: "name"], which causes man to understand and to gain
understanding from it, and to exist in it, just as the son is the cause
of the existence [or continuation] of the species. And it is known
that the material [i.e., human] intellect is son to the Divine intellect.
With some minor changes, Abulafia reiterates the interconnec-

tions among ben (son)-boneh (builds)-binyan (building) in Sitre
Torah: "For sem (name) comes from the word desolation (semamah)
and destruction, while ben comes from the term 'understanding'
(binah) and 'construction' (binyan). " 109 The significance of these
etymological exegeses seems clear-the son who is born is the
builder, that is, the Intellect which is the true building of man, which
attains eternal life for him. 110 In the sequel to the above-mentioned
passage from Sitre Torah, we read that "man is composed of a desolate
and wasted desert (midbar), like his body, and a rational being
(medabber), which is prepared and built for perfect and eternal
existence." Abulafia's words cited here are reflected in another
passage in Sitre Torah:
"The donkey ([lamar) brays." The pure bodily matter, "your soul"
"the magician" (kasfan; an anagram of nafSe.ka, "your soul"), and it
is the appetitive soul. "Dogs barking"-this refers to the material
powers, that is, the power of imagination and excitation, and the
other powers, which are partly spiritual and partly material. "A
woman speaking [i.e., coupling with] her husband"-matter and
form. "And a baby"-intellective power-"suckling from its moth-
ers breast"-the Active lntellect. 111
In the writings of R. Judah Romano, a younger contemporary of

Abulafia's, the image of the potential intellect is compared with a
child, while the active intellect is portrayed as a king.112 It is worth
noting here the parallel in R. Isaiah b. Joseph of Greece between the
influx of the active intellect and the power of birth: 113
For because the effect of the influx, which is our Active Intellect,114
is to give birth and to constantly take its spiritual influx, and through
this [it] shall constantly be renewed for those who receive
apprehension after apprehension, continuously. Likewise, Jacob
our Father, peace upon him, was to begat many sons ... in the
essence of strengthening, and in the supreme crown, which is the
Active Intellect of the separate intelligibilia, which is called the
Throne of Glory, there is likewise the power of giving birth to the
influx. Therefore, the power of Jacob our father, peace upon him,
is similar to the power of birth from the influx of the supreme crown.
Finally, it is worth noting that the derivation of the word binah

from ben has an interesting history in the Christian Kabbalah. The
apostate Abner of Burgos, known as Alfonso de Valledolid, writes
as follows: "The Christians relate to the understanding of the Holy
One, blessed be He, to the name 'son,' because he was born out of
Wisdom, for ben and binah and tevunah are all from one root." 115 The
exegesis found in Sefer ha-Zohar, in which the name of the Sefirah
Binah is divided into Ben and yah ("son" and "God"), influenced R.
Reuben ~rfati, a fourteenth-century Italian Kabbalist, 116 and through
the Latin translation of his work reached Pico della Mirandolla. 117
The emergence of the intellect within the human soul is also
discussed by Abulafia from another point of view: that the son born
is the true man or the new man. The idea is an extremely widespread
one in mystical literature: Hermes Trismegistus taught Tat that man
becomes a son of God by means of the new birth, 118 while Christian
mysticism speaks of the birth of the son of God within the soul of the
mystic. 119 Islamic mysticism knows of the "spiritual child," who is a
symbol of renewal, 12o while Buddhism speaks about the man who
has received enlightenment as the son of Buddha. 121 In all of the cases
mentioned above, and apparently also in Abulafia, the appearance
of the intellective element is seen as a new birth, which transforms
the mystic into a son of the divine.l 22
In his commentary to Sefer ha-Haft.arah, Abulafia writes: 123
In truth, when a man is forty years of age, he is ready by his nature

to be redeemed 124 from the physical forces, and he will understand
one thing from another; and they have already alluded to this in
saying, "When he was forty years old Abraham came to know his
Creator."125 And the Torah likewise alluded to this concerning Isaac,
"And Isaac was forty years old when he took Rebecca." 126 And this
is the secret of the forty years that the Israelites wandered in the
desert, and the form of the fetus in the womb is completed after forty
days, to require the one pregnant for a male and twice that for a
female,127 and this is [likewise] the secret of the [Hebrew letter]
mem, which gives birth.12s ... Therefore it is said [of Moses], 129
"forty days and forty nights he did not eat bread and did not drink
water."
The phrase, "to be redeemed from the power of the physical

forces" is reminiscent of the above passage from O!Jlr 'Eden Ganuz,
dealing with the redemption of the first-born "from the powers within
man, which is the intellect." 130 The spiritual birth is alluded to here
by the parallel to physical birth, forty years as against forty days;
there is likewise an association here with saying in Avot 5:23, "one
who is forty years old-for understanding." In I-Jayye ha-'Olam
ha-Ba, 131 Abulafia again discusses the above- mentioned idea:
Yafefiyah [the Prince of the Torah] ... taught Torah, that is, the
entire Torah, to Moses our teacher for forty days and forty nights,
corresponding to the formation of the fetus in its mother's womb, 132
[the time necessary] to distinguish between male and female.
Therefore it is possible for a person to enjoy the radiance of the
Shekhinah in this world without food for forty days and forty nights,
like Moses and Elijah. 133 And the secret of the names of both of them
is known to you, and he combines one with the other: first Moses,
and then Elijah, and their combination emerges as a Divine Name
(sem ha-elohi; an anagram of Mose, Eliyahu), and it is in its secret
[meanin~] the name of the son, and he is the son of God [pun on sem
and Ha-Sem].
Prima facie, the above-cited passages from Abulafia's works are

no more than theoretical discussions of the spiritual development of
Moses and Elijah: Abulafia relies upon literary sources that were
known long before him, and upon the number forty years, which is
a formulary number. One may ask whether his discussion is merely
an intellectual exercise, or whether there are indications of Abulafia's
personal experience underlying these arguments; i.e., was the
intellect which transformed Abulafia into a son of God born within
his soul? 134 The only two books in which I have found a connection
drawn between the appearance of the intellect and the number forty
were written in 1280, that is, the Hebrew year 5040, which was the
fortieth year of Abulafia's life.l35 It seems to me that behind these

"objective" comments there is a personal confession, his fortieth year
also having been the year at the end of which Abulafia went to the
pope, a journey entailing explicit messianic characteristics. In the
commentary to Sefer ha<Edut, also written in his fortieth year, we
read: 136
He said that he was in Rome at that time, and they told him what
was to be done and what was to be said in his name, and that he
tell everyone that "God is king, and shall stir up the nations,"137 and
the retribution(!) of those who rule instead of Him. And he informed
him that he was king and he changed [himself] from day to day, and
his degree was above that of all degrees, for in truth he was
deserving such. But he returned and again made him take an oath
when he was staying in Rome on the river Tiber ... and said, anoint
him as king by the power of all the Name, for I have anointed him
as king over Israel 138 over the congregations of Israel, that is, over
the commandments, and you have called his saying and name
Sadday, like My own Name, whose secret is "my breasts" (sadday)
in the corporeal sense. Understand all the intention, and likewise
his saying, "that he is I and I am he" ... But the secret of the
corporeal Name is "Messiah of God" (masiah ha-Sem) and also
"Moses will rejoice" [yisma[l Mose, the anagram of the previous
phrase].
These allusions, which indicate a vision of both a messianic and

an intellective type, strengthen the claim that the fortieth year was
an important one in Abulafia's spiritual life, one in which he saw the
beginning of his spiritual renewal as Messiah, anointed to rule over
the people of Israel. In several other places in the same book, we read
of experiences which constitute progress in his mystical life: "And at
the end of the fortieth year another sublirfi.e opening in vision was
opened." 139 There are detailed testimonies of his unusual experiences
during this year, and this is not coincidental, for it was during this
period that he began to write his prophetic books, which are
indicative of personal experience.
It is illuminating to trace the influence of the idea of spiritual
renewal during the fortieth year in two books from Abulafia's circle.
In Sacare ?,edeq, the anonymous author writes:
And behold Moses changed his nature according to the letters of the
name, and he begat a male child before he descended from the
mountain, for he stood there forty days and forty nights, as does
natural offspring of man. . . . And when his formation was
completed after forty days, the skin of his face shone, and therefore
he extended [the stay of] in the desert of those who left Egypt for
forty years, because of their great poverty, and he, peace upon him,
only needed one day for each year.140
R. Isaac of Acre writes in a similar vein in his book 6p;zr lfayyim: 141
The enlightened one who goes to separate himself and to

concentrate, to draw [down] upon his soul 142 the divine spirit, in
wondrous and awesome deeds which are too terrible to relate; from
the day he came from God, strong desire and intense love in the
heart of his father and mother gave birth to him, and he who gave
birth to him, to connect with [him] and to labor in him until he is
today forty years old, which is the time of completion of the building
of his intellect and its sanctuary, to adjure evil and to choose good.
"For until forty years [man wishes] fine food"1 43-these allude to
the sensory and corporeal realms. "From then on, [he wishes] fine
beverage"-this is the Divine spirit, to apprehend the intelligibilia,
and this is what is said in he verse,144 "God has [not] given you a
heart to know and eyes to see and ears to hear, until this
day' -which is the fortieth year-" and has led you forty years in the
wilderness" 145-an allusion to the house of seclusion.
The understanding of the age of forty as a turning point in the

spiritual development of man also appears in another work written
under the direct influence of Abulafia. In Toldot Adam, written in the
fifteenth century, we read:
If you wish to learn before a great master, who is the angel of

prophecy, whose name is Raziel, and if you understand all that I
have hinted of his power and his teaching, then you will know the
secret of his name. And if you wish to be one of his disciples and
to learn in his book, which is that of the completely righteous, and
you wish to be inscribed with them immediately for eternity, then
take care to study continually from [the age of] thirteen years until
[the age of] forty years in the book of the intermediate ones before
the good angel Gallizur, who is the intellective master; and from
forty years onwards let your principal study be before Raziel, and
then secrets of wisdom shall be revealed to you, for you shall already
be a great man among the giants.146
Comparison with the following passage from the introduction

to Abulafia's prophetic books 147 indicates a certain resemblance
between the two books: "I, Abubrahim the young, studied before
Raziel my master for thirteen years, and while I was yet thirteen years
old I was unable to understand a thing from his books." Despite the
differences between the passages, it seems to me that they
complement one another: both speak about Raziel as a master, while
the periods of study complement one another: Toldot Adam speaks
of two later periods of study-from 13 to 40 and from age 40
on-while the introduction speaks of the earliest stage, until the age
of thirteen. 148 It is worth mentioning that the anonymous author of
Toldot Adam often copied from the works of other authors without
mentioning them by name, and therefore the above passage may be
a reworking of an idea of Abulafia' s without its source being
mentioned. 149
Finally, I would like to cite the view of several Jewish authors
on the subject of spiritual rebirth. First, I would like to quote the
author of the Zohar:150
Come and see: whoever reaches the age of thirteen years and on is
called a son of the congregation of Israel,ISI and whoever reaches
the age of twenty years and onwards is called a son of the Holy
One, blessed be He.I52, for certainly "You are sons of the Lord your
God."153 When David reached thirteen years and was meritorious,
on that day that he entered his fourteenth year, it is written, I54 "God
said to me, you are my son, this day I have begotten you." What is
the meaning? That before that day he was not His son and the
supernal soul did not dwell upon him, for he was in his years of
uncircumcision. For that reason-"this day I have begotten you."
"Today" certainly "I have begotten you" and not the Other Side
(sitra a[tra), as it had been until now.
It is clear from this passage that the author of the Zohar also
interprets the appearance of the soul, which is the supernal
component within the personality, as a new birth, transforming man
into a son of God. The statement at the end that man is under the
domination of the Other Side until the age that one is required to
perform the commandments reminds one of Abulafia' s statement
that prior to the appearance of the intellect the bodily powers of man
are predominant. The perception of the appearance of the intellective
soul or the intellect as a symbol of renewal appears in two later
authors. In book Yesodot ha-Maskil, R. David Yom Tov ibn Bilia, a
fourteenth century Portuguese philosopher with mystical leanings,
writes as follows:Iss
For were the intellective soul itself present within man at the time
of his birth, this would require that we immediately apprehend the
supernal knowledge and wisdom, and we do not see this: for if one
does not engage in study one knows nothing, and if one does so
one becomes something else by onese1f,156 and this is the proof that
the soul which comes into being with the person is no more than a
preparation. And we learn this principle from the saying of the
Psalmist, of blessed memory, who says to his soul, "He who does
good on behalf of me, renew as an eagle my youth." 157 There is no
doubt that the Psalmist was only speaking to his intellective soul,
which is renewed after man is born, and this renewal is like that of
the eagle, which is renewed by itself (sic) after a [certain] known
period.
A combination of the motifs of the self-renewing eagle (probably

an allusion to the phoenix) 158 and the man of intellect appear in R.
Abraham Bibago, a fifteenth-century Spanish philosopher, who gives
striking expression to the way in which the intellect flows into man
from the upper world as a son:
However, the human intellect is like the son which flows down from
the world of intellect, and afterwards,just as there is a relation
between the son and his father, so is it possible that there may be
cleaving between us and the world of the intellect; thus, when God
said to me "you are my son" i.e., I will give you understanding
brought down into the world, "this day I have begotten you," and
that day that you cling to Me, you will be born in a renewed and
eternal birth. And this is meant by his saying, "renew as an eagle
my youth." 159
One should also note the words of R. Menahem cAzariah de

