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c

l
- '
--
 THE GREAT MYSTERY;

HOW CAN THREE BE ONE?

BY TJlB

R E V. C. W. H. P A U L I,
l ' l U I B ' l ' T l l l l .t.lfGL, BCCL,

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24, PA.1':BBN081'EB-BOW;

A.ND AT THB LONDON SOCIETY'S HOUSE,

16, LINCOLN'B·INN•l'IELDS.

1863.
 : , n J1l'M 'f"1
I "!MN ll"VI l l .,, " "
: , n )1l'N 'f"1
I lrl"nM Mlrnp m , i I01'ffll lfllt
:<tm1YGlCM •':i 1'0 'P n101> im)

How can they ( the Three) be One ?

Are they verily One, because we call them O¥1e ?
How Three can be One, can o n ly be known through the
revelation of the Holy Spirit. (Sohar, vol. ii., p. 43, versa.,
p. 22, S,)
 PREFACE.

THE object of this little book is tQ prove, that

the Jewish Church, before the Christian era,
held the doctrine of the Holy Trinity as' a
fundamental and cardinal Article of Faith.
Yea, the Jews held this doctrine pure and un-
defiled up to the end of the second century
after Christ ; and, as contained and declared in
the Holy Scriptures, it has been. set forth to
demonstration in their authenticated and most
ancient books, as the reader will see from the
quotations in these pages. Hence it is, that
we do not find in the New Testament any ob-
jections raised by the Jews to this doctrine,
though they rejected, so unjustly, the claims
of Jesus of Nazareth to be the true Messiah.
The quotations from the Holy Scriptures,
and from the Chaldee Paraphrases, as well as
from other ancient Jewish works, have been
given in the original languages, that the
reader may be able to judge of their faithful-
ness.
The translation, subjoined to these quota-
tions, is to enable those, who are not con.-
 iv

versa t with those languages, to see that the

Gospel of fulfilment teaches no other doctrine
than was revealed in the Gospel of promise.
The author of this little book requests the
reader to bear in mind, that the Holy Scrip-,
tures, and nothing but the Holy Scriptures,
are the basis upon which he holds · that the
doctrine of the Trinity is founded ; and quota-
tions :from human writings, however old,
venerable, and authenticated, are only em-
ployed t0 shew to owi brethren, the Jews, how
inconsistent they are in rejecting Christianity
on account of this. doctrine, professing, as they
do, to follow closely their forefathers, who, it
is here proved, believed it necessary to. salva-
tion.
Moreover, the Christian reader will perceive
from the quotations adduced from those ancient
Jewish Doctors, how unfounded and i g n orant
is the assertion of the Unitarians, " that the
Apostles invented the doctrine o f the Trimty, in
orde-r so much the more easil!J to gam n er the
idolatrous nations to their new reli:gum,."
No! our reply is, the Apostles inherited their
faith in the Triune Jehovah from their fathers,
wlw had it through Divine revelation in the
Word o f God.
 V

The autobiographic form of this little book

has been chosen, not only because it seemed
best adapted to the subject in hand, but also
with the view of presenting to the reader a
f aithful portrait of an Israelite in pursuit of
Divine knowledge, thus giving to the expo-
sition of these deep yet saving doctrines, life
and animation. This Israelite is known to
the author as his own self; and the statements
with regard to him are, therefore, to all
intents and purposes, matters of fact.
The writer of these pages has purposely
avoided introducing quotations from the New
Testame n t S c riptures as proofs of this doctrine,
inasmuch as the Jews will never admit them as
such; but the New Testament Scriptures have
been, and ever will be, to the author, all-suf-
ficient; and on their testimony, independently
of any of _these human writings of the ancient
Jewish Church, he receives and believes this
blessed doctrine with all his heart
THE AUTHOR.

AJUTBB.D,Ul, 1 8 6 3 .

A 2 ....
 CONTENTS.

PART I.
PAJU.GILAl'U. PAGJI.
1 Nathanael gives an account of h i m s e l f . . . . . . . . . . . . . . . . 1
2 The effect of Divine life in the soul . . •••• . ••. •• •••••• 1
3 Nathanael explains the plan of inquiry he punued •• •• 3
4 Nathanael gives ua a sketch of the lives of these J"ewiah•
Church Fathera . •. •••• •••••• •••••••• •••••••••••• 4
Onkelos .. . • •••. • • .• •. . . •• •• ••.••• •• •• •••• •••••• 4
J"onathan ben Uziel •. . ••. . . •• . . •• . . •• •••••. •••••• •.• 6
The holy Sohar, ,z,,i,;, il'ffl'1 'c . . . . . . . • . . . • • . . • • . . . . :.. 6
Tikoone Hasohar, -,.-nn •)ij,n.. •••••••••••••••• •••••••• 6
"11:0, The book of the Creation •••••. •••••• . ••••• 6
6 A grammatical axiom in the Hebrew language •. ••••• 7
6 Logical agreement between the subject and the predicate,
or between the noun and the verb . •••. •••••. ••••••• 8

PART II.
THB GOD OP ISRAEL.

1 Nathanael examines whether God has revealed Himself

in a threefold nature . •. ••. ••. ••••••. •. •. ••••••••• • 10
His name, CMTJM •••• .• ••••••• ••••••••••••••••••••••• 10
2 Nathanael's irresistible deaire for the knowledge of God 11
3 The ,m, Sohu, teaches Nathanael M'G7!7tl"I m , the mya-
tery of the Trinity explained by the word tm'M,
(Sohar ill., p. 66, Amsterdam Ed.) rm rim, Th&
Three 1tep1 in the Godhead •. . . . . . . . ••••. . •. •• •••. 12
4 Nathanael's reflections, and that rm 'l cannot mean
certain attributes in God (Sohar iii., p. 281) ••.••. 13, 14
6 Corroboration of the truth stated in the former para-
graph ••• ••• ••••. ••••• ••• ••• •••. ••••. ••. ••••••. • 14
 viii CONTENTS.
PABAG&APH. PAGE,
God is L i g h t in H i s Trinity in Unity , . . . . . . . .. . . . . . . 14
Sohar iii., p. 288, versa.. •••• . . . . . . . . . . . . .•. . . . . . . •. . 14
God revealed with Three Heads united in One . . . . . . . 16
The Trinity in Unity proved from Ps, lxii. 12, im:, 'l'lj:'n
(Cap. xxxviii., p. 113, Amsterdam E d . ) . . . . 16
6 The world has been created by the n,.,:, 'l, the Three
substantive Beings in the ,m,o,,, in the Unity of the
Godhead .. . . .. . . . . .. .• .•. .•. . . . . . . . . .. . . . . . . . . . 17
7 Nathanael believes that there is but One God, but three-
fold in H i s nature . . •. . . . . . . . . . . . . . . . . . . . . . . . 21
Interpretation of Deut. vi. 4, 'l1 H'TIO' l>!:l'al •••••• •• 2 2 - 2 4
8 Explanation of the preceding paragraph : the Three
Persons in the Unity of the Trinity have one will and
p u r p o s e . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 24
The signification of C'i'11lll'I, the higher intelligences,
Angels, and rnMCll'I, the inplanted ones . . . . . . . .•. . . •. . :i4
9 R . Menachem, of Recanati, unfolds the mystery of the
Trinity in the Unity from Deut. vi. 4. . . . . . . . . . . . . . 26
10 I n the mystery of the creation of man, the mystery of the
Trinity in the Unity revealed . . . . . . . . . . . . . . . . . . . . . . 27
11 Nathanael meets another friend, whom he introduces in
the number of his teachers . . . . .. . . •. . . . . . . . •. . . • 30
12 The Unity in the Trinity, and the Trinity in the Unity 31
·•13 Subject and predicate both in the plural . . . . . . . . . . . . 32
14 The key to the mystery of the Trinity in the Unity, and
the Unity in the Trinity •. . •. . . . •. . . .. . . . . . . . . . . . 33
fl"IT1 'l, the Three Spirits in the Godhead united into
One •••••••• •••••. .•••••.• .•••.. .. . . . . . . . . . . 34
16 Only in the m-:i-a,, Shechinah, that is, in Him, who is the
brightnesa of the glory of .God, the Middle-Pillar in
the Godhead, can the mystery of the Three in One,
and the One in Three, be seen . . . . . . . . . . •. . . . . . . . . 3
Philo J'udreus . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ;. 36, 36
16 Nathanael's determination to investigate the revelation
of each of the Three self-existing Beings in the Trinity 36
 OONTD'r.8. ix

PART m.
F U I T DIVJSIOS,
:PAllAGBil'B, :PAGE,
1 Nathanael finds in the Scriptures, what hi.a inatructors
also teach : the mystery of the revelation of each of the
Th?ee Spirits, rim n'm, also called m>m rim, the Three
Beings, in the Unity of the Godhead •. . • •• ••..• ..... 37
2 ,•., M"l!:>'D, i.,., The W o.an of the Lord ia oallad. 'n','r(>t
1ehovah . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38
3 ,•. , MiC'D, The WORD of the Lord ia the Creator of man
and of the world.. • . • • •.•.. ... . • • • • . • • • • • . • . . . • • • . • . • 39
4 The Patriarchs believed in. ,•. , n:)'D, the W OBD 1ehovah 40
6 Who was the La giver? • • . • . . • • . . . . . . . . . . • • . . • • • •.• . 41
6 Father Abraham's faith . . . . .. . . . • • . . . . . . . . . . • • . . • •• 42
7 I n whose name our Father Abraham prayed • • • • • • • • • • 43
8 Whom did Moses, our Teacher, worship? . • • . • • • • • • • • 43
9 Moses committed the faith of the Patriarchs to the
keeping of their descendants . • . • . . . . . • . • . . . . . . • . . • 44
10 No oath was valid amongst my ancestors, acept by the
,•. , M'lC'D, the WORD of the Lord.. . . • . . • . . . . . • . . . . .. 46
11 The reason why my ancestors swore by ,•. , M"IC'tl, the
WoRD of the L o r d . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 47
12 The command of the ancient teachers of lu:ael • . • • • • • . 48
13 ,•., M'i0'D, the WORD of the Lord must be obeyed aa God 49
14 Nathanael discovers that God never made any covenant
with any of the Patriarchs, except through the media-
tion of, •. , M"IC't>, the W o.an of the Lord . • • . • • . • • . • . 60
16 Nathanael is led to belieye that there ia no salvation but
in ,•., MiC't>, the WORD of the Lord • . . . . . . . . . . . . . . . 62

SECOND DIVISJON.

1 ,•. , M"IO'tl, the Word of the Lord, is n'"l:l., 'JN'lD,the Angel

of the Covenant . . • . . • • • . . . . . . . . . . . . . . . . .. . . • • • . . 66
2 m:,,:, 'JN'lD,
the Angel of the Covenent is an uncreated
Being, and styled o,:,'JM m:,,, and J"M• the Lord • • • • • • 66
3 There is no Redeemer besides the Angel of the Covenant 67
4 Nathanael discovers a great truth : God revealed Himself
in m:i., 'JN'lD,
the Angel of the Covenant • • • • • • • • • • • . 68
X CONTENTS.
l'.l&AGIU.PS:. PAGE,
6 The rrq,p, or the mystery of the oft"ering up of Isaac . •. . 60
6 Nathanael visits in spirit the Mountain of Horeb . . . . . 66
7 · 'l'his Angel of the Covenant, m:1:, "JN'io, is the Shechinah,
the glory of God. ••••. •. . ••••••• •. . . . •. . . . . . . •. . •• 66
8 The promise. . •. . ••••••. ••• . . . . •••••••• . . . •. • •. •. . 67
9 The Angel of the Covenant is to be obeyed, for God is
in H i m . • . . . . . . . . • . . . • . . • . . . . . . . . . . . : . . . . . . . . . . . . 69
10 More light breaks in upon Nathanael's mind · ; . . . . . . . . 73

THIRD DIVISION•

1 Nathanael discovers that ,.,, N"1!:l'D, the Wonn of the Lord,

is not only called the m:1iT "JN'io,
Angel of the Covenant,
but also p-m100, the Metatron . . . . • . : . •• •••. . • •• . . . . 73
2 Signification of the name Metatron, 1 ' = ....... .... 74
.3 N o one, not even Moses, has ever seen G o d ; but he saw
the Metatron, who appeared unto him . . . ; . . . . . . . . . . 76
4. }'"110'I00, Metatron, the first begotten of God . . . . ••. •.• . • 76
6 )'"11010t>, Metatron, highly exalted... ••••• . •••. ••• ••••. . 77
6 l'"m10t>, the Metatron, is the only Mediator between God
and man . • . • • • • • • • • . • • . . . . . . • • . . . . . . • . . . • • • • . . . . 79
7 .,II),the Almighty has revealed Himself in no other than
in the p,m100, Metatron, the Keeper of Israel •••••••. 82
8 p - m = , Metatron, is called the Son of God . . . . . • ••••. . 82

FOURTH DIVISION.

TA. Son of God.

1 Mn'nDNi NiiDl:I, the Middle-Pillar in the Godhead has re-
vealed Himself as the Son of God, begotten from
eternity •••••••• •••••••• •. ••. . •.• . . •. . • . . . 84 and 86
2 The Son of God is from eternity, an emanation from
God, therefore called':,',':,\ J"ehovah •••••• •• . •. •. . 86
3 The Son of God is the_fount&in of light, begotten from
eternity. . . . . •. . . • •••••• . . . . . . . •. •. . . . •••. • . •. 86
4 Triumphing faith in the Son of G o d . . . . . . . . . . . . . . . . . . 91
The faithful Shepherd . . . . . . . •. . •. . • . •. . . . . . •••. •••• 92

-
6 R . Simeon ben J"ochai's prayer ••.••.•••••.•••• -. ••. •• 93
H i s Exhortation ••••••• , . •. • •••. . . . . . . . . ••••. • . ••. •• 94
 CONTENTS. xi
PART I V .

ITljr.1 rm, The Holy Spirit,

PAB.AGBJ.PH. PA.GB.
1 Nathanael is led into the inner chamber of light 94
2 The Holy Spirit is a substantive Being in the Godhead,
the Creator of the world . . . • . . • • . . . . . • • . . . . • . • • .. 96
3 Inference drawn, namely, from whom the Holy Spirit
proceeds . . • . • . . . . • . . . . . . . . . .. . . . . . • . . . . . . . . . . . . 96
4 A query, namely: Is the Holy·Spirit the effect of some
invisible influence of God ? • . • • . • • • . . • • • • . . . . . . • . . • 98
6 The Holy Spirit has all the Divine attributes • • • • • • • • . , 99
6 What is the office of the Holy Spirit ? .. • • • • . • . . • . • • . . 100
7 How can I know God from His Word? ·• • • • • • • • • . • • . • 101
8 The Holy Spirit was from the beginning the Guide of
the Israel of God • . • • • . • • • • • • . . . • • • . • • • • • • • • • • . . 102
9 The Holy Spirit has sent the prophets, and spoken
through them . . . . . . : . . . . . . . . . . . . . . . . . . . . . . . . . . . 103
10 The Holy Spirit shall quicken the dead . . • . • • • • . • • • • • 106
11 Nathanael's retrospective view, and entertains encourag-
ing expectations . . . . . . . . . . . . . , • • • • • . .. • • • • • . . . • .. 107
Conclusion, containing an Appeal .. . . • • • • • • • • • . . • . . • . 109
Error of modern Judaism. Abraham ben David wachea
a little and a great God • . . . • • • • • • . . • • . . • . . . • • , • . . 109

...
.,
 THE GREAT MYSTERY.

PART I.

§ 1.
NATBA.NilL GIVES AN A.CCOUJiT OP HIKSBLP.

I HAVE some peculiar and good reasons for calling

myself Nathanael. I am a real and not an imagin-
ary person, and all that I am communicating i n this
little volume has verily and i n reality taken place i n
my mind, when it pleased our God to bring me out
of a turbulent ocean ·of soul-distressing doubts and
fears, strivings and wrestlings with the powers of
darkness and with my own heart, by n a t ur e, stone,
(Ezek. xxxvi. 26,) into the glorious libert y of the
children of God.
This was a free and gracious gift of God, as my
adopted name, Nathanael, signifies.

THE EPPBCT OP DIVINE LU'B IN THB SOUL.

When divine life is poured .into the soul through

the Holy Spirit, there is an insatiable thirst for th.
heavenly truth of NrZrl?IDi ," T1loemtJUe'f'IJ oj '-"-
1l
 2
Trinity." This thirst can only be quenched through
the teaching of the Holy Spirit, when H e reveals
God unto the soul through His word.I (Sohar, vol.
ii., p, 43, versa.) The Bible, and nothing but the
Bible, is designed· by God to be unto us the rule
of our faith and practice ; but alas ! His people,
the children of Israel, invented, in their vain
imaginations, a variety of traditions, and exalted
them above the Word of God, thus making the law
and the prophets of none effect. The sad conse-
quence resulting therefrom was, that the children of
Israel lost the right and scriptural knowledge of
God, which only a very few retained. As early as
the second century of the Christian era, those few
had died out. I n the rabbinic writings of the subse-
quent five or six centuries, we find only extracts from
the teaching of their ancient masters, and these often-
times darkened with interpolations. What God said
through His prophet Jeremiah (ch. ii. 18), has not
ceased sounding forth : " M y people have committed
two evils : th e y have forsaken Me the Fountain of
livin g waters, and hewed them out cisterns, broken ·
cisterns, which can hold no water."·
Great moral power is requir.ed to emerge out
of such a state of i g n orance, into which my people,
the children of Israel, have fallen. This power is
not in man, but is of God; and H e says (Ezek.
xxxvi. 37 ,) r,,:::,.', w-i-rN M 'I' -r,:v n , n , ':l"fN -i N n:,
: 1,N-iw' "Thus saith the Lord God, I will yet for this
· be inquired of by the house of Israel." I t is, there-

1 See motto on the reverse of the title page.

 s
fore, my prayer : MMN ,:, ,::i.,ti',, 1M?::iN::l ':l:l'.,.,"
: c w , ',:, 'M''li' 1M'IN ,:pu,, 'n',1-4 "Lead me
in Thy
truth, and teach me; f o r Thou art the God o f my
salvation; on Thee do I wait all the day." (Psalm
xxv. 5.)

NATHANAEL EXPT,AINS THE PLAN OF ENQUIRY

WHICH HE PURSUEl>.

I took from the heavily-burdened shelves of my

library the Book o f all Books, MW?:> n·11,n;,, The
.
Biblia Magna Hebraica, and said, Thou shalt be.
my Instructor ! and my prayer was, rn:l:,n cr,o::i
'::J:P','IM " In the hidden part Thou, shalt make me to
know wisdom." (Ps. Ii. 8.)
But while I. felt that the holy Scriptures· were
sufficient, and alone to be trusted, to lead me into all
truth necessary to salvation, I wished also to consult
the writings of the-.. ancient teachers of my nation ;
some of whom lived before the Christian era, and
others somewhat later. These writers, it is true,
being but fallible men, are to be followed so far
only as their teaching and doctrine agree with the
holy Scriptures ; but nevertheless I was anxious
to know what these Jewish-church Fathers thought
upon the subject about which I was enquiring; and
accordingly I made diligent search in the archives,
where I found certain records, which . informed
me what a,uthority these men had in the synagogue,
and still have, and what _their faith respectinll,
.,1,u,, HM, the Mystery o f the Trinit'Y, "'1'1 -
B
' 2
 4

§ 4.
NATHANAEL GIVES U8 A SKETCH OF THE LIVES OF
THESE JEWISH·CHURCfl FATHERS.

