The ten Sephiroth, every one of which has its own name, are divided into three groups of three Sep/tiro/le each, respectively operating upon the three worlds, viz., the world of intellect (D9a, ztvri), the world of souls WWI thi3,1), and the world of matter (173nr1 05117). The first group operates upon the intellectual world, and consists of Sephiroth 1, denominated inz, 763/0 01-1, the inscrutable height or the crown 2, called rin:ri, the creative wisdom ; and 3, called Mr:, the con ceiving intellect. From the first Sephira the divine power proceeds, from the second the angelic beings, as well as the Jewish revelation (mum and from the third the prophetic inspiration. The second group exercises its power upon the moml world, and consists of Sephiroth 4, called ion, infinite love ; 5, called rinai, InD, divine just ice, orjudiciat power ; and 6, which is called beauty, and is the connecting link between the opposite Sephiroth 4 and 5. The third group exercises its power upon the material world, and consists of Sephiroth 7, called liV), firmness ; 8, called 'nil, splendour ; and 9, which is called the primary jezmdation, and is the connecting link between the two opposite SOhiroth, 7 and 8. Sephira 10 is called rrthn, kingdom, and denotes I'rovidence or the revealed Deity (717W) which dwells in the midst of the Jewish people, goes with them and protects them in all their wanderings and captivities: The first triad is placed above, and the second and third triads, with the unit, are put belovv, in such a manner that the four Sephiroth called crown, beauty, foundation, and kingdom, form a central perpendicular line denominated the middle pillar (TS= 1103,7). This division yields three different forms in which the ten Sephiroth are represented by the Kabbalists, and which we subjoin in order to make the description more intelligible.
The first represents an inverted tree called II) a"ri, Me tree of whilst the second and third are human figures called pip MIN, the primeval man. Yet, notwithstandin,g the different appear ance of these three forms, the Sephiroth are so arranged that the three triads and the middle pillar are to be distinguished in each one of them.
These Sedthiroth, or God through them, created the lower and visible world, of which everything has its prototype in the upper world. The whole world is like a gigantic tree full of branches and leaves, the root of which is the spiritual world of the Sephiro/h ; or it is like a firnily united chain, the last link of which is attached to the upper world ; or like an immense sea, which is being constantly filled by a spring everlastingly gushing forth its streams.' The Sephiroth, through the divine power hnmanent in them, uphold the world which they have created, and transmit to it the divine mercies by means of twelve channels (nrim). This transmission of the divine mercies can be accelerated by prayer, sacrifices, and religious ob. servances ; and the Jewish people, by virtue of the revelation, and the 613 commandments given to them [EDucATtotstj, have especially been ordained to obtain these blessings LVDC:1) for the whole world. Hence the great mysteries of the Jewish ritual (r6,nri i'117) ; hence the profound secrets con tained in every word and syllable of the formulary of prayers ; and hence the declaration that the pious constitute the foundation of the world' (p+117 nSly -flo,). Not only- does the Ell SOPh reveal
himself through the .Sephiroth, but lae also becomes incarnate in them, which accounts for the anthropo morphisms of Scripture and the Hagada. Thus, when it is said that God spake, descended upon earth, ascended into heaven, smelled the sweet smell of sacrifices, repented in his heart, was angry,' etc., or when the Hagadic works describe the body and the mansions of God, etc., all this does not refer to the En Soph, but to these inter mediate beings. These Sephiroth again became incarnate in the patriarchs, ex. gr., Sephira 4, love was incarnate in Abraham ; 5, power in Isaac ; 6, beauty in Jacob ; 7, firmness ih Moses ; 8, riskier/our in Aaron ; 9, fouthiation in Joseph ; to, kingdonz in David ; and constitute the chariot throne (nnz-c). Hence the remark of the Ilagada, the fathers form the chariot- throne of the Lord.' The psychology of the Kabbala]] is one of its most important features. All human souls are pre-existent in the world of the Sephiroth, and are, without an exception, destined to inhabit human bodies, and pursue their course upon earth for a certain period of probation. lf, notwithstanding its U111011 with the body, the soul resists all earthly trammels, and remains pure, it ascends after death into the spiritual kingdom, and has a share in the world of Sephiroth. But if, on the contrary, it becomes contaminated by that which is earthly, the soul must inhabit the body again and again (-11:1", nn it is able to ascend in a purified state, through repeated trial.* The apparently undeserved sufferings which the pious have some times to endure here below are simply designed to purify their souls. Hence God's justice is not to be impugned when the righteous are afflicted and the wicked prosper. This doctrine of the trans migration of souls is supported by an appeal to the injunction in the Bible, that a man must marry the widow of his brother if he died without issue, inasmuch as by- this is designed, say the Kabbalists, that the soul of the departed one might be born again, and finish its earthly course. Very few new souls enter into the world, because many of the old souls which have already inhabited bodies have to re-enter those who are born, in consequence of their having polluted themselves in their previous bodily existence. This retards the great redemp tion of Israel, which cannot take place till all tbe pre-existent souls have been born upon earth, because the soul of the Messiah, which, like all other souls, has its pre-existence in the world of the spirits of tile Sephiroth, is to be the last born one at the end of days, which is supported by an appeal to the Talmud (rimcfn ln j+N 91)1V, Yebamoth 63, a.) Then the great Jubilee year 61-in 9V) will commence, when the whole pleroma of souls 0-11nEnri iviN), cleansed and purified and released from earth, shall ascend, in glorious company, into heaven.