Fano, a sixteenth- century Italian Kabbalist, in Ma, amar ha-Nefes:
"And then God said to me, 'You are my son,' and in this saying he
emanated upon him a spark of the spirit. 'This day I have begotten
you'-this refers to the spark of the soul, for both of which [the two
sparks] he will shine into him, 'today,' in their images."I6o
Finally, I wish to comment upon the great similarity between
several elements in Abulafia' s approach concerning man's true birth,
i.e., that of the intellect and the remarks of the Renaissance thinker,
Lodovico Lazarelli, in his work, Crater Hermetis, 161 Basing himself
upon a version of Pe'ulat ha- Ye~irah, 162 Lazarelli interprets the
appearance of the golem, referred to in that work, as a spiritual process
of the appearance of renewed man. As in Abulafia, this appearance
is defined as the birth of the disciple's intellect under the tutelage of
the master's intellect, 163 Using the image of seed, 164 the act of true
birth of man is described by Lazarelli in terms of the teacher's
resemblance to the creative power of God. 165 Evidently Abulafia's
doctrines became known to Lazarelli, by one channel or another, and

he used them in practice, as is illustrated by the details of the spiritual
renewal Lazarelli has caused to the King Ferdinand of Aragon.
6. Intercourse as Metaphor and as Symbol
Having discussed the use of erotic images for mystical experi-

ence, it is worthwhile noting the specific character of these images
in Abulafia, drawing a comparison between Abulafia' s use of the
image of sexual union and that of the theosophical Kabbalah.
Scholars of Kabbalah have already remarked upon several unique
characteristics of Kabbalistic symbolism. 166 I would like to begin by
discussing the use of sexual union as a symbol; as scholars have
noted, in Sefirotic Kabbalah "the symbolic relationship is imbedded
in the very nature of the symbol." Human sexual union was chosen
to serve as a symbol of unification within the Sefirotic realm because,
while it is understood as an act whose components are likely to be
lowly, but when this act occurs a new element is added to it,
incomprehensible and holy, by which it is transformed into a sacral
act; from this perspective sexual union becomes, on the one hand, a
symbol of and, on the other hand, a factor in the divine life. In order
to exemplify the approach of the theosophical Kabbalists, I would like
to cite here a story told by R. Isaac of Acre in Me'irat 'Enayim:
A certain sage asked his colleague about the subject of the [Temple]
sacrifices, and said: How is it possible that a matter as disgusting
as the burning of fat and the sprinkling of blood, with the smell of
the skin and hair of the burnt-offering which is completely
consumed, should be a matter by which the world is sustained, that
it be a cause for unification above and for blessing and for the
sustaining of all that exists? He answered: I will tell you a parable,
as to what this resembles. A child is born and is left alone when he
is little, and he sustains himself by herbs and water, and he grows
up and it happens that he comes within the habitation of human
beings, and one day he saw a man coupling with his wife. He began
to mock them and say: what is this foolish person doing? They said
to him: you see this act; it is that which sustains the world, or
without this the world would not exist. He said to them: how is it
possible that from such filth and dirt there should be the cause for
this good and beautiful and praiseworthy world? And it is
nevertheless true-and understand this.167
The aim of this parable is to demonstrate that there is a certain

mystery in the sexual act, and that this mystery, which cannot be
given clear expression, enables it to serve as a symbol for the sublime
mysteries, 168 and even to influence the divinity despite its "gross"
components.
Abulafia, under the influence of the philosophical approach, 169
perceives the sexual act as a lowly one. In 0plr 'Eden Ganuz, 170 he
writes: "Intercourse is called the Tree of knowledge of good and
evil, 171 and it is a matter of disgust and one ought to be ashamed at
the time of the act [and be away] from every seeing eye and hearing
ear." Abulafia emphasizes the lowliness of the sexual act: the aura
of mystery which accompanies it in the Sefirotic Kabbalah is here
completely absent. If, nevertheless, Abulafia chose it as an image for
mystical experience, he did so because in his approach there is no
necessary connection between the image and the process or thing to
which that image refers. While the theosophical Kabbalists empha-
sized the mysterious aspect of the sexual act, Abulafia stresses more
its "didactic" element; that is, the sexual act is one that is parallel to
mystical experience because of the similar set of components and the
interrelationships among them. We do not find any assumption in
Abulafia of a substantive connection between the processes; he seeks
a schema which is appropriate and well-known for describing
mystical experience, so that he can exemplify its occurrence in a
simple way. Another distinction is to be added to what we have said
thus far: intercourse is an act whose nature is known to us, and it is
used to describe an event which may also be apprehended and
defined in intellectual terms. Not so in Sefirotic Kabbalah: the
supernal union is a hidden process, which is reflected in human
sexual union without our being able to understand its exact nature. 172
Let us now turn to another distinction between the sexual act as
symbol and as image. Generally speaking, the human sexual act is
used in Sefirotic Kabbalah to allude to processes within the Godhead.
Abulafia' s use of the sexual act as an image for the connection of the
intellective soul with the Active Intellect and its cleaving to it do not
appear in earlier Kabbalah. According to Scholem erotic symbolism
was interpreted as a symbolism dealing with Godhead, while the
connection between man and God was not explained by the use of
such symbols except in the later period, of Safedian Kabbalah. 173 It
follows from this that the process alluded to in Abulafia is entirely
different from that referred to by theosophical Kabbalists. These
Kabbalists refer to an act whose actual performance acquires a certain
theosophic meaning, provided that it is done accompanied by
knowledge and mystical intention towards its true goal. There is no
hint of this demand in Abulafia: there is in principle no need for
actual sexual contact in order for this contact to serve as an image,

while intercourse itself is of no importance whatsoever in the mystical
technique of Abulafia.
An additional and significant difference between the understand-
ing of the sexual act in the two systems is the identity of the
components of this union. In Abulafia, the male or the bridegroom
is the Active Intellect, while the female is the human soul. As the
mystics were men, there was a certain difficulty involved in this
reversal; but precisely on this point, Abulafia is close to other
widespread non-Jewish mystical systems, which consistently portray
the soul of the mystic as a female.174 On the other hand, the
theosophical Kabbalists preserve the "proper" psychological relation-
ship in describing, in those rare sources were one can find the
connection between Man and the Shekhinah, the mystic as the male
and the Shekhinah as the female.1 75 However, as surmised by R. J.
Z. Werblowsky, 176 it is difficult to assume that the descriptions of this
subject in Sefer ha-Zohar and in the other mystics stem from personal
experience. On the other hand, there is ground for assuming that
Abulafia underwent mystical experiences, which are alluded to in his
writings with the help of erotic imagery.
The great gap between Abulafia and the Sefirotic Kabbalah is
likewise revealed in the results alluded to by means of the erotic
imagery. While in Kabbalah human sexual union may cause harmony
in the Divine world by strengthening the connection between the
sefirot of Tiferet and MalJs.ut, 177 the mystic only indirectly benefitting
from this harmony;I78 in Abulafia mystical experience has no
influence upon the Active Intellect or upon God. The human soul is
the only element which benefits from the connection with the Active
Intellect: the meaning of mystical experience is psychological, private,
in certain circumstances social, but always without the cosmic and
theosophical meaning which stems from the theurgic nature of sexual
union in Sefirotic Kabbalah.179
Notes to Chapter Four
1. James H. Leuba, The Psychology of Religious Mysticism (London, 1925),

pp. 137-155; G. C. Anawati - L. Gardet, Mystique Musulmane (Paris, 1961),
pp. 161-174; M. Idel, "Metaphores et pratiques sexuelles dans la Cabbale,"
in Lettre sur Ia Saintete, ed. Ch. Mopsick (Paris, 1986), pp. 329-358.
2. See Tishby, The Wisdom of the Zohar II, pp. 280-306, and the notes
there; R. J. Z. Werblowsky, Tarbiz 34 (1965), pp. 204-205; idem, Joseph Karo,
206 The Mystrcal Experrence m Abraham Abulafta
pp 57-58
3 On love as mtellectual worship, see Ttshby, zbzd, pp 283-284
Abulaha's view on this subject appears m the section entitled "the worship
of God via love," Sod 2 10, Sztre Torah and Hayye ha-Nefes There are bnef
discussiOns of this subject m several other sources see Mafteah ha-Seftrot,
MS Milano- Ambrosiana 53, fol 176a Vajda, L'amour de Dzeu dans Ia theologze
JUlVe du Moyen Age (Pans, 1957), pp 203-204, descnbes Abulaha's approach
to this subject, based upon Hayye ha-Nefes alone On pp 197-198 he giVes a
translation of a passage from Imre Sefer discussmg mtellectuallove, without
mentionmg either the source of the section or Its author, See also Idel,
Abraham Abulafta, p 27
4 Bava Batra fol17a, Szfrez Devarrm, sec 357, Mo'ed Qatan fol 28a, etc
5 See the midrash, Petzrat Mose Rabbenu, m Eisenstem, Ozar ha-Mzdraszm,
II ,pp 370, 383
6 Song of Songs 1 2
7 It would appear to me that this passage from the Guzde of the Perplexed
mfluenced, not only Abulaha and his disCiples, but also those Kabbahsts
belong~ng to the theosophic school Its ImpressiOn may already be noticed
m R. Aznel, Perus ha-Aggadot, p 5 and p 59
And the sages satd [Srfra Wa-yrkra, 32 12), "'no man shall see me and hve'
[Ex 33 20]-m theu hfehme they can not see but at the hme of the1r deaths
[they may]," and they are hke the candle whose hght waxes JUSt as 1t 1s about
to be exhngu1shed And th1s 1s what IS wntten, "you gather [ht "add"] the1r
spmts and they d1e" (Ps 104 29]-m that add1hon the1r spmt departs
This passage was mfluenced by the sentence proceedmg the above

passage m the Guzde "Yet m the measure m which the faculties of the body
are weakened and the fire of desires IS quenched, the mtellect IS
strengthened, Its lights achieve a wider extenswn " R Moses de Leon
borrowed this Idea of R Aznel' s m his Sefer ha-Rzmmon, MS Cambndge 151b,
fol 54a and m Mzskan ha-'Edut, MS Cambndge 1500, fol 14a, as well as m Sefer
ha-Zohar I, 218b-219a
8 On this topic, see Idel, "On the History," pp 3-6
9 See L Gmzberg, Legends of the jews (New York, 1946), vol 6, p 161,
n 948 Unlike Mmmomdes, who saw death by the kiss as the result of the
weakenmg of man's physical powers, Moses IS depicted here as bemg at the
height of his powers at the time of his death "and his eye was not dim"
[Deut 34 7]
10 MS Oxford 1582, fol 146 In Bent Menuhah (Jerusalem, 1950), p 16a,
we read, "and when the same m his wisdom reaches this place, he dies by
Erotzc Images for the Ecstatzc Expenence 207
the kiss, because of his great longmg "

11 Berakot fol 61b
12 6zar 'Eden Ganuz, MS Oxford 1580, fol. 48b.
13 MS Vatican 233, fol 109a
14 See above, Chapter 3, sub-section· devequt
15 Published by Scholem m Kabbalzstlc Manuscrzpts, p, 228 Another
disciple of Abulaha, the author of Ner Elohzm (MS. Munchen 10, f. 167b),
wntes that
He ordered us to hold our tongues agamst excessive speech concermng them