Onkelos.-Onkelos, surnamed ·w, the Proselyte,

was probably descended from the Gentiles, and
had embraced the true religion. He l ived long
before the rabbinic schools came i nto existence,
though the precise time cannot be ascertained with
certainty. Most probably he flourished in the time of,
· or at the return fro , the Babylonish captivity, when
our nation had lolft the knowledge of their holy
mother tongue, the liebrew language, and the mass
of the people only understood the Chaldee. (r,1,rzr,a,
n',:2;,n, p. !0.) Onkelos tra.Mlated the Pentateuch
i nto Chaldee, and paraphrased certain passages.
This paraphrase or translation is called the Targum.
This paraphrase on the Pentateuch has had, i n the
J e wish Church, the same authority as the Hebrew
text, and was a lways read in e synagogues after
the Hebrew had been read. I t is e ' f t ' l l erraneouely
considered as having been inspired by God, as we
read in n1,:2;,n r,',u,t,iz,, p. !W, n',:2;, M'ln c i : r , n n
: ,::,,ot, n -,'01, i.e., " This paraphrase has Moses,
our m aster of blessed :Q1emory, (lit., Peace be upon
him,) received upon Sinai." But after it had been
e.ntirely forgotten, this crown was restored in all its
lustre through Onkelos, the Proselyte. This para-
phrase is of such canonical authority, that it is said b y
our rabbies, : ,i,::i0, ,i-int, nt ,-,n ,,1,1' 'l"O,?.:>n
i.e., " H e who adds any thing to it, ·behold! he is a
 5

base blasphemer.,, Thus much regarding the autho-

rity of Onkelos.
Jonathan ben Uziel.-This celebrated teacher was
the chief disciple of Hillel the Great, and wrote his
paraphrase long b!;lfore the destruction of our holy
temple, (i'l"T rn:i , p. 17, col. ii.; 18, col. iii.; and 85,
col. i.,) and his paraphrase possessed in the syna-
gogue canonical authority.
The Ohaldee paraphrase, called tlie , 1,ttii,' c,;i-,r,
i.e., the Jerusalem paraphrase.-This paraphrase of
the Pentateuch is also said to have been written by
Jonathan hen Uziel. I t contains only very short
paraphrastic notes, and not on all the verses, but is of
great value, having preserved, faithfully and without
alloy, the faith of my forefathers respecting the
nature of God, and of some otlier important doctrines
founded upon God's holy Word.
When I considered that these Chaldee paraphrases
were written in such remote times as those before
the Christian era, and by men of so great authority
as to be acknowledged by the whole of my nation,
throughout the world, I could not but feel anxious
to know their faith and teaching, respecting the
nature and essence of God. The paraphrase,
therefore, of the Pentateuch, by Onkelos, and
those of the Pentateuch, and of the major and
minor prophets, by Jonathan hen Uziel, I said,
I will carefully consult.
The holy &kar, ttiij?n -,nm (the holy L i g h t . ) -
H o w great was my joy, when I found this most
extraordinary book in my father's l i b r a r y - a book
so replete with profound mya l'.ie.e., va.\\e"D. \n. -a.. '..<t-
 6

so lofty, and in a language understood by few in our

age. I exclaimed, I will also consult thee: hut much·
as I love thee, yet thou must be beneath the Word
<!f God. T h y testimony I cannot rectiive, further
than it agrees with Moses and the prophets.
This book is known among my people as the holy
book Sohar. I t was written by R . Simeon ben
J ochai, and his son R . Eliezer is said to have
assisted him.
They flourished shortly after the destruction of our
H o l y City by the Romans. On account of a decree
of death passed against them by one of the Roman
emperors, both father and son hid themselves in
a cave," where they wrote this wonderful book, which
is considered among my nation to be of the highest
authority in things pertaining to the knowledge o f
the nature and essence of God.
The statements regarding R . Simeon ben J ochai
and R . Eliezer, and the legends, in which the vene-
ration of my nation for the holy book Sohar is wrapped
up, shew that they have considered that in it has
been preserved the right knowledge of God ; what
H e is in H i s nature and essence.
There is another book of R . Simeon ben Jochai
in existence, called -,nm ,:,,;,r,, " T h e propositions
of the Sohar," of which I shall make some use.
m ' ' -, o The Book of the &eation.-This book
is said to have been written by our father Abraham.
(Title page, Mantua Ed.) R . Moses Butarili (also
called Butril) says in his commentary on this very
extraordinary book, (p. 21, col. 1,)
2 At BuJtea, in Galilee.
 7 ,,.
:m ' -, o M"ii':lM -, on m i:l'::lM c:,n-,::iM -,::ir,
i.e., " O u r father Abraham wrote this book, which
is called the book of the Creation." A l l the rabbies
are of this opinion.
O f course I do not believe this ; for then we
should find it in 1•yr,, i.e., amongst the canonical
books; yet it is of great antiquity. Though written
in pure Hebrew, the style is difficult to be un-
derstood. The book has great authority in the
synagogue.
I t is probable that it may have been written
shortly before or soon after the' Babylonish captivity.
Though this hypothesis may be disputed, at any rate
it existed before the Christian era.

§ 5.
A GRAMMATICAL AXIOM IN THE HEBREW LANGUAGE,

Every one who is acquainted with the rudiments

of the Hebrew and Chaldee languages, must know
that God, in the holy Writings, very often speaks of
Himself in the plural. The passages are numerous,
in which, instead of a grammatical agreement q,e-
tween the subject and predicate, we meet with a
construction, which some modern grammarians, who
possess more of the so-called philosophical than of
the real knowledge of the oriental languages, call a
pluralis excellentim. This helps them out of every
apparent difficulty. Such a pluralis excellentim was,
however, a thing unknown to Moses and the
prophets. Pharaoh, N ebucha.dn.e'£'£ , l)'l\."'I\. , .....
 8

all the other kings, throughout , •n, (the Law,

the Prophets, and the Hagiographa,) speak i n the
singular, and not as modem kin g s in the plural.
'fhey do not say we, but I, command; as i n Gen.
xli. 41; Dan. iii. ! 9 ; Ezra i. 2, etc., etc.

§ 6.

LOGICAL AGREEMENT BETWEEN T H E SUBJEC? A.ND

THE PREDICATE, OR BETWEEN T H E NOUN A.ND

VER:S.

A few examples will suffice. In .Gen. xxix. 26,

27, we find Laban saying to Jacob, 1:, MU,:P" M',
:p::i,u, M',0 : n-,,:,::i,n '::i!l', n,,:p n nn', ,::10,;,0::2
: ''itl:P -,::i,:pr, ..,iz:; M'1::2:P::2r, M m ,', n:iri::i, MNl
i.e., " It must not be done so in our place, to give
the younger before the first-born. Fulfil her week,
and e s will give thee this also for the_ service which
thou shalt serve with me." The pronoun would be,
as in the former members of the verse, in the plural,
namely," with us," if Laban had spoken as modern
mighty men in the pluralia ncellsnti<JJ. He would
also ha-ve had a fitting- opportunity of letting Jacob
feel his importance and weight, when he overtook
him i n his flight, (Gen. xxxi. 16-81,) but he spoke
in the singular.
The logical agreement between the subject and
the predicate, is Laban saying, (verse 26,) " i n our
place," (verse 27,) " w e will give;", i.e., I, Laban,
and my household, will give. Then Laban adds,
 9
" For the service which thou shalt serve with me,"
employing the singular number, he alone being
Jacob's master.
Thus also we find, 1 Kings xii. 9, that Rehoboam
said, : m n c:Pn nN ., ., :i,\tz,::i'I c\:17'1::i cnN n
i.e., " What counsel give ye, that we may answer
this people ?"
" W e " means, I and my companions. The king
speaks in his own name, and in the name of those
with whpm he had united himself, as the context
shews. (See also 2 Sam. xvi. 2 0 ; Job xviii. 2 ;
Dan. ii. 36.)
I plainly perceive that, in those times, the great
ones of the earth did not use a pluralis excellentir.e.
Deep, however, is the mystery of the logical agree-
ment between the noun and its verb in those pas-
sages which refer to God, as I shall endeavour to
shew in the following part.

:B 3
 PART II.

THE GOD OF ISRAEL.

§ 1.
NATHANAEL EXA1\IINES WHETHER GOD HAS RE-

VEALED HIMSELF IN A THREEFOLD NATURE.

HIS NAME.

ON opening my Bible, the very first sentence drew

my mind forcibly .into deep meditation. M'WN,::::i.
c,n', N,::::i., that i s , " I n the beginning C'n', (God)
(He) created." I cannot make N,::::i. (He created),
being in the singular, agree grammatically with
?:l'M' <God) in the plural. There must therefore
be a 'logical agreement between the noun and the
verb.
Our later rabbies, having imbibed infidel notions,
could give me no assistance. Even the rabbies of
the twelfth century, as Aben Ezra, speak of God as
speaking like modem kings. I f our great master,
Moses, of blessed memory, had known of such a use
of the plural in reference to God, he would have
put the verb also in the plural ,N,::::i., " t h e y created."
At any rate C'M? is a plural.
I went to R. Bechai, (Gen. i. 1, p. I , col. 2,) and
 11
he explained to me the word Q'lr,',N in the following
manner:-
i,;:i" m m • cr,r 1, . r,i',t) 'l"IW m n c w n •o,n',N
• ,i"'::l N1,t) j'N-i'l::l MN '1'1:)'t'I ,'l"M ,,.,n tt:'-i'E)
• l'::l' 1,,:)Wt)n,
That is, Elohim (c,n1,N) is compounded of two
words, ci:, 1, i.e., These are God. The plural is
expressed by the letter jod, (,-'I') as in Eccles.
xii. 1, j'N-i'l:::i MN '1'1:)J'I, "Remember now thy
Creator.'' The letter, jod in j'N-i'l:::i expresses the
plural, and we should therefore translate 1'N-i'l:::i
" T h y Oreawrs." l':l' 1,,:)tr,t)n,. " H e that is wise
will understand it."·

§ 2.

NATHANAEL'S IRRESISTIBLE DESIRE FOR T H E KNOW-

LEDGE OF GOD.

· Having received this valuable instruction, I felt

a desire to search further into the mystery implied
in the word c•n1,N (God).
That c,n1,N is a plural, I cannot deny ; and
that there is only One God is a truth which
approves itself to my mind; but it is my boun.den
duty to search after a right knowledge of the God of
my fathers, in order to see the vast superiority of
the God 'of Israel over the God of the Moslems : the
wide difference between c,n1,N (the God) of the
Bible, and n w.
(!f the Koran, who 'n.l:) Qs.l:)Q...
 l!

§ 8.
THE - , r , t , SOHAR, TEA.CHES NATHANAEL NfD'l',tz,i Mt°1
S
THE MYSTERY OF THE TRINITY E X P R E S ED BY
THE WORD Q,r,;t,4.

In my anxiety of mind, I went to one of the

Fathers, and sought instruction respecting the nature
of God. R. Simeon ben J ochai gave me the follow-
ing light on this subject, so p r o f ound ly interesting
to us Israelites. (Sohar, vol iii., p. 65, Amsterdam
Edition.)
.,t:)M • 'l'l:JM tzr,-, M't:li' :J' M' n'ln .,,.:i,',M ':J., 1
.,..,, • H'ln ,-, -,MM ',::,:i C'n',M P':lM NM n,',
':l-,M l'l:l::, • C'n',t,t ,-,i'M-, -,MM M'M N•n 'l'M'I
l'l:l'M ,z:,n-, 1i'IMH MM'I , c,r,',M ,.,i'M 'Mt:!N • m n , .
: -,MN ',::,;:i
1. R . Eliezer sat before his father and said : " Since
we have learned that C'M (God) expresses in
every place the justice of God, how is it that where-
ever we meet r,,n, ':J"TH, (Gen. xv. 8,) that n,r,,
is pronounced C'r:f ', , though the letters o f the word
M'IM', express a lways the mercy o f God ?"3

,::c,,.,.
M'l).,''I • : i,r ,::,-, • N-ij,:J :J'IM::) Nin ,::,n " ' " -,t:)t-4 !
o,n',Nn Min n i n , ,::, ni:itttn, c,,n
: C'M',Nn H'IM "-" : J'M: :'JI
2. H e answered him : " I t is w r itt e
n in the Scrip-
ture, (Deut. iv. 89,) ' K n o w therefore this day, ahd
3 The Rabbin's remarks on the connexion in which C'M
and n i n , are a lways said to stand, is one with which we
mUBt not be supposed to coincide. His words, h owever, ne-
ce8811rily involve a. belier iJ1 a Triune God.
 13

consider in thine heart, that (mM') the Lord He is

(t:l'M?H) God."
,-, M'H -ii,l'Q-, - :P'TI 1:4-, M??:I n,', -,?:11:4 8
: '?:lrM i,,1:4-,
3. The other replied : " I know that sometimes
justice can exist with mercy, and mercy with j u stice."
-,r,1:4 ',:,:i n.,n, Nin , : , n , n•r, n,', -i01:4 4
,,-,:, 1:4:l' .,, 7,,0r,-, l ' :J" n \:,!:lnt:i, M:Pet:::2, • '!:lr-M
: C"M?M n ' , l:l'-i;,, n , n , :i,i,:,
4. H e said : " Come and see ; it is thus. The name
h
n , n , ( J e h o v a} certainly expresses mercy; but
when mercy must be turned i nto justice, then the
word written niM' (Lord) is read C'M?H (God.)"
",:,, • 7i:l'H l ' :l.,., n ' , 0 , MM 'tM H,., ',:i1:4 6
,-,a,;,ric , • , n 1:4',:,-, Y:PMi • ,,.,,n,:i .,.,, .,.,
: 1:4-, lC 1:4-, ' e t-i!:lMC N?i • ,n::i
6. " Eliezer's father said to him : Come and see
the m y s tery of the word, 'M,,'M"' Jehovah: there
are three steps, each existing by itself; nevertheless
they are One, and so united that one cannot be
separated from the other."

§ 4.
N ATHA.NA.EL'S REFLECTIONS.

I t is clear to my mind that the u n ity of the three

ateps cannot mean certain attributes of God. Which
three of the attributes should be meant by the three
steps ? W hy o nly three instead of all ? One attribute
in the Godhead is as great as another. By these tkne.
 14
,tepamust be understood three distinctand substantive
beings in C'M'M (God.) This appears to have been
the doctrine o f my fathers, wb.wh R. Simeon hen
1oehai and other ancient teachers have preserved i n
their esteemed writings.4
" . , " ' • i, ':l '.::1 • -,r,:, ':> • l':l-i, r,',l"lt) M1,,',:, :l
: in•"i'l-il"I ',,',:, i.e., the two and twenty letters (of
the Hebrew alphabet) comprehend the three steps:
(:,) the letter Kaph, sig n ifies the crown (our heavenly
Father); and the letter (:1) Beth, the understanding
(the Son, because the Hebrew word for M::i'.::1 under-
atanding, has implied the two words, M' l:l the Son
o f God), and Jehovah includes both.

§ 5.
CORROBORATION OF T H E TRUTH STATED IN THE

)250(53$5$*5$3+

I find that I am not

too bold i n supposing that
my Fathers considered that these three steps i n
c,n',N (God) are three substantive beings united
i n one; for R. Simeon hen J ochai explains himself,
(Sohar, vol. iii., p. 288, versa, Amsterdam Ed.,)
saying:

God is Light in His Trinity in Unity.

::0:PMl"I 'l'N :l'l"I:, N, ?:P'I • MD -i'IN::) C'i'', n , N i
1'rr'lt4 -iNZZ, 1,:, r-in:ir,t1 MmN 'NMtli • " ' 1,:p
Hil"I:, • 1,:20, N:10 Mi''l"l:P 'Mn • l'!l:lN -i':P'l':l l " ? m
' Sohar, vol. iii., p. 281, versa.
 15
r,r,::,i l",to-, ',::,- M'::l l",to-,r,!:), M',,-,', nM',-,_
Hin M'IT'f'I • 1•ton',ne, n';J!:l l':l' 'l::i ',::, l',n:iM!:l
Mw,,;, Hfi'M11 'Mn • .,,,nM M , , H,•!:)to m , . , M:l' ,::i
M'IT'fT'f'I • MW', ,n::i ',,',::,, • riz,,., r,',r,::i n::iM?l:7H
Hfi'M:n l':l:l'I • M?'11" M?'11' nM?37 Mw,, H'IT'I
l':l' ,::i ,l-liz, ',::, ,::,n 'JM •r,',r,::i c,w,nt-t , , ; ,
t::l'IZMMM Mj?'M,g , , . , • n'm:::i 1',,',::, n':l'!:l 1,,n:i,

lC M?'11? ''In, M'lnn'I ,u,,,',::,,

nH?37 t,1-,r,::, •Min l'-,r,::i Mj?'M37, M??::, • l",n::i
MW'., • l'M?37 ',::,-,
•r,n::i l'!:l'MO l':l' ,::i -,M?l:7 ',:, 1:::, • -,,,nt-1 l-l?'1 H'1
H'IT'f'I • ,n::i t::l'MOM'I c::i,u,.,r,14 Mw,,;, Mj?'M37 '1'1'.P
l".,tt'j?M!:l l':l' 'l:l .,M?l:7 ',::, 1:, • , n M'ln t,1',:,, • , n
: , n l'l:l'M'I ,n::i 1,,,nM!:l'I i.e., (Prov. iv. 18,)
" B u t the path o f the Just is as the shining light;"
and on this account it is written, (Is. lviii. 14,)
"Then thou shalt delight thyself in the Lord." Who
is that Path, from which all paths derive their light,
and upon which the lesser lights depend ?
I t is the Ancient One, (Dan. vii. 13,) the cause of
all causes,1 that exalted Crown, through whom all
diadems and crowns exist.6 Every thing that is light
receives its light from Him, and is nlade to shine
through Him, and H e is the highest and hidden
light, which cannot be known.7
The Ancient Holy One is revealed 8 with three
Heads, which are united in One, and that Head is
thrice exalted. The Ancient Holy One is de cribed
as being Three; it is because the other Lights 9

• The primitive cause. 7 Compare 1 Tim. vi. 16.

s The Crown of crowns. e Lit.,fuund.
9 That these lights are two, is plain from what follow1,
and that two lighu are meant, will clearly be shewn in the
following parts of this work.
 
emanating from Him are included in ·the Three.
Yet the Ancient One is described as being two.
(Dan. vii. 18.) The 4,ncient One includes these
two. 1 H e is the Crown of all that is exalted; the
Chief of the chief, so exalted, that H e cannot be
known to perfection. Thus the other lights 9 are
two complete ones, yet is the Ancient Holy One
described and complete as one, and H e is one,
positively one ; thus are the other lights united and
glorified in one ; because they are one.
I :find also in the other celebrated work of R .
Simeon hen Jochai, '"lmn ,:,,;,n, (cap. xxxviii., p.
113, .Amsterdam Ed.,) these words : -
' " " ' , •rM, 1,'!:)0 n , n 0 M?'?::> nH, Mrn'::>ttt
MMM •'M?:)tz, ,., C'Mtt' c , n , H '"l:l"T nnH '"1?:lnH
MnH 1,n::i '"1?:lMM"T l'H? 1,•!:)0 n , n Hn C'nttt,
.,::i, nnH iH'n H"Ti • l'"TnH n , n nnHi nnH
: 'TnH 1,, ,,::i n,::i ,.., •,n 0rz, ,., c,nrz, C'M?H
i.e., the exalted Shechina comprehends the Three
highest Sephiroth; 3 of Him (God) it is said, (Ps.
lxii. 2,) " God hath spoken once ; twice have I .heard

1 i.e., the two are found in Him.

• Lit., Shining Ones.
1 Though under the name SepMrotA, ten attribute, of God

are 110Jlletime1 underat.ood (from '"!'!:)OM n:>::i? Exod. xxiv.

10, ""'6 R. Bechai, p. 114, vena, coL 2, Amlt.erdam Ed.)
"And they saw the God of Israel; and there was under His
feet, as it were, a paved work of sapphire atone ; " yet we
ahall see in the sequel, that &phirotn oftentimel signify, u in
the passage quoted above from '"lmn n::,i;,n , i::,,n',H n i n ,
n , n , 1, Jehovah; 2, our God; 3, Jehovah; the .77&ru Head, in
the Godhead.
 17

this." Once and twice means the Three exalted

Sephiroth, o f whom i t is said : Once, once, and
once ; that is, Three united in One. This is the
mystery: God hath spoken, one, t w o , - 1 heard One
(God). n has the same numerical value as iMH One,

-
namely:
=
i"l,
,-
t 1
6
LQ+ M
n -
, -
1
8
4

18 UJ.

§ 6.

THB WORLD HAS BBBN CBXA.TBD BY 'THE M'l''IM ':I

THB THBBB StraSTANTIV:B BEINGS IN THE "Tn'l'tlM
THB UNITY OP THE GODHEAD.

