Kabbalah, the Hebrew word for tradition, originally designated the legal tradition of Judaism, but it was later applied to the Jewish mystical tradition, especially the system of esoteric mystical speculation and practice that developed during the 12th and 13th centuries.卡巴拉，希伯来语意为传统，原先指定的法律传统犹太教，但后来应用到犹太神秘主义的传统，特别是系统的深奥神秘的猜测和实践发展，在第12和13世纪。 The speculative aspects of Kabbalah (Kabbalah iyyunit) were stressed in southern European schools; more practical, socioethical, and sometimes magical themes (Kabbalah maasit) were emphasized in northern European circles.投机方面的卡巴拉（卡巴拉iyyunit ）强调，在南欧学校;更为实用， socioethical ，有时神奇的主题（卡巴拉maasit ）强调，在北欧圈。 Kabbalistic interest, at first confined to a select few, became the preoccupation of large numbers of Jews following their expulsion from Spain (1492) and Portugal (1495). kabbalistic兴趣，起初仅限于一个选择的少数，成为关注的大批犹太人后，将他们驱逐出西班牙（ 1492年）和葡萄牙（ 1495 ） 。 The teachings of Kabbalah, as developed by the visionary Isaac ben Solomon Luria, are credited with giving rise to the Sabbatean movement led by Sabbatai Zevi.遗训卡巴拉，由富有远见的艾萨克贲所罗门luria ，贷记与导致该sabbatean领导的运动萨瓦塔伊zevi 。
Like every other Jewish religious expression, Kabbalah was based on the Old Testament revelation.同任何其他的犹太宗教言论，卡巴拉是根据旧约圣经的启示。 The revealed text was interpreted with the aid of various hermeneutic techniques.该文透露，被解释为与援助的各种诠释学的技巧。 Of the many methods available, the Kabbalists most frequently used three forms of letter and number symbolism: gematria, notarikon, and temurah.在众多的方法， kabbalists最常用的三种形式的字母和数字的象征意义： gematria ， notarikon ， temurah 。
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The classic document of the Kabbalistic tradition, the Zohar, was compiled by Moses de Leon about 1290.经典文件的kabbalistic传统文化中，佐哈尔，是由摩西德莱昂约1290年。 A more systematic presentation of the basic doctrine is contained in Moses Cordovero's Pardes rimmonim (Garden of Pomegranates, 1548). Kabbalah was a major influence in the development of Hasidism and still has adherents among Hasidic Jews.一个较系统地提出了基本教义载于摩西cordovero的pardes rimmonim （花园的石榴， 1548年） 。 卡巴拉是一个重大的影响力，在发展hasidism仍有追随者之间哈西德派犹太人。
Joseph L Blau约瑟夫升blau
Bibliography:
参考书目：
J Abelson, Jewish Mysticism (1981); PS
Berg, Kaballah for the Layman (1982); JL Blau, The Christian Interpretation of
the Cabala in the Renaissance (1944); J Dan and R Keiner, eds., The Early
Kabbalah (1986); P Epstein, Kabbalah (1978); G Scholem, Kabbalah (1974); D
Meltzer, ed., The Secret Garden (1976); H Weiner, Nine and One Half Mystics
(1969). j abelson ，犹太神秘主义（ 1981 ） ;常任伯格， kaballah为门外汉（ 1982年） ;的JL blau
，基督教诠释了cabala在文艺复兴时期（ 1944年） ; j丹和R keiner合编，早期卡巴拉（ 1986 ） ; p爱泼斯坦，卡巴拉（ 1978 ）
100 scholem ，卡巴拉（ 1974条） ， d梅尔策，版，秘密花园（ 1976年） ; h韦纳，九及一个半神秘主义者（ 1969年） 。
(Heb. qabal, "to receive, tradition"). （希伯来书qabal " ，以接收，传统" ） 。 An esoteric mystic lore of Judaism, passed as secret doctrine to only the chosen few.一个深奥的神秘传说的犹太教，通过秘密学说只选择寥寥可数。 Its origin is lost in antiquity, but one sees traces of ancient Jewish apocalyptic, talmudic, and midrashic literature and non Jewish sources of Gnosticism and Neoplatonism in Kabbalah.它的起源是失去了在古代，但看到的痕迹，古老的犹太世界末日， talmudic ，米大示解经文学和非犹太人的来源灵知和neoplatonism在卡巴拉。 Its first systematic development occurred among the Babylonian Jewish Gaonim scholars (600 - 1000 AD).它第一次系统的发展中出现的巴比伦犹太gaonim学者（ 600 -公元1 000年） 。 As the Babylonian center waned, other areas became prominent, Italy, Spain, southern France, and Germany, and the development continued in the 1100s and 1200s.作为巴比伦的中心减弱，其他地区，成为突出的，意大利，西班牙，法国南部和德国，以及发展继续在1100s与1200s 。 The most prominent book of Kabbalah is the Zohar, which appeared in 1300 under Moses de Leon.最突出的书卡巴拉是佐哈尔，看来1300下摩西德莱昂。 Once this material was recorded, everyone was able to study it.一旦这种材料记录，每个人都能够研究它。 Further development occurred in the sixteenth century in Safed, Israel, under Isaac Luria, who initiated a distinctive emphasis of redemption and messianism.进一步发展，发生在16世纪，在无害，以色列，根据艾萨克luria ，他们发起了一个独特的重点，赎回及messianism 。 Rabbis at times denounced this form of study as so much speculation that would only lead Jewish people away from mainline Judaism's three great emphases: repentance, prayer, and good deeds to man and God.拉比有时谴责这种形式的学习作为，让很多揣测，那只能导致犹太人民远离主线犹太教的三大重点：悔过书，祈祷，好人好事，以人与神。
Christians in the Middle Ages also became interested in Kabbalah, eg, Lully, Pico della Mirandela, and John Reuchlin.基督徒在中世纪，也成为有意在卡巴拉，如lully ，微微della mirandela ，约翰reuchlin 。 As with Jewish people, there was also a reaction among some Christians against sterile belief, and it was thought that Kabbalah was a valid corrective.同犹太人民，也有反应，其中有些基督徒对无菌信念，是因为警方认为卡巴拉是一个有效的纠正。 Christians also studied this material to find verification of their mystical beliefs.基督徒还研究了这种材料，以寻找核实其神秘的信仰。
Kabbalah pictures God as being above all existence; through a series of ten emanations the world was created. The system is somewhat pantheistic since everything that exists has its place in God. 卡巴拉图片上帝高于一切的存在;透过一连串的十大emanations世界各地设立了，该系统是有点pantheistic因为一切都存在有它的地方，在上帝。 Through good deeds a pious Jew supposedly affects the various emanations, ultimately affecting God on behalf of mankind.通过好人好事，是一种虔诚的犹太人假定影响各emanations ，最终将影响上帝的名义人类。
Kabbalah includes reincarnation. The pure soul, once the body dies, will be present among the emanations who control the world. 卡巴拉包括轮回。纯净的灵魂，一旦身体去世后，将出席之间emanations谁控制世界。 An impure soul must be reborn in another body, and the process continues until it has been made pure.一个不纯的灵魂一定要投胎在另一个团体，和过程将持续到它已经取得了纯洁。 Evil is only the negation of good, and in the Jewish setting evil is overcome through the three great emphases, along with strict adherence to the law.邪恶只不过是否定的良好势头，在犹太设置邪恶，是通过克服三大重点，同时严格遵守法律。
What is most distinctive is the hermeneutical principle of finding hidden meanings in the texts of Scriptures. Human language in Scripture is examined not only allegorically and analogically, but also through the interpretation of words and letters according to their numerical equivalents, and by interchanging numerical equivalents new letters and words could be created, thereby allowing for new interpretations. 什么是最鲜明的是诠释学的原则，寻找隐藏的意义，在文本的经文。人类语言的圣经，是研究不仅allegorically和analogically ，而且还透过解释字和字母根据其数值当量，并转乘数值等值新的信访话，可以创造，从而使新的诠释。
Kabbalah influenced Jewish messianic movements, principally Hasidism, which developed a joyful religious expression that avoided sterile legalism.卡巴拉影响犹太救世主运动，主要是hasidism ，制定了一个欢乐的宗教言论，避免无菌法家。
L
Goldberg升戈德堡
(Elwell Evangelical Dictionary)
（ Elwell宣布了福音字典）
Bibliography
参考书目
J Abelson, Jewish
Mysticism; DC Ginsburg, "The Kabbalah," in The Essenes; EJ, II; AE Waite, Holy
Kabbalah; M Waxman, "The Kabbalah," in A History of Jewish Literature,
II. j abelson ，犹太教神秘主义;直流金斯伯格， "卡巴拉" ，在essenes ;对EJ ，二;美国运通waite
，圣地卡巴拉;沃克斯曼米， "卡巴拉" ，在历史上的犹太文学，二。
Jews believe that King Solomon was the first great Cabbalist who developed rituals for controlling Demonic and angelic forces.犹太人认为所罗门王是第一个伟大的cabbalist谁开发礼仪控制恶魔与天使的力量。 Jewish Cabbalists believe that there are 33 (Masonic) steps to attaining spiritual perfection.犹太cabbalists认为，有33个（济）的步骤，以达到精神上的完美。 Through disciplined study of Cabbalism, Jews believe that they may eventually see God and become his intellectual equal.通过纪律研究cabbalism ，犹太人相信，他们最终有可能见上帝，并成为他的智力平等的。 In the Jewish Talmud, a famous Cabbalistic Rabbi debates God, where God admits the Rabbi has beaten Him (YHWH, God)!在犹太犹太法典，著名cabbalistic拉比辩论上帝，如果上帝承认拉比曾殴打他（ yhwh ，上帝） ！ Jews also believe that through Cabbalism, they can perform the miracles of Jesus Christ.犹太人还认为，通过cabbalism ，可以创造奇迹的耶稣基督。 In this fashion, they can themselves become individual Christs (their own Messiah) through spiritual "perfection?"在这时尚，他们可以自己成为个别基督（他们自己的弥赛亚） ，通过精神"圆满" ？
R Novosel r novosel