[1 e, the sefirot] and to place a rem to our thoughts and balances to our desire
for the love of God, lest the soul become separated from the body m Its great
desue, and seek the kisses of the hps of He who pours wisdom and love
The subshtuhon of Ben Azzm for R Akiva as the one who died by the
kiss likewise appears m a passage m MS Vatican 41, fol 34b, m the margms
"and Ben Azzai likewise desired the secret and went beyond the bounds to
seek It, and he died With the kiss "It IS possible that R Judah al-Bohm grafted
the Idea found m Hayye ha-'6lam ha-Ba onto a descnption of the death of Ben
Azzai, MS Vatican 283, fol 71b
"Ben Azzai looked and d1ed " He gazed at the radiance of the Shekhmah,
hke a man With weak eyes who gazes mto the full light of the sun, and his
eyes are dimmed, and at times he becomes blmded, because of the mtens1ty
of the hght which overwhelms h1m Thus It happened to Ben Azza1 the hght
overwhelmed him, and he gazed at It because of h1s great desire to cleave
to It and to enJOY It Without mterruphon, and after he cleaved to It he d1d
not wish to be separated from that sweet radiance, and he remamed
Immersed and hidden Withm It And his soul was crowned and adorned,
and that very radiance and bnghtness to which no man may clmg and
afterwards hve, as IS said, "for no man shall see Me and hve"[Ex 33 20] But
Ben Azza1 only gazed at It a httle while, and then his soul departed and
remamed [there], and was hidden away m the place of Its cleavmg, which IS
a most preciOus hght And this death was the death of the pwus, whose
souls are separated from all the ways of the supernal world
This passage was evidently wntten dunng the first half of the thirteenth
century, cf R Aznel's Perus ha-Aggadot, ed Tishby, p 19 For other
descnptions of Ben Azzm's ecstatic death, seeR Isaac of Acre, 6zar Hayyzm,
MS Moscow- Gunzburg 775, fol l38a, R Menahem Recanah, Perus [a-Torah,
fol 37d, etc
16 Psalms 116 15
17. This duality also appears in Gnosticism; see Hans Jonas, The Gnostic
Religion (Boston, 1963), p. 285. Sufism also contains testimonies to the death
of the mystic in a state of ecstasy. See above, Chap. 2, n. 50.
18. MS. Jerusalem 8B 1303, fol. 53b; MS. Vatican 295, fol. 6b. In his book,
'?eror ha-Mor, Ch. 6 [in Jellinek, Kerem Ifemed 9 (1956), p. 157], R. Isaac ibn
Latif writes: "When the human intellect actually cleaves to the intelligibilia,
which are the Active Intellect, in the form of the kiss." Ibn Latif's approach
influenced R. Yohanan Alemanno, Sa'ar ha-Heseq (Livorno, 1790), fol. 35a-b;
Collectanaea, MS. Oxford 2234, fol. 187a. In his Collectanaea, fol. 30a, Alemanno
cites a passage from Narboni's commentary to Averroes' On the Possibility of
Conjunction which speaks of the "preparation" of the Active Intellect: "Let
Him kiss him with the kisses of His mouth, and let him receive the Active
Intellect in the light of his soul which rises upon her." See Kalman P. Bland,
The Epistle on the the Possibility of Conjunction with the Active Intellect by Ibn Rushd
with the Commentary of Moses Narboni (New York, 1982), p. 96.
19. MS. Oxford 1649, fol. 204a.
20. See above, Chap. 3, par. 6.
21. The author of this work may be alluding to the gematria 10 x 26 [i.e.,
the name YHWH] = 260 [the gematria of Gerizim, in the deficient spelling used
in Scripture].
22. MS, Miinchen 22, fol. 187a; MS. New York JTS 839, fols. 105b-l06a.
The vision of light while in the ecstatic state at the time of death, described
in Sefer ha-'?eruf, is similar to what is already found in a text from the circle
of Sefer ha-'Iyyun. Several manuscripts contain a passage belonging to this
circle (MS. Vatican-Urbino 31, fol. 164a; MS. New York JTS 839, fol. Sb; etc.),
which reads:
From the time that the righteous person departs to his eternal home, he sees
the light of the sphere of the intellect, and immediately he departs. As if the
Holy One, blessed be He, has created it and made it known to the eye. And
Moses saw the light of the Zebu!, and immediately died. And why all this?
Because the body has no strength to stand it.
Here, there is no direct connection stated to death by the kiss, but the
author of Sefer ha-Peli'ah did draw a connection between the passage from the
circle of Sefer ha-'Iyyun and the image of the kiss (Koretz, 1788, fol. 106b):
Know that at the time that the righteous person departs to his eternal abode,
he sees the light of the sphere of the intellect, and his soul immediately
departs and leaves the body. And know that he is shown it in accordance
with the level of that righteous person and his cleaving to that light, and he
immediately cleaves [to it], for there is no strength in the body to withstand
the soul's longing when it sees that light; and Moses, as soon as he saw the
light of the dwelling of the supernal Zebu!, immediately cleaves there. And
the vision of the light which is visible to the righteous whose soul is there is
called the kiss.
Here, as in Sefer ha-~eruf, death is the cause of ecstasy, and not vice
versa. The vision of and cleaving to the light are a Neoplatonic motif, which
appears frequently in Bahya Ibn Pakuda.
One ought to point out that in a text from the circle of Sefer ha'Iyyun, the
meaning of the sphere of the intellect is similar to that of empyreum. On the
relationship between the two concepts, see Colette Sirat, Mar'ot Elohim
le-Rabbi I:fanofs. ben Selomo al-Qonstantini Gerusalem, 1976), pp. 16-17, and see
also the Talmudic discussion of the light concealed for the righteous in
I:fagiggah 12a.
23. I refer to the passages in Recanati, Perus /a-Torah, fol. 38b and 77c.
These statements have an explicitly Neoplatonic cast, based upon the ideas
found in R. Ezra, Perus la-Aggadot, printed in Liqqute Sifs.ehah u-Fe'ah, fols.
7b--8a, and in R. Azriel's Perus ha-Aggadot, p. 40. While R. Ezra and R. Azriel
do not draw any connection between the cleaving of the individual soul to
the supernal soul and death by the kiss, such an association does appear in
Recanati. Recanati's Perus /a-Torah influenced, on the one hand, R. Judah
Hayyat's Ma'are!_et ha-Elohut (Mantua, 1558), fol. 95a-96b, and Christian
Kabbalah, on the other. See Ch. Wirszubski, Three Chapters in the History of
Christian Kabbalah [Heb.] Gerusalem, 1975), pp. 11-20; Edgar Wind, Pagan
Mysteries in the Renaissance (Darmondsworth: Penguin, 1967), pp. 155-156;
F. Secret, L£s Kabbalistes Chretiens de Ia Renaissance (Paris, 1964), pp. 39-40; B.
C. Novak, "Giovanni Pico della Mirandola and Johanan Alemanno," JWCI
vol. 45 (1982), pp. 140-144.
24. See Moses ibn Tibbon, Perus Sir ha-Sirim (Lyck, 174), p. 14; R. Ezra,
Perus Sir ha-Sirim (in Kitve ha-Ramban, ed. Chavel p. 485), which was directly
influenced by Maimonides and by R. Joseph ibn Aknin, Hitgalut ha-Sodot
ve-Hofa'at ha-Me'orot Gerusalem, 1964), p. 24; and A. S. Halkin, "Ibn Aknin's
Commentary of the Song of Songs," Alexander Marx Jubilee Volume (New York,
1950), pp. 396ff.
25. On the difference between Abulafia and the Kabbalists in their use
of the image of sexual union, see the end of Chap. 4.
26. R. Zaehner, Mysticism, Sacred and Profane (Oxford: Oxford University
Press, 1961), p. 151. There is a similarity between Abulafia's understanding
of sexual union and that appearing in Ibn 'Arabi, La Sagese des Prophetes (Paris,
1955), pp. 186-187. On prophecy seen as intercourse between the human
intellect and the logos, see R. A. Baer, Philo's Use of the Categories Male and
Female (Leiden, 1970), pp. 55ff., p. 57. The pair of concepts, Active Intellect
and Passive Intellect, were identified as male and female by Postel: see De
Etruriae regionis (Florence, 1551), p. 144. This treatise is cited in the
210 The Mystzcal Experzence zn Abraham Abulafta
mtroduchon to the English edthon of Colloquzum of J Bodm - M L D Kuntz,

ed (Prmceton, 1975), pp lvm-lix, n 112
27 Published by Scholem, Abulafta, p 232, and compare the end of Sefer
ha-Zeruf, MS Pans BN 774, fol 33b, and above, Chap 3, n 223
28 Numbers 12 8
29 6zar 'Eden Ganuz, MS Oxford 1580, fol 131b--132a, compare also
Idel, Kabbalah- New Perspectzves, pp 206-207
30 MS Mtlano Ambrostana 53, fols 170b--171a
31 On the sources for thts evaluation of Song of Songs, see S
Lteberman's comments m Scholem's book, fewzsh Gnostzczsm, p 119, and n 1
32 On the companson of the soul to a woman, see Hans Jonas, The
Gnostzc Relzgzon, pp 283--284 and Plotmus' remarks m Ennead VI, 9 9 (ed
MacKenna, p 629) "The soul ts always an Aphrodite The soul m Its
nature loves God and longs to be at one wrth Him, m the noble love of a
daughter for a noble father See also Werblowsky's comment m Tarbzz 34
II
(1965), p 204, and Meister Eckhart's, "Woman-that IS the most noble term
11
wtth which we may designate the soul 1t IS a more noble word than vugm
See R Schurmann, Maztre Eckhart ou Ia JOze errante (Pans, 1972), p 46, 181,
A E Warte, The Way of Dzvzne Unzon (London, 1915), p 203
33 The two stages m progress towards prophecy correspond to
knowledge of conventional truth, I e , the secrets of Torah and the reasons
for the commandments, and knowledge of the mtelligrbtlia Thts evaluation
places the commandments on a lower level than most Jewrsh phtlosophers
would he prepared to acknowledge, Abulaha's distmction here between
conventional truth and the mtelligtbiha IS Simtlar to that of his Provencal
contemporary, R Levi b Abraham, who wntes m Lzwyat Hen, MS Munchen
58, fol 84b
The Torah said Behold I have placed before you today hfe and goodness
and death and evil [Deut 30 15] [Th1s refers to] the practical command-
ments, of wh1ch It IS said, good and evil that IS, hfe -knowledge and
mtellectual commandments-and foolishness-that Is, death And the good
m his eyes and the evil m h1s eyes [refers to] the practical commandments,
of which It IS said good and evil
Thts divtston of the commandments, based upon R Sa'adya Gaon,

radically alters his schema It should be noted that a stmllar dtvision to that
of R Levi IS found m a work wntten m the Onent, stnkmgly reflectmg Suftc
11
mfluence, see fol Rosenthal, "Judaeo-ArabiC Work under Suftc mfluence,
HUCA vol 15 (1940), pp 448-449
34 MS Munchen 58 fol 323a, prmted With some vanahons m Sefer
Erotzc Images for the Ecstatzc Expenence 211
ha-Pelz'ah, fols 52b-c I have made some mmor corrections to the verston m
MS Munchen, hased upon the text m Sefer ha-Pelz'ah In an eptstle known
as Milzref la-kesef, MS Sasson 56, fol 33b, Abu1aha wntes
And by hts concentration, he prepares the bnde to recetve the mflux from
the power of the bndegroom The Dtvme elements [1 e, the dtvme letters
and the mtelhgtbilla] should move the mtelhgtbtha and by persisting m hts
concentration and mtenstfymg and strengthemng It and by hts great destre
and the strength of his longtng and the persistence of his yearmng to attam
the cleavmg and the kiss, the strength of the bnde and her name and her
power will be mentioned favorably and preserved for ever for thts IS their
law, and the separated thmgs Will be Jomed and the conJOmed thmgs
separated, and reahty will be turned about
Here, too, the 1mage of bnde and groom alludes to the human soul and
the Active Intellect, which are umted by the speoal techmque of Abulafia
On "Torah, wtsdom and prophecy," See also above, Chap 1, m a quotation
from Ozar 'Eden Ganuz (n 21)
35 See Cantzcles Rabba 1 11
36 The meamng of the 1d10m Kenesset Yzsra'el [the collectivity of Israel]
1s explamed as follows m Imre Sefer, MS Pans 777, p 57 "The secret of
Kenesset Yisrael, whose secret IS Kenesset Yod Sar el [I e , the collectivity of
Yod, the prmce of God], for the whole person IS one who gathers all and IS
called the congregation of Jacob " Further on, Abulaha speaks of Kenesset
Ytsrael m the sense of the Shekhmah or the tenth sefuah but, as we have
seen m our d1scuss10n of the concept of Shekhmah, this 1s also liable to be
part of the human soul See Lzqqute R Nathan, MS New York- JTS 1777, fol
34a
Maharan [said], Kenesset Yzsra'el alludes to the gathenng of the souls of the
nghteous of Israel, which bnngs down mercy and favor upon the poor one,
but not upon all the souls wtthm the body, for It alludes only to the
Intellective soul
In Or ha-Menorah, a work wntten man Abulahan vem, MS Jerusalem

8° 1303, fol 28b, we read
And the power of speech, called the Rational Soul, whtch received the Thvme
mflux called Kenesset Yzsra'el whose secret IS the Active Intellect whtch IS
also the general mflux and wh1ch IS the mother of the mtellect of the world
See R Moses Knspm, Perus Serna' Yzsra'el, MS Parma 105 fol 45b It
may be that this represents a metamorphosis of the Kabbalistic interpretation

of Kenesset Yisrael, as was already known to the school of Nahmanides, who
writes of Kenesset Yisra'el that "she is the gathering of all." See Scholem, Pirqe
Yesod, p. 284.
37. Compare the acrostic of the poem appearing in the epistle, Seva'
Netivot ha-Torah, p. 5: "Abraham Abraham descended, Abraham Abraham
ascended," In light of what has been stated in Gan Na'ul, it may be that we
ought to interpret the verbs yarad and 'alah (descended; ascended) as referring
to the mystical ascents and descents of Abulafia himself.
38. Song of Songs 3:6.
39. Ibid., 1:11.
40. See Siddur Rav 'Amram Gaon, ed. Frumkin ijerusalem, 1912), vol. 2,
pp. 406-407. The text of the blessing recited by the bridegroom is, "Blessed
art thou, o Lord God, King of the universe, who placed a nut in the Garden
of Eden, a lily of the valleys, that no stranger may rule the closed well,
therefore have you placed the beloved fawn in purity." It is clear that this
refers to the virginal blood, and the fact that this blessing was recited over a
cup of wine-"he is required to recite it if there is a cup"-strengthens its'
sexual connotation. While the editor argues that, in his opinion, "there is a
textual error here, and in bless of egoz [nut] one should read zug [couple],"
this argument in fact has no basis in either the manuscripts or in the subject
itself. The version as cited by Abulafia, as well as the interpretation that he
gives, completely rules out any possibility of the reading, zug.
41. The comparison of the woman and the soul to a nut and a garden
likewise appear in Perus Sir ha Sirim of R. Moses ibn Tibbon (Lyck, 1874), fol.
20b: "And it may be that they compared the woman to the nut because of
her meanness and her attachment to matter, and she is called a garden (ginnat)
in the feminine form, because of her meanness . . . and the soul of man is
compared to the nut."
42. Guide I:lO, without referring or relating to the verbs in Song of Songs.
43. MS. Vatican 233, fol. 115a, and see note 180 in the previous chapter.
44. MS. Miinchen 408,fol. 65b; see Idel, Abraham Abulafia, p.193.
Compare also fols. 72a-b there with the passage printed here.
45. The following gematria appears in the passage at the end of Sefer
ha-f,eruf, MS. Paris BN 774, fol. 35a: ta'anug (pleasure) 529 he-!zatan
veha-kalah (the groom and the bride) ha-~o!£mah ha-Elohit (the Divine
wisdom), which concisely expresses the main features of Abulafia s view of
the subject.
46. MS. Vatican 233, fol. 106b-107a.
47. See, e.g., Guide III:l3, "its object or its final end, which is the most
important of the four causes," Further on, in the passage from Sefer Or
ha-Se!_el, Abulafia writes, "and the purpose is the most elevated of the
reasons."
48. MS. Oxford 1605, fol. 7b; cf. Or ha-SeJsel, MS. Vatican 233, fol. 128a,
"and according to the prophet who derives pleasure in attaining the form of
prophecy [i.e., a mystical experience]."
49. MS. Oxford 1580, fol. 163b--164a.
50. The comparison of the soul and the body to a horse and its rider is a
common one. See the material gathered by H. Malter, "Personifications of
Soul and Body," JQR vol. 2 [N. S.] (1911), pp. 466-467.
51. See Sefer Raziel: "More than a young man, who has gone many days
without going to a woman, and he desires her and his heart burns, etc.-all
this is as nought in comparison with [his wish] to do the will of the Creator."
In R. Eleazar of Worms' Sefer ha-MalaJs.im; "And at the time that a young man
engages in intercourse and shoots like an arrow [i.e., ejaculates], that
selfsame pleasure is as nought compared with the slightest pleasure of the
World to Come." Sefer lfasidim: "And that joy [in the love of God] is so strong
and so overwhelms his heart, that even a young man, who has not gone to
a woman for many days, and has great desire, and whom his seed shoots
like an arrow he has pleasure-this is as naught compared with the
strengthening of the power of the joy of the love of God." These sources are
gathered by M. Guedemann, Ha-Torah weha- lfayyim be-yeme ha-Benayim
(Tel-Aviv, 1953), I, p. 124, n. 2. In 'Ez lfayyim by R. Isaiah b. Joseph, a
Byzantine Kabbalist, written in the first half of the fourteenth century (MS.
New York- Columbia 16l.S.1, p. 60), we read:
Know that the pleasure of the indwelling of prophecy, which is the influx
of the Active Intellect, known in Arabic as kif 'aqal fa'al, is similar to the
pleasure derived from intercourse, with the following difference between
them: namely, that when a man completes the evil act of intercourse he
despises it, but the influence of the intellect is the opposite.
See note 113 below.