A contemporary o f R. Simeon hen J ochai speaks,

if possible, still more plainly of Three distinct m''IM
Beings i n the one undivided Godhead. R. Eliezer
Hakkalir writes on Genesis i. 1. (See n-,''!t' ,tio,
p. � , versa, Mant. Ed.) t h u s : -
c r n • c , , a ) 'l:l � : : i '10,.,11 MM n • � , n a-M:tlZ1:>
w,·,-,,n ·niz,',iz,', c,n:,-, e n , •.,l\ti�1 .,��l\ • .,��
C"tllZ1M M'l'i',ir, n',114 • M'IZ1N'i::t rnz,11�::i ::i,n::,,
mM::i IZ1'i"E> toen-::i ' , r , ,-,0114, • ca-M::in::i 'f'"INM'I
, m , • m , , n "l It" n , � nMT::ii • c ' , i » n M.,::i:i w n

' I t is very likely that a Christian reading this, may smile

at the Jews attaching so much value to such a mystical way of
expounding holy writ. But the Jews say, t.heae calculations
are an external shell for an intemal trv.t.h..
 18

-,n • ,-:,'I c,;i',N N-i:::i ,n,a,H'i:::i mcN:i n·w,n -no

• C:l't::Jtl'.'I V-,N C'M'N MI'M' .Ml'tl.'11 C'l'::l iCN 1:>
ia,11::i C'?::ilt' MI'M' i::l'1::l • iON M'II ii'llt'CM'I
: CN:::l!t ',:, "l'tl n'li::l'I
i.e., " When God created the world, He created it
thr ugh the Three Sephiroth, namely, through
S epher, Sapher, and Vesaphur, by which the Three
n , , , n (Beings) are meant; because it is written in
the history of the creation, Gen. ii. 4, 'These
are the generations of the heavens and the earth,
CN-i:::in:::i, when they were created.' Our rabbies, of
blessed memory, have expounded the letter n, in
the word CNi:in:::i, thus : through the letter n He
created; thus the world is created through the letter
M; because in this letter n (signifying n,M' "Jeho-
vah ") are indicated the three Beings (M'l'IM), and
this is the secret of the law, when saying, ' i n the
beginning God created,' etc. ; and afterwards when it
is said, ' I n the day that the Lord God c,n,H n'IM'
made the e a rth and heavens.' The Psalmist (peace
be upon him) said, Ps. xxxiii. 6, ' B y the Word
of the Lord were the heavens made, and all the host
of them by the Spirit of His mouth."'
And again, (p. 29,) says the same w r i t e r : -
""' i"ltlOI' i O i O iN'::l 1,-t ' i ' IC " 11 ' H ::liM'I
: c,'l11n N-i:::l::l M' ICU7n ,i,H '::l:i ,,-, • c , n , H " , , " '
i.e., " The Rabbi, my Lord Teacher of blessed me-
mory, explained Sepher, Sapher, and Sippur, to be
synonymous to Ja, Jehovah, and God, (Elohim,)
meaning to say, that the world was created by these
three Names." 11
• The ancient Jewiah t.eachera were anxioua t.o avoid any
 19
The most corroborating evidence of the ancient
belief in the truth stated above, that the M,,,n '),
the three Beings in the Unity of the Godhead,
created the world, I read in n , , , ,!:lo (p. !O,
versa, Mant. Ed.)
,n',N MiM::::i n,n, n.., i'j,n.................................. .
1i::in, c , n , ',e-4 o',,'l) 1',tli C"n c,n',N ',N-i12r1
nm',u,::::i • '17.:ltti iz,,,;,,
o , , t l ,'l) 1:mz, Mtti::l'I o ,
: ,i!:l'C'I , c c , ,!:C:::l t::l',!:10
i.e.," Ja, Jehovah of hosts, the God of Israel, the-.
l iving God, the everlasting King, the merciful and
gracious, the high and exalted One, inhabiting
eternity, the heaven, holy is His name, created 6
the world through Sepher, Sapher, and Sippur,
{the three Beings, r,,,,n '::l, in the Godhead.)"
. The very same doctrine I find t aught by R.
Menachem, of Recanati, in his Commenta ry on Deut.
x. 17, (p. 278, col. 2, Venice Edition.)
C'tll7!:1 Mtl::> 1'Ml7,,n ,::i::, • ' )'I c::,,n',N ,.., ,::,
expl'e811ion, which might i m ply any corporeal idea respecting
the adorable Godhead : therefore they U1100this expreuion,
Three N amu ; modern writers would eay three Per,on ,
without therefore attaching to it a ny corporeal idea; God ii a
Spirit. By OW Name, the Jewish writer, mean very oft.en
God. Mitltti '::l mean here the Three Divine beings in God.
Ct:l N ame, is often used in the Holy Scriptures instead of
n , n , Jehovah: Psalm xx. 1; liv. 3, (Hebrew text). 'Prov.
xviii. 10; Isaiah n x . 27.
8 ;,;,n signifies commonly to engraN, to heto ovt. The a u th or
of n , , , 'C uses it in the sense to create, to e,tabliah, to foe.
His c ommentator, R. Moses Butarili says on this passage: p. 23
versa, col. 2, 11-1,w in-::t::i C''i' '17.:l',i:p MM i-:,::::i, ;,;,n ',--,
: T!:>T!:>itlrin', i.,., The author means by ;,n, He created the
world and eetabliehed it for ever, tha.t \.t IIDli,\\. U.\\\. -
 !O
l'-,-,n 1'1'40 ·Mrn4 r,ii,4 •j',,m4 n-,ir,::l l'H · ,:::,
crz,n ,:::, jN::::> -,,:::,m ,:::, j::ln, • n::l c,,',r, c,',,""ll
,...,nHi c,n',Nn ,n',H ,,.,nN, n',,nr, ,n,,!:ln
• :mo ,:::, ' " ' ,,,n .,,0t0::l 1:::,, • c,:i, n ,:i,-iN
,:i,H, ,,,n ,,.,nN, • c,n',Hn ,n',N', ,,,n ,,.,MN
• ri,:i,tt1N-iM r,,,,n ntt,',tt,', CM::l m-,n, C':l'THTT
, , ni,,,:i niN',D:i ntt1i31', .,,:::,m 1itt1N-in ,l?,
MiH"',D M'l::l'M:J ::r',::l n-,, , .,D0::1 -i!:>N:in l':ll?::::>
• M:i'l::lM::l C'!:>U,n n0i31', .,!:)N ':Jttln ',31, • nz:,:::,n
,,:in ',i,4n , C'!:>M ',31 f.,Mn l?j,'1.,, 'ttl'',tt,n ',31,
Ci::un ',,:in • ,,,',31 ',i,4 M'ln ',Mn • N-i'l:in, • -,::un
: M'l::lH ntt,',tt,', t!:l., m,:in, i.e., "For the Lord
your God, &c. I have oftentimes made thee to
know, that there is not in the law (the Pentateuch)
a single letter upon which great matters do not
depend. Consider, he (Mos s) mentions here first
God's especial name, M'IM' J ehoviih, and then, the
God of gods, and then the Lord of lords. So in Ps.
cxxxvi. 1 - 8 : ' 0 give thanks unto the Lord, for
'He is good;' then, ' 0 give thanks unto the God of
gods ;' and then : ' 0 give thanks unto the Lord of
lords.' He alludes with these three names of God
to the Three first Bein g s in the Godhead. Of the
first, he (David) says, ver. 4, ''l'o Him who
alone doeth great wonders.' (According to the
opinion of the book, M-i'', pp. fO and lOf, col l.'7}
Concerning the second ( n,,n) Being, saith David,
r Lit., The chapter commencing with these words :
" Through thirty-two breathings the wonders of God's wisdom
have been revealed." That ii, in the 1lret chapter of Genesis,
we find thirty-two times God speaking {breathing) when He
created the particular parta of the creation. (R. Abad's com-
mentary on the book J'etzin., p. J, Mantua Ed.)
ver. 5, ' To Him, who b y Wisdom (Prov. viii.)
made the heavens.' Concerning the third ( n , i n )
Being, he saith, ver. 6, ' T o H i m that stretched
out the earth above ,the waters,' &c. The God, the
great, the mighty, and the terrible one. Th.e God,
that is, God the highest. W i t h these three adjec-
tives, great, mighty, and terrible, he alludes to the
original Beings (lit., Fathers.)"

.
NATHANAEL BELIEVES
§ 7.
THAT THERE 18 BUT ONE
GOD, BUT THREEFOLD IN HIS NATURE,

I t is the duty of every Israel ite to make a daily

confession of his f a ith i n M1:t1i,a,, MM, the mystery
of the T r i n ity , and Unity in Trinity, when saying
his prayers. This confession is not taken from
human but d ivine writ, namely, from Deut. vi. 4,
: inM n , n , ,:,,n,M n , n , ,M.,1:t'' ri, i.e., "Hear,
0 Israel, the Lord our God i , one Lord." I n
these words we hear first the singular n m ' , Jehovah,
then the plural ,:,,n'I:,.-, our God, (strictly Goda,) and
then again the singular, Jehorlah, concluding with
in M , One, meaning to say, " These Tkre« substantioe
Being, are the One God.''
I f ou n
d , to my infinite joy, that this interpretation
of this passage had been considered in the Jewish
Church, long before the Christian era, the only true
one.
Thus we read in Sohar, (vol ii., p. 48, versa, Am-
sterdam Edition,)
 . nt-4iw',, l?'1:::)?:)' , · "1'1M' 'IM'M • M?:lI'" ',::)., "1'1M'I 1
: t-Ui'll?,
1. The prescribed daily form of prayer, (a confes-
, sion of the Unity in the Godhead,) has for its object,
that thou shalt know and comprehend it.
I

',::)., "1"M' "M:::)'1'1 nc::>::i ,,?:lM NM • N'1 N'1'1M' 2

• MN?:l'1i' ,.., ?t-.-,tt" l??:lW • N,j?'1 '1'1M' I'M"N NC
: '1nN ,j?N '1':P'I • 1' M 'IM?::> NM • ,.., 'l:::)"M?N
2. We have said in many places, that this daily
form of prayer is one of those passages concerning
the Unity, which is taught in the Scriptures.· I n
Deut. vi. 4, we read first niM', (Jehovah,) then,
,:::,,;,',N, (our God,) and again, n,r,,, (Jehovah,) which
together make one Unity.
,.l?· J:)N'I 1' M 1'1::)"N 1 ' " • ,,:::i"N 1nctt1 M?M NM 8
N:::i,,m::i ?N • '1n ,,:::i,N 1 ' " • '1nN p,,;,., ::i:::,
• NC"MO NJ"l?'1 'lt"n::l ,,:::i'N'I • l?'1""MN ?tl'1'1j) n , , . ,
'
: '1n 1"'N r,1,r,-, l?'1:::ic',
3. But how can three Nam.es s be one ? Are they
verily one, because we call them one ? How three
can be one can only be known through the revela-
tion of the Holy Spirit, and, in fact, with closed
eyes. 9

8 i.e., The Three substantive Beings. (See foot note, p. 18.)

· ' This refers literally to the custom, that when we say this
prayer, (Deut. vi. 4,) "Hear, 0 Iarael," we shut our eyes.
• The scholar will perceive, that the Rabbi means to eay, that
even with closed eye, (with a deficient understanding) we can
know by revelation ('lt'M:I) that " 1'he,e l'hree are One in th,
Godhead." \
• , n .'IM'tot ','Ii' • IttlMll,t-t, ','lj,, 1-tti 'IM'tot tot,, 4
,n ,n,::,, • tot't>'I totm,, totrDtot • r:i,-u totn,ri 'li'1'Mi
: , , i ' , 1-tti:i

4. This is also the mystery o f the voice. The

voice is heard o n ly as one sound, yet i t consists of
three substances, fire, wind, and water, but all three
are one, as indicated through the mystery of the
voice.

l':l'l'l::i t,tr,',r, m l'l:J'tot ' " ,:i,n',� '"' tot:,n '!N'I 6

tot,,r,'I:,. W:I i:,. �:,.It, ' ' i ' 'IM'tot tot,'I • , n 1'1:J'tot,
N!:l'IO , i t ,i,o l'tottl t,t'L;,::,, N,,n,:,. n,n,37-, MN'l'lrD,,
: , n 1,:i,t-t, t,tr,',n ,:in:,. ,,:,.:i, �i', ' ' i ' 't-tn:i • t,t',::,,

6. Thus are (in this place, Deut. vi. 4,) M'li'T'

n'IM' '1: J' T
'i ' -l4, " The Lord, our God, the Lord," but
One Unity, three Substantive Beings which are One;
and this is indicated by the voice which a person uses
i n reading the words, " Hear, 0 Israel," thereby
comprehending with the understanding (will) the
most perfect Unity of H i m who is infinite ; b e c ause
all three (Jehovah, E l o h im, Jehovah,) are read with
one voice, which indicates a Trinity.

n,.,, ,,:,. ,',::inN, NC' I' ',::,, N,,n, 'ln'N N,, 6

: N1%1,i'

6. And this is the daily (confession of faith) of the

Unity, which is revealed by the Holy Ghost i n a
mystery.
l
lHD • f!l' lt'i' 'In,:,, ,.,�r,t,t N,,n,, 1': J'l'l :1 MC::)'I 7
: ,,:,.It 'NM ,,:::21 ,
1
,c, "\'"":1."S
'l """t'\ � � , ,
...
 7. Although there are so many Pel'80!ls 1 united in
the Unity, yet each Person is a Verity, (a true one;)
what the one does, that does the other.

§ 8.
EXPLANATION OJ' THB PRBCBDING PA.RA.GRA..PH,

'i':2:P 'MM 'i':2:P rci, " What the one doeth, that
<loeth the other," which is evident from the Unity they
form, as there cannot be any difference of will or
purpose among them. The attributes of the one
must be the attributes of the other, as is taught
by R . Menachem, of Recanati ; his words are these :
(pp. 266, § l::tnMMi.) ,:i r,:p•,'', l'TIM-lM MMMi C:P'CO'I
,:, M'l:P'to::i:i M i'1, t,11,tt;, m,,:in •c,n',Mn Min n , n ,
Mtl ·1,:, C':2-, r,,:iizr,',:i c,.,:,t::i M'l"YtlMztt ',14 F}M
N", l'l''M 7'Mi • ':,'I "YMM ",:,n, nt:i zr,, nt:i zr,,zr,
':l'TN '1'\C :i,r,:,i Mztt''1i' M',j)n ''1ffl7.:I", -,:i '1-,07.:IMM
: ,.. ie., "the reason why it is said: 'Unto
thee it was shewed, that thou mightest know, that
the Lord H e is God,' (Deut. xxxiv. 85,) is
the desire that thou shouldest not separate the I n -
herent ones, 11 the l'::tn::i, the three Persons united in

1 r:m::i or, as above, (4) subBf;a.wles, also with the significa-

tion of "excellent ones," "mighty ones," as in the T a r g u m,

Eccles. v. 7, l':l'l'l:l 7,-i:ii::i, "strong men." 7i:i OCCUl'I also
in the sense of " form," " manner.''
1 By
M'l:P''CO:l lit., the Inplanted-ones, the ancients- l!le&n
the original threefold plant, M'l:2M nrz,',iz,, which brougli.t
forth the C',-,!l::1, the separated-ones, the higher intelligenoes,
-the angels. R. Simeon ben Jochai, speaking of the threefold
 25
the ')'10 1'M, the eternal,) although the attributes are
spoken of in the plural, yet whatever attributes are
i n the one are also i n the other." (Here follows a
quotation from the Sohar.) R. Menachem concludes:
"These are secrets which are revealed only to those
who are reaping upon the holy field, as i t is written,
(Ps. xxv. 14,) ' T h e secret of the Lord is with them
that fear Him.' "

§ 9.

NATHANAEL BEHAINS IN THE COMPANY OF R. KE•

NACHEM, OF RECANATI, WHO UNFOLDS TO HIM THB
MYSTERY OF THE Ntr.''11,ttti � , TRINITY IN THE
UNITY, FROH DEUT. VI. 4, AS R. SIHEON BEN
JOCHAI IN § 7, P. !el.

That i n this our daily confession of faith, (:J?eut.

vi. 4,) the mystery o f the threefold nature in the
Unity of the Godhead is undeniably revealed, is
clearly taught by another of our celebrated rabbies,
R. Menachem, of Recanati, in his Commentary on the
Pentateuch. His words are these (p. 267, Venice
Edition,§ 1:innHi):

n,., ,n "'
n m ;,,otm • ,nM '"' '1:l'l"l?M " ' ?1'4"'lttt' :veiz,
.,MM ,.,,::,tn p ?171
' • M:l'l?.:Mi'1 w-,,w

nature in the Unity of the Godhead, says, Sohar, vol. iii.,

p. 2a1, n·,n, i::,ni,M n·,n, ,,::i,K, i n � '!:l:l17 r,',r,,
i.e.,There are Three Original Branches-JehotiaA, Our- God,
Jeh()f)ah.
C
 
',K,m, tim r,',0 "'Ci • n.m:,n '!l', ,:::i ..,i' m
• -,,:::ir,i MC'CN lilt'',ti ','IN:t' tilt"i lilt'',?l ilt'T i'Clt'
r,rn4', rinH l'::l r,, ,m:::i f'!ti'' 114',lt' ,:::i n:m:,m
riitllD nm',m -,,:,'mi • n', r,, i:iio l'N?;:) ,nHn
: C': li,' , n r ii: :iN nlt'',lt'', cn:::i tt i..,m
i.e., ' " Hear, 0 Israel, the Lord our God is one
Lord.' This verse is the root of our faith (religion),
therefore Moses records it after · the ten command-
ments.
T
The reason (that there is said mM', Lord,
'O'T ' H,our God, and mM', Lord) is, because the word
0tr1 does not here signify Hear,· but to gather .to-
gether, to unite, as in 1 Sam. xv. 4, 'Saul gathered
together the people.• The meaning implied is, The
Inherent-Ones 3 are so united together, one in the
other without end, they being the exalted God. He
mentions the three n a m es mystically, to indicate the
three exalt!;ld original Ones, (lit., Fathers.)"
This doctrine I find in all the Ancients; thus, for
brevity's sake, I shall only mention what the book
m, , teaches (p. 88 versa, and p. 89 versa, Mant.
Edition):
. . • • . • • • • • • • • • • • • • • . l'IM'Mi,',, ni r,i:::iH nlt'',tr,
. • . • . • . • • • • • • • . • • • . • , 0 i i,::i, ,nH nlt',m
i.e., "There are three original ones, (lit., Fathers,)
and their generations (the Angels). Three there are,
each exists by Himself (though they are one.)

a Lit., lnplanted-Ones.
 f 10.

NA.TlliNABL PONDBBS OVER T H E MYST:BBY OF THB

CBJ:ATION OF HAN, AND Dl800VBR8 THE MM

t e r , , r i , , , T H E MYSTERY OF TB.B TRINITY IN T H E

UNITY, REVEALED THEREIN.