The term is now used as a technical name for the system of esoteric theosophy which for many generations played an important part, chiefly among the Jews, after the beginning of the tenth century of our era.一词，是现在使用的是一个技术性的名称为系统的深奥theosophy对于许多世代中发挥的一个重要组成部分，其中主要是犹太人，开始后， 10世纪的我们这个时代。 It primarily signifies reception, and, secondarily, a doctrine received by oral tradition.它主要标志酒会，其次是一种理论，得到的口头传统。 Its application has greatly varied in the course of time, and it is only since the eleventh or twelfth century that the term Kabbala has become the exclusive appellation for the system of Jewish religious philosophy which claims to have been uninterruptedly transmitted by the mouths of the patriarchs, prophets, elders, etc., ever since the creation of the first man.它的应用已大大不同，在过程中的时间，而这只是因为第十一届或12世纪，这一词卡巴拉已成为专有称谓，为系统的犹太宗教哲学，即声称已不间断转发了由嘴巴的patriarchs ，先知，长老等，自从创作的第一人。
The two works which the advocates of this system treat as the authoritative exposition of its doctrines are the Book of Creation and the Zohar.这两幅作品，其中主张这项制度当作权威的论述，其理论是这本书的创作与佐哈尔。
THE BOOK OF CREATION这本书的创作
The Book of Creation is a short treatise consisting of six chapters subdivided into thirty-three very brief sections.这本书的创作是很短的论文，其中6个章节分为33十分简短的章节。 It is written in Mishnic Hebrew, and is made up of oracular sentences.这是写在mishnic希伯来语，是由无数的oracular服刑。 It professes to be a monologue of the patriarch Abraham, who enumerates the thirty-two ways of wisdom by which God produced the universe, and who shows, by the analogy which is assumed to exist between the visible things and the letters which are the signs of thought, the manner in which all has emanated from God and is inferior to Him.它自称是一个独白牧亚伯拉罕，他们列举了32途径智慧所产生的上帝，宇宙，是谁在表演，由比喻这是假定存在着有形的东西，以及信中，这是标志的思想指导下，以何种方式，都出自上帝，并不亚于他。
THE ZOHAR该佐哈尔
The Zohar, or second expository work of the Kabbala, has justly been called the "Bible" of the Kabbalists.该佐哈尔，或第二次阐述性的工作，该卡巴拉，理直气壮地，被称为"圣经"的kabbalists 。 It is written in Aramaic, and its main portion is the form of a commentary on the Pentateuch according to the latter's division into fifty-two weekly lessons.这是写在阿拉姆语，其主要部分是形式的一篇评论就pentateuch根据后者的分工到52周的经验教训。 Its title Zohar (light, splendour) is derived from the words of Genesis 1:3 ("Let there be light") with the exposition of which it begins.其名称佐哈尔（轻，冠冕堂皇地） ，是来自字的成因1:3 （ "让我们要有光" ）的论断，它开始了。 It is a compilatory work, wherein several fragments of ancient treatises can still be noticed.这是一个编纂工作，其中若干片段古代论文仍然可以看到。 The following is a brief account of the chief contents -- doctrinal, hermeneutical, and theurgical -- of the Zohar.以下是简要介绍了政务内容-理论，诠释学，并t heurgical-的佐哈尔。
Doctrinal content of the Zohar理论内容的佐哈尔
The First World第一届世界
Considered in Himself, the Supreme Being is the En-Soph (Endless, Infinite) and, in a certain sense, the En (Non-existent) since existence is in human conception a limitation which as such should not be predicated of Him.考虑到他本人，最高的是恩soph （无穷，有无限的） ，并且在一定意义上说，恩（不存在） ，因为存在，是在人的概念限制，其中不应当作为前提的。 We can conceive and speak of God only in so far as He manifests and, as it were, actualizes Himself in or through the Sephiroth.我们可以设想，并说上帝只有这样，据他舱单及，因为它被actualizes自己或透过sephiroth 。
His first manifestation was by way of concentration in a point called the first Sephira -- "the Crown", as it is called -- which is hardly distinguishable from the En-Soph from Whom it emanates, and which is expressed in the Bible by the Ehieyeh (I am).他的第一个表现是透过集中在一个点召开了第一次sephira -"官方" ，因为它是所谓的-这是很难分辨的，由恩s o ph从谁，它产生的，并且是表达在圣经中所该ehieyeh （我） 。 From the first Sephira proceeded a masculine or active potency called wisdom, represented in the Bible by Yah, and an opposite, ie a feminine or passive potency, called intelligence, and represented by Yahweh.从第一sephira接着一男性化或积极效所谓的智慧，代表了在圣经中，由阎，一个相反的，即一个女性或被动的效用，所谓的情报，并派雅威。 These two opposite potencies are coupled together by the "Crown", and thus yields the first trinity of the Sephiroth.这两个相反的效力是耦合在一起，由"官方" ，因此产量首次三位一体的sephiroth 。 From the junction of the foregoing opposite tendencies emanated the masculine potency called love, the fourth Sephira, represented by the Biblical El, and the feminine one justice, the fifth Sephira, represented by the Divine name Elohah.从交界前述相反的倾向，产生了阳刚之效所谓爱情，第四sephira为代表的圣经下午，和女性的一个公义，第五sephira ，代表神圣的名字elohah 。 From them again emanated the uniting potency, beauty, the sixth Sephira, represented in the Bible by Elohim.从他们身上所产生的团结效，美容，第六sephira代表，在圣经中所耶洛因。 And thus is constituted the second trinity of the Sephiroth.因而构成了第二三位一体的sephiroth 。
In its turn, beauty beamed forth the seventh Sephira, the masculine potency, firmness, corresponding to Yahweh Sabaoth, and this again produced the feminine potency splendour, represented by Elohe Sabaoth.在其之交，美容播送了第七届sephira ，阳刚之效，坚定性，相当于雅威sabaoth ，而这又产生了女性潜能的辉煌，代表elohe sabaoth 。 From splendour emanated the ninth Sephira, foundation, which answers the Divine name El-Hai and closes the third trinity of the Sephiroth.从辉煌源自九届sephira ，基金会，它的答案神圣名埃及海，并关闭三分之一的三位一体的sephiroth 。
Lastly, splendour sends forth kingdom, the tenth Sephira, which encircles all the others and is represented by Adonai.最后，冠冕堂皇地送了英国，第十届sephira ，包围所有其他国家，并派adonai 。
These ten Sephiroth are emanations from the En-Soph, forming among themselves and with Him a strict unity, in the same way as the rays which proceed from the light are simply manifestations of one and the same light.这十大sephiroth是emanations从恩soph ，形成了相互之间以及与他的严格团结，在以同样的方式作为射线，其中，从光只是表现的是同一个轻。 They are infinite and perfect when the En-Soph imparts His fullness to them, and finite and imperfect when that fullness is withdrawn from them (Ginsburg).他们是无穷无尽和完善时，恩soph imparts他丰满压给他们，有限的和不完善的时候，这丰满，是从他们（金斯伯格） 。 In their totality, they represent and are called the archetypal man, without whom the production of permanent worlds was impossible.在他们的全部，他们所代表的，被称为典型的人，没有了他们生产的永久性的世界是不可能的。 In fact, they constitute the first world, or world of emanations, which is perfect and immutable because of its direct procession from the Deity.事实上，它们构成了第一世界，还是世界的emanations ，这是十全十美的，一成不变的，因为它直接游行队伍从神。
The Second, Third and Fourth Worlds第二次，第三次和第四次世界
Emanating immediately from this first world is the world of creation, the ten Sephiroth of which are of a more limited potency, and the substances of which are of the purest nature.产生立即从这个第一世界，是世界的创造， 10 sephiroth的是一个更有限的效用，以及物质，其中的最纯净的本质。 From the world of creation proceeds the world of formation, with its less refined ten Sephiroth, although its substances are still without matter.来自世界各地的创造收益的，世界的形成，其少精十sephiroth ，虽然其物质仍然没有此事。 Finally, from this third world proceeds the world of action or of matter, the ten Sephiroth of which are made of the grosser elements of the other works.最后，从这个第三世界的收益世界上的行动或事物， 10 sephiroth其中取得的grosser元素的其他工程。
The Angels天使
Of these worlds, the second, that of creation, is inhabited by the angel Metatron, who governs the visible world, and is the captain of the hosts of good angels who in ten ranks people the third world, that of formation.这些世界第二，也就是创造，是居住着天使塔特隆，谁管理，有形世界，是队长的主持人好天使，他们在10人的队伍对第三世界，也就是形成。 The demons or bad angels inhabit the fourth world, that of action, the lowest regions of which constitute the seven infernal halls wherein the demons torture the poor mortals whom they betrayed into sin in this life.恶魔或坏天使居住在第四届世界，也就是行动，最低的地区构成了七个地狱般的会堂，其中魔折磨穷人凡人谁出卖单到这辈子。 The prince of the demons is Samael (the "angel of poison or of death"); he has a wife called the Harlot; but both are treated as one person, and are called "the Beast".王子的恶魔，是萨麦尔（ "天使的毒物或死亡的" ） ;他有一个妻子叫妓女，但都被当作一个人，被称为"美女与野兽" 。
Man男子
Man was directly created not by En-Soph, but by the Sephiroth, and is the counterpart of the archetypal man.男子被直接创造而不是由恩soph ，而是由sephiroth ，是对应的原型男子。 His body is merely a garment of his soul.他的身体只是一个服装的他的灵魂。 Like God, he has a unity and a trinity, the latter being made up of the spirit representing the intellectual world, the soul representing the sensuous world, and the life representing the material world.像上帝，他有一个团结及三一，后者被弥补的精神，代表智慧世界，一个是灵魂，代表感官世界，生命代表物质世界。 Souls are pre-existent destined to dwell in human bodies, and subjected to transmigration till at last they return to God.心灵，是预先存在注定要住在人体内的，并受到轮回直到最后，他们回到上帝。