52. Metaphysics XII, 7, fol. 1072b; Ethics, end of Chap. 7, fol. 1174a-1176a.
53. Hilkhot Tesuvah 8:2; Haqdamah le-Pereq lfeleq, (Sefer ha Ma'or, Tel-Aviv,
1948, pp. 121-122): Guide III:51. Maimonides took care to emphasize that the
pleasure which accompanies apprehension "does not belong to the genus of
bodily pleasures."
54. Compare his statement, appearing in his earlier work, Maftea~
ha-Ra'ayon, MS. Vatican 291, fol. 21a: "And I see that until Him [i.e., God],
the quintessence of all experience arrives as there comes from in all the
wisdom of logic [and] to every intellective soul [comes] the pleasure of
vision." Compare also the comments of R. Isaac b. Jacob ha-Cohen in his

work, ha-A?ilut ha-Semalit, in Scholem, Madda'e ha-Yahadut II, p. 85: "And the
force of this great influx is that it is the pleasure of the inner souls, and the
joy of the spiritual bodies."
55. Sami S. Hawi, Islamic Naturalism and Mysticism (Leiden, 1974), pp.
72-73.
56. See Edgar Wind, Pagan Mysteries (op cit., n. 23), pp. 60ff.
57. MS. Jerusalem 8B 148, fols. 29b--30a. The author makes use of the
verse, "for your maker is your husband, the Lord of Hosts is his name" (Isa.
54:5), in order to emphasize that only by the soul's connection with the
intellect has it eternal existence.
58. MS. Moscow-Giinzburg 775 fol. 179b; see above, note 43.
59. Kiddusin fol. 2a.
60. Eccles. 9:9.
61. Prov. 18:22.
62. Prov. 31:10.
63. Prov. 6:23.
64. Pesa~im fol. 112a.
65. MS. Moscow-Giinzburg 775, fol. 181a.
66. Berakot fol. 3a.
67. MS. Moscow-Giinzburg 775, fol. 160a.
68. On this phenomenon, see Werblowsky, Joseph Karo, pp. 50-54.
69. Is there a connection between the use of the Arabic word and its
connection to prophecy, and the statement in Berak_ot fol. 55b: "R. JoP.anan
said, 'If he woke up and there was a verse on his lips, this is a minor [form
of] prophecy"'?
70. MS. New York- JTS 1777, fol. 33b.
71. In Liqqute R. Nathan, the crown (atarah) sometimes refers to the world
of intellect; see Idel, "Mundus Imaginalis, Studies essay V.
72. The word matoq (sweet), used to refer to a sensation of pleasure, also
comes to refer to spiritual pleasure. See MS. Jerusalem 8B 148, fol. 67a. See
also Ceo Widengren, Literary and Psychological Aspects of the Hebrew Prophets
(Uppsala- Leipzig, 1948), pp. 101-102.
73. On the spiritual seed, see J. G. Liebes, "Illumination of the Soul and
Vision of the Idea in Plato" (Heb.), Studies in Mysticism amd Religion Presented
to Gershom G. Scholem (Jerusalem, 1967), pp. 152-161.
74. See Leisegang, La Gnose, pp. 28-29; Philo, De Somniis, I, 199-200.

75. See Walter Wili, "Die Geschichte des Geistes in der Antike,"
Eranosjahrbuch vol. 13 (1945), pp. 79-87.
77. Deut. 30:19.
78. Tamid fol. 32a.
80. MS. Jerusalem 8B 148, fol. 31a. See also Seneca, Epistulae ad Lucilium
73, sec. 14: "There is no wisdom without the help of God; in the bodies of
people are scattered Divine seeds." See also Nicolas Cusanus, in ldiota III, de
mente, c. 5, "Mens est divinum semen."
81. MS. New York JTS 1777, fol. 33a: see also R. Judah Loeb of Prague,
Derus 'al ha-Torah (Warsaw, 1871), p. 72:
There is a complete similarity between man and the earth; for just as the earth
has sown in it wheat and all kinds of seed, clean and good, which take root
in it within the dust, and which it then causes to spring forth; so does God,
may He be blessed, place the pure and clean soul within man, a Divine
portion from above, within the human body.
The planting of the soul with the body also appears in Sefer ha- Ne'elam,
written at the beginning of the fourteenth century; MS, Paris BN 817, fol. 73b.
82. It is worthy of note that the connection between seed and light, which
appears in Tantra, is alluded to in Sefer ha-Zohar II, fol. 167a:
Similar is the foundation of man at his birth. First he is the "seed" which is
light, because it carries light to all the organs of the body, and that "seed"
which is light sheds itself abroad, and becomes "water."
Cf. Iggeret ha-Qodes, Chap. 3 (Chavel, p. 326): "for man's seed is the vital
substance of his body and the light of his radiance." See also Mopsik, Lettre
sur Ia Saintete (n. 1 above), p. 289, n. 86.
83. See section 155 in ed. Margalioth, and Scholem's remarks, Das Buch
Bahir (Darmstadt, 1970), pp. 111-112, and p. 169.
84. See, for example, R. Ezra, Perus ha-Aggadot, MS. Vatican 441 f. 53b;
Liqqute Sils_e!wh u-Fe'ah (on Masels_et Qiddushin), fol. 14a; R. David b. Judah
he-.f:Iasid, ed. Matt, Mar'ot ha-Zov'ot, p. 135.
85. Sefer I-fayye ha-'Olam ha-Ba, MS. Oxford 1582, fol. 27a-b.
86. On the image of impregnation in Gnosis, see Leisegang, La Gnose,

pp. 28-29.
87. See G. Scholem, "On the Doctrine of Transmigration in Thirteenth
Century Kabbalah" (Heb.), Tarbiz 16 (1945), p. 136, n.5. The source of the
quotation is MS. Parma, de Rossi 68, fol. 16a; cf. Scholem, Les Origines, pp.
481--485; E. Gottlieb, Introduction to Mesiv Devarim Nef5.o!lim Oerusalem, 1969),
p. 20, sec. 4; and G. Vajda, Recherches sur la Philosophie, p. 81, n. 1. See also
MS. New York- JTS 1889, f. 32a, "and to those singular elders who are worthy
of entering into the secret of the 'ibbur, to them was the secret of the
Shekhinah revealed."
88. Les Origines, pp. 481--482, n. 205.
89. MS. Leipzig 39, fol. 8b.
90. On a possible connection between sod ha-'ibbur and Sefer Yet:irah, see
Vajda's note, cited aove, n. 87.
93. MS. Paris BN 777, pp. 46--47; MS. Muii.chen 40, f. 247a-b. The passage
is based upon several gematriot: neqevah (female; 157) =isah (woman; 306) =
fulwah (Eve; 19)= fulsqah ha-nevu'ah (she desired prophecy) =482; seti wa 'erev
(warp and woof)= 988 =pite!w patua~ ([his] opening is opened) =pata~ (opened)
= satam (closed)= Maftea~ kasfani (magical key).
94. Eccles. 9:15.
95. In Sitre Torah (Sod ha-Sem Ben, MS. Paris BN 774, fol. 121a), Abulafia
defines the difference between male and female as follows:
And know that every thing which is a cause or an influx or the like is called
son, and if it is a lowly power, it is called daughter or female or woman or
some similar name, and among these is Bat Qol ("heavenly voice"; literally
"a daughter of a voice"), and if it is a strong power, it is called a male son
or a man.
96. On the term ~otam (seal) as a designation for the Active Intellect, see
Ginnat Egoz, fol. 58c (the second folio), "For he, may He be blessed, places
form in all shapeless matter, and by means of this the Tenth Intellect, called
isim, whose basis is the name YHW (isim = 461 = sem YHW) which is given
over to him by the natural seal, and therefore he is able to portray and to
give form to shapeless matter." On the seal and the impression as an image
for the Active Intellect, seeR. Isaac ibn Latif, Ginze ha-Melef5., Chapter 5 (KofgJe
Yit:fulq vol. 28, p. 14): "And on the upper impress found in the intellect, the
seal, the forms without purpose and without time"; see there also Ch. 8, p.
7, Likewise, in Rav Pe'alim (Kokve Yizhaq 25, p. 9), sec. 14:
The secret of the supernal imprint and the lower one is also through that
which the mouth cannot utter nor the ear hear, which is alluded to somewhat
in a closed manner, "in our form and image," "in his image and form." And
what is like this is not this, and the sages said [see Rashi on Gen. 1:27], "in
the image made to him."
See also Ibn Latif's f.urat ha-'Olam, p. 17; Liwyat Ifen of Levi b. Abraham
(MS. Miinchen 58, fol. 84b); and M. Steinschneider, Al-Farabi (St. Petersburg,
1869), p. 253, n. 2.
97. The expression ''warp and woof" (seti wa-'erev) also carries a sexual
connotation. In 6p~r 'Eden Ganuz, MS. Oxford 1580, f. 4b-5a, Abulafia writes:
peras milah berit 'Esav (half, circumcision, covenant, Esau > 988), which is warp
and woof (§eti wa-'erev > 988), to make it known that thusly do we this
covenant: We cut the flesh of desire to the honor of the Name, and we reveal
the crown and cut the permitted flesh, warp and woof, and we make a
covenant of peace (berit salom > 988). In circumcision (milah] we cut along the
warp, and in peri'ah [i.e., the secondary stage of circumcision] we cut along
the woof.
See also ibid, fols.51a, 65a and 169b-l70a.

98. Abulafia speaks of impregnation elsewhere, again with extreme
brevity: We-Zot li-Yihudah, p. 14; Seva' Netivot ha-Torah, p. 1; Imre Sefer, MS.
Miinchen 40, fol. 277b, but his discussions there are obscure.
99. MS. Warsaw 229, fol. 9a. This passage is based upon the following
gematriot: yemino (his right hand) 116 galgal ha-adam (the sphere of man);
semolo (his left hand) 377 galgal ha-isah (the sphere of the woman). The sum
of the two, plus the conjunctive letter vav ( 6) is 499 pe'ulah be-isah (act in
the woman) po'el ba-is (act in the man). The sum 493 [that is, the same sun
without waw) sefa 'le-ahavah (influx to love) ahavah la-sefa' (love to influx).
Arba'ah (four) 278 'ibbur (impregnation); !zamisah (five) 353 sod ha-'ibbur
(the secret of impregnation or intercalation). For further details concerning
this Kabbalist and his works, see Eliav Shochetman, "Additional Information
on the Life of R. Abraham Castro" (Heb.), Zion 48 (1983), pp. 387-405. The
phrase "the sphere of man," occurs already in Abulafia's works; see Chap.
3, n. 170.
100. The metaphor of the father, mother and son also appears in R.
Abraham Kohen Herrera, Sa'ar Ha-Samayim (Warsaw, 1864), who writes in
Part 8, Chapter 14 (fol. 73b-74a):
218 The Mystzcal Expenence m Abraham Abulafza
For JUSt as from the father and the mother, who are two dtshnct subjects,
wtth dtfferent personae, there takes place the complete, whole begmmng of
the becommg of the son, so from the mtelhgtbtha and the power of the
mtellect, hke male and female who between them also change, there comes
about the begmnmg of the mtellectwn or of the mtellect whiCh IS completely
m actu And know that, JUSt as the father may not stre the son Without
an mtermedtary, but by means of the seed sown m the belly of the
mother so It IS wtth the mtelhg~btha whtch IS not connected
See his comments concermng Anstotle and Galen further on m this same
chapter
101 MS Oxford 1582, fol 78b It Is worth mentionmg that the redemption
of the son already has eschatological sigmficance m the Talmud, Bava Kamma
fol 80a, It IS referred to there as yesu'at ha-ben, the remarks of the Tosaphistic
authors on this passage allude to an eschatological aspect
103 Ex 1315
104 MS Oxford 1580, fol 155b On fol 122a m the same work, It IS stated
"and the meanmg of the [commandment of] the first-born IS known, namely,
that It Is the human mtellect "
105 MS Rome- Angelica 38, fol 12a, MS Munchen 285, fol 14a.
107 MS leipzig 39, fol 1a
108 Gen 53
109 MS Pans BN 774, fol 121a, MS New York- JTS 2367, fol 19b
110 In the Adab literature, we fmd the saymg "Wisdom IS the eternal
child of man." See Franz Rosenthal, Knowledge Tnumphant (leiden, 1970), p
321 Muslim mysticism also recogmzes the Idea of destroymg the body m
order to rebmld the new man with the md of wisdom see L Massignon,
Eranos;ahrbuch vol 16 (1947) p 403 and Meyerovitch, Mystzque et poesze, pp
261-262, and n 7 The connection among ben- bmah- bmyan appears m the
fifteenth century wntmgs of R Moses ha-Kohen Ashkenazi In his polemic
with R Michael ha-Kohen, which took place m Candia, Crete, he wntes
(MS Vatican 254, fol 7a)
"In hts form and tmage" -phystcal offspnng and spmtual offsprmg Then
he established for htm from them an eternal bmldmg, whtch shall never dte,
for tt 1s an estabhshed halakah that one must beget a male and a female And
th1s alludes m the male to- begettmg spmtual sons, that IS, who are on the
level of a male, and the female alludes to physical children, for the
preservation of the species, and these are on the level of female
Erot1c Images for the Ecstat1c Expenence 219
Bmldmg, as a symbol of acqumng a perfection wh1ch 1s not destroyed,

IS alluded tom R Judah Moscato's Nefuzot Yehudah, Derus 9 (fol 27a):
These three attamments---w1sdom, strength and wealth-mclude all the

goods of the soul, the body and possessions, and the three are mcorporated
m the verse, "Let not the wise man reJOice m his Wisdom, etc " Uer 9 22]
Fmally, our eyes have seen that the world-that IS to say, man, who IS called
a microcosm, as IS known-Is constructed hke Adam before his sm, and was
destroyed after his rebellion, and was rebmlt m Abraham and his seed, m
their receiVmg of the Torah, and was destroyed when they corrupted their
ways m makmg the golden calf, and It IS to be rebmlt permanently when
they return to theu former level, and then destruction will cease forever
And correspondmg to these are the three temples, for the first was bmlt and
destroyed, and the second was bmlt and destroyed, and the third shall be
bmlt and Will be established, It will not be moved but will forever be settled
See also Berals_ot 33a "Whoever possesses understandmg, 1t 1s as 1f the