I pondered much upon the mystery which hovers

over the creation of the first of mankind, Adam
and Eve.
I went to my only certain guide, the Word of
God, and my spirit within became deeply engaged
with these words, (Gen. i. 26,) 'l:lt>::i C"T nW:l):l,
" Let us make man in our image."
God evidently speaks here in the plural. To
whom does He speak? No less than three times is
the word us repeated i n one verse. I find that all
our modern rabbies, from the twelfth century down-
wards, have had no small perplexity about these
words. Those who maintain that TlW:P:l is to be
rendered i n 'a passive sense, "there is made," (the
Niphal,) and that the words " i n our image, after
our likeness," are added by Moses, are, as Aben
Ezra observes, " without sense," ::i", -ion tz:1-i!,n nt.
But it appears to me that also Rashi, Aben Ezra,
and the Y alk:ud Chad.ash, (Nitsachon, p. 18, col. 2,)
could not have been i n earnest, when they maintained
that God, the Creator, took counsel with His crea-
tures, the angels. I exclaim, with the prophet of
old, f:P'O 'tl , " With whom took He counsel,"
'ITl:l'::1''1,"and who has instructed H i m ? " (Is. xl. 14.)
I felt very much pained i n m ! lnl."n.\l '\.'n.\.
FW
 28

modern teachers had fallen into such i g n orance with

respect to spiritual things, that R. Yitschak, (Nit-
sachon, p. 18, col. 2,) and even R. Abarbanel, teach,
that in the passage mentfoned above, the great
Creator asked the earth to help to create man, and
that H e said to the earth, " Let us make man ; "
implying that the great God could bring forth
the whole of the inferior creatures, but, for the
creation of man, H e needed the assistance of His
creatures. Truly such teaching is, as Aben Ezra
saith, ::l? ion, " void of understanding."
I went with a wounded spirit to my ancient teacher,
R. Simeon ben J ochai, and he gave me the following
instruction (Sohar, Gen., p. 22, Amsterdam Ed.):
: 'i:li ,,Ni'? ' " 'TIO •c,H nw:v:i "n?H .,?.:IH', 1
1. And God said, " L e t us make man." " T h e
secret of the Lord is with them that fear Him."
(Ps. xxv. 14.)
After some sentences which we do not insert, we
read:
l':l":l:i ne::> n,', m n , �::>',1.:1', -,1.:1Hi nn!:l 2
,:i:v n,n H? H:i?.:liH Minn, • H:i?.:liH n,', nin, ':l:l?.:I?
: ,,eH "l?�H "'nH, H·,::> H::>?1.:1, ,w-,1.:1 H?H c:v,e
2. He, i.e., R. Simeon, began and said : A certain
king had a variety of buildings to be erected ; and
he had a master-builder, who, however, was not per-
mitted to do anything without the king's permission,
as is said, (Prov. viii. 80,) " T h e n I was by him as a
master-builder."
�'Tl?.:l:tt'I , H?':11? n�',,:v rn:,:,n iM'H 'H,, H::>?1.:18
; HMM', H::>?1.:1Hli':t'�?.:IH,
 3. The king is evidently the Wisdom in the
heavens above, and the Middle-pillar is the king
upon the earth.
c,n',H ................................. , H',,.,', N:lt:l'IM c,n',H 4
,
: Hnn',, Hn:,,::,a, N , , Mnn', H)t:)iH
4. C'n',H, Elohim, is the master-builder above,
• • • • • • • • and C'n',H, Elohim, is the master-builder
below, and this is the Shechinah upon the earth.
: n , n Mni',,-sH n,H:::i , n , n , l':l":>:::i ',::,, 5
5.· The buildings could only come through the
Emanation from God (the Father).
e, , r,::,., ,,,::, MM' ............... H.,'t:)::l
N:::iM ,i:::M 6
Hin ' ,t:)H', • ,,M 'M''I .,,M '"' ,t:)M''I M.,::, n , n
: ,'!M 'M' C'n',H', it:lH
6. The Father spake through the WoRD, Mit:l't>,
• . . • • • • • . . . • this and that be, and immediately it
was; as it is written, (Gen. i. 3,) and He, Elohim•
said, " Let there be light, and there was light.''
• ,,t:) ,,:::i'l1 N)t:)'IM'I , , e , N 'IM'H H:l':>::l, ,,Me 7
'"' ,t>N • n i n Nn'l','-sM mH:::i 1':>':>::l ',::, ,::,m
. : , , e ,:::i'l1nH H',::,, n,Mt:l '"' :p,;,,
7. The Lord of Creation commanded, and the
master-builder did it. Thus the Emanation' of God
created all things. He said, let there be a firmament,
let there be light, and it was immediately.
,c,',,:::i:in c',,:, 'IM'H,1 , H,i,!:l'T Mt:l',:v', MTQt:l ,::, 8
: i:,n'lti,::, ,:ie',-s:::i c,M nw:v:i M:i":i:::i ,,Mt:l', M:it:liM -it>H

• We shall in the sequel find that by the Emanation is meant

the Mit:l'tl, " the uncreated W otd."
 80

8. When God appeared in the world of the

intelligences, which is the world of the separated
ones, (Angels,) the master-builder said to the Lord
of the buildin g s : " Let us make man after our
image, after our likeness." R. Simeon's disciples
were rejoiced at these words, and all of them said
(Sohar, Gen., page i i , versa) :
'1:P0Mrz7N' N?"T • 1 ' ? 0 : P 0 0 ? N.11::)t"T NJJ7''1M Ma0'f
: l:P::> ,:v
"Blessed is our favoured lot to hear words which
have not been heard till now."

§ 11.
NATHANAEL MEETS ANOTHER FRIEND, WHOM HB

INTRODUCES INTO THE NUMBER OF HIS TEAOHERS,

Onwards, onwards ran my mind, and clearer

became my path· in search of truth, the knowledge
of God in His threefold nature and in His unity o f
essence, which I perceive is the great mystery, even
that godliness which is not a dead external form and
cold round of ceremonies, but light and life, affecting
the inner man. I met, to my great joy, a very old
and sincere friend, the Tikoone Soharl amongst my
father's books. M y soul as well as my eyes became
fixed on opening at this passage, r,1,:p •C"TN n�:v::i
"T'I""? -,0l4 M'l?:PM r,1,:p N?t-4 •-,tlN"T lt-40? M'l?:VM
N"M 'l""'I t4'M, that is, " ' Let us make man.' To

6 Written by the same pe1'8Qll u the author of Sohar, R.

Simeon be.n J ochai.
 81

whom did the Highest say this? (Answer.) The

Highest said it to Jehovah."
I thanked my old friend for his kind instruction,
and felt much encouraged to press forward in my
search after the te"l1,a,i HM, the mystery of the
Trinity in the ,m n, the Unity.

T H E UNITY IN T H E TRINITY, AND T H E TRINITY IN

THE UNITY.

I have investigated those passages in H o l y Writ,

where we find God as the subject of the verb,
in the plural number ; but followed immediately by
another passage, in which God is spoken of in
the singular. This shews us that there is only
One God, though there is a Trinity, and that the
Trinity in Unity, and the Unity in the Trinity, is the
God whom we worship. Our teachers, in ancient
times, expressed this truth, when speaking of the
l':i-,, ':i, "Three Steps, or n , , , n ':I, Three Beings, or
lM:lN 'D:l'.P n',n, the Three Original Branches," that
these Three are One, yet each exists of Himself; as
the author of the book m , � 'O expresses it, p. 89,
versa, "rt)i'.P i-r:i.1, ,nl-4 ",::, rnr,i",1?1, that is, "'!'here
are 'l'hree, but each exists o f Himself."
Thus we find, (Gen. i. �6,) ·,:i�1,og::i c,t-4 na,�:2
,:in,�,:,," Let us make man in our image, after o�-
likeness," God speaking in the plural ; and then
there follows a sentence in the singular, (verse !7,)
"17::1?:S::a 0'1H7'1 MH C'n"'- �:).'' ) (' �() G . � ����
11111
man i n His own image ; ., meaning to intimate that
God, C'n',M, i n whom are M'l''lil nu,1,w, " T h r e e
Beings," is only One God. Again, i n Gen. xi. 5,
Moses speaks of Go d i n the singular, M'lt-t,1, v, .,..,.,.,
-,,:pn MM, " A n d the Lord came down to see the
city." In the 7th verse God Himself speaks i n the
plural, •)'1 c 0 n,:i:i., n,-,::i n::in, " G o to, let us go
down, and we will confound eir language!'

§ 13.

SUBJECT AND PREDICATE BOTH IN THE PLURAL.

If our teacher Moses, and our Prophets of blessed

memory, had used the verb or the adjective attached
to the name of God, C'n';,M, always i n the singular,
many objections might have been urged against this
primitive doctrine, Ntt,'\';,,a,i MM, " T h e mystery
of the Trinity i n inw.:in, the Unity; " but there
are not a few passages i n the holy Scriptures, i n
which the adjective or the verb, joined with C'M?H,
is also i n the plural. For example, (Gen. xx. 18,)
C'il'M 'MH '1:PMn, " A n d it came to pass, when
Elohim (they) caused me to wander from m y father's
house." Gen. xxxv. 7, C'n',H ,,,H 'l'?:l::i Ctz, ,::,,
" Because there Elohim (they) appeared unto Him.',
Jos. xxiv. 19, H'ln C'lt'"Tj) c,;,1, , "Elohim, holy
Ones;" i.e.," H e is a holy God." (2 Sam. vii. 28.)

m',
'1::>',n '"l0M f,M::1 "TnH ''I) ',t-t,u,,::, ,e:p:, 'tl'>
: 'J'I t:ltz, '11, C'ltt,','1 '11, M'l"T!l C'n',N
" A n d what one nation i n the earth is like Thy
people, even like Israel, whom Elohim (they) went
 38
to redeem for Himself, and to make H i m a
name," &c.
Psalm lviii. 12, V"lH::l C:l'?Qt,tz, c,n',H rz, "TN,
"Verily He is Elohim-(they are) judging in the
earth."
Isaiah l iv. 5, 1'rD 1'',".i7::::i, " Thy makers are thine
husbands," i.e., " T h y maker is thine husband."

§ 14.

THE KEY TO THE MYSTERY OF THE TRINITY IN

UNITY, AND THE UNITY IN TRINITY.

I continued my search in the Sohar for the key of

this great mystery, the threefold nature in the Unity
of Elohim, and found the following passage (Sohar,
Gen., p. 15, versa, Amsterdam Ed.):
, i,,n-, ',::::iji', p:i-,, w,',n l'', n'li1' 'l::l'i1',H i 1"1M'
C'M½H N"'1:l M'tz,N"'1:l nH',:p, i.e., Jehovah, Elo-
henoo, (our God,) Jehovah, (Deut. vi. 4,) are (i.e.,
denote) the Three Steps in the Godhead, by which
we can comprehend the profound mystery i m pl ied in
the words, " I n the b egi ning tl'n', , Elohim, (God,)
created," &c. (Gen. i. 1.)
Thus my teacher, R . Simeon ben Jochai, instructed
me (Sohar, vol. iii., p. 26) that these three steps in
C'n',N (God) are three Spirits, each e x isting of itself,
yet united into One. His words are these : -
• nwir, n,., · H,n::> l'"l'rDi' ,,n.,., r,',r,, -1'::l::::i.
M'I., ,.,jiH, 'M':PH::l 'l: i, , m-, • rz,,j)n n.,., '"lj)H,
............................ nwiri m., ,.,i' l=>'I • M:l':l'I nti::::in
',:::, J't l" i' n,::i, • N'lmn eN'\'C """ 't\"'l "'C'-"\
08
 34
: ,..-,,n:i l';!:l:114 ',:::,, • l'tt'''1i' l'M'M i.e., " Thus are
the three Spirits united i n one. The Spirit which
is downwards, (that is, counting three,) who is
· called the Holy Spirit; the Spirit which is the
middle pillar, who is called the Spirit of Wisdom
and of Understanding, also called Hnn r-m, the
Spirit below.6 The upper Spirit is hidden in secret;
i n H i m are existing all holy Spirits, (the 0 , ; , n m-,,
the Holy Spirit, and the middle-pillar,) and all that
is light," (lit., all faces giving ligJit.)

§ 15.

ONLY IN THE r-T:J':)0, THE SHECHINAH, THAT IS,

IN HIM WHO IS THE BRIGHTNESS OF THE GLORY
O.F GOD, THE MIDDLE-PILLAR IN THB GODHEAD,
CAN THB MYSTERY OF tHE THRBB IN ONB, A.ND
THE ONE IN THRBE, BB 8:&IUi.

Rabbi Simeon be Jochai, in his instruction about

prayer, alluding to Cant. ii. 6, " H i s left hand ia
under my head, and His right hand does embrace
me," says, (-,ntn ':lii'r,, p. 66, versa, ch. xviii.,
Amsterdam Edition):
1'•-,r,:::i M't,:J':::>ttii M"::lj-, iM'M ':1'114 n , n , n•r,
li:l'Mi • M',Mt,tt;,', ':J'114 M:J'C'', Min' • l'i'i1Z7
a In the original text there is a parenthesis : " But that
Spirit which goes forth from the h o m comprehends fire and
water." The ram's-horn, which is blown on new year's day,
represents the lamb, which God provided. instead of Isaac.
(Oen. :o:ii. 13.) Tlie threefold aound with the ram'e-hom is an
emblem of the threefold nature i n the Unity of the Godhead

....
 86
• n.,'Mtl n:l'MW MM',',j) OMi • n,,Mt>M MM',..,j) OM
J'::Pi.,, l ' , n : i , : m , • ,n:,i,nM' , n ' ! n " , i , r , j)'"l'!t:2
MM'::P'!tt>M, H.,'ltl::P:2 • M',Mctzi', ,:,,H MJ'tl'' M'IM'
: ,::,, ltlH , , o : i H.,n H.,,n,:i 'IM"'l'l,n ,;,:,i,nM'
i.e.," Come and see! Jehovah andAdonai (the Lord)
and His Shechinah, are the Holy blessed one, and·
His Shechinah is between two lines : Jehovah to the
right, and Adonai, the Lord, .to the left; and they
are a bright glass,7 but without the Shechinah it is
a dark glass. I n the righteouir-One, the Shechinah,
are Jehovah Adonai one." The same :fi g u r ative
language we find Cant. ii. 6 - t h e two arms, Jehovah
to the right, and Adonai to the left. " I n the middle
pillar, in the mysterious .A.men,9 are JellOfJah and
.A.clonai One Unity. 1 •

7 ;,-,,1-40;,, Lit., givi

n g light. Comp. Pa. xxxvi. 10, (Engl.
venion, ver. 9.) ,.,1-4 nH'1:, , , , H : i , " I n thy lig ht 1011 shall
, s , light." MH',',j) CN, glas,, mirror. Comp. 2 Cor. iii. 18.
e Lit., Not giving light.
9 ltlM . , , o : i , Lit., " In the mgatery <if Hi'm who i , the
Truth," Ia. lxv. 16. ,n',1-4 , . : i n , y , H : i , , : i n c n , w H
ltlN, i.e., " That he who blesseth himself in the earth, shall
bleiu himself in the God of Truth." }tll-4, contracted for MJtlN
Mt>N, as n;i, a daughter, for M . fem. of ;:i, a son.
1 By .4donai, the Lord, R . Simeon ben 1ochai means the
l'D"lj)n n,.,, the Holy Spirit; whilst by M'!M', he means our
heavenly Father.
The n:,,::,tz1, Shechinah, commonly tranalat.ed "the glory of
God," means literally tluJ dwelling, the presence tJf God, who
dwelt in the Holy of Holiest in the Shechinah, called by my
teacher, R . Simeon ben 1ochai, in the above p881age "t/w
Righuoul One, the .4.fflffl," (the Truth,) and the Middle-pillar.
• Thia paaage i i fully explained by Philo, th.e 1'1>"'11, """"'-
floariahed in the y e u 40, afteT Chnat. "\\.ti.,._, '-
 86
§ 16.

NATHANAEL'S DETERMINATION TO INVESTIGATB T H B

REVELATION OF EA.CH OF T H E THREE SELF-BX·

ISTING BEINGS IN T H E TRINITY.

Since there are in the Unity of the Godhead three

distinct subsistences, (rw n,) each being perfect i n
its.elf, each called M',,M", Jehovah, yet only One
God, it necessarily follows that a revelation of each
of them must have been made. Without this, there
could not have been any knowledge of their ex-
istence.
I must therefore investigate f:his point, and as-
certain whether such revelations, such distinct
subsistences, have been vouchsafed.

authority amongst hie nation. He was one of the three ambas-

sadors sent to Caligula, to beg the removal of the Emperor'•
atatue out of the Holy of the Holiest. Philo, in hie work, " The
Mi g r ation of Abraham," has this remarkable paeaage, almoet
verbatim with the above, p. 367 : -
" IlaT71p p l1 1 TWII 8Xw11 ;, JJ,E<TOs, Ss Ell Tacs i E p a i , ,ypa<pa,,;
,cvp{' f 0110µ , a - r, a : a 4 , T a , 0 • 0 1 1 .a i OE 'tr"f' E&'.4TEP ' f '1f"J'€<1/JvraTal
&:at E"f"(tJTaTai TOV "OJJTos Av110.µ ,m · c!,11; pl11 1roi11Tic71, i oe
8 E09• •
_,,.,.&'.1/
Q,,.- "\ . ' ,
,rpo<1a"(Of'€V€Tai • "'
' ..
1J JUII
' '
'tr0t1JT'&:1J • TaVT,
,yap E-0,,,&:e KaL OtEK0<1p,1J<1E TO 1ra11, ; "fd.p fJa,r,Xudf K v p w , •
8E.p , tS "fd.p 4PX,Elll KCU KpaTELII TO 'trE'1f"Ol1J&:09 TOV "fEIIOp,E.IIOV.
oopv</>opov, u
11<W 0 11 0 ME<TOS v<p' E K a u p a , TWII OVIIO.J U WII 'traE-
, ,.. C .,. / \ \ C , \ \ ,.. I J t
EXel T1J O p a T " " VUUIOt'f TOTE JUII El/09 TOTE 06 Tpiw11 ,,_11Ta<1ia11.
i.e.,The Father of all things i s i n the middle, who i n the
sacred Scripturea i s called by His proper name, H , that ia,
(o Ov ;) but on each side are the powera, (Avva,-u",) (two
in number,) whioh are moet ancient and nearest to H i m ;
 '

PA RT III.
FIRST DIVISION.

§ 1.

NATHANAEL FINDS lN THE SCRll'TURES, WHAT HIS

INSTRUCTORS ALSO TEACH : THE MYSTERY OF THE
REVELATION OF EACH OF THE THREE Sl'IRITS 1
l'M.,.., r,1,n, ALSO CALLED r,,,m r,1,r,, THE THREE
BEINGS, IN THE UNITY OF THE GODHEAD.

It was not necessary for me to investigate the

mystery of the manifestation of Him, whom we
Israelites address i n our prayers, C:l't:>tD::itD 'O'::lM,
" O u r Father, who art i n heaven," because I have
never doubted the existence of H i m who has said,
,,.-,::i::, M'M '::>M ::i o,, " I f then I be a Father,
where is mine honour?" (Mal. i. 6 ;) ·but I have
been led by a power, once unknown to me, into the
inquiry, how the other two l'M.,..,, Spirits, have re-
vealed themselves. In what manner tD'1j?M m-i, the

one of which is called t"6 Creative, the other the Jl(,yal

P()U)er. The Creative Power is God, (8Eoi;,) for by it He haa
placed and set in order all .things ; and the Royal Power is
called Lord, (X:vproi;,) for it is right that the Maker should
govern and command that which is made. He, therefore, who
is the middle, being attended by each of His powers, pre-
sents to the intelligent mind the appearance sometimes of Ont,

•
sometimes of Three. (aee also Philo's work, " Sa.crifi.ce of
Abel and Cain," p. 139.)
 88

Holy Spirit and the w,, c n,-,, the Spirit which

is the middle pillar in the Godhead, have been mani-
fested.
I found that the w,, tlNi M"t-,, the Spirit which
is the middle pillar in the Godhead; has revealed
Himself as the ,•, cc, " the WoRD of the Lord,"
as the uncreated, self-existing WORD, to which WORD
the Holy Scriptures ascribe the holy name n,r,,,
1ehovah, and all the attributes of God.
This middle Spirit is not called rn:,:r,t,, because
that always expresses what we call a word, an idea
clothed with the articulation of our organs of speech;
but tl,tl, in the Greek, M "fo,.

,., tl,tl, i.e., THE WORD OF THE LORD, 18 CALLED

M''l'T1", JEHOVAH.

Our God has declared by the Prophet Isaiah,

,,,:i:,,
(xlii. 8,) lMl:4 114',-,n114', ,ctz, N'IM n,r,, ,;iH,
" I am the Lord : that is my name : and my glory will
I not give to another." What a stream of light was
poured into my mind, when investigating the mystery
contained in these words, ', , c i , o ', .,,tocn mn,,
t:N;:irDn 10 n,n, MNtl tz:1114'r1
,,-,t,:i mti , " Then
the Lord rained upon Sodom and upon Gomorrah
brimstone and fire from the Lord out of heaven."
( Gen. xix. 24.) M y teacher, ionathan ben U &iel,
taught me, by his Jerusalem Paraphrase, (cro-,r,
 39
"t),u,,-,,,) that the Lord (M'IM') mentioned i n ihis
passage of Scripture, is the WORD of the Lord •
• •• •m'IC:P'I tl'l,O"f "10 ?:P ntl M'IM v , , M'-,C'tl'I
N"CCZ, l C v , C'1j> 1c "1l"l'I HM'-i!l'll, i.e., " A n d
the WORD of the Lord caused to descend upon the
people of Sodom and Gomorrah, brimstone and fire
from the Lord from heaven."

§ 8.
,... H'"ltl'C, THE WORD OF THE LORD, IS THE CREATOR
OF MAN .A.ND OF THE WORLD.