Destiny of the World世界各国命运
The world also including Samael himself, will return ultimately--viz.世界上还包括萨麦尔自己，将最终的回报-即。 at the advent of the Messias born at the end of days--to the bosom of the Infinite Source.在来临的messias出生于去年底天-向胸的无限源泉。 Then Hell shall disappear and endless bliss begin.那么地狱会消失，和无休止的极乐世界开始。
Hermeneutical content of the Zohar诠释学内容的佐哈尔
All these esoteric doctrines of the Kabbala are supposed to be contained in the Hebrew Scriptures, in which, however they can be perceived only by those initiated into certain hermeneutical methods.所有这些深奥学说的卡巴拉是为了包含在希伯来经文，其中，但他们能感受得到，只有那些发起到一定的诠释学方法。 The following are the three principal methods of discovering the heavenly mysteries hidden under the letters and words of the Sacred Text:以下是三个主要的方法发现，天上的奥秘，隐藏在信访话神圣文本：
The Temurah (change) by means of which each letter of the Hebrew alphabet is interchanged with another, according to some definite process, as when Aleph, the first letter, becomes Lamed by interchange with the twelfth, the second, Beth, becomes, Mem, the thirteenth, etc.; or as, when the last letter takes place of the first, the last but one takes the place of the second, etc.; the Gematriah (Gr. gemetria), which consists in the use of the numerical values of the letters of a word for purposes comparison with other words, which give the same or similar combinations of numbers: thus in Genesis 49:10, "Shiloh come" is equivalent to 358, which is also the numerical value of Mashiah, whence it is inferred that Shiloh is identical with Messias; the Notarikon (Latin notarius), or process of reconstructing a word by using the initials of many, or a sentence by using all the letters of a single word as so many initials of other words; for instance, the word Agla is formed from the initials of the Hebrew sentence: "Thou (art) (a) Mighty (God) forever."该temurah （变更）的方式，其中每一个字母的希伯莱字母是互换与另据一些明确的进程，因为当aleph ，第一个字母，变成lamed由交汇处第十二届，第二，事，变成记忆，第十三等，或作为，当最后一个字母发生的第一次，最后一次，但其中需地方的第二等; gematriah （ gr. gemetria ） ，其中在使用数值价值观的英文字母一个单词为目的的比较与其他换句话说，它使相同或相似的组合号码：因此，在成因49:10 ， "希洛来" ，是相等于358 ，这也是数值mashiah ，何时这是推断，希洛是完全相同的messias ; notarikon （拉丁语notarius ） ，或重建过程中一言用英文缩写很多，或句子用所有信件的片言只字，因为有这么多的英文缩写，换句话说;举例来说，这个词agla是形成了由字母，希伯莱一句： "你（艺术） （ a ）条，浩浩荡荡（神）永远的" 。
Theurgical content of the Zohar theurgical内容的佐哈尔
The theurgical, or last chief element of the Zohar, needs no long description here.该theurgical ，或最后总要素之一，佐哈尔，需求并没有详细说明在这里。 It forms part of what has been called the "practical" Kabbala, and supplies formulas by means of which the adept can enter into direct communication with invisible powers and thereby exercise authority over demons, nature, diseases, etc. To a large extent it is the natural outcome of the extraordinary hidden meaning ascribed by the Kabbala to the words of the Sacred Text, and in particular to the Divine names.它的组成部分了被称之为"现实"卡巴拉和补给公式的方式，其中，善于就可进入直接的沟通与无形的权力，从而行使权力魔鬼，性，疾病等，在相当大的程度上是自然结果的不平凡的隐藏含义归功于由卡巴拉，以字的神圣文本，并特别神圣的名字。
CONCLUSION结论
Of course, the Book of Creation does not go back to Abraham, as has been claimed by many Kabbalists.当然，这本书的创作不回去，石礼谦，因为一直声称许多kabbalists 。 Its ascription by others to Rabbi Akiba (d. AD 120) is also a matter of controversy.其归属由他人拉比秋叶（四公元120 ） ，也是一个有争议的问题。 With regard to the Zohar, its compilation is justly referred to a Spanish Jew, Moses of Leon (d. 1305), while some of its elements seem to be of a much greater antiquity.关于向佐哈尔，其编制是理直气壮地提及一个西班牙语的犹太人，摩西的莱昂（四1305 ） ，而它的某些要素似乎是一个更大的古物。 Several of its doctrines recall to mind those of Pythagoras, Plato, Aristotle, the neo-Platonists of Alexandria, the Oriental or Egyptian Pantheists, and the Gnostics of the earliest Christian ages.它的一些教义记得我想起那些毕达哥拉斯，柏拉图，亚里士多德，新保守主义platonists的亚历山德里亚，东方或埃及pantheists和gnostics的最早的基督教的千古罪人。 Its speculations concerning God's nature and relation to the universe differ materially from the teachings of Revelation.其猜测，关于上帝的性质和关系到宇宙中存在重大差异，从教义的启示。
Finally, it has decidedly no right to be considered as an excellent means to induce the Jews to receive Christianity, although this has been maintained by such Christian scholars as R. Lully, Pico della Mirandola, Reuchlin, Knorr von Rosenroth, etc., and although such prominent Jewish Kabbalists as Riccio, Conrad, Otto, Rittangel, Jacob Franck, etc., have embraced the Christian Faith, and proclaimed in their works the great affinity of some doctrines of the Kabbala with those of Christianity.最后，它已断然没有权利将被视为一个极好手段诱使犹太人接受基督教，虽然这一直是保持这样的基督教学者传译lully ，微微della米兰朵拉， reuchlin ， knorr冯rosenroth等，并虽然这样的著名犹太人kabbalists为奇，林钜成，奥托， rittangel ，雅各，法等，已经接受了基督信仰，并宣布其作品的伟大的亲和力一些教条的卡巴拉与那些基督教义。
Publication information Written by Francis E. Gigot.出版信息写弗朗西斯体育gigot 。 Transcribed by Joseph P. Thomas.转录由约瑟夫体育托马斯。 The Catholic Encyclopedia, Volume VIII.天主教百科全书，音量八。 Published 1910. 1910年出版。 New York: Robert Appleton Company.纽约：罗伯特Appleton还公司。 Nihil Obstat, October 1, 1910. nihil obstat ， 1910年10月1日。 Remy Lafort, STD, Censor.人头马lafort ，性病，检查员。 Imprimatur. imprimatur 。 +John Cardinal Farley, Archbishop of New York +约翰farley枢机主教，大主教纽约
The specific term for the esoteric or mystic doctrine concerning God and the universe, asserted to have come down as a revelation to elect saints from a remote past, and preserved only by a privileged few.具体任期为深奥或神秘主义关于上帝和宇宙，断言有回落的一个启示，选圣人，从一个偏远的过去，并保存下来，只有少数特权。 At first consisting only of empirical lore, it assumed, under the influence of Neoplatonic and Neopythagorean philosophy, a speculative character.在第一只的实证知识，它假定的影响下， neoplatonic和neopythagorean哲学，投机性格。 In the geonic period it is connected with a Mishnah-like text-book, the "Sefer Yeẓirah," and forms the object of the systematic study of the elect, called "meḳubbalim" or "ba'ale ha-ḳabbalah" (possessors of, or adepts in, the Cabala).在若尼克时期，它是与区内一mishnah - like文字图书， " sefer yeẓirah "和各种形式的对象系统学习的选举，所谓的" meḳubbalim "或" ba'ale夏ḳabbalah " （拥有或略中， cabala ） 。 These receive afterward the name of "maskilim" (the wise), after Dan.这些事后接受"的名义maskilim " （英明）后，丹。 xii.十二。 10; and because the Cabala is called ("ḥokmah nistarah" = the hidden wisdom), the initials of which are , they receive also the name of ("adepts in grace") (Eccl. ix. 11, Hebr.).第10条;而且因为cabala称为（ " ḥokmah nistarah " =隐藏智慧） ，英文缩写，其中，他们也接受的名称（ "略恩典" ） （传道书九， 11 ，黑布尔） 。 From the thirteenth century onward the Cabala branched out into an extensive literature, alongside of and in opposition to the Talmud.从13世纪起， cabala分枝出来成为一个广泛的文献，除了和反对犹太法典。 It was written in a peculiar Aramaic dialect, and was grouped as commentaries on the Torah, around the Zohar as its holy book, which suddenly made its appearance.这是写在一个奇特的阿拉姆语方言，并归类为评上诵读经文，周围佐哈尔作为其圣书，突然作出了自己的外貌。
The Cabala is divided into a theosophical or theoretical system, Ḳabbalah 'Iyyunit () and a theurgic or practical Cabala, .该cabala分为theosophical或理论体系， ḳabbalah ' iyyunit （ ）和一个theurgic或实际cabala ， 。 In view of the fact that the name "Cabala" does not occur in literature before the eleventh century (see Landauer, "Orient. Lit." vi. 206; compare Zunz, "GV" p. 415), and because of the pseudepigraphic character of the Zohar and of almost all the cabalistic writings, most modern scholars, among whom are Zunz, Grätz, Luzzatto, Jost, Steinschneider, and Munk (see bibliography below), have treated the Cabala with a certain bias and from a rationalistic rather than from a psychologico-historical point of view; applying the name of "Cabala" only to the speculative systems which appeared since the thirteenth century, under pretentious titles and with fictitious claims, but not to the mystic lore of the geonic and Talmudic times.鉴于这一事实，即命名为" cabala " ，不出现在文学前11世纪（见Landauer ） ， "东方。亮着， "六。 206 ;比较聪茨， "货车" ，页415 ） ，而且由于该pseudepigraphic性格的佐哈尔和几乎所有cabalistic著作，最现代化的学者，其中有聪茨， grätz ， luzzatto ，约斯特， steinschneider ， munk （见参考书目以下） ，有这样对待cabala既保持了一定的偏颇，以及从一个理性，而不是比从psychologico历史的角度来看;运用"的名义cabala ： "只有以投机系统出现自十三世纪以来，根据自命不凡的名称及与虚构债权，而不是神秘传说的若尼克和talmudic倍。 Such distinction and partiality, however, prevent a deeper understanding of the nature and progress of the Cabala, which, on closer observation, shows a continuous line of development from the same roots and elements.这种区分和偏袒的，不过，避免更深的认识的本质和进步的cabala ，其中，仔细观察，可见连续线的发展，从同一根源和组成部分。