Temple was bmlt m h1s hfetime " R Shalem Shabaz1, m h1s Hemdat Yam1m
Oerusalem, 1956), f 3a, wntes "The Temple alludes to the ratiOnal soul of the
nghteous man "
111 MS New York JTS 2367, f 61a The passage 1s based upon a saymg
m Berak_ot 3a Th1s Talmud1c d1ctum was mterpreted m a s1mliar fashwn by
R Joshua ben Moshe ha-Lev1 m h1s answer to R Joseph G1katilla, MS New
York-JTS 1589 (ENA 1674), fols 86b--87a
"And the thud watch IS when an mfant cnes m the bosom of Its' mother, and
a woman speaks [1 e couples With] her husband" Now, my brother, know
and understand that the mfant refers to the Intellective Soul, which IS pure
and clean, from underneath the throne of glory and, hke the mfant, who
does not know either to abommate evil or to choose good, so IS the Intellective
soul unable to receive and to understand the WISdoms from the mtelligibiiia,
because It IS sunken m refuse and filth And the ammal soul, together with
It, suck from the breasts of theu mother, and those breasts from which she
sucks are the two Torahs, the Wntten Torah and the Oral Torah, and her
mother IS the D1vme wisdom, as IS smd, "Yea, If thou call for understandmg"
[Prov 2 3]---do not read 1m [1£], rather em [mother, 1,e , the verse should be
read, "call understandmg your mother"] And the woman coupling With her
husband IS the mtellechve soul, wh1ch umtes w1th her husband, who 1s the
Holy One, blessed be He, as IS sa1d, [Isa 54 5], "for your Maker IS your
husband, the Lord of Hosts IS h1s Name "
112 See Gmseppe Sermonetta, "Judah and Emmanuel of Rome-From

Rahonahsm to Mystical Fa1th" (Heb ), Hztgalut, Emunah, Tevunah (Ramat-Gan
Bar-Ilan Umvers1ty Press, 1976), p 58ff
113. 6-r-ar ha-lfo!_mah, MS. Mussaioff 55, fols. 104a-105a, with omissions.
On another similarity between R. Isaiah and Abulafia-the metaphor
comparing the mystical process with sexual intercourse-see note 51 above
and Chap. 20.
114. The reference here is to the Active Intellect, which~ws "into the
world and not upon a portion of the human soul." The term selanu (our) is
intended to distinguish it from "the Active Intellect of the separate
intelligibilia," a term appearing further on in the passage, and referring to
the first separate intelligibilium, identified with Keter.
115. See Yitzhak Baer, "Kabbalistic Teaching in the Christological
Doctrine of Abner of Burgos" (Heb.), Tarbiz 27 (1958), p. 281, and nn. 7--8
[reprinted in his Me~qarim u-Masot be-To/dot 'Am Yisrael Oerusalem, 1986),
vol. 2, p. 372].
116. Zohar III, 290b. On the souls as sons of God, that is, as the outcome
of the union between Tiferet and Malkut, see Zohar I, 82b, and see also Sefer
ha-Nefes ha-lfafcamah, fol. 3, col. 2b: "All the higher soul is an example of her
Creator, like the image of the son from the father, for he is its building,
literally; thus, the higher soul is the building of her Creator."
117. See Ch. Wirszubski, Three Chapters in the History of Christian Kabbalah
Oerusalem, 1975), p. 54 and n. 4, and p. 56, n. 4. It is worth mentioning that
this identification between God and Wisdom appears again in Abulafia in
Sefer ha-Ge'ulah, MS. Chigi, I, 190.6, fol. 292a, "and they called Wisdom son
and related it to the son" (in the Hebrew source). See also note 122 below.
118. Hermetica, ed., Walter Scott (London, 1968), I, pp. 240-241; R.
Reitzenstein, Hellenistische Mysterienreligion (Leipzig, 1970), pp. 75ff.
119. Underhill, Mysticism, pp. 122-123.
120. Meyerovitch, Mystique et poesie, p. 264.
121. I refer to the concept sakya putto--i.e., the son of the Buddha. See
also Mircea Eliade, "Rites and Symbols of Initiation," The Mysteries of Birth
and Rebirth (New York, 1965), pp. 53 ff; The Secret of the Golden Flower, ed., R.
Wilhelm (New York, 1962), p. 9.
122. Giles Quispel, "The Birth of the Child," Eranosjahrbuch vol. 40 (1971),
pp. 235--288; Erich Newmann, The Origin and History of Consciousness (New
York, 1962), p. 253; H. Corbin, Creative Imagination in the Sufism of Ibn 'Arabi,
(Princeton, 1969) p. 172, pp. 346--348, nn. 70-71; idem, "Divine Epiphany and
Spiritual Birth," Man and Transformation, Eranosjahrbuch, vol. 23, (1959), p.
109, and n. 94. While al-walad al-tamm, the birth of the complete child, takes
place in the pleroma, there, too, the sense is the actualization of "the spiritual
man." It is worth mentioning here the words of Pico della Mirandola, in his
work On the Glory of Man, dealing with the transformation of man into an
angel and a son of God by means of his intellective powers. Perhaps in this
context one ought to interpret the term intellectus as referring to the human
intellect: in Chaldean Thesis, No. 13, we read, "Per puerum apud interpretes,
nihil aliud intelligibiler quam intellectum." Ch. Wirszubski, Three Chapters in
the History of Christian Kabbalah, p. 34, explains the word puer ("youth") here
as alluding to Metatron, i.e., the Active Intellect. However, it may be that
Pico is referring here specifically to the human intellect; see p. 66, n. 23 in
that work, and note 117 above.
123. MS. Rome-Angelica 38, fol. 36a. On the subject of intellective and
mystical development at the age of forty, see Ide!, "On the History," where
we discuss the quotations cited below.
124. The concept of man's spiritual redemption is discussed by Ide!,
"Types of Redemptive Activity," pp. 259-263. I have cited there additional
material from the writings of Abulafia and his circle on this subject.
125. See Ide!, "On the History," pp. 2-3.
126. Genesis 25:20.
127. For the sources of this view, see the material gathered by Urbach,
The Sages, p. 790, n. 60- 61.
128. malad (the birth) 80 (i.e, the Hebrew letter) Mem. It is worth noting
that the parallel malad 80 me"m limud (study) appears in Seva' Netivot
ha-Torah, p. 17, which discusses the spiritual creation of study and the
physical creation of birth. Compare also the remarks cited by R. I:Iayyim
Vital, Sa'are Qedusah, Sec. 4 (MS. British Library 749, fol. 21a- b):
I have found that the matter of the nature of prophecy is that it is an influx
poured out by the Name, may He be blessed, upon the intellectual faculty
by means of the Active Intellect, and afterwards upon the imaginative faculty,
[so that] he forms parables and images. But Moses, our teacher, did not
[prophesy] via the imaginative faculty at all, but [the flow was] from the
Active Intellect to the separate human intellect. Therefore Moses fasted ...
for forty days, corresponding to the formation of matter [i.e., of the human
fetus] during forty days, to weaken all powers of matter, in order to attain
prophecy with wholeness.
As R. I:Iayyim Vital knew at least two of Abulafia's works, it seems

probable that he read the above passage in one of his books or those of one
of his circle.
129. Exodus 34:28.
130. See above, note 102.
131. MS. Oxford 1582, fols. 22b-23a.
132. See the Derasot of R. Joshua ibn Shuaib (Cracow, 1573), f. 86d:
"'Forty times he may hit him, he may not add' (Deut. 25:3). Our sages
222 The Myst1cal Expenence m Abraham Abulafta
explamed that this number corresponds to the fetus, whiCh IS formed on the
fortieth day, and to the Torah which was giVen at the end of forty days" See
also R Judah Moscato, Nefuzot Yehudah, Derus 9, fol 25b
133 Based upon Exodus 24 18, I Kmgs 19 8
134 It IS worth mentiomng here the words of Meister Eckhart
We are celebratmg the feast of the Eternal birth which God the Father has
borne and never ceases to bear m all Etermty whilst this birth also comes to
pass m Ttme and m human nature Samt Augustme says this birth IS ever
taking place But If It takes place not m me, what avails 1t? Everythmg
hes m this, that It should take place m me
Quoted from Underhill, Myst1c1sm, p 122 See also the comment of

Angelus Silesms m his book, The Cherubtc Voyager, I, 61, "But If Jesus were
to be born a thousand times m Bethlehem, but not mside you, you would
be lost for etermty "
135 I have found this Idea alluded to only m Imre Sefer, MS Munchen
40, fol 247b, where Abulafia wntes, with extreme brevtty, "the power of
tmagmation (koah ha-z1yyur), which IS mmgled wtth the creative power (koah
ha-yozer) and the creaturely power (koah ha-yezur) until the fortieth year,
whtch are m the Image of the forty days "
136 MS Rome Angehca 38, fol 14b-15a MS Munchen 285, fol 39b
Munchen 43, fol 208a For a detailed analysts of thts quotation see above,
Chap 3, the section on devequt
137 Psalms 99 1
138 Based upon II Kmgs 9 12, 3, 6
139 MS Rome-Angelica 38, f 18b, and see also fol lOa, "But he practiced
hztbodedut (I e , concentration) and saw VISions and wrote them down and
thus came about thts book, and call It a book of testimony, because It ts a
Witness between us and God that he nsked hts soul on the day he went
before the Pope (Hebrew aplftyuta [stc]), therefore there were born to htm
two mouths (setey p1yot) "
140 MS Jerusalem 8B 148, fol 33b The expressiOn, "natural change"
(smnuy tw'1) regardmg the change mvolved m the appearance of the mtellect
IS also mentioned m another book connected wtth Abulafta's ctrcle, namely,
Sefer ha-Zeruf (MS New York JTS 1887, fol 105b)
Now when the sphere of the mtellect IS moved by the Active Intellect and
the person begms to enter It and to ascend the sphere which returns, hke the
Image of a ladder and at the hme of the ascent his thoughts shall be really
Erot1c Images for the Ecstatic Expenence 223
transformed and all the VISions shall be changed before hun, and there will
be nothmg left to him of what he had earher Therefore, apart from changmg
his nature and his formation, as one who was uprooted from the power of
feelmg [and was translated to] the power of the mtellect
The Idea of a change occurrmg at the moment of cleavmg to the Active

Intellect also appears m Maimomdes, m Yesode ha-Torah 7 1, he wntes
And when the spmt rests upon him, his soul shall be mtermmgled with the
grade of angels who are called Istm [I e the Active Intellect] and he becomes
another person and he shall understand by himself that he IS not as he was,
but that he has ascended above the grade of other sages, as It IS said regardmg
Saul [I Sam 10 6] and you shall prophesy and become another person '
141 MS Sasson 919, p 215 It Is mterestmg that, further on, R Isaac of

Acre refers to the letter-combmations that one IS to perform m the house of
seclusiOn, all accordmg to Abulafia' s system In Ozar Hayy1m, MS
Moscow Gunzburg 775, fol 148a, we read "for the perfectiOn of matter
[comes a out] m forty days, and the perfection of mtellect m forty years, and
the [number of] letters m this section IS forty "
142 On the sigmficance of hamsakah ("drawmg"), see Idel, "H1tbodedut
as ConcentratiOn," p 52, n 95, 1dem, "The Perceptions of Kabbalah"
143 Sabbat fol 152a
144 Deut 29 3
145 lb1d, v 4
146 MS Oxford 836, fol 162b The name of the author there IS unknown,
but It may be that the book was wntten m 1444
147 MS Rome Angelica 38, fol 2a
148 The reference to the first thirteen years of study must not necessanly
be mterpreted literally It seems to me that this refers to the penod from the
begmnmg of one's studies, and not from birth To demonstrate the feasibility
of this mterpretahon, let me cite a story which was widespread at the time
of Abulafia
The sages of philosophy told that a certam kmg once asked an honorable
sage whom he saw bent m stature and With white hau and many wrmkles,
and asked him, "How old are you? He rephed Twelve years old ' In
amazement he [the kmg] said to him Explam this nddle of yours'' He
answered him For twelve years I have engaged m wisdom and m the service
of God and whatever I have hved apart from this IS not [counted] by me as
days and years [Menahem ha-Mem, Perus le Mzsle (Furth, 1844), f Sb ]
149. One is already struck by this in the introduction to the book, where
the anonymous author copied from three different works of Ibn Latif without
mentioning the source:
[from Toldot Adam, MS. Oxford 836, fol. 143a:

1. This gate will be closed and not opened, and no unclean man will enter
therein, but the God of Israel will come by it, and it will remain closed.
2. The speech of the man, who writes in his hand to God, for I have dared
to speak and I am dust and ashes, and do not know any book.
3. And because I have chosen eternal life, my soul has longed and yearned,
and goes from a temporary dwelling to a permanent dwelling, which is
Hebron, Kiryat Arba, and ascends to the city of heros, which is the city of
the great king.
[from the works of Ibn Latif]