That this WORD is the essential and uncreated

WORD, one of the rrz,-i r,1,n , (the Three Heads, p.15,)
which are One, is evident from His being the Creator
of man, as the Jerusalem Paraphrase of Jonathan
hen Uziel (Gen. i. 27) faithfully teaches me, saying;
o , ; , lt) n , c , : i n,n,0-r:i c"TN r,, v , , H'"IC't) H'"l:l'I
1'1MM' H'"l::l M'l'lt'I -i::it ,,,, H'"l::l '"', i.e., " A n d the
WORD of Jehovah created man in His likeness, in the
likeness of Jehovah, Jehovah created, male and
female created He them."
· I clearly perceive that the WORD is called Jehovah,
and that through H i m (the uncreated, self-existing
WORD) all things, visible and invisible, were created.
Thus I read in the Jerusalem Targum. (Exodus
iii. 14.)
''1M "1C?:P? -it:lH"f l'"f nrz,c', '"'"f M'-,t:l'C -it:lt-t'I
l'"f::i -iCH'I -. ''IM'I '"" " ' " -it:l'C? "f'M:!1'1 • ''1M'I
c::,,',N 'ln':,rz, M'MN 1,...,a,, ,;:i:i", -icv,, i.e., " And
the WORD of ·the Lord said. '\l:n.\() )i\.()t.\!.?. •• l.. 'ii. ..-
 40

who said unto the world, B e I and it was: and who i n

the future shall say to it, Be I and it shall be. A n d
H e said: Thus thou shalt say to the children of
Israel: I A m hath sent me unto you."

§ 4.

THE PATRIARCHS BELIEVED IN '"' H'"l', THE

W O R D J HOVAH.

I see the patriarch Jacob, staff i n hand, ready to

proceed i n the morning, on the w a y to his uncle
Laban. The night before, he has had the wonderful
vision, i n a dream, of the ladder reaching from the
. earth to heaven, and the Lord standing above it, and
repeating the promise which had been made i n
covenant with our father Abraham. H e lingers at
Bethel, and vows a vow, saying (Gen. xxviii.
20, 2 1 ) :

,.,,::1
':l"l?.:l?Z1i , , 0 : P Cl'M?M M'M'•cM "lt:l ? "l'T:l ::i;,:p, "l'T',
1,:,N? en, , , 1ri:i, , , , n ,:,:iM "lWM n m
n , n , n , n , '=iM r,,::i-1,M c,,w::1 ,J.,:lrtn : w::1,, ,:i::1,
" ' " ' i1:l'gt;:) 'M?.:ltz1 "lWM r,i,un j:lMin : C ' n ? M ? , ,
: 1? ,:i"ltv M "lW:P ,',•1r,r, "lWM ' , : , i C'M?M J - , , ; :
" A n d Jacob vowed a vow, saying, If G o d will be
with me, and will keep me i n the way that I go,
and will give me bread to eat, and raiment to put on,
so that I come again to m y father's house i n peace ;
then shall the Lord be m y G o d . "
M y teacher, Onkelos, i n his Chaldee Paraphrase,
renders the v o w of father Jacob i n the following
manner:-
 
,,:,c:i '"'T C'C 'M' CN • -it:l'C? C'i' :li' ' C';,'I
c,n', , , lM''I ',ti-1 N , , N,rr Nn-i'IM:l '::i:r,ro,,
,n,, N:lM r,,::, c',u,:i :nn 'I Ul'l:i',c', 'lo::i, ',::i,c',
: Nn',Ni, ,', " , t-t-iC'D
i.e.," And Jacob vowed a vow, saying, If the WORD
of Jehovah will be my support, and will keep me in
the way that I go, and will give me bread to eat, and
raiment to put on, so that I come again to my father's
house in peace ; then shall the WORD of Jehovah be
my God."
This also was the faith of my nation at the time
when Jonathan hen Uziel wrote the Jerusalem
Paraphrase, in which I find it written on Deutero-
nomy xxvi. 17 :
,,nc', l''T Mc,, 1.,,,1,:, 1ir,::i,',c v , , t-1-ic't> r,,
M't:)U,1, ,.,,,',:, ,,cM . ,,, C'tl'I • Nn1,M1, ,1'1::,',
1i::i', 1,,1,c , , nc 1 ' " n,.,::io 1 ' " N':J':in c:,',
: ,,,,p ',::, -iroc, ,
,v
i.e., " This day you have made the oRD of Jehovah
to be King over you, to be your God. And the
WoRD of Jehovah shall rule over you, having a
right 2 hereto, over a people beloved, as His peculiar
people ; as H e has spoken unto you, that you should
keep all His commandments."

§ 5.

WHO WAS T H E LAWGIVER?

The ancient faith of my nation was, that the

, , , , N"'l0'0, the WORD of the Lord, was the Lawgiver.
, n,cu,1,, "In Ria <>'fiu.u.U\."'
That no other than,.,., N"it)'0, the WoRD of J,ehovah,
has been their Lawgiver, is proved from tlie word•
of the Jerusalem Targum, on Exodus xx. 1, in
which we read as follows : -
: "1?:l'ti', l'',N N,,:i, n:iu, ',::, .M' 'l'l'T ,t) ',"2:)i
i.e. " A n d the WORD of the Lord spake all these
glorious words (.ni,:iiiT .n,u,:11)."

§ 6.

FATHER ABRAHAM'S FAITH.

It is evident that the faith of Jacob was the same

as that of our father Abraham, for I find tp.at
Abraham believed i n the ,•,, N " , t ) ' t ) , the W 011.D o f
the Lord, according to the testimony of Onkeloa, i n
his paraphrase of Genesis xv. 6 :
: ,::,t', n , , n:irz,m v , , N-ie,e:i r e , m
i.e., "Abraham believed i n the Word of the Lord,
and H e counted it to him for righteousness."
Again, we see our father Abraham's faith i n the
Memra, the uncreated WoRD, at the offering u p o f
his son Isaac. U p o n Isaac asking, (Gen. :xxii. 7,)
M?'.P? nrz,n M'N, " Where is the lamb for a burnt-
offering?,, our father Abraham replied, according
to the Jerusalem Targum :
H'IM MN N? l'Ni • N"iCM ,', l!:)"1'1"1 v , , ,ti
: ,,:i NM','»',
i.e., " The WORD of the Lord will provide me a
lamb ; and if not, then thou, m y son, shalt be the
burnt-offering."
 48

§ 7.
lN WHOSE NAME OUR FATHER ABRAHAM PRA.nD,

I find that .Abraham prayed in the name f the

WORD of the Lord, and addressed his prayers to
Him, as the ,·,, N"ltl'ti. This is taught by the
1erusalem Targum. (Gen: xxii. 14):
MN '1t:ll-4'1 ,..,, .M''11:)'t:I CIZr.l cm:JN '"'!'! n':iD'I
: '1:)nr,c t-1':i'I 't:>m ,..,, N'in
i.e., " A n d Abraham worshipped and prayed in the
name of the WORD of the Lord, and said, Thou art
the Lord who dost see, but Thou canst not be seen!'
This faith Abraham had taught his household, for
we find Hagar using the same language as her
master, Abrahan{, according to the Jerusalem Tai:-
gum (Gen. xvi. 18) :
•n',:p ,',:2r,a,n ,..,, M''it:l't:> Ct!1:I r,,', 'I '1:lM M''TIH'I
, , M'tl':i» ',:, C'i' Mn':iN N'IM MM 1''1:1 M'1tll4
: 11'1:P :l M'tin

i.e., " A n d H a g ar praised and prayed in the name

of the WORD of the Lord, who had revealed Himself
unto her : she said, Blessed art Thou, 0 God, who
livest to all eternity, who. hast seen my affliction."

§ 8.
WHOM DID HOSES, OUR TEACHER, WORSHIP ?

My heart leapt for joy when my teacher, Jonathan

ben Uziel, in his 1erusalem Ta.1: , '<a.'">.\\.'\. "m-<i:. "
 44

our great Teacher, Moses, our master of blessed

memory, never worshipped any other but the
,','T N"lt:l't:l, the WoRD of the Lord. (Targum Jeru-
salem, N um. x. 35, 36.)
,,,, C'Hi' ntzn:i n , n •', :i N:i,-,H n , n 'T::, n,n,
,',,n i:,,pn::i "''T Nit:i't:i 1::, c,p •.,t:iNi i?'!:i
lt:i , rz, 1i;,-,ll,, 1t:lll'T 1,n,:::i:::i-, ,',ll::i 1,.,-,:::ir,,,
,,.,, l=l'i'l nwt:i •n , n •,.,w ,,n H:i-it-t -,::,, •it:i'Ti'
,m., i:,ipr, lt:l ,.,, N-it:i't:l l'l1:) .,,m •.,t:iHi ,,'!?:i
N'!l"H ':lOHi Hn,:::i-i ,,-,:,,, H'::l 1t:in-i:::i 1½ ::i,n,
: ',i,4-,rz,, ':l:l'T
i.e., " It came to pass when the ark was lifted up,
Moses stood with his hands lifted up in prayer, and
said; Stand up now, 0 WoRn of the Lord, i n the
strength of Thy might, and let the enemies of Thy
people be scattered, and those that hate Thee flee
from before Thee. And when the ark came to rest,
Moses lifted up his hands i n prayer, and said: Return
now, 0 WoRD of the Lord, from the·might of Thine
anger, and come to us in Thy mercies, which are so
good, and bless the ten thousands, and multiply the
thousands of the children of Israel."

§ 9.

MOSES COMMITTED THE FAITH OF THE PATRIARCHS

TO THE KEEPING OF THEIR DESCENDANTS.

I find that the children of Israel, having been

brought in safety through the Red Sea, obtained the
testimony. In Exodus xiv. 81, we read, ,:i,CH''t

--
 45
'l-,:i:11 nwt:1:i, n,n,::i, i.e., " T h e y believed in the
L o r d and in H i s servant Moses."
Onkelos, in order to preserve the true faith of the
children of Israel, paraphrases these words thus :
M' ,:i:11 nwr.i ti"IM':J:l:l'I ' " , t)'t):l 'l:l't:IM'I,
i.e., " A n d they believed in the WORD of the Lord,
and in the prophecy of Moses, H i s servant."

§ 10.

NO OATH WAS VALID AMONGST HY ANCESTORS, EX·

CEPT BY ,,.,, tl'tl, THE W O R D OF THE LORD.

The Lord, our God, is jealous of H i s glory, and

H i s holy name H e cannot impart to any created
being. This essential and self-existing tl'tl,
WORD, roust necessarily be a part of the essence
in the Godhead, otherwise Jonathan ben Uziel
would not have told the people that the Church,
from the beginning up to his own time, considered
no oath valid unless taken in the name of the
,",-, tl'tl, the WORD of the Lord.
Moses says, (Deut. vi. 13,) M-i,r, 1'M',M n , n , .MN
:11:::iw.n ,r.iw:i, ,:i:17.n i.nMi, " T h o u shalt fear the •
L o r d thy God, and serve Him, and shalt swear by
H i s name." This passage, Jonathan ben Uziel
paraphrases :
• 1,n',E)r, ,.,t>.,i''I •r,n, , , , n n 1,:m',N ' " c , i ' lt>
: 7,r.i,.n tl'l;,w:i v , ,-,r.i,r.i ciw:i,
i.e., " Y e shall fear before the ptese1\(:.e <:>{ '\. '-
..
 46
your God, and before H i m ye shall worship, and b y
the name of the WORD of the Lord ye shall swear
in truth."
Hence I perceive, that as long as the faith of the
primitive Church of my nation was preserved in its
purity, no oath was taken in a court of justice, but
by the name of the W ORU of the Lord. A few in-
stances out of many may. suffice to prove this.
I find Rahab saying to the spies of Joshua
(Josh. ii. 12) :
, o n 0::,1:)11 'M'tr1'l1 ,::, mn,::i , ; N:l ,11::i1zm n m n
mH , , oriru, , o n ':lH M'::l tT.t' CMH O:l Or,'ltz7:V,
: lit>H
i.e., " Now therefore swear unto me by the Lord,
since I have shewed you kindness, that ye will also
show kindness unto my father's house, and give· me
a true token." This passage is thus paraphrased by
Jonathan ben Uziel :
l, 11 M'T.l11 ,-,N '"''1 't):I ,', 111::, iO"i' 111::,i
• 'O'tQ N::lN M':l 011 liMN ')N li'1:l11m • 'r.:i'to
: t o i u , ; , , MN , , , 1i:ir,r,,
i.e., " N o w therefore swear unto me by the WoRu
of the Lord, since I have shew,:ed you kindness, that
ye will also shew kindness unto my father's house,
and give me a true token."
Following the thread of the history of .the pure
faith, as retained in Israel, I learn that the elders
swore by no other than the ' ' " , N'"lt)'t), the WORD of
the Lord, according to the Paraphrase of Jonathan
ben Uziel, on Josh. ix. 1 9 :
NJZ:,''J' N:imH • wuz,;:i::, ',::,', N'::::r"l:1-, ',::, i-,ON't
I
 
1,,:::,, ', ll1:::,, •',N,0" Nn',M '"'1 M-,l::>'tl:1 l'ln?
: 1in:i n;,t:iM?
i.e., " But all the princes said unto all the con-
gregation, W e have. sworn unto them by the WORD
of the Lord, the God of Israel; and now, therefore,
we da:re not injure them."
Even the Heathen knew that Israel swore by no
other than by the W oRD of the Lord ; hence the
elders of Gilead, according to the Paraphrase of
Jonathan hen Uziel, (Judges xi. 10,) said:
'Tine Mn' '"'1 M-itl'tl MM!l'', '1:17',J '::10 '1-,?:lM'I
: '1'::1:17::! l=> 1?:l !l:i M', t:M M:J::!':I
i.e., "And the elders of Gilead said to Jephthah: The
WORD of the Lord be witness between us, if we do
not according to thy word."

§ 11.

THE REASON WHY MY ANCESTORS SWORE BY

' " , H'itl'l::>, THE W O R D OF THE LORD.

They believed in the WORD of the Lord as being
truly God. Thus we have, according to the Para-
phrase of Jonathan ben Uziel, Jonathan saying to
David (1 Sam. xx. ! a ) :
'::!':1 '"'1 M"'lt>'l::> M:i • MM'I M::!M M:J',',?:) ''1 Ntl:JM!l'I
: ',:i, '1:17 .,,rn:, 1:J':l'I
i.e., " And as touching the matter which thou and I
have spoken of, behold, the WORD of the Lord be
witness between me and thee for ever."
 50
',::ii'M ,-,H • ii':l'1'i l'',Hn H':rl::l ',:, 1',1'
: 1n',H "''1 H-iC't>?
i.e., " And it shall come to pass, if thou shalt
hearken diligently to the WoRD of the Lord thy God,
· to observe and to do all His commandments which
I command thee this day, the Lord thy God will set
thee on high above all nations on the earth. And
all these blessings shall come upon thee, and over-
take thee, if thou shalt hearken to the WORD of the
Lord thy God."
I n case of disobedience to the WORD of the Lord,
Moses threatens that all the curses of the Law should
come upon the people, as Onkelos paraphrases in
Deut. xxviii. 15 :
.,toe', , n , H '"'1 H-iC'C' ',::i'.n t,l', CH ,;,,,
, , '1i'!:lC M:lH , , ,n,C'i', ,n,,i;,!:l ',:, M' ,::i:vc',
: i;,::i'1'i l ' ' H n N'toi', ',:, 1',:p 7ir,"i • 1''1 'I'
i.e., " B u t it shall come to pass, if ye will not hear-
ken to the WORD of the Lord thy God, to observe and
to do all His commandments and His statutes which
I command thee this day, that all these curses shall
come upon thee and overtake (or cleave unto) thee."

§ 14.
NATHANAEL DISCOVBRS THAT GOD NEVER KADE A
COVENANT WITH ANY OF THE PATRIARCHS EX•
CE.PT THROUGH THE MEDIATION OF '"'1 t-l.,c,c,
THE WORD OF THE LORD.
Having discovered, through my teachers, that
N"'l?:)'C, the WORD, waa the lawgiver on Mount Sinai,
 lH
the question presented itself to my mind : Has God
e'Der made a covenant except through ,,.., Mitl'!. , the
WORD o f the Lord 'I
I found the following facts preserved in the
Cl't lili .M Paraphrases. We read in Gen. ix. 17:
'.Mtlj,M itl:'M r,•;:::i.., . n,M r,t,tt n:, ',1-1 Cl'n,M "lt>M"i
: y-iMn ',:p "ltt'M ittl:1 ',:, r : ii 'l':1
i.e., " A n d God said unto Noah, This is the tok n of
the covenant, which I have established between Me
and all flesh that is upon the earth." Which
Onkelos thus paraphrases :
,-,z:,,z:, l':1 .M'C'j,M , , Cl'i' .MM 1-1, n:,', ' " i
: M:PiM ',:p , , M"ltl:':1 ',:, l':1i
i.e., " And the Lord said unto Noah, This is the
token of the covenant which I have established
between My WORD, and between all flesh that is
upon the e arth."
Again, I read in Gen sis xvii. 7 :
T i n M "7'.Pit r : i , , : i,:i, ,:,,:i ,r,,;:i .MM ,r,z:i;,n,
1:Pit',i Cl'i'T'M' , , r , , , n , c',i:p r,,;::', CIMi,,
: 1'iMM
i.e., " And I will establish my covenant between
Me and thee and. thy seed after thee in their gene-
rations for an everlasting covenant, to be a God u nto
thee, and to thy seed after thee." Paraphrased by
Onkelos:
: ':>i - p,:i, 'iOC l':1 ' t >' i' r,, Cl' j, Ki
•·•·, " A n d I will eetablish my covenant betweeu.
. ) b WoBD and between thee;•&. .
'L
 52

§ 15.
NATHANAEL IS LED TO BELIEVE THAT THERB 18
NO SALVATION BUT IN '""T M"itl'tl, THE W O R D
OF THE LORD,
, Having seen that God had never made a covenant
except through or with the WORD, as the Representa-
tive or Mediator of H i s people, I examined whether
'""T M.,tl'tl, the WORD of the Lord, may not be the
Saviour so often mentioned in the Holy Scriptures.
M y mind became satisfied on this subject, by con-
sidering the following passages.
When dying, Jacob, blessing his children, ex-
claimed, (Gen. xlix. 18,) M'IM' '11''1i' 1Ml7'11t''',,
" I have waited for T h y salvation, 0 Lord !" These
words Jonathan hen Uziel paraphrases, in his Jeru-
salem Targum, in this manner:
lt'M'I' -,::i, ?'l7"T:J"T n•j'r'l'1£l1, M1, :li'l7' 1:l'l::lM -,cM
7,wtilt'"T n•:i;,-,,£)1, M,,, • M:Plt' M'M"T 'lt'tl:J r,•:io
1"'1tl'tl:l l1"'1tlM"T M:i;,-,,El1, M1,M • -,,:::i:p li'-,'IEl M'IM"T
: •wtl:i r,,:io 1:i;,-,i£l', •n,', 1,M-iw• •:i:i ,r:i ', ,r,,c',
i.e., " O u r father Jacob said: M y soul does not
wait for a salvation such as that wrought out b y
Gideon, the son of Joas, for that W?S but temporal;
neither for a salvation like that of Samson, which
was only transitory ; bt1.t for that salvation which
Thou hast promised to come, through T h y WORD,
unto T h y people, the children of Israel ; for T h y
alvation my soul hopes."
That this was one of the cardinal points in the
creed of my forefathers, is manifest from many ·
 
passages of Holy Writ, as expounded by the Ancient
paraphrasts, especially by Jonathan ben Uziel. I
shall only cite two, out of many passages which
have poured light into my mind. I n Is. xlv. 17,
!6, I read:
,;,, , mn'::l • tl'lti,,-, n-,,u,r, n,n,::2 -,zz,,:i,1'4'"11t1'
: ,H"itti' .,..,1'\;,:,,,,nn,,
i.e., " B u t Israel shall be saved in the Lord with an
everlasting salvation •••••• I n the Lord shall .all the
seed of Israel be justified, and shall glory."
Jonathan ben Uziel renders this passage thus :
H"it>'C::l •N'c',:i1 ljrm, '"'1 N"l?:l't>::l i''.,tiM' ,H"itti'.
: ',H",U,''1 M-,-,1' \;,:, 1'1M::lnlt"'I 1'1:11'' ' "T
i.e., " Israel shall be saved in the WoRD of the Lord
with an everlasting salvation .••••• I n the WoRD of
the Lord shall all the seed of Israel be justified,
and (in the WORD of the Lord) they shall glory."
I n whatever part of the Holy Scriptures ever-
lasting salvation is mentioned, we find that it i11
wrought out by no other than the WORD of the
Lord. Thus, for example, we read in Hosea i. 7 :
: CM'n',N M'IM'::l C'M'.l11t'in'I CrT"ll-4 M"1''1M' M'::l MM'I
i.e., " B u t I will have mercy upon the house of
Judah, and will save them by the Lord their God."
This 1onathan ben Uziel paraphrases :
""'1 H'iC'tl::l 1i:,;,-,tiN'I CrT"lN n,.,n, M'::l"T ,:i1,
: 1,n,n,.,_
i.e., " B u t I will have mercy upon the house of
Judah, and I will save them by the WoRD of the
Lord their God."
I perceive that this passage s eus ()\ t-m() "t. () -.. I
 I, Jehovah, will have mercy-I, Jehovah, will save;
and this mercy and this salvation .shall be brought
about by another person, namely, by the WORD o f
the Lord, which Wo.RD is t},ieir God. · No wonder
that Daniel prayed to be heard for the sake of the
Lord. (Daniel ix. 17 .)
,,:,,:,nn ,.,_, ,-,:::i n',!)n ',M ,:,,n',M cit' nn ,
: 'Y1M , c', CC!t'M iit',i' , 1':>!l -,Mn,
i.e., "Now therefore, 0 our God, hear the prayer
of Thy servant, and his supplications, and cause
Thy face to shine upon Thy sanctuary that is
desolate, for the Lord's sake." R. Simeon explained
this passage, thus, (Sohar, part iii., p. 21, versa :J
C ',:::i', n::>nlt'' t-4',, • ,:,,M , c , NCTO 'IND
"'.,,,,
: ..
i.e., "What is the reason that he says for :>"TH, the
Lord's sake ? Because Jehovah cannot be found
except in '.:J"TH,the Lord, who is His dwelling." 3
I find the same doctrine in m':S' t:>. in the Com-
mentary of ,·:::iN"TT, (R. Abraham ben David,) p. 81,
versa:
: M"IM' i:,,n',a-4 M"IM' Cit':::! :::i:::i,o ,:,,M Cit' ,:, :vr1'1
i.e., " It is thus known that • , the Lord, com-
prehends' Jehovah, (Elohim,) our God, 1 ehovah."