Meaning of the Word "Cabala."一词的含义" cabala " 。
Cabala comprised originally the entire traditional lore, in contradistinction to the written law (Torah), and therefore included the prophetic and hagiographic books of the Bible, which were supposed to have been "received" by the power of the Holy Spirit rather than as writings from God's hand (see Ta'an. ii. 1; RH 7a, 19a, and elsewhere in the Talmud; compare Zunz, "GV" 2d ed., pp. 46, 366, 415, and Taylor, "Early Sayings of the Jewish Fathers," 1899, pp. 106 et seq., 175 et seq.). cabala组成原本整个传统知识，在对比律法（律法） ，因此，包括先知性和hagiographic书籍的圣经，被认为已"收到" ，由权力的圣灵，而不是作为著作从上帝之手（见ta'an二。一日;铑插入19A条，及其他地方的犹太法典;比较聪茨， "货车"二维版，页46 ， 366 ， 415 ，和泰勒， "早句话出发犹太父亲" ， 1899年，第106页起， 175页起） 。 Each "received" doctrine was claimed as tradition from the Fathers-"masoret me-Abotenu" (Josephus, "Ant." xiii. 10, § 6; 16, § 2; Meg. 10b; Sheḳ. vi. 1)-to be traced back to the Prophets or to Moses on Sinai (compare "meḳubbalani" in Peah ii. 6; 'Eduy. viii. 7).每一个"收到"学说被吹嘘为传统，从父亲- " masoret我- abotenu " （约瑟夫， "蚂蚁" 。十三。 10 ， § 6 ， 16 ， § 2 ;梅格。指明的标准; sheḳ六。 1 ） -追溯到先知们或摩西对西奈（比较" meḳubbalani " peah二，六; ' eduy第八节7段） 。 So the Masorah, "the fence to the Torah" (Ab. iii. 13) is, as Taylor (lcp 55) correctly states, "a correlation to Cabala."所以masorah ， "骑墙向律法" （ ab.三， 13 ） ，正如泰勒（液晶高分子55 ）正确对待国家， "相关cabala " 。 The chief characteristic of the Cabala is that, unlike the Scriptures, it was entrusted only to the few elect ones; wherefore, according to IV Esdras xiv.行政特征的cabala ，是有别于会念经，这是唯一的委托，向几个选出;人哪，根据四埃斯德拉斯十四。 5, 6, Moses, on Mount Sinai, when receiving both the Law and the knowledge of wondrous things, was told by the Lord: "These words shalt thou declare, and these shalt thou hide." 5日， 6日，摩西在西奈山，在接受该法和知识的奇妙事情，是告诉主说： "这些话本当あ申报，而这些本当你隐藏" 。 Accordingly the rule laid down for the transmission of the cabalistic lore in the ancient Mishnah (Ḥag. ii. 1) was "not to expound the Chapter of Creation ("Ma'aseh Bereshit," Gen. i.) before more than one hearer; nor that of the Heavenly Chariot ("Merkabah," Ezek. i.; compare I Chron. xxviii. 18 and Ecclus. [Sirach] xlix. 8) to any but a man of wisdom and profound understanding"; that is to say, cosmogony and theosophy were regarded as esoteric studies (Ḥag. 13a).因此定下的规则，为输电的cabalistic传说在古代mishnah （ ḥag.二，一） ， "并非阐述该章的创作（ " ma'aseh bereshit ， "将军一） ，然后一个以上聴;也不是天上的战车（ " merkabah ， " ezek一;比较i慢性。二十八， 18日和ecclus [西拉奇] xlix 。八日） ，但任何一个人的智慧和深刻理解" ，即是说，宇宙起源和theosophy被视为深奥的研究（ ḥag. 13A条） 。 Such was the "Masoret ha-Ḥokmah" (the tradition of wisdom, handed over by Moses to Joshua (Tan., Wa'etḥanan, ed. Buber, 13); and likewise the twofold philosophyof the Essenes, "the contemplation of God's being and the origin of the universe," specified by Philo ("Quod Omnis Probus Liber," xii.). Besides these there was the eschatology-that is, the secrets of the place and time of the retribution and the future redemption (Sifre, Wezot ha-Berakah, 357); "the secret chambers of the behemoth and leviathan" (Cant. R. i. 4); the secret of the calendar ("Sod ha-'Ibbur")-that is, the mode of calculating the years with a view to the Messianic kingdom (Ket. 111a-112a; Yer. RH ii. 58b); and, finally, the knowledge and use of the Ineffable Name, also "to be transmitted only to the saintly and discreet ones" (Ẓenu'im or Essenes; Ḳid. 71a; Yer. Yoma iii. 40d; Eccl. R. iii. 11), and of the angels (Josephus, "BJ" ii. 8, § 7). All these formed the sum and substance of the Mysteries of the Torah, "Sitre or Raze Torah" (Pes. 119a; Meg. 3a; Ab. vi. 1), "the things spoken only in a whisper" (Ḥag. 14a).这是" masoret夏ḥokmah " （传统的智慧，移交由摩西到约书亚（ tan. ， wa'etḥanan ，教育署。布伯， 13 ） ;同样的双重philosophyof该essenes ， "沉思上帝的福祉和宇宙的起源， "指明由斐洛（下称"和omnis罗布斯liber ， "十二） 。除了这些有末世-那就是，秘密的地点和时间的报应，以及未来赎回（ sifre ， wezot夏berakah ， 357 ） ; "秘密商会的巨兽和利维坦" （ cant.传译一4 ） ;秘密的日历（下称"超氧化物歧化酶夏'ibbur " ） -这就是说，计算方式多年来，以期救世主英国（ ket. 111a - 112a ;也门里亚尔。铑二。 58B条） ，以及最后的知识和使用的无法形容的名字，也"传染只德雷克和谨慎的" 。 （ ẓenu'im或essenes ; ḳid 。 71A及;也门里亚尔。 yoma三， 40 D条; eccl 。传译三， 11人） ，以及天使（约瑟夫， " BJ的"二。 8 ， § 7 ） ，这些都形成了森与物质的奥秘律法， " sitre或夷平律法" （ pes. 119a ;梅格。 3 A条;抗体六。 1 ） ， "东西发言，只有在一个耳语" （ ḥag. 14 A条） 。
Antiquity of the Cabala.古代的cabala 。
How old the Cabala is, may be inferred from the fact that as early a writer as Ben Sira warns against it in his saying: = "Thou shalt have no business with secret things" (Ecclus. [Sirach] iii. 22; compare Ḥag. 13a; Gen. R. viii.).怎么老了cabala是，可以推断，从这一事实早在一个作家作为本西拉警告反对，在他的话说： = "你有没有商业秘密的东西" （ ecclus. [西拉奇]三， 22 ;比较ḥag 。 13A条;将军传译八） 。 In fact, the apocalyptic literature belonging to the second and first pre-Christian centuries contained the chief elements of the Cabala; and as, according to Josephus (lc), such writings were in the possession of the Essenes, and were jealously guarded by them against disclosure, for which they claimed a hoary antiquity (see Philo, "De Vita Contemplativa," iii., and Hippolytus, "Refutation of all Heresies," ix. 27), the Essenes have with sufficient reason been assumed by Jellinek ("BH" ii., iii., Introductions and elsewhere), by Plessner ("Dat Mosheh wi-Yehudit," pp. iv. 47 et seq.), by Hilgenfeld ("Die Jüdische Apokalyptik," 1857, p. 257), by Eichhorn ("Einleitung in die Apoc. Schriften des Alten Testaments," 1795, pp. 434 et seq.), by Gaster ("The Sword of Moses," 1896, Introduction), by Kohler ("Test. Job," in Kohut Memorial Volume, pp. 266, 288 et seq.), and by others to be the originators of the Cabala.事实上，在世界末日文学属于第二和第一前基督教百年包含行政分子的cabala及，因为据约瑟夫（立法会） ，这样的著作在藏的essenes ，并小心翼翼地看守，他们针对披露，为此他们要求hoary文物（见斐洛， "德履历表contemplativa ， "三， hippolytus ， "一驳的一切邪说， "九。 27 ） ， essenes有足够的理由假定由jellinek （ "波黑"二，三，引进，并在其他地方） ，由列斯讷（下称"的DAT mosheh无线yehudit ， "页。四， 47页起） ，由hilgenfeld （ "死jüdische apokalyptik " ， 1857 ，页257 ）由艾希霍恩（ " einleitung在模具载脂蛋白C 。 schriften万alten见证" ， 1795年，第434页起） ，由胃（ "剑的摩西" ， 1896年，导言） ，由科勒（ "测试求职者， "科胡特纪念卷，第266 ， 288页起） ，以及其他被原创者的cabala 。 That many such books containing secret lore were kept hidden away by the "wise" is clearly stated in IV Esdras xiv.很多这类书籍载有秘密传说则留隐藏起来，由"聪明" ，显然是在四埃斯德拉斯十四。 45-46, where Pseudo-Ezra is told to publish the twenty-four books of the canon openly that the worthy and the unworthy may alike read, but to keep the seventy other books hidden in order to "deliver them only to such as be wise" (compare Dan. xii. 10); for in them are the spring of understanding, the fountain of wisdom, and the stream of knowledge (compare Soṭah xv. 3). 45-46 ，而伪以斯拉是告诉公布2004年的帐簿，佳能公司公开表示，值得与卑微的，可能都看过，但要维持第七十一其他书籍隐藏，以"交货，他们只能如被明智的" （比较淡。十二， 10 ） ;为他们的是春天的理解，喷泉的智慧和力量，知识（比较soṭah十五。 3 ） 。 A study of the few still existing apocryphal books discloses the fact, ignored by most modern writers on the Cabala and Essenism, that "the mystic lore" occasionally alluded to in the Talmudic or Midrashic literature (compare Zunz, "GV" 2d ed., pp. 172 et seq.; Joël, "Religionsphilosophie des Sohar," pp. 45-54) is not only much more systematically presented in these older writings, but gives ample evidence of a continuous cabalistic tradition; inasmuch as the mystic literature of the geonic period is only a fragmentary reproduction of the ancient apocalyptic writings, and the saints and sages of the tannaic period take in the former the place occupied by the Biblical protoplasts, patriarchs, and scribes in the latter.一项研究的少数几个仍然存在猜测书籍披露的事实，忽略了最现代作家对cabala和essenism认为， "神秘传说" ，偶尔提及，在talmudic或米大示解经文学（比较聪茨， "货车"二维版，第172页起;若埃尔阿， "万religionsphilosophie苏哈尔"页45-54岁） ，不仅更系统地介绍了这些年纪较大的著作，而是充分证明了一个连续cabalistic传统，因为神秘文学的若尼克期只是一个残缺不全的复制古代世界末日的著作，和圣人和智者的tannaic期间采取在原地点占领圣经原生质体，长者，文士在后者。