1. This gate will be closed and not opened, and no unclean man will enter
therein, but the God of Israel will come by it, and it will remain closed.
2. The speech of the man, who writes in his hand to God, for I have dared
to speak and I am dust and ashes, and do not know any book.
3. And by reason of my choosing eternal, true life, my soul has longed and
yearned ... to leave its temporary dwelling, which is Kiryat Arba, and to
ascend to the city of heros, the city of the great king, which is its permanent
abode.
Section 1 is taken from Ibn Latif's introduction to Sa'ar 3 of Sa'ar

ha-Samayim; Section 2, from Chapter 5 of {'.urat ha-'Olam, which is formulated
as an introduction; Section 3 from the introduction to Ginze ha-Mele!_. The title
may also have been influenced by a lost work of the same title by Ibn Latif.
150. Zohar II, fol. 97b-93a (Sabba de-Mispatim).
151. Kenesset Yisrael, i.e., the Sefirah of Malf5.ut.
152. Sefirat Tiferet.
153. Deuteronomy 14:1.
154. Psalm 2:7.
155. Printed is Divre lfaf5.amim (Mainz, 1849), p. 58. Compare Guide 1:70.
156. See above, note 140.
157. Psalm 103:5.
158. The verse from Psalms is associated in medieval commentaries with
the renewed birth of the Phoenix, See R. Sa'adya Gaon, Ibn Ezra, and R.
David Qimhi on this verse, and R. Bahya ben Asher on Genesis 2:19 (p. 73--74
in Chavel ed.); d. Dan Pagis, "The Eternal Bird; The Motif of the Phoenix in
Midrashic and Aggadic Literature" (Heb.), Sefer ha-Yovel sel ha-Gimnasia

ha-'Ivrit bi- Yirusalayim (Jerusalem, 1962), pp. 74-90.
159. Derefs. Emunah (Constantinople, 1522), f. 37a. From there, this view
was copied by R. Joseph of Rossheim, Sefer ha-Meqanneh, (Jerusalem, 1970),
pp. 105--106, and also influenced R. Moses Almosnino's Wi-Yide Mose, which
likewise connects Ps. 2:7 with the birth of the intellect, whose cleaving to
God is seen as a new birth. It is worth noting that, already in Qimhi's
commentary to this verse, he speaks about the birth of the spiritual element
within man-specifically, the birth of the holy spirit in David. But while
Qimhi applies it to a past event, DereJs. Emunah and Wi-Yide Mose speak of a
process which continually occurs in every enlightened person.
160. Pietrykow, 1893, f. 27 b.
161. P. 0. Kristeller, "Marsilio Ficino e Lodovico Lazzarelli," Studies in
Renaissance Thought and Letters (Roma, 1969), pp. 221-247; D. P. Walker,
Spiritual and Demonic Magic from Ficino to Campanella (Notre Dame, Ind., 1975),
pp. 64-72; d. Moshe Idel, "Judaism and Hermeticism."
162. Lazzarelli quotes the text of R. Eleazar of Worms in Latin translation,
as has been observed by Scholem, Pirqe Yesod be-Havanat ha-Qabbalah
u-Semaleha (Jerusalem, 1976), p. 406, n. 62 (this subject only appears in the
Hebrew version of his article on the golem). Scholem is puzzled by the way
in which this text got to Lazarelli, and conjectures that "perhaps he saw it in
Flavius Mithridates' translation from Kabbalistic literature?" However, it
should be pointed out that this version appears in R. Yohanan Alemanno's
Collectanaea, MS. Oxford 2234, fol. 95b, from whom Lazarelli may have taken
it.
163. See Kristeller, p. 38, "mens mentem generet," and the expression,
"syngenea mentis generato."
164. This sentence refers to Lazarelli's own "birth" by means of his
bizarre teacher, Giovanni da Corregio. "Aethere tu me genuisti semine rursus
atque terum nasci me sine fraude doces" (Kristeller, p. 239).
165. Kristeller, p. 233, summarizes the discussion, which is as yet in
manuscript only, in these words: "Come Dio e fecondo, cosi all 'uomo,
imagine di Dio, speta una sua fecondita la quale non riguorta soltano il corpi
rna anche l'intelletto .... Come Dio crea gli angeli, cosi il vero uomo produce
le anima divine." Compare Abulafia's statement in fjayye ha-'Olam ha-Ba,
MS. Oxford 1582, fols 5a-b; MS. Oxford 1583, fol. 2a:
And the greatest of all deeds is to make souls, as alluded to in [the verse],
"and the souls they made in Haran." (Gen. 12:5) For as God created man
directly, in the likeness of God making him, this deed is for us the most
sublime of all good deeds. Therefore, the enlightened man is required to
make souls more than he is required to make bodies, for the purpose is not
the making of bodies, but only in order to make souls. And thereby man
comes to resemble his maker, as in the words of the prophet, "For a spirit
shall enwrap itself before Me, and souls I have made" (Isa. 57:16).
Compare the words of Abulafia's student inNer Elohim, MS. Mimchen

10, fol. 172b-173a, which opposes the literal understanding of the creation
of the golem, arguing that it entails a mystery alluding to the creation of souls.
166. Scholem, Major Trends, pp. 26-28; Tishby, The Wisdom of Zohar I,
146-147; idem, Netive Emunah u-Minut,(Ramat Can, 1964) pp. 11-22; Idel,
Kabbalah- New Perspectives, pp. 200-249.
167. Goldreich ed., p. 143. The section quoted here also appears in the
collection entitled Se'elot u-Tesuvot, by R. Isaac of Acre, MS. Escorial G. 3.14,
fol. 63a, and is based upon the words of the Ifaver in Kuzari II:53.
168. See Werblowsky, Joseph Karo, pp. 133-134.
169. David Kaufmann, Die Sinne (Budapest, 1884), pp. 188--191.
170. MS. Oxford 1580, fol. 130b.
171. See David Qimhi on Gen. 2:17, in the version printed in the Kamlehr
edition aerusalem, 1970), p. 30: "and the knowledge of good and evil was
explained by the commentators as referring to knowledge of intercourse,
because that tree of knowledge brought about sexual desire in man."
172. It is worth noting here the article by M. Harris, "Marriage as
Metaphysics; A Study of the 'Iggereth hakodesh,"' HUCA vol. 33 (1962), pp.
197-220. The author, who has dealt with the question of erotic imagery in a
number of other articles, argues that Iggeret ha-Qodes, attributed to
Nahmanides, is intended to teach Kabbalah-mistakenly identified by him
with metaphysics-as a means of examining the union between man and
woman (seep. 205). It seems to me that the exact opposite is the case: in the
epistle under discussion, intercourse has no didactic purpose; its author's
assumption is that, through knowledge of Kabbalah, one may understand
the true value of sexual intercourse. Harris' perception of the epistle as
opposed to the negation of sex in the Gnostic system is without basis; the
author is rather polemicising against the negative evaluation of intercourse
in philosophy.
173. Major Trends, p. 226; see also Tishby, The Wisdom of the Zohar, II,
298--300.
174. See Werblowsky, Tarbiz 34 (1965), p. 204.
175. See Tishby, The Wisdom of the Zohar, II, pp. 298--300.
176. Ibid., p. 204.
177. Ibid., p. 609.
178. Ibid., p. 299, n. 138.

179. There is no basis for the opinion expressed by S. Karppe, Etude sur
les origines et Ia nature du Zohar (Paris, 1901), p. 304, who, relying upon an
incorrect interpretation of the meaning of the gematria, za/sar u-neqevah (Male
and female) androgynos (androgynous), argues that in Abulafia the polarity
is transferred from male and female to the divine realm.
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Ide!, "The Concept of Torah"--Moshe Ide!, "The Concept of the Torah
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Thought 1:1 (1981), pp. 23--84.
Idel, "On the History"--Moshe !del, "On the History of the Interdiction
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Idel, "Hitbodedut as Concentration"--Moshe Idel, "Hitbodedut as Concen-
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Idel, "Infinities of Torah in Kabbalah"--Moshe Idel, "Infinities of Torah
in Kabbalah," in Midrash and Literature, G. H. Hartman- S. Budick, eds.
(New Haven and London, 1986), pp. 141-157.
!del, "Inquiries"--Moshe Idel, "Inquiries into the Doctrine of Sefer
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!del, "Perceptions of Kabbalah"--Moshe !del, "Perceptions of Kabbalah
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Idel, "Prophetic Kabbalah and the Land of Israel"--Moshe Idel,
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!del, "Unio Mystica and Abraham Abulafia"--Moshe !del, "Unio Mystica
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!del, "We Do Not Have"--Moshe !del, "We Do Not Have a Kabbalistic
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Index of Subjects and Proper
Names
Note: Works by contemporary scholars mentioned in the footnotes

are not listed in this index. However, references to these same
scholars in the body of the text, as well as all references to classical
works apart from biliographical references in notes, are listed here.
Aaron, 180--181 Akiba, 181, 207n

Abner of Burgos, 197 Albotini, Judah, 77
Abi Sahula, Isaac b. Solomon ibn. See Alemanno, Johanan, 70n, 168n
Sahula, Isaac b. Solomon Ibn Abi Aleph, 22, 23, 26, 29, 196
Abraham b. Shalom, the Enlightened, 134 Al-Farabi, 12S
Abraham ibn Ezra. See Ibn Ezra, Abraham Allegorization, 73
Abulafia, Abraham: biography, 2-3, 144- Anawati, G., 24
145; conception of self, 139, 199; disci- Apocalyptic vision, 138
ples, 134; fortieth year, 197-199; per- Apprehension, spiritual, 94
sonal visions and revelations, 119, 145; Arabic philosophy, 139
pope, meeting with, 3, 199, 222n; Aristotelianism: 17, 31, 131, 189; episte-
prophetic books, 4, 199, 200; role in mology, 83
Kabbalah, 1; description of works, 4-5 Ascent, 83, 156n
Abulafia, Todros, 9 Asceticism: 144, 177n; absence of, 143-144
Active Intellect, 13, 83, 89-90 passim, Ashkenazic Hasidism, 5, 9, 16, 156n,
97, 100, 106, 117, 118, 124, 125-132 157n
passim, 135, 137, 154n, 165n, 170n, Ashkenazic mystical traditions, 13
179-181 passim, 185-187 passim, 191, Aspaqlaryah ha-'me'irah (the Clear Crys-
193, 196, 197, 204, 205, 211n, 216n, tal), 107, 159n
220n. See also Metatron, Prince of Pres- Astrology, 36
ence Atomization, 19
Adab literature, 218n Auto-hypnosis, 39, 40, Sin
Agrippa, SOn Averroes, 70n, 74, 126, 138, 146n, 172n
'hwy, see Hidden Name of God
233
234 The Mysttcal Experience m Abraham Abulafta
Av1cebrol See Ibn Gab1rol, Solomon Cordovero, Moses, 43n, 45n, 48n
Av1cenna, 135, 138, 175n Corporeahty, rejection of, 93-94
Aznel of Gerona, 78, 147n, 15ln, 176n, Cosm1c ax1s, (telz), 111-112, 136, 161n
209n Crescas, Hasda1, 160n
Azula1, Hayy1m Joseph Dav1d (H1d"a), 1, Crown, use of, 15
2
Dangers of myst1c1sm See Mystical Ex-
Barmta de-Mazalot, 36 penence, dangers
Barmta de-Semu'el, 111 Death as symbol, 182, by k1ss See Kiss,
Ben Adret, Solomon See Ibn Adret, death by, mystical, 180, 208n, Willed,
Solomon 177n
Ben Azza1, 182, 207n Delkman, A J , 82-83
Bmah(understandmg), 196--197pass ,218n Del Med1go, Joseph Solomon, IOn
B1rth, See Reb1rth Devequt 4, 6--7, 33, 34, 97, 123-133, 134,
"Blood and mk " See Letters m blood and 137, 142, 171n, 182, 187, 190, 202, 204,
mk connection to mus1c, 60, Identification
Body, human 122, 149n, organs of, 40, w1th object of, 168n, three kmds of, 125
65n, reactwn to prophetic expenence, D1vme Glory, 57, 66n, 152n, 153n, 155n,
75, 76, "storm of the organs," 75, 77, 156n
suppresswn of, 143, symbohsm of, 102, D1vme Intellect, 123 128
110-111, three mam organs, 34-35 D1vme Names See Names of God
Breathmg 8, 20, 24--28, 45n, and DlVlne D1vme Speech 83-84, ongm w1thm man,
semce, 27, m Yoga, 25, pauses w1thm, 84
24--25, three phases of, 25, 27
Buddh1sm, 197, 220n
Eckhart, Me1ster, 210n, 222n
Ecstasy 40, techmques for attammg, 13,
Candle and flame, metaphor, 130, 172n 143
Cantlllatwn accents (te'amzm), 60, 63, 64 Ecstatic Kabbalah See Kabbalah, ecstatic
Capua,2,3 Eleazar of Worms (Roqeah), 16, 17, 22, 24,
Castile, 3, 8, 9 43n, 45n, 118, 158n
Cataloma, 2, 3, 8, 9 Ehph de V1das, 48n
Chnstlan Kabbalah, 10, 197, 209n Ehjah ha-Kohen of Izm1r, 85, 105
Chnstlamty, 41, 197 Ehph of Londres, SOn, 51n
C1rcle 4, 23, 108--117, as object of medita- Ehsha, 57
tion, 113, m Islam, 24, m VISIOn, En Sof[Inf1mte], 8, 116, 132
114--116, of 360 rungs, 109-110 Enhghtenment, process of, 154n
C1rcumCJs10n, as symbol, 217n Enoch, 165n, 171n
CleaVIng to God See Devequt Equamm1ty (hzstawwut), 178n
Closmg of eyes, 48n Erotic Imagery 179-180 See also Kiss,
Colors and hghts, 49n Sexual Intercourse, Seed, Impregna-
Combmatlons of letters See letter- tion, Reb1rth
combmatwns Eschatology, 141-142
Commumty, relation of K to, 9 Esqmra, Elhanan b Abraham, 81
ComprehensiOn, three kmds of, 17 Eyes, 166n
Comtmo, 3 Ezekiel, prophet, 154n
Concentration, 40, 121, 148n, 154n Ezra of Gerona, 78, 209n
Conscwusness 134, changes m structure
of, 19, punf1cat1on of, 40, transfor- Fastmg, 15, SOn
mation of, 126, trans-normal, 17 Father and mother, 217n
Contemplation, 20, 111 Fear, 167n See also Mystical expenence,
Index 235
fear of Human thoughts, removal of, 38