• Regarding thi, myatery t.hat God ia only to be folUld in

'YtM, who ia l"l"1tototl I read Third Division, § 6.
' Lit., encompaues.

.... ....
 61,

SECOND n1v1s1roN.

§ 1.
...,,., l4"'110"?), THE W O R D <>P Tliz LORD xs, "'JN',t:,
n,-,::u,, T'HB ANOB'L OF, THE COVBl!UN'l'.
Every thinking ·man will readily grarit that, when
the spirit has once tasted of the truth, it cannot rest
till the fountain head is found. I had been con-
vinced that Ml"l'l?�tlM, n,-,, the Middle-Spirit has
revealed Himself as the essential and substantive
WORD, and I became desirous to know who could be
r,,-,:in 1M\;iti, the Angel of the Covenant in Mal. iii.
l, and so often mentioned in the l'Ci�-,r,, the Chaldee
paraphrases and other very ancient books of our
learned teachers ; men whom we regard as having so
great authority in matters of faith, that hardly any
one would think of doubting what they pronounced
to be truth.
I have had the good fortune to discover that
M"i:JTT 1M\;it:,, the Angel of the Covenant, is the same
person as ' " , M-itl'C, the WORD of the Lord.

§ �-
r,,-,:in 1M',t:,, THB ANG-EL OF 1'H:B OOVENANT, IS Al(
UNCREA1'ED BEtNG, AND 18 STYLED 0'TT\;i�, mil',
AND li"TM, THE LORD.

The patriarch Jacob is on the threshold of the

true Canaan, an.d he blesses the children of hu
beloved Joseph. In Genesis xlviii. 15, we read
these words :
 a6
: j7M:!?''t om:iH ,,,!)', 'M::IM i::hnMn -,u,M Cl'M"MM
: r n n 0,,n ,3' ,,i:vt> 'MM n:v.,n c,n,ffl
: 0,-,:p:,n MN ,-,:i, :p-, ',:,t, 'MH 1»0n 1M?DM
i.e., "The God, before whom my father• Abraham and
Isaac did walk ....... the God which fed me all m y
life long unto this day ••••••••• (verse 16,) the
Angel which redeemed me from all evil, bless the
lads."
One can perceive, without any great amount of
learning, that He who is to bless the lads is no other
than the 1,t,U, the Redeemer, who is called O'nl;,H,
God.
To my _no small delight, I found Jacob's words
expounded in w , p n M,i:i:v, written by the famous
R. Mair hen Gabai, (part iii., p. 95, versa, according
to the Lemberg Ed:)
,.,t)M Cl',.,!l::IM 10 'l::l'M 1l4',t1n mu, Mt>M'U, Mt)
n w,,pn ,::i,:lN', n',,',n, ci,-,:p::,n MM 1'"'1::1"
n:,-i:i rM ,:, •,,::,:i MM jl:l'W ·,-,!):lilt) Wj'):l'U!'
H'tilU, 1-i:i', iMitz,-i't ii'l:llt' 't)t) ClM ,:, Mlt'j')::int>
:
1
::,i n,,M ,, J'M iM',•11·:i u,p:lt)n, 'n' ,m,tin ,,n,n
i.e., " T h e truth that this Angel is not one of those
(created) intelligences, is corroborated through the
words, 'Bless the lads.' Be it far fo>m our holy
patriarch, (peace be upon him I) that he should have
sought a blessing for his children from, a created
.Angel ; because no blessing may be sought except
from H i m who has the power and authority to bless,
and that is He, who alone is the One blessed God.
Whosoever seeks a blessing from any other, has no
God."
 67

I find the same author using, i f possible, even

plainer language in his work, (part iv., p. 189.) His
words are:
'It':IM N',111 n,'ltl p n , , '"1 'I:) ,.,It .,t),', .,?t'!)N
• c,::i,n:> -;u, jTO?t'!)::i 'It tl , , ',It ', ""', n,.,::i'!Tn
1N',tln M'!n ',::iN C'.,.,!):IM jtl 'l:l'N ,,:,mu, ,N,7.:)M'I
• C'j)?lffl 1N'tl w,, . '1:1 ::iin:>tz7 N'IM'I , ,:in
n,,::i,n It'tllt'tln Nin, c,n',Nn nu, , ,e
c,-,::i,n ',:, MN C'M"N ,::i.,.,, -,eN:rlt' ', u,,',
:n n
i.e., " W e may even say more, (as R. J ohannan
agrees with me,) that the Ten Commandments have
not come to Israel only through the mediator
(Moses), according to the literal meaning of the
Scriptures. It was the ANGEL whom the patriarch
1acob makes mention of, which ANGEL is not one of
the (created) intelligences, but the A.NOEL, the
Redeemer, of whom it is written, (Exod. xiv. 19,)
' The A.ngel removed,' and this Angel is God; H e
it is who made Israel to hear the Ten Command-
ments, as it is written, (Exod. xx. 1,) 'A.nd God
spake all these words.' " 6

§ 8.
THERE IS :WO REDEEMER BESIDES THE ANGEL OF
THE COVENANT (r,,-,::in , , e ) .
Father Jacob's prayer, that the A.ngel of the
Covenant might bless his children, was the fruit of
his faith in that everlasting A.NOEL. This doctrine,
• See p. 41, \ 6.
' t
 58

my teacher, R . Simeon hen Jocbai, taught me.

(Sohar, Gen., p. ·2, Amsterdam E d : )
: : p-, ',.:,t:) 'MM ',M'lln j N' ,t:in
i.e.," The ANGEL who delivered me from all evil."
: 'l1 "TN't:i n',,u, '=>lM n l n :i,r:,.:, ,,n 1
1. Come and see, it is written, (Exod. xxiii. 00,)
" Behold, I send an ANGEL before thee," &c.
'1-,'tol • ',:p-, Mj?'1-iC '1M'M'i 1M'l;,t:i M'IM l!4'i !
: Mt:)',:p 1,.:,1, 1M=>- i::l 1't:lfM-, '1M'M 'Mn'1 • Mlt'll 'll:l'T
2. This is that Angel, who is the Redeemer of the
world, the keeper of the children of men ; and H e it
is who has prepared blessings for the world.
'IM'H -in::i,, • M M't:1. ,i '::l 7,', ''?Ql ,n•M, 7'l:i 3
: Mt:>-i:ti::i ,.,, f''01'M
3. Because H e has taken them (these blessings)
from the beginning, in order to bestow them after-
wards on the world.

,
jilt)', jM',t:i n',,rz, •.:,:,H m n :i•r,.:, .,_., 1'l:l'I 4
:
4. Therefore it is written, (Exod. xx.iii. ! O , )
"Behold, I send an ANGEL before thee."

§ 4.
NATHANAEL DISCOVERS A GREAT TRUTH: GOD
BEVEALED HIX.SELF IN r,,-,:in 1M1:ic, THB
A N G E L OF TH:8 O OVENANT.

I was led to inquire how God revealed Himself

to the patriarchs, and made known to them the
 69
mysteries of H i s Covenant, and the result of iny
investigations was : " That no one has seen God at
any time, but in the ANoEL of the Covenant." W e
read in Genesis xxxi. 11 :
: C'l?rT.l C'n',Nn -,N?t> ·'"M .,t) 'I
i.e., " A n d the Angel of God spake to me in a
dream." M y ancestors believed that this A.NoEL
was. the uncreated r,,,:in 11'4°1;c, .ANGEL of the
Covenant, as I read in tz,"fj,n M'T'l!l'l7, (part iii.,
cap. xx.xi., p. 120 :)
c,',n::i C'n',Nn -,N?C '?M -,t>M"'I ::i,r,:,n, nt>
Min ',:lM C''T'1tl::!n l C Ml' }'M ':l:IM .,CM''I :lj7:V'
',MM '::l::!M .,CM m',, :p-, ',:,c 'IM'IM ,Mi::in 1N
, M:lMIP nt>::i .,M:lNlP .,,o', 1M't) N"lj'J:1', • ',a,t M':l
M'li1' 1M',t) M,,, ,::i ,cN:in M'IM'I M'tllP'T NM:P'0::2
1M M'IMU, 'tl','I • n:10:"1 1'IMC tz,M r,::i',:i 'l'',N
a,t:,M',t> ,',:inM'I • '1:l c,::i,r, • 'l?:>'l7 IC'"fMn '::!tl'I 'l':ID
cn,:il'4::i ,cM::in •M'IM' ,,',M N"l''I •,,cM', M'IU, .,".,
......... , ::lj7:V' ',M Cl'M'M N"l''I • ,.,t>M', mu,, • ;,n ,
i'f'M M,, • Cl'.,.,tl:Jn lt:I n::io::i nN"l:in " ' " ''M'
: :i, ,:icz:, '1'::!D -,,r,ot> n·:v Mtz,t)
1

i.e., " Concerning what is written, A n d the Angel

of God spake unto me in a dream, saying Jacob:
and I said, Here am ! . " - T h i s .Angel is not one
of the created Angels,6 but is that Angel who had
redeemed him from all evil, (Gen. xxxi. 18,) and
which said unto him, " I am the God of Bethel/'
H e is called -,N',t>, Angel, on account of the mystery

•
• I f the chapter from which this extract ia taken ha.cl
not been 1 0 long, I would have gi,.en. it &\\ft.
 
which I w i l l explain i n the sequel, (with God's
help; when I come to that passage.) H e is the
same of whom it is said, (Exod. iii. t,) " A n d the
ANGEL of the L o r d appeared unto him (M01ee)
i n a flame of fire out of the m i dst of a bush ; "
and H e is t hus called because H e is the Angel of
God's countenance,' (Heb. i. 8,) and H e has the
face of a man. Onkelos has translated, Exod. iii. 1;
The glory of the L o r d appeared unto him, " A n d
the Angel of the L o r d appeared unto him," as i f he
had said : Jehovah appeared unto him, as it is said
of Abraham and Isaac, (Gen. xviii. 1; xxvi. 2-�5,)
" A n d (C'n',M) God appeared unto Jacob,'' &c., &c.
I f He, who appeared in the bush, (Exod. iii. t,) had
been one of the (created) intelligences, Moses would
not have hidden his face ; but H e was, as this my
t.eacher instruct.ed me, r,,-,:::in 1M',�, the Angel o f
the Covenant, in whom God revealed Himself;
therefore H e is calleg God.

§ 5.

THE n"T;,�, OR THE HYSTER Y OF THE OFFERING

UP OF ISAAC. •

The i1"Ti':l7, the offering up of Isaac, has always

been considered b y our nation as containing a great
mystery. Hence i t is, that the t}venty:second

1 i.e., The express image of His person ; becauee C':l!:l, faoe,

or per,on, as in the phrue C':l!:l Mlt" M',, toAacA N19ardalt

not persons. (Deut. : L17; ha. lxili. 9.)
 61
chapter of Genesis is read i n the synagogue on the
second New Year's day, (an,•-, - o,,', .,'!:t,, ).
The mystery in this extraordinary transaction is
two-fold. In Isaac we see the Messiah as spoken of
in Isaiah liii., and i n Daniel ix. 6, r1-1i rl'Wtl r,-,:,,
,;, " Messiah shall be cut off, but not for Himself;"
and then again it teaches us that n,.,::in 1N',tl,
the Angel of the Covenant, is one of the 1'W'., n',r,
,n::i 1,',,',:,, the Three Heads united i n One God-
head ; or, as otherwise expressed, One of the
rm-, r,',r,, Three Spirits united i n One ; or, as the
author of i,-,,'!:t, '0, One of ni::ll'ln tz,',?D, the Three
Fathers (originals). This became clear to m y mind
while pondering over Gen. xxii. 11, and following
verses, i n which we read :

.,t:IN'"I C'tlWn 1?:l n,n, 1N't) ,,,M l'l"ii'', 11

: ,:,::,n .,tlH'i on-,::lt-1 cn,::lt-1
11. " A n d the ANGEL of the Lord called unto him
out of heaven, and said, Abraham, Abraham : and
he said, Here am I."
iz,:pr, ',Ni -,:p:,n "',H 1"'' n',?t'n ',H .,tlM'i 12 ·
N',i nr,N o'n',N i,1-,, •:, 'M:P"T' Jir,:p ,:, ntliNtl ,1,
: 'Jt)C ,.,,n, MN 1:l::l MN r,:,zz,n
12. " A n d he said, Lay not thine hand upon the
lad, neither do thou any thing unto him: for n o w I
k n o w that thou fearest God, seeing thou hast not
withheld thy son, thine only son from me."
1t:i r,,:,iz, on-,::lt-1 ',N n,n,
N-i;,,, 15
1N'tl
: C'Ctz,n
15. " A n d the ANoBL of the Lord called unto
Abraham out of heaven the seco-n.d. um.e •
 
., l:P' ,:, M'IM' CN:I ,r,:,::ia,:, '::1 .,tlM', 16
liM ,:i::1 liM r,:,a,n M.,, n m "'1::l"'IM liM r,,a,i,
: TT"M'
16. "And said, By myself have I sworn, saith the
Lord, for because thou hast done this thing, and
hast not withheld thy son, thine only son : "
: '), 1:,-,:JM Tl:J ,:, 17
17. " T h a t in blessing I will bless thee," &c., &c.
··I perceive, from the 12th verse, that this Angel is
Omniscient; He seeth the fear of God in the heart of
father .t\.braham; and He who is Omniscient must be
God. Also that in saying, (ver. 12,) th u hast not
witMeld thy son from MB, for if he had been a
created Angel, he would have saidfrom Him. I n the
16th verse, this Angel swe8:l's by Himself, which no
created Angel would dare to do, for the created
being must swear by one greater than himself, by
his Creator. But this Angel being God, He could
swear by none greater, and swore by Himself.
Hence David has said, (Psalm cv. 9 :)
: ;,n , ,n:v,::2w, cm:JN riN r,-,:, -ia,M
i.e., "Which (covenant) He made with Abraham,
and His oath unto Isaac."
I perceive, from the 17th verse, that no created,
but only the uncreated ',N:ln 1M',t:i, the Angel, the
Redeemer, which is the same as the r,,-,:Jn i N ' t l ,
the Angel of the Covenant, could bless,• (seep. 55, §!,)
and give the promise, (verse 18,) 1,:, 1:v-it::1 ,:,-,:,.nm
\'"'MM wo, " And in Thy seed shall all the nations
of the earth be blessed."
However, lest I might be mistaken in my inter-
 63
pretation of this passage, I . went to one, of my
teachers, R . Bechai, whose valuable words (p. 80,
col. 1) were the following :
,:, n 'IV.,D:i Mf'llt' MD ,:, n»·1', Mf'IH 1'.,S,
• 37:mJ ., , crz,n 1H",c, c,n',Hn Hin no:i n
,:, • :i",n '::1'31 ,nj)Df'I' • "":lt"",.,., Cl7 l'll7n
-,a,H n,:11,t1::in ··ltl i'., c,,.,D::in 17.:1mn 1H', l'H
• C'.,.,D:IM 17.:1M'n i',1-4a, • cn:i f3i'..,, '1'-iDM? l'H
im3rz, nz:, ',it,:i:i ,,,i'; 377.:1ia, cm:iH " ' " H?
H..,, • -,7.:1,", 'HW.,. " ' " H.., 11-4',z:,n Cl • t:,,n',Hn
Hin nm 1M',7.:ln ?:iH • l!il M",H ' n:,a,n
•-,7.:1a,o ,,',:pa, Min, ,,,,:in 1H7.:ln Hint ; ni:P'TQ::IM7!1
.M7.:li • -,,N:l i'-, ,,DO i:l'Hi • C'M",Hn 1H?7!1 l10'i
• ca,n ,:i.,j):itU it-1',z:, -,7.:1,',:, • 11-4',z:, lH:>:i ,-,,:,ma,
,-,,:,m me, • ,:i.,j):i 'Ctv ,:, ,,",:p -,z:,1-4;:ia, Mini
Hin, • y-,Hn :i.,j):i -::i, ,_,mn iH,cn • j)iOD:i
-,cH ,,.,Hn Hinu:., '::IDt>i • C'Dmn ,:i .,?UH )i-:tHM
,-,nH -,cH C'CM'iM Hinw ':!De, • 'JDC 1,a,1,
-,,:,ma, H37.:IM 1:,, • cwn cH::i ,r,:11:iw::i '!1 • 1:i-,;,n
7:i.,j)n ,-,nH, • nrvn ,.., " ' C'M'H • 7:i-,j)M c,,;,
nH ,-,:i,w e'en., ,,z:,:i ,n,to:ini n , ca,n -,,:,in
: ':n ci3:P ,,:i-,:i ,:i,.,,
i.e., " I t is necessary that thou shouldest understand
what in this section (Gen. xxii.) is related; namely,
that H e who is tempting (Abraham) is God, and H e
who is restraining (the execution of the command) is
the ANGEL of the blessed God."
The explanation of this transaction, according to
the Cabbala,8 is this :
The eyes of Abraham's understanding were
opened, (he saw) that this ANGEL was not one of the
• C.bbala, the myaterioua doctrm.ea ot 'u\. -.u.\. - ..
 64
(created) intelligences,9 but one of the Inherent
Ones,1 which cannot be separated, nor cut off one
from the other. If this Angel had been one of the
(created) intelligences., Abraham would not have
obeyed his voice, when restraining him to do what
G o d had commanded h im ; yea, an Angel would
have n o authority to say, " T h o u hast not withholden
thy son from me, but would have said, from H i m . "
B u t t1f.' Angel was one· of the Inherent Ones,
the great Angel, of whom it is said, (Exod. xiv. 19,)
The Angel, God, removed. (C"l"'J',H, 'God is not i n
the genitive, but is ·explanatory of "TM, Angel.)
H e making mention of that Angel is as ·if he had
said : It is that ANGEL i n whom m y name is, (Exod.
xx.iii. 20,) and i n fact it was that ANGEL of whom it
is said, "for m y name is i n Him."
With reference to the pll.ssage, (Gen. xlviii. 16,)
" T h e ANGEL who has redeemed me," &c., (to the end
of the verse, " I n the midst of the earth,") this Angel
is l'liN.""1, the Lord, who has bowels of mercy ; and
because H e was the Lord, H e could say : Thou
hast not withholden thy son from Me ; and because
H e has bowels of mercy, H e said, after the offering
u p of Isaac (verse 16) : " B y myself have I sworn,
saith the Lord." Thus thou dost find, that, before
the sacrifice (of Isaac) it is said (verse 8): " G o d
will provide Himself a lamb ;" and, after the sacrifice,
it is said : " G o d has provided." According to H i s
attribute of mercy, H e promises him to bless his seed,
that they should become numerous and mighty, &c.

1 IM., lnplanted ones.

 61S

§ 6.

lU.THAN.lEL VISITS 11' SPIRIT THE MOUNTAIK OP

HOREB, (Exod. iii.!.)