Cabalistic Elements in the Apocrypha. cabalistic元素在apocrypha 。
So, also, does the older Enoch book, parts of which have been preserved in the geonic mystic literature (see Jellinek, lc, and "ZDMG" 1853, p. 249), by its angelology, demonology, and cosmology, give a fuller insight into the "Merkabah" and "Bereshit" lore of the ancients than the "Hekalot," which present but fragments, while the central figure of the Cabala, Meṭaṭron-Enoch, is seen in ch.所以，也没有老年人伊诺克书，部分已被保存在若尼克神秘的文学（见jellinek ，信用证， " zdmg " ， 1853年，第249页） ，其angelology ， demonology ，和宇宙学，给予一个更全面洞察到" merkabah "和" bereshit "记载的古人比" hekalot " ，但目前的片段，而中央数字的cabala ， meṭaṭron -伊诺克，被认为是在CH 。 lxx.-lxxi. lxx. - lxxi 。 in a process of transformation.在一个转换的过程。 The cosmogony of the Slavonic Enoch, a product of the first pre-Christian century (Charles, "The Book of the Secrets of Enoch," 1896, p. xxv.), showing an advanced stage compared with the older Enoch book, casts a flood of light upon the rabbinical cosmogony by its realistic description of the process of creation (compare ch. xxv.-xxx. and Ḥag. 12a et seq.; Yer. Ḥag. ii. 77a et seq.; Gen. R. i.-x.).有关宇宙起源的斯拉夫伊诺克，一种产品的第一个前基督教世纪（查尔斯， "这本书的秘密伊诺克" ， 1896年，第二十五） ，显示了成熟阶段，与旧伊诺克书，蒙上洪灾后，根据犹太教的宇宙起源其现实的描述创作过程（比较甲烷。 xxv. -三十，并ḥag 。 12段及以下各段;也门里亚尔。 ḥag二77 A条等条;将军传译一。 - X的） 。 Here are found the primal elements, "the stones of fire" out of which "the Throne of Glory" is made, and from which the angels emanate; "the glassy sea" (), beneath which the seven heavens, formed of fire and water (), are stretched out, and the founding of the world upon the abyss (); the preexistence of human souls (Plato, "Timæus," 36; Yeb. 63b; Nid. 30b), and the formation of man by the Creative Wisdom out of seven substances (see Charles, note to ch. xxvi. 5 and xxx. 8, who refers to Philo and the Stoics for analogies); the ten classes of angels (ch. xx.); and, in ch.这里发现的原始分子， "石头的火"了，其中"宝座的荣耀"的是，从哪个天使之发源" ;玻海" （ ） ，在下方，其中7个老天爷，形成消防和水（ ） ，并有伸展出来，成立了世界各国深渊（ ） ; preexistence的人类灵魂（柏拉图， " timæus ， " 36 ; yeb 。 63 B ;安居。第三十B ） ，并成立了男子所创意智慧出七个物质（见查尔斯时，请注意，以甲烷。二十六。五日和XXX 。 8 ，谁是指斐洛和stoics为类比） ;十个班的天使（第二十章） ，以及在CH 。 xxii., version A, ten heavens instead of seven, and an advanced chiliastic calendar system (ch. xv.-xvi., xxxii.; see Millennium).二十二。版， 10老天爷不是七人，及先进的chiliastic日历系统（章xv. -十六，三十二，见千年） 。 Its cabalistic character is shown by references to the writings of Adam, Seth, Cainan, Mahalalel, and Jared (ch. xxxiii. 10, and elsewhere).其cabalistic性格所表现出的参考著作的亚当，塞思库，彩南， mahalalel ，并队的（章三十三。 10 ，和其它地方） 。
A Continuous Tradition.一个持续的传统。
More instructive still for the study of the development of cabalistic lore is the Book of Jubilees written under King John Hyrcanus (see Charles, "The Book of Jubilees," 1902, Introduction, pp. lviii. et seq.)-which also refers to the writings of Jared, Cainan, and Noah, and presents Abraham as the renewer, and Levi as the permanent guardian, of these ancient writings (ch. iv. 18, viii. 3, x. 13; compare Jellinek, "BH" iii. 155, xii. 27, xxi. 10, xlv. 16)-because it offers, as early as a thousand years prior to the supposed date of the "Sefer Yeẓirah," a cosmogony based upon the twenty-two letters of the Hebrew alphabet, and connected with Jewish chronology and Messianology, while at the same time insisting upon the heptad as the holy number rather than upon the decadic system adopted by the later haggadists and the "Sefer Yeẓirah" (ch. ii. 23; compare Midr. Tadshe vi. and Charles's note, vi. 29 et seq.; Epstein, in "Rev. Et. Juives," xxii. 11; and regarding the number seven compare Ethiopic Enoch, lxxvii. 4 et seq. [see Charles's note]; Lev. R. xxix.; Philo, "De Opificios Mundi," 80-43, and Ab. v. 1-3; Ḥag. 12a).更具有启发性仍，为研究开发cabalistic知识，是这本书的jubilees写的国王约翰hyrcanus （见查尔斯， "书中的jubilees " ， 1902年，导言，页。 lviii 。页起） -其中也指著作队的，彩南，挪亚，并提出了亚伯拉罕作为更新者，利维作为永久性的监护人，这些古代著作（章四18 ，八3 ，十， 13岁;比较jellinek ， "波黑"三155 ，十二， 27 ， 21 。 10 ，四十五16 ） ，因为它提供了，早在1000年之前假定的日期" sefer yeẓirah ， "宇宙起源的基础后， 22字母的希伯来语英文字母排列，并与犹太年表和messianology ，而在同一时间，坚持经七肽作为神圣的号码，而不是经decadic所采用的制度，后来haggadists和" sefer yeẓirah " （章二， 23岁;比较midr 。 tadshe六，和查尔斯的注意，六， 29段及以下各段;爱泼斯坦，在"牧师等。 juives ， "二十二。 11 ;以及关于第7位，比较ethiopic伊诺克， lxxvii 4段及以下各段[见查尔斯的注意] ;列弗。传译二十九。 ;斐洛， "德opificios世界之" ， 80-43 ，和AB诉1-3 ; ḥag 。 12 ） 。 The Pythagorean idea of the creative powers of numbers and letters, upon which the "Sefer Yeẓirah" is founded, and which was known in tannaitic times-compare Rab's saying:"Bezalel knew how to combine [] the letters by which heaven and earth were created" (Ber. 55a), and the saying of R. Judah b.该毕达哥拉斯的构思创意的权力，由数字和字母组成，其中后， " sefer yeẓirah " ，是创建的，并且是在著名的tannaitic时代比较Rab的的话说： " bezalel知道怎么结合[ ]信函，其中天地人创造" （ ber.第55 A ） ，并说，为R的犹大乙 Ilai (Men. 29b), quoted, with similar sayings of Rab, in Bacher, "Ag. Bab. Amor." ilai （ men. 29 B款） ，被引用，类似的格言Rab的，在bacher ， "银。 2000年银行业。阿莫尔" 。 pp.页。 18, 19-is here proved to be an old cabalistic conception. 18 ， 19 ，是在这里被证明是一个老cabalistic构想。 In fact, the belief in the magic power of the letters of the Tetragrammaton and other names of the Deity (compare Enoch, lxi. 3 et seq.; Prayer of Manasses; Ḳid. 71a; Eccl. R. iii. 11; Yer. Ḥag. ii. 77c) seems to have originated in Chaldea (see Lenormant, "Chaldean Magic," pp. 29, 43).其实，信仰是在魔力的字母的耶和华和其他人的名字的天神（比较伊诺克， LXI的3段及以下各段;祈祷的manasses ; ḳid 。 71A及; eccl 。传译三， 11人;也门里亚尔。 ḥag二。 77c ） ，似乎都起源于chaldea （见lenormant ， "加尔丁法术"页29 ， 43 ） 。 Whatever, then, the theurgic Cabala was, which, under the name of "Sefer (or "Hilkot" Yeẓirah," induced Babylonian rabbis of the fourth century to "create a calf by magic" (Sanh. 65b, 67b; Zunz, "GV" 2d ed., p. 174, by a false rationalism ignores or fails to account for a simple though strange fact!), an ancient tradition seems to have coupled the name of this theurgic "Sefer Yeẓirah" with the name of Abraham as one accredited with the possession of esoteric wisdom and theurgic powers (see Abraham, Apocalypse of, and Abraham, Testament of; Beer, "Das Leben Abrahams," pp. 207 et seq.; and especially Testament of Abraham, Recension B, vi., xviii.; compare Kohler, in "Jew. Quart. Rev." vii. 584, note). As stated by Jellinek ("Beiträge zur Kabbalah," i. 3), the very fact that Abraham, and not a Talmudical hero like Akiba, is introduced in the "Sefer Yeẓirah," at the close, as possessor of the Wisdom of the Alphabet, indicates an old tradition, if not the antiquity of the book itself.什么，然后， theurgic cabala是，它的名义下， " sefer （或" hilkot " yeẓirah ， "诱导巴比伦犹太教士的第四个世纪，以"创造一个小牛魔术" （ sanh. 65 B条， 67b ;聪茨"货车"二维版，第174页，由一个虚假的理性主义忽视或不占相当简单，但奇怪的事实！ ） ，那是一个古老的传统，似乎有耦合的名字，这theurgic " sefer yeẓirah "的名义亚伯拉罕的，作为一经认可与藏深奥的智慧和theurgic权力（见亚伯拉罕的启示，和亚伯拉罕，全书的;啤酒， "直接查册，生活科技先锋"页207页起;特别是全书的亚伯拉罕， recension b ，六。 ，十八;比较科勒，在"犹太人。夸脱。牧师"七。 584 ，注） ，如由jellinek （ " beiträge zur卡巴拉" ，一3 ） ，其实，石礼谦，而不是一个talmudical英雄如秋叶，介绍了在" sefer yeẓirah " ，在关闭，因为拥有智慧的字母表，标志着一个旧传统，如果不是古物的这本书本身。
The "wonders of the Creative Wisdom" can also be traced from the "Sefer Yeẓirah," back to Ben Sira, lc; Enoch, xlii. "奇观的创造性智慧" ，也可以追溯从" sefer yeẓirah ， "回奔缺陷，立法会;伊诺克，四十二。 1, xlviii. 1 ， 48 。 1, lxxxii. 1 ， lxxxii 。 2, xcii. 2 ， xcii 。 1; Slavonic Enoch, xxx. 1 ;斯拉夫伊诺克了XXX 。 8, xxxiii. 8 ，三十三。 3 (see Charles's note for further parallels); IV Esdras xiv. 3 （见查尔斯的注意，为进一步的平行线） ;四埃斯德拉斯十四。 46; Soṭah xv. 46 ; soṭah十五。 3; and the Merkabah-travels to Test. 3个;和merkabah -前往考验。 Abraham, x.; Test.亚伯拉罕十;考验。 Job, xi.求职，十一。 (see Kohler, in Kohut Memorial Volume, pp. 282-288); and the Baruch Apocalypse throughout, and even II Macc. （见科勒，在纪念科胡特卷，第282-288 ） ，以及baruch启示各地，甚至二排雷。 vii.七。 22, 28, betray cabalistic traditions and terminologies. 22 ， 28 ，出卖cabalistic传统和用语。