Ftre, 169n, tmage of, 122 Hypnosts See Auto-hypnosts
Ftrst Cause, 131, 134
Flame, See Candle and Flame
Ibn Adret, Solomon, 1, 3, 8, 9, 57, 81,
Forms ~urot), SOn, 152n
134, Polemtc wtth Abulafta, 3, IOn
Fortieth year, 197-201, 221n, 222n, 223n,
Ibn Arabt, 34
as date of rebtrth, 198, parallel to forty
Ibn BaJJa, 173n, 189
days, 198
Ibn Caspt, Joseph, 57
Four-letter Name See Ineffable Name
Ibn Ezra, Abraham, 13, 23, 24, 42n, 84,
"Four worlds," 104
89, 91, 105-106
Ibn Gabbat, Metr, 153n
Gabnel, 89, 98 Ibn Gabtrol, Solomon 18, mfluence on
Gematna, use of, 9, 15, 89, 100, 102, 105, Ibn Latif, 43n
112, 116--117, 127, 150n, 151n, 153n, Ibn Latif, Isaac, 18, 31, 32, 43n, 57, 223n
155--159n pass , 163--169n pass , 172n, Ibn Maika, Judah, 15ln, 153n
175n, 178n, 185, 195, 209n, 212n, 216n, Ibn Paquda, Bahya, 209n
217n, 221n Images, recetved by mmd, 113
Gtkatllla, Joseph, 3, 167n, 219n Imagmatlon 27, 74, 75, 96, 121, 142, 145,
Glory See Dtvme Glory 147n, 160n, 176n, as central prmctple,
Gnostlctsm, 90, 208n 138, relation to external acttVlty, 74
Golem, SOn Immerswn m ntual bath, SOn
Gottheb, Ephratm, 124 lmmortahty See World to Come
Graetz, Hemnch, 6 Impregnation (sod ha-'zbbur), 186, 192-195,
Grammar, 24 217n, two kmds of, 193
Greece, 5 Incorporeahty of God, 84, 90
Indwelhng of spmt, m prophet, 92
Hat Gaon, 15, 16, 17 Ineffable Name, 21, 22, 23, 24, 28, 31, 33,
34, 37, 40, 43n, 48n, 60, 82, 100,
Hanannel, Rabbenu, 15
101-103, 105, 155-158n pass , 160n,
Hastdtsm, 5, 43n, 86
170n, 175n, 193 See also Name of God
Head motwns, 28--29, 152n
Inftmte See En Sof
Havarah (syllable), mustcal connotation of,
Influx, Dtvme (Sefa') 134, 152n, 190, 191,
64n
216n, 218n, 22ln, gJ.Ven to prophets,
Havurah (mystical confratermty), 9
19, 138, 171n
Hayyat, Judah, IOn
Intellect, 63, 83, 96, 108, 115, 126, 127,
Hand motwns, 29
131, 135, 138, 143, 156n, 171n, 190,
Head movements, 8, 20, 40
220n, and tmagmahon, relation be-
Heat, sensation of, 51n
tween, 73--74, 76, 83, 97, 100, 102-103,
Hekhalot hterature, 5ln, 168n
106, 107, 112, 114, 138, 144, 145, 152n,
Hermeneutics, of Abulafta and of theo-
159n, 162n, as mtermedtate between
sophtcal school, 11n, 73
human and Dtvme, 89, as son, 195,
Hermes Tnsmegtstus, 197
196, cleavmg to object of mtellechon,
Hesychasm, 13, 24, 35, 40, 52n, 80, 122,
183, 208n, construction of, 20, mflux of,
177n
74, 88, 192, 194, levels of, 133--134,
Htda, see Hayytm Joseph Davtd Azulat
potential, 197, preparation, 57, 186,
Htgh Pnest, 59, 60, 63, 64, 70n, 105
Htllel of Verona, 2 servtce of God through, 121, three
Hztbodedut, 71n meanmgs of term, 130, transformation
Holy Spmt See Shekhmah of, 130, 131, 222-223n, umty of human
Human form, V!Ston of, 95 See also Man, wtth Supreme Bemg, 13, 131, 17ln, 180
VISIOn of
Intellect I Intelhgtble Act I Act of Intellec-
tion, 8, 126, 130, 131, 138
236 The Mysttcal Expertence m Abraham Abulafta
Intenonzahon, of letters, 20 164n

InterpretatiOn, 74 Landauer, Montz, 6
Isaac b Jacob ha-Kohen, 58--62 pass1m, Language,45n
91, 15ln Lask1, Margamta, 40
Isaac of Acre, 9, 33, 34, 80--82 pass1m, 93, Letters 157n, 161n, 188, 192, as s1gns and
116--119 pass1m, 134, 141, 144, 151, hmts, 54, form of, 161n, rmagmg of, 33,
153n, 157n, 163n, 164n, 170n, 178n, m blood and mk, 96--98, 112, 113, 157n,
190, 223n m Unm and Tumm1m, 108, m VISion,
Isaac the Bhnd, 78, 147n 104, three pnmary, 35, twenty-two,
Isa1ah b Joseph, 58, 197 153n, 184, 185, 193, vocahzahon of, 26
Iszm (angels), 142, 223n Letter-combmahons 3, 9, 19, 40, 45n,
IslamiC myshc1sm See Suf1sm 53, 65n, 75, 86, 94, 122, 223n, and
Isolation 9, 38, as preparation, 38 1magmahon, 75, m Guzde, 3, mtellectual
Italy, 5 prmc1ple of, 55, notnqon, 9, role m
VISions, 80, tables of, 22, 23, transposi-
tion, 62, w1th vowels, 40, wnhng of,
Jelhnek, Adolph, 6
John of the Cross, St , 150 20, 82, 3_eru[e otwt, 9
Lev1tes, 59, 60, 67n See also MusiC
Jonas, Hans, 138
Light 77--83, 106, 147n, 148n, 168n, 189,
Joseph b Shalom Ashkenazi, 32
Joseph of Hamadan, 48n 208n, 209n, 215n, as VISion, 82, percep-
Joshua ben Nun, 154n tion of, 82, related to symbolism, 78,
supernal, 123 See also Colors and Lights
Joshua the Kara1te, 140
Judah the Has1d, 56 Love 179, 207n, as metaphor, 65n, of
Jung, Carl, 112, 119, 166n God, 181
Luzzatto, Moses Hay)'lm, 51n
Kabbalah as mystic phenomenon, 5,

Mag:zc, 74, 158n, 174n
differences between schools, 8-9, 203-
205, ecstatic school, 5, 6--7, 9, 53, 115, Ma1momdes, Moses 14, 32, 73, 74, 89,
118, 183, Geronese, 192, Jerusalem, 126, 138-140 pass1m, 179, 187, 189,
206n, Abulaf1a's commentary on, 4,
16th century, 195, of Names, 8, 79--80,
83, post-Sabbahan thought, 1, Pro- Theology, 8
phetic, 8, Safed school, 164n, 204, "Man," the 4, 90, 105, 197,
"DIVIne," 173n, meetmgs w1th own
Sehrotlc See Sef1rot, Kabbalah, theo-
sophlcal-theurg:zc school, Spamsh, 8, 1mage, 90-91, VISIOn of, 95--101, 104-
symbohsm, 78, theosoph1cal-theurg1c 105, 120
school, 7, 9, 79--80, 167n, 178n, and Mandala See Circle, as obJect of medita-
pass1m throughout the book tion
Kabbahshc exegesis, 9 Manuscnpts, 7
Kaplan, Aryeh, 11n Marcos (Gnostic), 190
Kawwanot, 16 Merkabah hterahire, 119, 157n, 167n
Kenesset Yzsra' el, 211n Merkavah, Ascent to, 14-15
Mess1ah, 127, 140, 141, 176n, 199
Keter 'Elyon (Supreme Crown), 132
Metatron, 110, 117-119, 128, 141, 153n,
Kiss as symbol, 180-184, death by,
165n, 166n, 171n, 221n See also Active
180-181, 207n, m Sef1rohc and Abu-
Intellect, Pnnce of the Presence
laflan Kabbalah, 203-205
Methodology, 7
Knots, 135--137
M1drash, 56
Koah ha Me'orer (Shrrmg Power), 96
Mmontes, 3
Kumbhaka, 46n
Mmam, 180-181
Mz3_wot m Abulaha's system, 8, Kab
Ladder, 1mage of, 109-111, 116--117, 163n, bahshc performance of, 8, theurg:zcal
Index 237
sJgmfJcance of, 7 three-fold, 107, twenty-four names of,

Montanos, 56 40, to alter consciOusness, 14, use of,
Moses 74, 93, 101, 103, 115, 116, 127, 16, verbal arhculahon of, 20, see also
140, 141, 148n, 155n, 180, vmce of, 65n, Ineffable Name
84, 149n, 198,206n Nassar Muhammed Andalab of Delh1, 104
Moses b Mannon, See Maunorudes, Moses Nathan b Sa'adyahu, ha-Nav6n, 92, 94,
Moses b Nahman, See Nahmamdes, 133, 153n, 189
Moses Natural theology, 18
Moses b Simeon of Burgos, 3, 19, 61, Nature mystiCism, 169n
146n, 152n Neoplatomsm, 17, 132, 143, 173n, 209n
Moses de Leon, 78, 206n Nequdd6t (musical notes), 58, 60, 67n
Mountam, as symbol, 102-103, 115, 156-- N1cholas III, pope, 3
157n, 183 N1ght, as hme for meditation, 38, 39
Music as analogy, 53, 55-57, as tech- Numerology, 9 See also gematrwt
mque, 55-57, harmony of two prmCJ-
ples, 54, m Abulafia's techmque, 61--64, Oath, 182
mfluence on body, 65n, mfluence on Old man, VISion of, 118
soul, 54, m Temple serv1ce, 58-59, 64, Organs of body See Body, human, organs
letter-combmahon, 53, 54, Jove of God of
VIa, 179, of angels, 60, notes, see Otto, Rudolph, 120
Nequdd6t, parallel to vowel pomts, 62,
relation to mtellect, 57, relation to
prophecy, 57-60, 66n Palestme, 5
Mystical confratermty See Havurah Pardes, 15, 16
Mystical expenence 13, 21, as reahzahon Patros, 3
of consciOusness, 137, components of, PhoeniX, 202, 224n
137-146, dangers of, 121-124, death Philo, 56, 70n
connected w1th, 181, dJa!ogJCal ele- Philosophy and philosophical schools, 14,
ment, 43n, epiphenomena, 74, 146n, 79, 84, relation to mysticism, 132
erotic Imagery of, see Erotic Imagery, P1co della Muando!a, 197
fear of, 119-121, relatiOn to hght, 148n, Pillars of fire and cloud, 159n
theoretical framework, 157n, visual and Pleasure, 188, 189, 214n
verbal elements, 77-78 Plotmus, 70n, 189
Prayer, 167n
Pnestly Blessmg, 29, 40
Nahmamdes, Moses, 9 Pnnce of the Presence [or World, or Face],
Name of God 1, 8, 40, 42n, 87, 89, 117, 106, 161n, 171n, 185
123, 126, 129, 137, 155n, 159n, 164n, PronunCiation, 14-16, 40, 45n, SOn, 61, m
168n, 169n, 193, Ad6nay, 21, as a means relation to breathmg, 26, 46n, tech-
of acqumng knowledge, 17, as distinct mque, 86, 172-173n
hngmshc umts, 19, combmahons of, 21, Prophecy, 4, 13, 16, 18, 57, 74, 78, 85,
141, w1thm one another, 21-22, connec- 103, 115, 138, 140, 143, 149-150n,
tion with prophecy, 18, corporeal and 154-156n passim, 180, 187, 189, 209-
spmtual, 128, h1dden Name of God, 18, 210n, 213n, 221n, mJsswn, 139, secret
22, 23, 31, 141, 1magmmg of, 30, letters of, 114 See also Mystical expenence
of, 34, 49n, 101, 103, 105, mental Prophehcal-mystical approach, 73, 127
combmation of, 20, 1080 combmations Provence, 9
of, 28, 48n, of forty-two letters, 27, 43n,
46n, of seventy-two letters, 15, 22, 23,
24, 31, 35, 36, 38, 105, 107, reCitation of, Rafael, Yeh1el, 163n
181, 182, see also Pronunciation, three Rambow, 109, 111
approaches to, 18, three levels of, 20, Rasba See R Solomon Ibn Adret
238 The Mystical Experience m Abraham Abulafta
Raziel, 140, 200, 201 184-187, 212n

Rebirth, 195-203 "Sons of prophets," 64
Renaissance, Italian, 189 Sonano, Italy, 3
Reuchlm, Johannes, 10 Soul, human 124, 127, 148n, 15n, 170n,
Revelation, See Prophecy 171n, 179, 186, 21ln, 225n, and body,
Reward and Pumshment, 161-162n 183, 189, 213n, as woman, 186, 205n,
Romano, Judah, 197 210n, connection to DIVIne, 184, mtellec-
hve knowledge, 192, 201, 202, 214n,
Sa'adya Gaon, 210n, 224n 219n
Sahula, Isaac b Solomon zbn Abt, 21 Speech, prophetic 83, 84, 94, 148n, from
God, 86, from withm man, 86
Salmon, Judah, 83
Saragossa, 2 Spmt, 76
Scholem, Gershom, 6, IOn, 15, 35, 124, Staudenmaier, 83
129, 132, 204 Stemschneider, Montz, 6
Seal or Imprmt (hotam), as symbol, 216- Stirnng Power, See K6ah ha-Me'6rer
217n Sufism (Islamic mystiCism), 14, 24, 40,
SeclusiOn, 144 42n,46n, 104,122,126,144,189,197,
Seed 190-191, 194,202,215n,asimage 210n, 218n
for mflux, 191, 214n, mtellechve, 191 Syllable See Havarah
Sefer ha-'Iyyun, Circle of, 18, 63, 146n, Symeon the New Theolog~an, 80
153n, 210n
Sefer ha-Temunah, cucle of, 68n tallzt and teftllm, 29, 34, 38-39, SOn, 120
Sefer ha-Zohar 8, 9, 105, relation to ecstatic Taw (letter), 99
Kabbalah, 6 te'amzm See Cantillatwn accents
Sefirot 8, 49n, 104, 147n, Teftllm See tallzt and teftllm
153n, 171n, 207n, meditatiOn on, 168n, Temple ServiCe See also MusiC-Temple
nature of, 7, 172n, Sefirotic system, 41, SerVIce
78, 79, 203-205 Tenu'ah (musical), 68n
Sekel See Intellect Tetragrammatwn See Ineffable Name
Senses, fiVe, 70n Thought, concentration of, 78
Separation from corporeality, 38, 93 See Tishby, Isaiah, 124
also Asceticism, IsolatiOn Todros, Isaac, 81
Seventy tongues, 97,104 Togarmi, Baruch, 5
Sexual Imagery, See Erotic Imagery Torah 164n, 183, black fire on white fire,
Sexual mtercourse as didactic Image, 115-116, 164n, knowledge of, 187, lit-
204-215, as mystery, 203-204, as sym- eral meamng, 73, new, 141, umon With,
bol, 184-190,203-205,209n,213n,226n, 186
of bnde and bndegroom, 186-187, 191, Tucci, G , 112-113
205, 211n, pleasure of, 184, 188-189, Tudela, 2
192, 212n
Shekhmah (Holy Spmt), 56, 59, 84, 88,
Umo mystica 124-125, 132, obstacles to,
90, 120, 164n, 166n, 167n, 211n
136, through musiC, 61
Shem Tov Ibn Gaon 81, 82, 117, attnbu-
Unm and Tummim, 105-108, 158-160n
tion of Sa 'are ?-_edeq, 5
Sicily, 3
Sm of Adam, 8 VIrgin 186-187, blessmg over, 212n
Smg~ng, 8, 20, 40 VIsions 73, 92, 152n, mterpretation of,
Solomon Ibn Adret See Ibn Adret, Solo- 145-146
mon VIsual and verbal elements, 77, 78
Son, 195-203, 217n, 218n, 220n, 225n VItal, Hayyim, 71n
Song of Songs, mterpretahon of, 179, 181, Vocalization, 29
Index 239
Vmces and speech 84, as revelatwn, 79