I often mentally follow our great teacher, Moses,

from his cradle of bulrushes to Pharaoh's court,
thence to the place where his suffering brethren
dwelt, i n the midst of whom he much preferred to be,
rather than i n the palace of the great and cruel king ;
because Go d was with His people. I follow the
great prophet i n his flight and sojourn with Jethro
i n the land of Midian., an.d accompan.y him with bis
ilock to the foot of Horeb. (Exod. iii. 1.)
In the second verse of the third chapter of
Exodus, I read : •:,, lt'H r,:i',::l ,,',H n,n, 1H',tl l'M''I,
i.e., " A n d the Angel of the Lord appeared unto
h i m i n a ilame of fire," &c.
Was it not very natural that an earnest desire
should arise i n m y mind to k n o w what m y fore-
fathers, who had preserved the faith i n regard to the
threefold nature i n the Unity of the Godhead, have
taught their children respecting this Angel ? O n
referring to one of m y teachers, I received the fol-
lowing instruction (Bechai, p. 75, col. 1):
.,tlMlt' ntl ,:, •r n n n Hlt""l!:l::l " " l::ltl-,n n » , ,
.,t:>Hlt' nt:>'I • lt'H n::l',::l ,,',H n,n, 1H',t) l'M''I
114",c -icHlt' ,m, •, n H ":,:,n •0'"'"' ,,,H l'Mi''"
• n::ion i , n t l 0,n,H -itlH'I • n::ion , , n c n,n,
• 0,n',H 1H",t) :PO''I ::l'lr,:,iz, 0'n ":,» H CM l::l'I
nlt'tl -,,r,o, i'H ntlr,r, '"', • , , c o t-1',, -it-1::i H i m
H'ln • }H!,::i -,:,,:in , i,:::1n "l':l • , '0."t\ , I
 68

1:i, • ,.,_ r,,::1 ,Mn ,:,::iM ,::1 ::1,r,:,1Z7 ',Mi::in "TM"tl"

'"'M • cm::iM ,n',N • 1'::lM ,n',M \:l:IM • lM:,::1 -i0N
: i::1-ij)::1 '01D ,:, -,::ilD ..-,n, • ::lt":P' ,n,..-, • i'rnt"
i.e., " T h e opinion of R . Moses ben Nachman, of
blessed m e m o ry, respecting this section ( of the law)
is, (ver. 2,) It is said: " A n Angel of the Lord
appeared unto him in a ilame of me," and ( ver. 4,)
l:N"'11:it4," God called unto him." This ui all one, (i.e.,
the ANGEL being called God,) namely, whether be
t
saith "The A.NG'SL ( out of the midst of tire ha.si ), or
b'li"T,M, God spake to him out of the m i dst of the
bush." Thus you find it by the Red Sea, (Exod. xiv.
19,) where it is written: "the ANGEL-God re-
moved." C"n?H (God) is not the genitive case, but
is explanatory of 11'4',0 (Angel). Therefore be not
aat.onished that Moses hid his face ( ver. 6) before
this ANGEL; because this Angel mentioned here i i
the ANGEL, the Redeemer, concerning whom it i i
written, (Gen. xxxi. 18,) " I am the God of
Bethel;" and here, (ver. 6,) " I am the God of thy
father, the God of Abraham, the God of Isaac, and
the God of 1acob." It is the same of whom it is
aaid, (Exod. xxiii. lU,) " M y name is in Him."

§ 7.

THIS ANGEL OP THE COVENANT, M'-i::ln 1M1,0, 18

THB i1::l':,ID, 8HECHJ:NAH 1 TB:B GLORY OP GOD.

Regarding the certainty of r,,-,::in jl'l',0, the

ANGEL of the Covenant, being in the pillar and i n
the cloud, my valuable teacher, R . Menachem, of
 Recanati, gave me the following instruction (p. H S ,
sect. n',rz,:i, Exod. xiv. 19; com.pare xiii. 21):
r,,:i Hin n m 1N',t>n • ·':li c,n',Mn "TN't> · 310,,
m'H c,n',Mn r,',ri, Hin ,,.,:i 0 , , i ' " 1,rz, ,:i,,
c,1, ,,.,, i,:,-,:i', c:i,-,:,t ,:i,rii:i-, ,.,riH 1:,, • n:,, i,
l:, CIM • O"n',a,cn °lN',t:, 310'i -,t)M:ltl7 CM?.:l31 n:,,:,a,
"'IIIP "TH'?.:l MN-ii':i, n:,,:,rz,n N'!n n m 1N',rin ·
: n , , ',31 c',i31n ron:in r,,,n 131' C?l31n
i.e., " And the Angel, who is c,n,H, God, remond.,
&c. This ANGEL belongs to the court of justice of
the Holy One, (God,) blessed be His name. The
word c,n',H, God, is not in the genitive cue.,
(therefore we must translate : the ANGEL y who is
c,n',H, God.) And likewise our Rabbies, of blessed
memory, have said that the Shechinah of the Lord
went down with them to the sea; hence it is said :
the ANO'EL, who is God, removed, (Exod. xiv. 19.)
I f this ANGEL is the Shechinah, then it (th She-
chinah) is called ANGEL, and the Prince of the world,
because the government is placed in His hands." 1

§ 8.
T H E PROMISE.

I t was not Moses, but r,,-,::2n 1M',7.:I, the ANGEL

of the Covenant, who led the children of Israel out
of Egypt, and brought them into the promised land,
for this ANGEL was in the pillar and in the cloud,
according to the promise which God gave to Moses,

a Seepage 36.
 
our great teacher of blessed memory. In Exodus
xxiii. 10, we hear God saying:

,-,-c ,-i?.:lrz:i', ,,:, ', "ll'l'?.:l n',rz, ,:,:, mn

: ,n:,:,n "lrt'H C'lj)t:ln ',H , ,:in',,

i.e.," Behold,I send an A.NGBL before thee, to keep

thee in the way, and to bring thee into the place
which I have prepared."
R. Moses hen Nachman explained these words to
me, thus:

Nin • 11-4:,::i 'lnto::i'ln?27 n m 1N',t:)n M?.:l-4n , - , , ',:p.,

l'Tl::i ,:, • 'l::1"lj')::i ,.,,:in crz,n -,u,1-4 ',1-4un "ll'l',t:ln
',H M'::1 ',1-4n ,:,:,1-4 -,t:ll-40 N'IM'I • C't:)','11' -,'l'!t. M'ln"'
n,:imn ',:, -,.,::il?::i • "ll'l't:l' ::i'ln:,n '1:Jl-4"li''" ,:,,
: ,,:,., H'nn n'T?.:l::i n m c', n
i.e., "According to the truth this ANGEL, promised
here, the ANGEL, the Redeemer, in whom is the
great name; 3 for i n the Lord Jehovah is everlasting
strength, the Rock of Ages. He is the same, who
has said: 'I am the God of Beth-el,' (Gen. xxxi.18,)
&c. The Scriptures have called H i m -yH',t:l; ANGEL,
(Ambassador,) because through this desig n ation of
an Ambassador, we learn that the world is governed
·through Him."

• R. Moses Butarili says (m'!' -, o, p. 49, col. 1):

: 'lt:)'!1' N'IM'I M'IM"' 'lt:lftl ,-,nrz, '!t:)'!?1' N'IM 'l?.:l?27 ,:,
i.e.," For Hi, name is Himaelf; beca\188 His name is Jehovah.
and this is Himself."
Thu Hi, name i, in Him will mean : the .falnen of the
Oo,JA,ad i, in Him,

...
 
,
§ 9.

T H E ANGEL 01!' T H E COVENANT, ,,,.,::n ':,c, 18 TO

BE OBEYED, FOR GOD 18 TN HIM,

In Exodus xxiii. 21, we read of Jehovah saying:

-
NIO' t4':, ,::, ,:: '"ltlM ',N ,,i':: l'tilOi ,,:ioti '"lCIOn
: ,:: .,i':: 'tiio ,::, c::,11ioo':,
" Beware of Him, and ,obey H i s voice, provoke
H i m not; for H e will not pardon your transgres-
sions: for M y Name is in H i m / '
Though already taught that God was manifested
in this Angel of the Covenant, and that H e is one of
the r,,,,n u,':,zo, the Three Eternals, which are One
in the ,o l'N, in H i m who is without beginning
01· end, yet I could not refrain from listening to the
farther teaching of R . Bechai, regarding the Divine
essence of the Angel of the Covenant. I found the
following important remarks (p. 118, versa, col. 1 ) :
•r,::,io "Ntoinn Cl'"MO:IM lt) ,:i,N m n ':,t,n
nz::,ri Ml'l'M n',nr,n'I •n':,nr, c,u,, 'l'::,N',ti::i'I • cn::i
,::, ,.,tiNftl::, • c , , o 1"::111::i • Ct,'!1t::i n::,n i'mio
im'I • n,11,to:in lt, Nin ',:2N • ,:in:iN c,n,nl00
• c::,»u,o', Nftl' t4':, ,::, • Ntl'ln:lM IO'i"'lt):l 'IW'i"'flO
• l'l'"l'IOtQt) N'IM"I • l'Ntoin l:!"NIO r,::,n lt) nu, '!)'
c:::n:i.,:, ,::, • ,.,.,:l ,.,t)IO"? '1t)N 1::,,, •0':lOM '"IIO
1':I!)':, -iriN 1::,?'1 •r,n M"'ftl Nin'! •r,-iroc M'1C!Otl
,::, -itl'IN'I ',,':,:,i-,', u,-, N'!''I -i:l"'f 1?" '1':I!)':, l'IIO':,:,
.,c,',::, • ,::,N':,c 1iu,', i n n • T:lo', ,::,N':,c , , ,
• c':,'ll':l 31'1'1:I ":IN '1'1" ':,11u, • "?'!N :l":lMM '1::,H',z::,
":JI''"'f'IM •'1!:lNi MIOtl tZ:11'):llO::, ' i::,',, "l'll "'\ '\'"'l"\.
• 11:, :g-n;, r,,r,,zo • M"'ftl 'llt:l"Q 'm\')":!. • , -.""\
 '10
• c-,,a,,n ,,:,t, "TN',ti, , m , • i:,',, :'>D • , , ::i,a,n,
j l , , i ' ! l MH ,r,,,gi '"ltlH l::> ',-,, • 'l'::>D H'IM12' 1H',ti
l \ . , n r,-n:,::i ,:, • , , r , m : , m .,,37 '"lt:IN'I • ,.,, "'3J
U'H N'IM'I • 1 H ' t ) H'"lj)::>12' n c , • C'::l''IHM c,r,.,n:,:,
r,-,0 H'lnlZ1.. • ,:2 c',i37n •:,n:,a, '::>!Jt) c,.,.,t,:,n lt)
: r.,n
12" • l'-,M r,-,7.:1:i ,:, • 'l'::>Dt:I '"l012'M '"lCHl2' Mt)'I
'l:l -,,:,m 1::,',i • 'IHton:1 12:'>37' H',12' '"ltll2''', c-,H', i ' ,
m m H • ,1,,;,:i 37012''1 '"l?:>H'I • C'::>D 1,tt1,, M'"l'tll2' 1'112',,
7
'"ltln ',H • -,,c '"lCH 1:,',i • n , 3 , TQ :, :;:i 'l'!l'Sj )' H',12'
1
H',M • 'C ,:,-,,0r, ',H • '1:l '"lt)M ',1,1 1,-t ' 12""1.,, • 'Cl
,:, • .,.,,D ,1,:2 • -,n,"C ',::,ni -,nH 1,::,n ,:, p'1:ln'l2'
n : , , , a,, m n "TN',t)n ,::, ,tiN'! • c:,37a,t,', Hl2" H', _
'D ',37 ")H'I • 'l"f'l:l M'"l'IO?:l n n ' ' , c n ' I C'3712'Dn MMl2'',
,:i '"lCtln ',:, ,:, •,:i , e r , CM C::)'3712'!::l', Hl2" 1,1', 1:,

,a,,.,, ·
2
n"'.!1 .,,., ,,:,rmz, n t iI' • ,:::1,;,: 12' -,n,,t)n 'Cl2':i '"ltl'l!I
nni1it M'"lOtl H1:i ' , a , n n,' ,c n ,C37 ,:,
: 1:,-, C'.,.,D::>M l?:> 1H',ti', n1' '"l'IH:l 11/t','C',
i.e., "This Angel is not one of those (created)
intelligences,• which can sin, of whom it is said,
(Job iv. 18,) 'His Angels He charged with folly,'
and this folly (appeared) when they assumed to
themselves the power, that they were destroying
Sodom,5 (Gen. xix. 18.) But this Angel is one of
the Inherent Ones" (according to the opinion of
Tanchum.)6
" F o r He will not pardon your transgressions."
Because He belongs to t h a t class of Beings which

• Bee page -
a Lit., in the cue of Sodom, when they said : " We are
dmtroying."
• A high authorit y.
 71

cannot sin; yea, He is Metatron,7 the Prince of His

(God's) countenance, and therefore it is said: " t o
keep thee in the way." The Chaldee Paraphrase
translates n-it)W?) (ke e p ing ) with r,-itot), so that
l,.,?Qt:)t:) (Metatron) signifies a guard (or watchman),
which (office) expresses His attribute of justice ; 8
thus He says, " before thy face;" as the expression
occurs, (Hab. iii. S,) ,,, -,', F'jl:IM N ,, -i::l"T , . , , ,,x,1,,
" Before His face went the- pestilence, and burning
coals (burning death) went forth at His feet."
And He says, Mine A.NoBL; by which H e would
say, Mine .ANoBL, who is m y beloved One, through
whom I am made known in the world, and concern-
ing whom it is written, (Exod. x:uiii. 14,) " M y
presence 9 shall go with thee."
When Moses begged of God, saying, (ver. 18,)
" S h o w me now Thy way," he besought from H i m
something ( a revelation of one of His attribute•) by
which he might know Him, and H e replied: " M y
presence shall g o ; " this (presence or countenance, or
express image) is He of whom it is written, (Is. lxiii.
9,) " T h e Angel of His countenance saved them,"
namely, the Angel who is God's countenance;
therefore He said, (Exod. xxiii. 22,) " I will be aJl
adversary to thine adversaries through H i m , " and
H e adds, (ver. 28,) " A n d I will cut them off;"
because on account of His attribute of justice are
His enemies cut off.

, 1,N-iw, -:t)w (Palm c m . 4.)

• Nmtot) A guard, also a sentinel (Chaldee Paraphraae,
1 Samuel xiv. 12.)
• Lit., face or expreaa ii6age.
.•
 • '72
With reference to His being called "tM',t>, Angel,
you will know that He is not one of those created
intelligences, because the world is governed by Him,
for He is the very entity of justice .
. It is said: "Beware of Him," 1 for, on account
of the justice of God, man ought to watch himself
that he be not punished for his sins; thus He
mentions with reference to H i m (this Angel)
" Watching " and " countenance;" 8
"Obey His voice." There is a warning that they
should not vex the INHBRllNT ON:ss i n the Godhead,
therefore there is immedi'ately added : " Provoke
H i m not," which· words our Rabbies of blessed
memory have explained : " D o not provoke Me i n
Him," but let him bear in mind that all are One,
and all are the ,n,,t,, the only One God, without
being divided.
" F o r He will not pardon your transgression."
Although this Angel has power to forgive sins, and
the power of pardon is delivered into His hand, yet
He will not pardon your sins, if you provoke Him;
because whoever provokes Him, provokes M y name,
that is, provokes God i n Him. When David, of
blessed memory, says, Psalm cxxx. 4 : " B u t there is
forgiveness with thee," our Rabbies of blessed memory
were of opinion, that such power to forgive sin is
not delivered to any of the created intelligence .

1 Lit., Beware from before H i , oount.enanoe.

1 The meaning is: Watch thyaelf not t.o fall int.o Bin,
beca11le this Angel is the expreu image of God's countenance ;
. G-od '1 attribute, are revealed in Him.
 78

§ 10.

KORE LIGHT BREAKS IN UPON NATHANAEL'S MIND.

· · Having obtained this knowledge regardin g the

Angel of the Covenant, M'-i::in 1N1?c, I, think that
I understand what our prophet Malachi, (ch. iii. 1,)
says of this Angel.
1,N �::i, cMMtii ':iti1, ,.,., n:itii ,,N1?c n',w ':i:in
r,,-,::in 1N1,c, c,w;,::ic cnl'l -,w� 1i,Nn i',:,,n
: n,N::i-s n , n , -,tlN N::i n:in C'-Stin cnl'l -irti�
"Behold, I will send my messenger, and he shall
prepare the way before M e : and the Lord, whom ye
seek, shall suddenly come to His temple, even the
Angel of the Covenant whom ye delight> in. H e
shall come, saith the Lord of hosts."
I perceive now, that this Angel of the Covenant
is the Lord, whose the temple was, He. being wor-
shiped therein.

THIRD DIVISION.

§ 1.

NATHANAEL DISCOVERS THAT '''"l l'l-iC'?:l, THE WORD

OF THE LORD, IS NOT ONLY CALLED THE 1H'tl
M'-i::lM, THE ANGEL OF THE COVENANT, BUT ALSO
l,.,T!ltot:I, THE META TRON.

I have always prayed on one of our most 8olemn

festival days,3 that God would answer my prayera

: 'l, 'U"I 'l'I' . - . n l : rrpll i , , ' m1D11 a.-, '!'II 'lt ti'\¥\ a
11.
 
for the sake of Metatron, without knowing who
Metatron was, until let into the mystery through m y
worthy, ancient teachers. Rabbi Simeon hen Jochai
taught me, Sohar, vol. iii., p. 227, Amsterdam E d : :
N , , . , , ND,wN, ,,.,totor.:lin'N Nli'l1'gt)N, N,i011
: r,-,Non, N:i,-o:,
i.e., " T h e Middle Pillar (in the Godhead) is the
Metatron, who has accomplished peace above, ac-
cording to the glorious state there."

§ 2.
SIGNIFICATION OF THE NAME ,,.,totoD, HBTATRON.

I read in Exod. xxiv. l , 1,N n',31 -icN n w c , ,

, nin,, i.e., " And he said unto Moses, Come up
unto the Lord:' &c. R. Bechai taught me, p. 114,
col. 1, Amsterdam E d :
int M ' ',N r,1,37 , n , , c n cwn -,cN n w c ',Ni
n m cw:iw , o , • n m ow::i N-,p:,i .................. • 1i-itotot)
1i,N Nin, • i:i,:il1 , . , c,-,icn n m w , ,r,w c,',',:,:i
n-i,cw 1,w,c ,w,,w r:i:v 1,i",:,, .,,.,i ............... • n , , 0 ,
c , , . , n -ic,w 1o1,nw , . , i n-itor.:l M-iDwc ci:i-ir, ,:,
,cw MN-iin ,,nD m n , • ',N-iw' -ic,w i':i
N::i-g ',::,w • i,nnr,w nD ',::,", ,,,1o1 1o1,nw • ,:i:iwn
r , n n , ,n,w-i::i e n 1,1",n • c,:i,nnnn, c,:i,,1,:pn
: ..................• ,,,
i.e., God said to Moses, Come up unto the Lord;
this is Metatron. H e is called by this name Meta-
tron, because in this name are implied two significa-
tions, which indicate His character, He is Lord and
Messenger. There is also a third idea implied i n
 
the name Metatron : it sig n ifies a KEEPER ; for in
the Chaldee language, a keeper (or watchman) is
called " Matherath ;" and because He is the KEEPER
(preserver) of the world, H e is called (Ps. cxxi.
4) " T h e KEEPER of Israel." From the signification
of His name, we learn that He is the Lord over all
which is below ; because all the hosts of heaven,
and all things upon the earth, are put under His
power and might.

§ 8.
NO ONE, NOT EVEN MOSES, HAS EVER SEEN GOD,
BUT HE SAW THE M.ETATRON, WHO APPEARED
UNTO HIM.
I consulted R. Menachem, of Recanati, on this
passage, (Exod. xxiv. 1,) ?M n1,:-g -iM nwc ?Mi
':n M'ln', i.e., "And he said unto Moses, Come up
unto the Lord," and found this explanation (p. 145,
col. 1):
, , -icN • nw0', -i::i"mi'I n', r,, · ,,'T::in c w n
, n , • c n cw::i H-ijmr, 1i-itotoc nt v, ',H n , , w
c n l , • 1:, MM-ii'::in n::,,::,wn ',:-g ,::i tc-inw ''C Ei?
1N':icn c w -iwN ,,::i:,n C'li'?:> ?M ry', .,,',:, n ,
C'TMM ':JM-i' M? ,:, ?'l'T::IM cwn ,.,_ N::2' M?'I ?H'l::IM

i.e., The great and exalted God is speaking to

Moses; He saith to him, that he should come up to
Jehovah, which is Metatron, who is oftentimes
called with the name of God, alluding to the
Shechinah, the glory of the Lord, which is thus
called. And the reason why he saith Come up, is as
'B, t. ·•
 76
i f he had said : Ascend to the plact of glory, where
there is the Angel, the Redeemer ; because no one
can come to the great God : for (it is written i n
Ex.od. xx.xiii. 20) " T h e r e shall no man see Me and
live."
W e Jews believe, that Moses was instructed i n
all .Divine knowledge by no other than by 1,.,tctot:1,
" T h e KEEPER of Israel, (n-,• • -: o, p. 15, versa,
preface of '1:lN"ln, Mantua Ed.)
: 1,.,totot> ,:,,:::1-, nwt:1 ',u, ,::l.,
i.e., " The Teacher of our master Moses was Me-
tatron."