Gnosticism and Cabala.灵知和cabala 。
But especially does Gnosticism testify to the antiquity of the Cabala.但尤其是是否灵知作证，以古物的cabala 。 Of Chaldean origin, as suggested by Kessler (see "Mandæans," in Herzog-Hauck, "Real-Encyc.") and definitively shown by Anz ("Die Frage nach dem Ursprung des Gnostizismus," 1879), Gnosticism was Jewish in character long before it became Christian (see Joël, "Blicke in die Religionsgeschichte," etc., 1880, i. 203; Hönig, "Die Ophiten," 1889; Friedländer, "Der Vorchristliche Jüdische Gnostizismus," 1898; idem, "Der Antichrist," 1901).的加尔丁出身，作为建议，由凯斯勒（见" mandæans ， "赫尔佐克- Hauck先生， "实时encyc " ） ，并明确地表明，澳纽银行（下称"模frage nach DEM的ursprung万gnostizismus " ， 1879年） ，灵知是犹太人在性格长时间，才成为基督徒（见若埃尔阿" blicke在模具religionsgeschichte "等， 1880年，一203 ; hönig ， "死ophiten " ， 1889年; friedländer ， "明镜vorchristliche jüdische gnostizismus " ， 1898年;同上， "明镜箴" ， 1901年） 。 Gnosticism-that is, the cabalistic "Ḥokmah" (wisdom), translated into "Madda' " (Aramaic, "Manda' " = knowledge of things divine)-seems to have been the first attempt on the part of the Jewish sages to give the empirical mystic lore, with the help of Platonic and Pythagorean or Stoic ideas, a speculative turn; hence the danger of heresy from which Akiba and Ben Zoma strove to extricate themselves, and of which the systems of Philo, an adept in Cabala (see "De Cherubim," 14; "De Sacrificiis Abelis et Caini," 15; "De Eo Quod Deterius Potiori Insidiatur," 48; "Quis Rerum Divinarum Heres Sit," 22), and of Paul (see Matter, "History of Gnosticism," ii.), show many pitfalls (see Gnosticism, Minim).灵知-那就是， cabalistic " ḥokmah " （智慧） ，翻译成" madda ' " （阿拉姆语， "曼达" =知识的神圣的事物） -似乎已首次尝试对部分犹太圣人给实证神秘的传说，借助柏拉图和毕达哥拉斯或斯多葛思路，投机之交，因此危险异端从哪个秋叶和Ben zoma力图摆脱，其中系统的斐洛，是一个善于在cabala （见"德基路伯" ， 14 " ;德sacrificiis abelis等caini ， " 15 " ;德雇佣条例和deterius potiori insidiatur ， " 48 " ;什么rerum divinarum这里的静坐， " 22 ） ，保罗（见此事， "历史的灵知"二） ，显示很多陷阱（见灵知，微量） 。 It was the ancient Cabala which, while allegorizing the Song of Songs, spoke of Adam Ḳadmon, or the God-man, of the "Bride of God," and hence of "the mystery of the union of powers" in God (see Conybeare, "Philo's Contemplative Life," p. 304), before Philo, Paul, the Christian Gnostics, and the medieval Cabala did.它是古代cabala其中，而寓言这首歌的乐曲，以亚当ḳadmon ，或神人， "新娘的神" ，并因此"之谜工会权" ，在上帝（见科尼比尔"斐洛的contemplative生活" ，页304 ） ，然后斐洛，保罗，基督教gnostics ，和中世纪cabala没有。 Speculative Cabala of old (IV Esd. iii. 21; Wisdom ii. 24) spoke of "the germ of poison from the serpent transmitted from Adam to all generations" ( ) before Paul and R. Johanan ('Ab. Zarah 22b) referred to it.投机cabala旧（四公共服务电子化。三， 21个;智慧二， 24 ）以"胚芽流毒毒蛇转发从亚当所有世代" （ ）之前，保罗和R.约哈难（ '抗体。 zarah 22 B条）提到给它。 And while the Gnostic classification of souls into pneumatic, psychic, and hylic ones can be traced back to Plato (see Joël, lcp 132), Paul was not the first (or only one) to adopt it in his system (see Ḥag. 14b;-Cant. R. i. 3, quoted by Joël, compare Gen. R. xiv., where the five names for the soul are dwelt upon).而诺斯替分类灵魂到气动，心理，并hylic的，可以追溯到柏拉图（见若埃尔阿，液晶聚合物132 ） ，保罗不是第一次（或只有一个）采取它在他的系统（见ḥag 。第14B ; -康德。传译一，三，引述若埃尔阿，比较将军传译十四，五个名称为灵魂，是白景富时） 。
Cabalistic Dualism. cabalistic二元。
The whole dualistic system of good and of evil powers, which goes back to Zoroastrianism and ultimately to old Chaldea, can be traced through Gnosticism; having influenced the cosmology of the ancient Cabala before it reached the medieval one.整个二元制好事和邪恶的权力，那就是回到zoroastrianism并最终以旧chaldea ，可追溯到通过灵知;既影响了宇宙的古老cabala ，才达到了中世纪。 So is the conception underlying the cabalistic tree, of the right side being the source of light and purity, and the left the source of darkness and impurity ("siṭra yemina we siṭra aḥara), found among the Gnostics (see Irenæus, "Adversus Hæreses," i. 5, § 1; 11, § 2; ii. 24, § 6; Epiphanius, "Hæres," xxxii. 1, 2; "Clementine Homilies," vii. 3; compare Cant. R. i. 9; Matt. xxv. 33; Plutarch, "De Isiḳe," 48; Anz, lc 111). The fact also that the "Ḳelippot" (the scalings of impurity), which are so prominent in the medieval Cabala, are found in the old Babylonian incantations (see Sayce, "Hibbert Lectures," 1887, p. 472; Delitzsch, "Assyrisches Wörterbuch," sv ), is evidence in favor of the antiquity of most of the cabalistic material.那么，是观背后cabalistic树，右边正源，轻型和纯洁性，左源，黑暗和杂质（ " siṭra yemina我们siṭra aḥara ） ，发现其中gnostics （见irenæus ， "相反hæreses ， "一，五， § 1 ， 11 ， § 2 ;二， 24 ， § 6 ; epiphanius ， " hæres ， "三十二，一，二， "克莱门泰颂歌， "七。 3 ;比较斜面。传译一。 9 ;马特。二十五。 33 ;普鲁塔克， "德isiḳe " ，第48条;澳纽银行，信用证111号） 。事实也表明， " ḳelippot " （结垢杂质） ，这是一种如此突出，在中世纪cabala ，被发现在该老巴比伦incantations （见，塞斯， " hibbert讲座" ， 1887年，第472页; delitzsch ， " assyrisches wörterbuch ， " sv ） ，是证据，有利于古物大部分的cabalistic材料。
It stands to reason that the secrets of the theurgic Cabala are not lightly divulged; and yet the Testament of Solomon recently brought to light the whole system of conjuration of angels and demons, by which the evil spirits were exorcised; even the magic sign or seal of King Solomon, known to the medieval Jew as the Magen Dawid, has been resurrected (see Conybeare, in "Jew. Quart. Rev." xi. 1-45; also Exorcism).这是合乎道理的秘密了theurgic cabala是不会轻易泄露;却又全书所罗门最近揭示了整个系统的conjuration的天使和魔鬼，其中邪灵被exorcised连魔术签名或盖章所罗门王的，众所周知的中世纪犹太人的Magen dawid ，已复活（见科尼比尔，在"犹太人。夸脱。牧师"十一。 1-45 ，也驱除妖魔） 。
To the same class belongs the "Sefer Refu'ot" (The Book of Healing), containing the prescriptions against all the diseases inflicted by demons, which Noah wrote according to the instructions given by the angel Raphael and handed over to his son Shem (Book of Jubilees, x. 1-14; Jellinek, "BH" iii. 155-160; Introduction, p. xxx.).以同一类属于" sefer refu'ot " （这本书的愈合） ，其中载有药方对所有疾病造成的恶魔，其中诺亚写道根据指示所修院，并交给他的儿子SHEM后（本书的jubilees ，十1-14 ; jellinek ， "波黑"三。 155-160 ;介绍，第三十） 。 It was identified with the "Sefer Refu'ot" in possession of King Solomon and hidden afterward by King Hezekiah (see Pes. iv. 9, 56a; "BH" lcp 160; Josephus, "Ant." viii. 2, § 5; compare idem, "BJ" ii. 8, § 6, and the extensive literature in Schürer, "Gesch. des Volkes Israel," 3d ed., iii. 2, 99 et seq.), whereas the secret of the black art, or of healing by demonic powers, was transmitted to heathen tribes, to "the sons of Keṭurah" (Sanh. 91a) or the Amorites (compare Enoch, x. 7).So striking is the resemblance between the Shi'ur Ḳomah and the anthropomorphic description of the Deity by the Gnostics (see Irenæus, lci 14, § 3) and the letters of the alphabet laid across the body in Atbash (), or Alpha and Omega order, forming the limbs of the Macrocosmos, that the one casts light upon the other, as Gaster (in "Monatsschrift," 1893, p. 221) has shown.它被确认与" sefer refu'ot "藏所罗门王和隐患，随后国王hezekiah （见狗四。 9 ，第56A ; "波黑"液晶聚合物160个;约瑟夫， "蚂蚁"八。 2 ，第5条;比较同上， " BJ的"二。 8 ，第6 ，和广泛的文献schürer ， " gesch 。 volkes万以色列， "三维版，三，二， 99页起） ，而秘密的黑人艺术或愈合恶魔般的权力，被转交给异教徒部落，以"儿子的keṭurah " （ sanh. 91a ）或amorites （比较伊诺克，十七日） ，所以引人注目的是相似之间shi'ur ḳomah和这个拟人的描述天神所gnostics （见irenæus ，国际狮子总会14 ， § 3 ）和英文字母的字母表奠定全国体atbash （ ） ，或Alpha和欧米茄秩序，形成四肢的macrocosmos ，说一投光后，由于胃（在" monatsschrift " ， 1893年，第221页）可见一斑。 But so have "the garments of light," "the male and the female nature," "the double face," the eye, hair, arm, head, and crown of "the King of Glory," taken from the Song of Solomon, I Chron.不过，所以有"服装的轻， "他说： "男性和女性的自然" ， "双变脸" ，眼睛，头发，手臂，头部，及树冠的"国王的荣耀， "从所罗门之歌，我慢性。 xxix.二十九。 11; Ps.第11条;聚苯乙烯。 lxviii. lxviii 。 18, and other familiar texts, even "the endless" (En-Sof = ' Agr;πέραντος), their parallels in ancient Gnostic writings (see Schmidt, "Gnostische Schriften in Koptischer Sprache," 1892, pp. 278, 293, 310, and elsewhere). 18 ，和其他熟悉的文本，甚至是"没完没了" （恩特种部队= '地带; πέραντος ） ，他们见的古代诺斯替著作（见施密特， " gnostische schriften在koptischer sprache " ， 1892年，第278 ， 293 ， 310和其他地方） 。 