Vowels 62, 65n, Ashkenazic and Sephar-
dic systems of, 23, permutations of, 22
"Warrnmg of the heart," 39

Werblowsky, R J Z, 205
White garments, SOn
Wisdom, 187, 194, 218-219n
Withdrawal See Isolation
World to Corne, 33, 40, 133, 143,
144, 163n
Yasar See Joseph Solomon del Mtdago

YHWH See Ineffable Name
Yoga, 14,24, 25,39
Youth, Image of, 117
Zarfah, Reuben, 197

~z;;;_zt See tallzt and teftllzn
Zohar See Sefer ha-Zohar
Zurot See Forms
Index of Titles
Abulafia, Abraham:
Gan Na'ul, 24, 47n, 53, 55, 143, 156n, 158-159n, 186-187, 212n
Hayye ha-'Olam ha-Ba, 1, 4, 22-28 passim, 31, 34-37 passim, 40, 45n,
56, 61, 76, 86, 88--92 passim, 101, 103, 117, 118, 120-122 passim,
128, 129, 151n, 176n, 181, 191, 195, 197, 207n
Hayye ha-Nefes, 21, 156n, 187
Imre Sefer, 4, 24, 56, 193, 211n, 222n
is Adam, 134
Maftea~ ha-Ra'ayon, 55, 213n
Maftea~ ha-Sefirot, 185, 187, 192
Maftea~ ha-Semot, 24, 25, 26
Maftea~ ha- To!£l~ot, 188
Me3_arej la-kesef, 21ln
Or ha-Sels:_el, 4, 22, 26, 29, 37, 45n, 62, 93, 99, 121, 129-134 passim,
152n, 173n, 187, 188, 212n
03_ar 'Eden Ganuz, 4, 18, 20, 21, 61, 76, 84, 103, 112, 125, 129, 145,
149n, 161n, 188, 191, 195-197 passim, 204, 217n
Pe'ulat ha-Yezirah, 26, 36-37, 202
Sefer ha-'Edut, 127-128, 141, 199
Sefer ha-Ge'ulah, 140, 192, 196, 199, 220n
Sefer ha-Haft.arah, 24, 74, 102, 140, 156n, 197
Sefer ha-Ifeseq, 4, 29, 38, 54, 87-89 passim, 100, 104, 120, 151n, 152n,
156n
Sefer ha-Mafte~ot, 4, 134
Sefer ha-Melammed, 39
Sefer ha-Meli3_, 98, 109, 177n, 196
Sefer ha-6t, 4, 21, 62, 73, 95, 97-101 passim, 103, 104, 113, 118--120
passim, 165n, 166n
Sefer ha-Yasar, 126
Sefer Raziel, 213n
Seva' Netivot ha-Torah, 25, 212n, 221n
241
Sifre Torah, 75-78 passim, 96, 99, 103, 112, 113, 118, 120, 122, 126,
149n, 151-152n, 160n, 164n, 174n, 177n, 196, 216n
Somer Mi~wah, 105
We-Zot li-Yihudah, 79, 132
Al-Bataliusi, ibn Sid:
ha-'Agulot ha-Ra'ayoniot, 45n
Albotini, Judah:
Sullam ha-'Aliyah, 5, 37, 63, 70n, 171n, 182
Alemanno, Johanan:
Collectannaea, 157n, 208n, 225n
Angelino, Joseph:
Qupat ha-Roklin, 164n
Ashkenazi, Moses ha-Kohen:
MS. Vatican 252, 218n
Averroes:
Epitome of Parva Naturalia, 74
Avicenna:
Commentary to Marga Name, 155n
Azriel of Gerona:
Derek_ ha-Emunah we-Derek_ ha-Kefirah, 176n
Perus ha-Aggadot, 147n, 167n
Sa'ar ha-Kawwanah (attributed), 78, 82
Bahya ben Asher:

Commentary on the Torah, 156n
Baraita de-Mazalot, 36
Baraita de-Semu'el, 112
Bar Hiyya, Abraham:
Megillat ha-Megaleh, 175n
Ben Zimra, David:
Magen Dawid, 160n
Bibago, Abraham:
Derek_ Emunah, 202
Book of the System of Holy Prayer and Concentration, 80
Cordovero, Moses:
Pardes Rimmonim, 28
De Fano, Menahem Azariah:

Ma' amar ha-Nefes, 202
Eleazar of Worms (Roqeafz):

'Eser Hawayot, 28
Sefer ha-Ifok_mah, 17
Sefer ha-Malak_im, 213n
Sefer Yirqa!z, 17
Index of Titles 243
Siv'im Semot shel Metatron, 165n

Elijah de Vidas:
Resit Ifok_mah, 28
Esquira, Abraham or Hananel (Elhanan) b. Abraham:
Yesod 'Olam, 63, 64, 81
Ezra of Gerona:
Perus ha-Aggadot, 149n
Ginat Egoz, 216n
Hayyat, Judah:
Commentary to Ma'arek_et ha-Elohut, 45n, 146n
Hek_alot Rabbati, 14, 15
Hek_alot, Zutrati, 15, 43n
Herrera, Abraham:
Sa'ar ha-Samayim, 217-218n
Ibn Adret, Solomon:

Responsa, 1
Ibn Bilia, David Yom Tov:
Yesod6t ha-Maskil, 201
Ibn Ezra, Abraham:
Commentary to the Torah, 140, 176n
Sefer ha-Ifayyim (attributed), 16, 90
Ibn Falaquera, Shem Tov:
Moreh ha-Moreh, 135
Sefer ha-Ma'alot, 145n
Ibn Latif, Isaac:
Ginze ha-Melek, 17, 216n, 224n
Sa'ar ha-Samayim, 170n, 224n
?:_urat ha-'Olam, 30, 224n
Ibn Migash, Abraham:
Kevod El6him, 171n
Ibn Tibbon, Moses:
Perus le-Sir ha-Sirim, 212n
Ibn Zayyah, Joseph:
Se'erit Yosef, 195
Isaac b. Jacob ha-Kohen:
ha-'Ammud ha-Semali, 58-59
ha-'A~ilut
ha-Semalit, 213n
Isaac of Acre:
Commentary to Sefer Yezirah, 85
Me'irat 'Enayim, 33, 133, 134
O~ar Ifayyim, 5, 81, 92, 104, 115, 117, 123, 128, 134, 141, 153n, 167n,
189,200,201, 223n
Isaac b. Yeda iah:

Commentary to Avot, 131
Isaiah b. Jacob:
Hasqafat ha-Sefs_el, 58
Isaiah b. Joseph of Greece:
'E3_ Jjayyim, 213n
03_ar ha-Jjo~mah, 197
Jacob b. Asher (Ba'al ha-Turim):

Commentary on the Torah, 105
Joshua b. Moses ha-l..evi:
MS. NY- JTS 1589, 219n
Judah he-Hasid:
Sefer Jjasidim, 213n
Judah Loeb of Prague:
Perus 'al ha-Torah, 215n
Kalkish, Elnathan b. Moses:

Even Sappfr, 94, 114, 159n, 171n
Lazarelli, Lodovico:
Crater Hermetis, 202
Levi b. Abraham:
Liwyat Jjen, 177n, 210n
Leviticus Rabba, 147n
Ma'areket ha-Elohut, 171n, 209n

Ma'aseh Merkavah, 147n
Maimonides, Moses:
Guide of the Perplexed, 2, 3, 111, 149n, 164n, 172n, 180, 181, 206n,
212n, 213n
Mishneh Torah, 143, 166n, 223n
Peraqim be-Ha3_lahah (attrib.), 167n
Sefer ha-Mi3_wot, 74
Me~ileta,
149n
Menahem ha-Meiri:
Perus le-MiSle, 223n
Moses of Kiev:
Sosan 56d6t, 80--82, 91, 92, 147n
Nahmanides, Moses:
Commentary to Ecclesiastes, 47n
Commentary to Torah, 116, 164n
Iggeret ha-Qodes (atrrib.), 215n, 226n
Narboni, Moses:
Commentary to Guide of the Perplexed, 145n, 156n
Index of Titles 245
Nathan (ha-Navon):
Liqqutei, 190, 191, 211n
Nathan b. Jehiel of Rome:
Sefer ha-'Aruf5., 15
Ner ElVhim, 5, 62, 101, 103, 125, 161n, 193, 207n, 226n
Or ha-Men6rah (anon.), 57, 211n

Otiyot de-Rabbi 'Aqiva, 98, 168n
Perus ha-Tefillot (anon.), 153n, 156n

Pico della Mirandola:
On the Glory of Man, 170n, 220n
Pirqe de-Rabbi Eli'ezer, 118
Plotinus:
Ennead, 210n
Rashi:
Commentary on Pentateuch, 84, 105
Recanati, Menahem:
Perus ha-Tor 146n, 209n
ta'ame ha-Mi~wot, 146n
Sa'adyah b. Joseph, Gaon:

Emunot we-De'6t, 151n
Sa'ar Samayim, 145n
Sa'are ~edeq (anon.), 5, 9, 20, 38, 39, 54-55, 63, 65n, 70n, 76, 79-82 passim,
92, 107, 108, 123, 147n, 153n, 155n, 161n, 189, 191
Sefer ha-Bahir, 191
Sefer ha-If.ayyim, 16, 17
Sefer ha-'Iyyun, circle of:
MS. Vatican Urbino 31, 208n
Sefer ha-Malmad, 170n, 177n, 183
Sefer ha-Navon, 100-101, 155n
Sefer ha-Ne'elam, 154-155n
Sefer ha-Peliah, 64, 208n
Sefer ha-Qanah, 174n
Sefer ha-~eruf, 5, 114, 133, 163n, 172n, 183, 208n, 209n, 222n
Sefer ha-Zohar, 8, 9, 105, 197, 201, 205, 215n
Sefer Ye3_irah, 32, 35-36, 81, 103, 145, 193
Sefer ~ioni, 155n
Shem Tov ibn Gaon:
Badde ha-Aron, 81, 116
Simus Rison le-Girsat ha-Sefarim ha-If.i~oni'im, SOn
Sod ha-Ilan ha-Azilut, 68n
Sod ha-Salselet, 60-61
246 The Mystzcal Experience in Abraham Abulafia
Qimhi, David:
Rada"q 'al ha-Torah, 226n
Taku, Moses:
Ketav Tammim, 16, 147n
Togarmi, Baruch:
Commentary to Sefer Ye~irah, 88, 89
Told6t Adam, 145n, 200, 224n
Tov-'Elem, Joseph:
?:_afnat Pa'anea~, 158n
Vital, Hayyim:
Sa'are Qedusah, 64, 221n
Sefer ha-Gilgulim, 85
Zarfati, Reuben:
Perus ha-Ma'are!_et, 128-129, 165n

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What is the book about?

What is the book about?

What are some of the techniques discussed for attaining ecstasy?

What are some of the techniques discussed for attaining ecstasy?

THE MYSTICA L EXPERIEN CE

Translated from the Hebrew

State University of New York Press

Foreword by Shlomo Pines ix

Chapter 1. Techniques for Attaining Ecstasy 13

Chapter 2. Music and Ecstatic Kabbalah 55

Chapter 3. The Mystical Experience 73

Chapter 4. Erotic Images for the Ecstatic Experience 179

Index of Subjects and Proper Names 233

Index of Titles 241

The present volume is part of a larger project intending to present

A s is understood by the thirteenth century mystic Abraham

A]Sreview Association of Jewish Studies review

1. The Question of Abulafia's Status

In describing lfayye ha-'Olam ha-Ba, one of the principal works

This is a book written by R. Abraham Abulafia, concerning the circle

These remarks of the 1-Jid"a aptly summarize the problem

matter until our own day. Nevertheless, it seems to me that, between

Unlike many other Kabbalists who preceded him or were his

Abulafia was an extremely prolific Kabbalist author, doubtless

Handbooks for Mystical Experience

The most significant and fully developed genre is that of

Interpretation of Classical Jewish Texts

Abulafia composed a commentary on the Torah, entitled Sefer

Beginning in 1279, Abulafia composed a series of "prophetic"

There are also occasional works, such as epistles and poems,

will still require extensive clarification.

Scholars had already addressed themselves to Abraham Abu-

Kabbalah, and the problem of mysticism and religious authority. In

5. Abulafian and Theosophic Kabbalah

I would like to conclude this introduction by describing several

hurt by the sin of Adam. 19

we have two mystical schools whose ideational and experiential

1. Sem ha-Gedolim, Ma'areJs.et Sefarim, VIII, sec. 76.

Abulafia's Kabbalistic Commentary on the Guide of the Perplexed in Latin

Techniques for Attaining

A hraham Abulafia's system differs from that of other medieval

of Jews educated within the philosophical schools of Spain and Italy,

1. The Ecstatic Character of the Recitation of the Divine Names

The recitation of the Name or Names of God as a means of

When a man wishes to ascend to the Merkavah, he calls to

A similar passage appears in another treatise belonging to this

Both these passages would seem to imply that this refers to an

And likewise [regarding] a dream question: there were several elders

In another responsa, R. Hai Gaon testifies that:

Many scholars thought that, when one who is distinguished by

The former passage from R. Hai Gaon refers to "great and

cleansed themselves of all impurity, and fasted and bathed them-

The disputant of the anonymous author of Sefer ha-I;Iayyim, R.

And two of those who were lacking in knowledge [among] the

The last two passages corroborate one another: during the

God-a usage likely to bring about results similar to those mentioned

R. Eleazar of Worms' statements reflect an awareness of the

The attainment of [knowledge of] the existence of God is the highest

proofs: this is speculative philosophical comprehension, grasped

The first kind of understanding mentioned here is that of natural