On the other hand, both the mystic Cross ("Staurus" = X = the letter tav of old; see Jewish Encyclopedia, i. 612b; Irenæus, lci 2, § 3; Justin, "Apology," i. 40; and Joël, lcp 147) and the enigmatic primal "Ḳav laḳav," or "Ḳavḳkav," taken from Isa.在另一方面，无论是神秘的交叉（ " staurus " =为x =信tav旧;见犹太百科全书，一612b ; irenæus ，国际狮子总会第2 ，第3条;贾斯汀， "道歉" ，一， 40 ;若埃尔阿，液晶聚合物147 ）和神秘的原始" ḳav laḳav " ，或者说" ḳavḳkav ， "取之于伊萨。 xxviii.二十八。 10, receive strange light from the ancient cabalistic cosmogony, which, based upon Job xxxviii. 10 ，收到奇怪的光从古代cabalistic宇宙起源，其中，基于就业三十八。 4 et seq., spoke of "the measuring-line"-Ḳav, the (Isa. xxxiv. 11; compare , Gen. R. i. after Ezek. xl. 3)-drawn "crosswise"- (see Midr. ha-Gadol, ed. Schechter, 11; compare , Ḥag. xii. 1, and Joël, lc), and consequently applied also the term (Ḳav le-ḳav), taken from Isa.第4段及以下各段，讲的"测线" - ḳav ， （以赛亚书三十四。 11 ;比较，将军传译一后ezek 。销售。 3 ）手绘的"横向" -（见m idr。公顷-红景天，教育署。 Schechter已11人;比较， ḥag 。十二，一，若埃尔阿，立法会） ，并因此也适用于任期（ ḳav乐ḳav ） ，采取由伊萨。 xxviii.二十八。 10, to the prime motive power of creation (see Irenæus, lci 24, §§ 5, 6; Schmidt, lcp 215; compare Matter, "Gnosticism," ii. 58; Joël, lcp 141). 10 ，向首相动力创作（见irenæus ，国际狮子总会24日，第5 ，第6条;施密特，液晶聚合物215 ;比较此事， "灵知" ，二58 ;若埃尔阿，液晶聚合物141 ） 。 This was to express the divine power that measured matter while setting it in motion; whereas the idea of God setting to the created world its boundary was found expressed in the name ("the Almighty"), who says to the world "(This sufficeth").这是表示对神的力量来衡量此事而定，它在运动，而上帝观定到创造世界，其边界被发现表示，在名称（下称"万能" ） ，他说，向世界" （这sufficeth " ） 。
With the scanty materials at the disposal of the student of Gnosticism, it seems premature and hazardous at present to assert with certainty the close relationship existing between it and the ancient Cabala, as Matter, in his "History of Gnosticism," 1828 (German translation, 1833 and 1844), and Gfroerer, in his voluminous and painstaking work, "Gesch. des Urchristenthums," 1838, i.与仅存的材料，在处置学生的灵知，似乎过早性和危险性，目前要断言肯定密切关系之间存在的，它和古代cabala ，因为此事，在他的"历史的灵知" ， 1828年（德语翻译， 1833年和1844年） ，并gfroerer ，在他通过大量细致的工作， " gesch 。 urchristenthums万， " 1838年，一。 and ii., have done.和二，有工作要做。 Nevertheless it may be stated without hesitation that the investigations of Grätz ("Gnosticism und Judenthum," 1846), of Joël ("Religionsphilosophie des Sohar," 1849), and of other writers on the subject must be resumed on a new basis.尽管如此，它可能说明，毫无疑问地指出，在调查的grätz （ "灵知und judenthum " ， 1846年） ，若埃尔阿（下称"万religionsphilosophie苏哈尔" 1849/2836 ） ，以及其他作家就此事必须恢复对新的基础。 It is also certain that the similarities, pointed out by Siegfried ("Philo von Alexandria," pp. 289-299), between the doctrines of Philo and those of the Zohar and the Cabala in general, are due to intrinsic relation rather than to mere copying.这也是肯定的是相似性，指出和解决方案（下称"斐洛冯亚历山大， "页289-299 ） ，与教义的斐洛和那些对佐哈尔和cabala一般来说，是由于内在的关系，而非仅仅复制。
As a rule, all that is empiric rather than speculative, and that strikes one as grossly anthropomorphic and mythological in the Cabala or Haggadah, such as the descriptions of the Deity as contained in the "Sifra de Zeni'uta" and "Iddra Zuṭṭa" of the Zohar, and similar passages in "Sefer Aẓilut" and "Raziel," belongs to a prerationalistic period, when no Simon ben Yoḥai lived to curse the teacher who represented the sons of God as having sexual organs and committing fornication (see Gen. R. xxvi.; compare Vita Adæ et Evæ, iii. 4, with Enoch, vii. 1 et seq.; also compare Test. Patr., Reuben, 5; Book of Jubilees, v. 1, and particularly xv. 27).作为一项规则，所有这些都是经验性而非投机，罢工之一视为极不拟与神话在cabala或haggadah ，如描述的神载于" sifra德zeni'uta "和" iddra zuṭṭa "该佐哈尔，以及类似通道" sefer aẓilut "和"拉赛尔" ，属于一个prerationalistic时期，当时并没有发现西蒙贲yoḥai住咒骂老师，他们代表了神的儿子有性器官和犯下私通（见将军传译二十六。 ;比较履历表adæ等evæ ，三，四，伊诺克，七1段及以下各段，也比较试验。 patr ， reuben ，五日;易经jubilees ，五，一，特别是十五， 27 ） 。 Such matter may with a high degree of probability be claimed as ancient lore or Cabala (= "old tradition").这种事虽以高度的概率被称作为古代传说或cabala （ = "老传统" ） 。
And as to speculative Cabala, it was not Persia with her tenth-century Sufism, but Alexandria of the first century or earlier, with her strange commingling of Egyptian, Chaldean, Judean, and Greek culture, that furnished the soil and the seeds for that mystic philosophy which knew how to blend the wisdom and the folly of the ages and to lend to every superstitious belief or practise a profound meaning.至于投机cabala ，它不是波斯与她的第十世纪的苏非派，但亚历山大的第一个世纪或更早，她奇怪commingling埃及，加尔丁礼，朱迪亚，与希腊文化，即提供了土壤和种子是什么神秘哲学，即知道如何配合，智慧和愚蠢的千古罪人，并愿意借钱给每一个迷信或实行深远的意义。 There sprang up that magic literature which showed the name of the Jewish God () and of the Patriarchs placed alongside of pagan deities and demons, and the Hermes books ( , as copyists wrote for -not "Homeros"-see Kohler, "Jew. Quart. Rev." v. 415, note), which, claiming an equal rank with the Biblical writings, enticed also Jewish thinkers.有个摆出来，神奇的文献显示的名字犹太神（ ）和各patriarchs放在旁边的异教神和魔鬼，以及Hermes的书籍（如copyists撰文没有"的霍梅罗斯"见科勒， "犹太人。夸脱。牧师"诉415注） ，其中，声称同等职级与圣经的著作，诱也犹太思想家。 But above all it was Neoplatonism which produced that state of enthusiasm and entrancement that made people "fly in the air" by "the wagon of the soul" () and achieve all kinds of miracles by way of hallucinations and visions.但最重要是neoplatonism产生这种状况的积极性和entrancement认为，使人们"飞在空中" ， "旅行车的灵魂" （ ） ，并实现各种神迹的方式，产生幻觉和远见。 It gave rise to those Gnostic songs (; Ḥag. 15b; Grätz, lcp 16) which flooded also Syria and Palestine (see Gruppe, "Die Griechischen Culte und Mysterien," i. 1886, pp. 329, 443, 494, 497, 659; Von Harless, "Das Buch von den Ægyptischen Mysterien," 1858, pp. 13-20, 53-66, 75, and Dieterich, "Abraxas," 1891).该报告引起了那些诺斯替首歌曲（ ; ḥag 。 15B条; grätz ，液晶高分子16 ） ，其中淹没，也叙利亚和巴勒斯坦（见gruppe ， "死griechischen culte und mysterien ， "一， 1886年，第329 ，第443 ， 494 ， 497 ， 659 ;冯harless "之buch冯书斋ægyptischen mysterien " ， 1858年，页13-20 ， 53-66 ， 75 ，并dieterich ， "卫矛尺" ， 1891年） 。 The whole principle of emanation, with its idea of evil inherent in matter as the dross () is found there (see Von Harless, lcp 20), and the entire theurgic Cabala () is in all its detail developed there; even the spirit-rapping and table-turning done in the seventeenth century by German cabalists by means of "shemot" (magic incantations; for the literature see Von Harless, lc pp. 130-132) have there their prototypes (Von Harless, lcp 107).整个原则的泄漏，其构思的邪恶固有的问题，作为糟粕（ ） ，是发现有（见冯harless ，液晶高分子20 ） ，而整个theurgic cabala （ ） ，是在其所有详细制定了有连精神-说唱和表转折所做的是在17世纪由德国cabalists的方法就是" shemot " （魔术incantations ;文献见冯harless ，信用证页130-132 ） ，有他们的原型（冯harless ，液晶聚合物107 ） 。
-History and System: -历史与制度：
This remarkable product of Jewish intellectual activity can not be satisfactorily estimated as a whole unless the religioethical side of the Cabala is more strongly emphasized than has been the case heretofore.这一非凡的产品犹太人的智力活动就无法得到圆满的估计作为一个整体，除非religioethical一方的cabala是更加有力的强调比一直在此之前的情况。 It constantly falls back upon Scripture for its origin and authenticity, and for its speculative-pantheistic and anthropomorphic-prophetic tendencies.它不断地将落后的经文后，它的来源和真实性，并为它的投机- pantheistic和拟人-先知性倾向。 While mysticism in general is the expression of the intensest religious feeling, where reason lies dormant, Jewish mysticism is essentially an attempt to harmonize universal reason with the Scriptures; and the allegorical interpretation of the Biblical writings by the Alexandrians as well as by the Palestinians (see Allegorical Interpretation) may justly be regarded as its starting-point.而神秘主义在一般是表达了intensest宗教感情，而原因在于休眠，犹太神秘主义本质上是一个试图调和普遍原因与经文和寓言的解释圣经的著作，由alexandrians以及由巴勒斯坦人（见讽谕释义） ，可理直气壮地被视为它的出发点。 These interpretations had their origin in the conviction that the truths of Greek philosophy were already contained in Scripture, although it was given only to the select few to lift the veil and to discern them beneath the letter of the Bible.这些表述了自己的原产地在一种信念，即真理的希腊哲学的人已经包含在经文中，尽管它是只给予专责数，以解除面纱，并洞悉他们下方的信圣经。
Mystic Doctrines in Talmudic Times.神秘主义talmudic倍。
In Talmudic times the terms "Ma'aseh Bereshit" (History of Creation) and "Ma'aseh Merkabah"(History of the Divine Throne = Chariot; Ḥag. ii. 1; Tosef., ib.) clearly indicate the Midrashic nature of these speculations; they are really based upon Gen. i.在talmudic时代而言， " ma'aseh bereshit " （历史的创造）和" ma'aseh merkabah " （历史上的神圣宝座=战车; ḥag二。一日; tosef ，兴业）清楚地说明了米大示解经的性质这些猜测，他们是真的为基础上将一。 and Ezek.和ezek 。 i.一。 4-28; while the names "Sitre Torah" (Ḥag. 13a) and "Raze Torah" (Ab. vi. 1) indicate their character as secret lore. 4月28日，而名字" sitre律法" （ ḥag. 13A条）和"夷平律法" （ ab.六，一）表明自己的性格和秘密的学问。 In contrast to the explicit statement of Scripture that God created not only the world, but also the matter out of which it was made, the opinion is expressed in very early times that God created the world from matter He found ready at hand-an opinion probably due to the influence of the Platonic-Stoic cosmogony (compare Philo, "De Opificiis Mundi," ii., who states this as a doctrine of Moses; see Siegfried, "Philo von Alexandria," p. 230).相比之下，以明确声明的经文中说，上帝创造不仅是世界第一，但是，也是事出它所取得的，是民意表达的很早就倍，上帝创造了世界，从此事，他发现准备在手的一项民意大概由于受柏拉图-斯多葛宇宙起源（比较斐洛， "德opificiis世界之" ，二，他们的国家，这是一个学说的摩西;见和解决方案， "斐洛冯亚历山大， "第230页） 。 Eminent Palestinian teachers hold the doctrine of the preexistence of matter (Gen. R. i. 5, iv. 6), in spite of the protest of Gamaliel II.著名的巴勒斯坦教师持中庸思想preexistence的事（创传译一，五，四，六） ，尽管此次抗议活动的加马二。 (ib. i. 9). （ ib.一9 ） 。
The Six Elements.六个要素。
A Palestinian Midrash of the fourth century (see Epstein, in "Rev. Etudes Juives," xxix. 77) asserts that three of the elements-namely, water, air, and fire-existed before the creation of the world; that water then produced the darkness, fire produced light, and air produced wisdom ( = "air" = "wisdom"), and the whole world thereupon was made by the combination of these six elements (Ex. R. xv. 22).一名巴勒斯坦midrash的第四个世纪（见爱泼斯坦，在"牧师练习曲juives ， "二十九77 ）声称三个要素-即水，空气，火之前就存在，创造了世界;水，然后制作夜色中，消防局制造的轻型，和空气产生智慧（ = "空" = "智慧" ） ，而且对整个世界于是作了结合这六个要素（如传译十五， 22 ） 。 The gradual condensation of a primal substance into visible matter, a fundamental doctrine of the Cabala, is already to be found in Yer.逐步凝结的原始物质变成有形的事，根本教义的cabala ，目前已被发现在也门里亚尔。 Ḥag. ḥag 。 ii.二。 77a, where it is said that the first water which existed was condensed into snow; and out of this the earth was made. 77 A条，因为它说，第一次水，其中存在浓缩到大雪;出这个地球上发了言。 This is the ancient Semitic conception of the "primal ocean," known to the Babylonians as "Apsu" (compare Jastrow, "Religion of Babylonia"), and called by the Gnostics βύθος = (Anz, "Die Frage nach dem Ursprung des Gnostizismus," p. 98).这是古代闪族的概念"的原始海洋， "众所周知，巴比伦人" apsu " （比较jastrow ， "宗教的巴比伦王国" ） ，并要求由gnostics βύθος = （澳纽银行，在"死frage nach DEM的ursprung万gnostizismus " ，第98页） 。 Rab's enumeration of the ten objects created on the first day-namely, heaven, earth, tohu, bohu, light, darkness, wind, water, day, and night (Ḥag. 12a) [the Book of Jubilees (ii. 2) has seven.-K.]-shows the conception of "primal substances" held by the rabbis of the third century. Rab的的列举十个物体就创造了第一天，即天，地， tohu ，博湖，光，黑暗，风，水，天，昨晚（ ḥag. 12 ） [周易jubilees （ ii. 2 ） seven.钾。 ]表演观， "原始物质" ，由拉比的第三个世纪。 It was an attempt to Judaize the un-Jewish conception of primal substances by representing them also as having been created.这是一个试图将耶路撒冷犹太化的联合国犹太观的原始物质，由代表他们也有被创建。 Compare the teaching: "God created worlds after worlds, and destroyed them, until He finally made one of which He could say, 'This one pleases Me, but the others did not please Me' " (Gen. R. ix. 2).比较教学中说： "上帝创造世界后的世界，并摧毁他们，直到他终于犯了一个他可以说， '这随心所欲我，但别人不请我' " （创传译九， 2 ） 。 See also "Agadat Shir ha-Shirim," ed.又见" agadat shir夏shirim ， "海关。 Schechter, p. Schechter已页 6, line 58. 6 ，线路58条。
So, also, was the doctrine of the origin of light made a matter of mystical speculation, as instanced by a haggadist of the third century, who communicated to his friend "in a whisper" the doctrine that "God wrapped Himself in a garment of light, with which He illuminates the earth from one end to the other" (Gen. R. iii. 4; see Abraham, Apocalypse of; compare Ex. R. xv. 22: "After He had clothed Himself in light, He created the world").因此，也被该学说的起源轻了此事的神秘猜测，作为实例，由haggadist的第三个世纪，谁给他的朋友： "在一个耳语"学说认为， "上帝自己包裹在一间制衣的轻，使他照亮大地，从一端到另一" （创传译三，四;见亚伯拉罕启示;比较特惠。传译十五， 22 ： "后，他自己穿衣，在轻，他创造了世界" ） 。 Closely related to this view is the statement made by R. Meïr, "that the infinite God limited or contracted Himself [] in order to reveal Himself" (Gen. R. iv. 4; Ex. R. xxxiv. 1).与此密切相关的看法是，所发表的声明传译meïr " ，即无限上帝有限，或自己承包[ ] ，以揭示自己" （创传译四。四日;特惠。传译三十四。 1 ） 。 This is the germ of the Cabala doctrine of the "Ẓimẓum," in idea as well as in terminology.这是胚芽的cabala学说的" ẓimẓum " ，在构思以及在术语。
God in the Theosophy of the Talmud.上帝在theosophy的犹太法典。
In dwelling upon the nature of God and the universe, the mystics of the Talmudic period asserted, in contrast to Biblical transcendentalism, that "God is the dwelling-place of the universe; but the universe is not the dwelling-place of God" (Gen. R. lxviii. 9; Midr. Teh. xc.; Ex. xxiv. 11, LXX.) Possibly the designation ("place") for God, so frequently found in Talmudic-Midrashic literature, is due to this conception, just as Philo, in commenting on Gen. xxviii.在谈及天主的本性和宇宙，神秘的talmudic期断言，相反，以圣经的先验主义，即"上帝是居住的地方，宇宙，但宇宙是不是住的地方，以神之名" （将军传译lxviii 9 ; midr 。了。越野;特惠。 24 。 11 ， lxx ）可能称号（ "地方" ） ，为上帝，所以常发现在talmudic -米大示解经文学，是因为这个构想，正如斐洛，在评论将军二十八。 11 (compare Gen. R. lc) says, "God is called 'ha maḳom' [place] because He encloses the universe, but is Himself not enclosed by anything" ("De Somniis," i. 11). 11 （比较将军传译）说， "上帝是所谓'公顷maḳom ' [地点] ，因为他环绕宇宙，而且是自己不附上剪报" （下称"德somniis ， "一11 ） 。 Spinoza may have had this passage in mind when he said that the ancient Jews did not separate God from the world.斯宾诺莎可能有这段文字记时，他说，古代犹太人不单独上帝从世界。 This conception of God is not only pantheistic, but also highly mystical, since it postulates the union of man with God (compare Creseas, "Or Adonai," i.); and both these ideas were further developed in the later Cabala.这种观念的上帝不仅是pantheistic ，但也高度神秘，因为它假设该联盟的人与神（比较creseas " ，或者adonai ， "一） ，这两个想法进一步发展，在后来的cabala 。 Even in very early times Palestinian as well as Alexandrian theology recognized the two attributes of God, "middat hadin," the attribute of justice, and "middat ha-raḥamim," the attribute of mercy (Sifre, Deut. 27; Philo, "De Opificiis Mundi," 60); and so is the contrast between justice and mercy a fundamental doctrine of the Cabala.即使在极早的时代，巴勒斯坦以及亚历山大神学承认这两个属性的神" ， middat hadin "属性，司法部以及" middat夏raḥamim "属性的怜悯（ sifre ， deut 。 27 ;斐洛"德opificiis世界之" ， 60 ） ;也是如此反差，正义与慈悲的一项基本教义的cabala 。 Even the hypostasization of these attributes is ancient, as may be seen in the remark of a tanna of the beginning of the second century CE (Ḥag. 14a).连hypostasization这些属性，是古代，可以看出在这句话一tanna的开始，在公元二世纪的Ce （ ḥag. 14 A条） 。 Other hypostasizations are represented by the ten agencies through which God created the world; namely, wisdom, insight, cognition, strength, power, inexorableness, justice, right, love, and mercy (Ḥag. 12a; Ab. RN xxxvii. counts only seven, while Ab. RN, version B, ed. Schechter, xliii., counts ten, not entirely identical with those of the Talmud).其他hypostasizations代表，由10个机构，通过这上帝创造了世界，即智慧，洞察力，认知实力，有分量， inexorableness ，正义，权利人，爱护人，与慈悲（ ḥag. 12 ;抗体。氡三十七。罪状只有7 ，而抗体。 Rn中，案文B ，教育署。 Schechter已，四十三，十大罪状，情况并不完全一样，这些犹太法典） 。 While the Sefirot are based on these ten creative potentialities, it is especially the personification of wisdom () which, in Philo, represents the totality of these primal ideas; and the Targ.而sefirot是基于这十大创意潜能，尤其是人格化的智慧（ ） ，其中，在斐洛，代表整体而言，这些原始的想法和targ 。 Yer.也门里亚尔。 i., agreeing with him, translates the first verse of the Bible as follows: "By wisdom God created the heaven and the earth."一，同意他的说法，翻译的第一首诗的圣经内容如下： "由智慧，上帝创造天地" 。 So, also, the figure of Meṭaṭron passed into the Cabala from the Talmud, where it played the rôle of the demiurgos (see Gnosticism), bei