§ 4.
li-,totot:I, META.TRON, THE FIRST-BEGOTTEN OF GOD
M y faithful teacher, R . Simeon ben J ochai, took me
into one of the inner chambers of the mystery of the
saving knowledge of God, and instructed me that
Metatron existed from eternity. (Sohar, Gen., p.
126, versa, c',-p:, ?ZM'1t>) :
'IMt:1 • ':>'I ',w,cn 'IM'::l li't ,,:1v ',N cn-,::lN -it>H'i
• ,,:1v ,.,H ,nt:1 ',:,r,o::i H'1 MMt:1:::Jn::l 'M • '1'1:lV ',i,t
.,t:1M121 nt:1::l M',M •',:,r,o:i t b 'M-i'ln:> ,:::1., .,:::11-t
•, • 'IM'1'1:l ', ::l'l-ipn • C'li't:I ',u, '1'1:l'P ' '1'1::l'P
l"'i'l!::l'" '1'MV '"'t4'1 l., Mn,:, ,,.,•totot> n'I' • '"'M
• 'li::l'P ',i,t CM-i::lN -it>N''I '1'MM ' ,-,::lp '11::l:l J:)'1:i1,
r,1,nr, M'lnu, 'IM'::l li''I' •c,;,t:1 ',u, ,.,:1v ,.,.,. tot:> nt
,1, l mu, ,', "l!Z1M ',:::i::l ',u,,cn • c , p c ',u, ,,,,,,.,:i'
: 'l'M'IH::l'!? ',:, ',v n',u,t:1t:1 n·:1t,n
i.e., Gen. x.xiv. 2 : " A n d Abraham said unto h i ,

..
 
oldest servant of his house," &:c. Who is this of
whom it is said, to his servant? In what sense must
this be understood ? Who is this servant ? R.
N ehori answered : It is in no other sense to be under-
stood than expressed in the word ,,::i,
His servant,
the servant of God, the nearest to (i.e., the chief in)
His service.· And who is He? 7'1-,TQTQ, Metatron,
as said. He is appointed to glorify the bodies
which are in the grave.
This is the meaning of the words, Abraham said
to his servant, i.e., to the servant of God. This
servant is l\Ietatron, the eldest of His (God's) house,
who is the first-begotten' of the creatures of God,
who is the ruler of all He has ; because God has
committed to Him the government over all His hosts.

§ 5.
7i-,TQTQ, META.TRON, HIGHLY EXALTED.
Our venerable teachers, up to about a century and
a half before the destruction of •our holy city and
temple, have, it cannot be doubted, entered into the
deep recess s of the mysteries hidden in the Word
of God, and some few of their disciples have pre-
served the knowledge of the mysteries, which we
find in their works still extant.

' r,',nr,, rad: ',1,n in the Piel, to beget.

6 Nathanael does not think that this exposition of this
passage of Holy Writ is correct; but it proves that the
Ancients believed that Metatron is th8 jir,t beg otun. (Heb.
i. 6.)' '"
 
I n my researches after knowledge of the nature,
titles, and office of 1,.,?0?0t:l, Metatron, in the economy
of God, I found rich veins of the ·hidden wisdom
of God, of which, for want of space, I can give but a
few. Thus mM•rm , R . Akiba,6 p. 11, col. 8, gives
us some of Metatron's titles, which reveal H i s nature.
• n•nr,n .,w 1M',t:i • o•:itin -irz, 1M,;t:i 1i-i?Otot:i
-irz, 1M',t:i • '1t:i::,n -,rz, 1M',t:i • n-i,:un -,rz, 1l"',z:,
• O':i'l'i-in -,rz, 1M',t:i • o•::,',t:in -iw 1M',t:i • ',::,,nn
0,,::1::,:i, o•::1-i c,n,:u, C't:i-i o,-,rz,n -,iz, 1l"'t>
: Y-,N::1'1 O't:lZZ,:lZZ,
i.e, Metatron is the Angel, the Prince of God's
countenance ; the Angel, the Prince of the L a w ; the
Angel, the Prince of might ; the Angel, the Prince
of glory ; the Angel, the Prince of the temple ; the
Angel, the Prince of kings ; the Angel, the Prince
of lords ; the Angel, the Prince of the high, exalted,
mighty Princes in the heavens and on the earth.
I n nni:it:i r,,-,::1, p. 87, col. 2, I read :
o,::,',t:in ',::, ',37 i',t:ii o,',iz,it:in ',::, ',:p ',w,t:i N'1n'I
:P'-it:i 1'1-i?O?Ot:l Q"l',:l'1i'tlM '1M-ii' p ',:pi • '1'1Nt:l ?Q•',iz,
•::, • in',w-ct:i', n-ii:u::1 ',iz,it:i, ?O'',w ., ,',::, • '!""'I'
: '.:l'1 I ',N ,::,,., r,•iz,t-4-i N'1M
i.e., H e (Metatron) is a Ruler over all Rulers and
over all Kings, ruling with power ; therefore the
Cabbalists call him Metatron Merya Sis, which
signifies, Ruling and governing with might and
dominion ; because H e is the beginning of the ways
of God. (Prov. viii. 22.)
a R. Akil!a lived in the beginning of the first century after
the destruction of Jerusalem. '
 79

§ 6.
J'!'i?O?Otl, META.TRON, 18 THE ONLY MEDIA.TOR
BETWEEN GOD AND MAN.
In Exod. xx. I9, it is written :
.., ,n M'»tllt':n i::itl3' MMM -i::i, MU,t) ',M ,.,t)M'l'I
: r,it)::i 1 !:l c,n,M '1:1?:)3' -,::i,,
i.e., " And they said unto Moses, Speak thou with us
and we will hear; but let not God speak with us,
lest we die." Reading this passage, and knowing
that m y nation, the children of Israel, never ap-
proached God without the mediation of a priest, or
of the High Priest, I went to m y teacher, R. Simeon
hen Jochai, to inquire whether any mortal and sinful
man dare approach God without a mediator, and I
received the following instruction. (An extract from
Sohar, vol. ii., Exodus, p. 51, Amsterdam E d . ) :
: C " n n V T l , MM -i'lt)U,', 1
1. (Gen. iii. 24,) " T o keep the way of the tree
of life."
• MM:l'i Mn,::i,-iroti M'M N, C"MM V3' j'l"T lHtl 2
M::l"'N . • J:\'i'M t-4::1'1:l'i H::l"'M M'lnn', MmN H'M"T
: ,,n,
2. Who is the way to the tree of life ? It is the
great Metatron,7 for He is the way to that great
Tree, to that mighty Tree of life.

1 In the Hebrew, and its cognate dialects, the feminine form

expresses tender love. R. Simeon ben Jochaiapeaks here,and
i n other places in his works, of Metatron in the feminine form,
in order to express the great love our heavenly Father has to
Metatron.
•
 80

,::, .,::,!:)', , , , n n c,n1,Mn 1M',t) c,, ,•nn 8

: cn,-in z:, , , , . , ',Nitz,"
8. Thus it is written, Exod. xiv. 19: " T h e
Angel of God, which went before the camp of Israel,
removed and went behind them."
: M'-ii'M C'n,Mn 1M',t) ,:,, 4
4. A n d Metatron is caHed the Angel of God.
N',:,,n M'tlj) M':lj) l'j)MM tl:?.:,M ,:,n n•r, 5
• nM, M.-,-,;, • MtD''1j) Mn-i;, • MM'' H',:,,n •Mt!:?',;,
: ,-,;,H w,;m -,, c',tl:?'1-i' ·
5. Come and see, thus says R . Simeon. The holy
One, blessed be He, has prepared for Himself a
holy temple above in the heavens, a holy city, a city
in the heavens, and called it Jerusalem, the holy
city.8
NM'::1'1-,to'Q ,::::,,r., MM'IM'',tz, ',:, 6
• M:,',t) ,::::,,-,
: t-lj)!:l::i
6. Every petition sent to the king, must go
through Metatron.

,::::,,', t,1::,',t) , ::::,,,, M::>',t)', MMM'Q MM'IM'',tt, ',:,i 7

: M::>',t)', l'OM?:l'I • MM'tl,j):::l ' " MM'::l'!-itot)
7. Every message and petition from here below,

8
All the ancients believed in such a heavenly and spiritual
Jeruaalem; thus the Chaldee paraphrase, Psalm c.urii. 3 : -
n', M-i::innM, MM-i;, , , n t-1 ';,-i::i t-1'::i:::inr.,, c',rz,,-,,
• M-,M::, M,n:, i.e., Jerusalem is builded in the firmament,
(in heaven,) as a city that is compact together, as the one on
the earth.
 81

must first go to Metatron, and from thence to the

king.
M'?''Pt) •M'?:,, "''ID ,n,M NM'::l"l'itot), n:,nrz:,N 8
: M",,;p", MMMt)i' ' 114r,r,',
8. Metatron is the Mediator of all that cometh
from heaven down to the earth, or from the earth up
to heaven.
:Pc,, • , · n n • M",:,t) n,,rz:, ,n,114 N , '?:P, 9
•
,,M.,ID' ,,M.,l:D' n::int) '::l, , , i n n C'M,,MM 11/4',t)
: M':>':P",,
9. And because he is the Mediator of all, it is
written, Exod. xiv. 19: " And the Angel of God,
which went before the camp of Israel, removed ; that
is, before Israel which is above."
, , , n '"'l M'::l ::i,r,:,, Minn • c•n,Nn , ','O 10
: nit)jiiM, i'1'r.):, n',,',, C'O'l' r,:,',', 'Mm ':ii CM'::l ,,
10. This Angel of God is the same of whom it is
written, Exod. xiii. 2 1 : " A n d Jehovah went
before them," &c., to go by day and by night, as the
ancients have expounded it.
M , , c , ,,:,, N,, 'C'P N',',c", ,.,ro ,, lNt) ",:, 11
: M,i,::i,,roc, " ' :PiiN, , . , 'C:P
11. Whoever will speak to me (says God) shall not
be able to do so,till he has made it known toMetatron.
MM'lt)'n,, n,::i'::in r,i •::ioc n•::i rz:,i,i'n 1:, 12
: wiirz:,,::i M',::, ,-;, v::,::i n , , , ,
12. Thus the holy One, blessed be H e , on account
of the great love to, and mercy which H e has over,·
the congregation of Israel, commits her (the con-
gregation) to Metatron's care.9
• Comp. Eph. i. 22, 23; Col. ii. 10.
:v.S ti
 82.

NM' •',,., NM'::l ',:, NM N?N • " ' ,,::i N n c 18

,•nn ,', N"l?O:l ,,n MN nN1,n',, ?N:,c ':l,
Nn,,:::2
: ':n ?N"llt'' -io-,a,
18. What shall I do for him (Metatron)? I will
commit my whole· house into H i s hand, &c. 1 Hence-
forward be thou a KEEPER, as it is written, Psalm
ex.xi. 4 : " The KEEPER of Israel,'' &c.

§ 7.
' W , THE ALMIGHTY, HAS REVEALED HIKSBLF IN
NO OTHER THAN IN THE 1,,rotoc, ME1.'ATBON,
THE KEEPER OF ISRAEL.
I t follows that i f God has revealed Himself in the
uncreated, self-existing WORD ' " N"lCC, which is also
called the Angel of the Covenant, r,,,::in 1N',?:>,
who is the 1,.,roro?:>, that the Almighty ' W has
revealed Himself in 1,,roroc, the KEEPER of Israel.
This was also the faith of my ancestors, as I find
in Sohar, vol. iii., p. 281, the following passage:
: 1,,roro?:> ,-,u,-,
u,,::i,,
i.e., The garment of the Almighty is the Metatron. 8
Compare 2 Cor. v. 19; 1 Tim. iii. 16.

§ 8.
p-iroroc, META.TRON' IS CALLED THE SON OF GOD.
I could mention many secrets respecting Meta-
tron, into which my teachers have led me, but for sake
1 Comp. St. Matt. xi. 27 ; xxviii. 18; Eph. i. 2 0 - 2 3 ; Phil.

ii. 8 - 1 1 , &c., &c.

-
1 See Part ill., Division ii., § 4, p. 68.
 88

of brevity, I shall only mention this one. I n the

commentary of R . Moses .Butarili on the book
n-,, , 'O, I read, (p. 85, col. 1, n:mo:itl E d . , ch. v.,
§ 1,) these words :
M,nw l tototl c w n,:irz, M'"l't10', , i' n',::i;, ,','l?::i
,:i',n ,-,tl ::l 'l?W,n' J':l'»::l' • 'M l:l l:IWtl Mtotl', l:IW
n , n , :::.'$ -,u, ':lM ,:, ' " -,t)M'' • ,:i,-, ', CM nnM
: 'nM::i nn'l?
i.e., " T h e Cabbalists call the second Sephira 3 Meta-
tron, the KEEPER, which is an inferior name to his
name the & n of God." When Joshua said, Josh.
v. 1 8 - 1 5 : " A r t thou for us, or for our adver-
saries ? H e said, Nay, as a prince of the host of the
Lord, I am come," &c. Metatron appeared unto
Joshua, &c.

FOURTH DIVISION.

§ 1.

''» t)'», THE MIDDLE PILLAR IN THE

GODHEAD, HAS REVEALED HIMSELF AS THE SON
OF GOD.
Having penetrated thus far the mystery of the
nature of God, and seen what the faith of my fathers
had been at the time when. the candlestick was
burning in all its effulgent glory in the sanctuary, I
3 Page 17.
 84
took up the second Psalm, which speaks of no other
than of Metatron, the Son of God. Consider the 7th
and 12th verses :
CW1 ':11'4 '::l:1 ,',M .it)M n,;,, ;,n 1,N i1i CM 7
: ,,n,',,
to:i,c:, ;:i,:i, •:, , . , , , , : i m r-pM' , .,:2 i;,w::i 12·
: ,::i •c,n 1,:, ,.,wi-t i!:N

i.e., " I will declare the decree: the Lord hath said
unto Me, Thou art M y Son; this day have I begot-
ten Thee.' K i s s the Son, lest H e be angry and ye
perish· from the way, when H i s wrath is kindled
but a little. Blessed are all they that put their
trust in Him."
I first searched out the manner in which the
word c i ' n , (this day,) is used by the sacred writers,
and found that it sometimes expresses eternity, as
in Isaiah xliii. 13, Nin ':IN C'l'C c:i, i.e.," Yea, before
the day was, I am He," that is, from Eternity, as
Jonathan ben Uziel translates Mi;, M:IM i-tt:h:i,c i:,i-t,
" I am also from Eternity."
Thus is C'l'M " this day " used in the second
Psalm in the sense of 71plpa alw110, day of eternity, so
that H e who is here called by God My Son, must
be from Eternity.l>

'"OTall oJ ,cai TO Jp1trro11 j TO "(Ell"17tra11, i f b.110."f""l

trVIIEtTTLII IJV'T'f WtTTE TEPOT1/TL µ,ovoll ,cex,wp,afJa,. ,.e., Wb en
, , ... , , C , ' , , •

that which begat is most• perfect, that which is begotten

necessarily co-exists with it, so u to differ only by personal·
diversity. (Eus. Prrep. Evang., lib. xi., cap. 17.)
6 Vide Ol1U11ii Philologi11e Sacrai, p. 174, col. 2, et. p. 443.
 85

§ 2.

NATHANAEi, JS INSTRUCTED THAT THE SON· OF

GOD 18 FROM ETERNITY AN EMANATION FROM
GOD, THEREFORE CALLED ·n·,·n·,, JEHOVAH.

Regarding the essence of l"l.,?O?OC, " the KEEPER of

Israel," who is the same person as He, of whom it is
said in the second Psalm, ,,r,,',,
C"l'M '.:lM nr,1-4 '.:l:l,
" Thou art My Son ; this day have I begotten Thee,"
I read the following in -,mn '.:l"lj)M, cap. 67, p.
130:

• l"l.,? O
?OC N,, 1M½C "IM'M"I c,M . M'N, c , N M'M"I
.,,, M,, n,,.,.,,, ,n,N, n-:ij), M.:lj)"l',:i c,M M'M"I
M',M •M'IZ7:P"I M.,, ,, MM'-,:! i'1':l r,,1,i ' HM "IM"I MM
: Mni',, M
i.e.," There is a perfect who is an Angel. This
Man,6
Angel is Metatron, the KEEPER of Israel ; He is a
man in the image of the Holy One, blessed be He,
who is an Emanation from Him (from God); yea, He
(the Metatron) is Jehovah; of .Him cannot be said,
He is created, formed, or made ; but He is the
Emanation from God.
This agrees exact ly with what is w ritten, Jer.
xxiii. 5, 6, of , , , nc , David's Branch, that though
He shall be a perfect man, yet H e is i.:ij ?, 'M'"l'M''
" T h e Lord our Righteousness."

1 Or, There ia a Man, if a Man He ia.

 86

§ 8.

T H E SON OP GOD, T H E POUNTAIN OP LIGHT, BE-

GOTTEN PROM ETERNITY,

I n the seventh verse of the second Psalm, i t is

written, -rn,,,, " I hafJe begotten Thee." I t is be-
yond the limits f human understanding to compre-
hend the mystery contained in these words, " I hafJB
begotten Thee," nevertheless, some light has been
thrown upon it by one of my chosen teachers, R .
Simeon hen Jochai, in his book Sohar, (Gen., p. 16,
versa,) which I will faithfully transcribe and divide
into verses :
: -,'IH 'M''I •m,4 'M' Cl'n',H "IC ''! 1
1. And God said, Let there be light, and there
was light. (Gen. i. 8.)
1'" • l'?' 'n::>WH', HM'l"l'W ""' H::>nc 2
: ?0"1!:l::l Ht,1,:P '"1::inN
2. Here is the beginning of finding easures (of
hidden wisdom), how the world was created in its
particular part.a.
• 1,1,::, "l"TMMH "IM::l'I • 1,1,::,:::i n'!n N::>n "T:P"T 3
: 1,1,::,'I ?0"1!:l'I • 1,1,::, ''IM?!I',
8. Till now, (namely, till H e said, L e t th'ere he
light,) was the creation standing before H i m as
a whole ;7 but after H e said "!'I ' " ' , " Let there

1 The meaning is, that the creation came flnt forth u . a

chaos, and afterwards the separate parts were formed through

the words, Let be.
 87
be light," the creation i n its whole underwent a
change, and we hear o f its particular and general
parts.

rM'T Mf-,t:) N'i''IM::l H'',r, N1,:, M'IM t,4:,M 1

'3
'1 4
:i:1,0
4. T i l l now, that H e said .,.,M 'M', " L e t there be
light," was the universe suspended i n the air,
through the secret (power) o f H i m , who is without
beginning and end .

Ht., nH',:, t-4',:,,n::i t-4',,n ?OtD�MMT ' l'I':, 5

• MMT' • C'M'H .,CH''I m'?:lH M'::l ::i,r,:, • c,n1,H'T
M'WN-i::l'T :i•:, FJHI' ro-,�::i m ' C H M'::l ::i,r,:, t-4', t-4',,:,",
: -,CH''I M'::l ::l'./1:, t-41, 1:i::iM H'IM -,tlMC

5. As soon as the secret One i n c,n1,H, (God)

made Himself known in the exalted temple
above, the word " God said," C'i1',H .,tlH''I, was
heard, 8 though at fust i t was not heard, whilst the
particular parts of the creation were not yet i n
existence ; yet the sentence ." i n the beginning God
created heaven and earth" is a perfect one, though
the word -itlM''I, " H e s�id," is not expressed.
: '31'1:lt>','I ',t,4U,t)., Ntl"i' 'li1'H -,?:lH''I NT
' 6

6. This word .,?:lH''I, " H e said," is a sentence

which implies a question, to know who that l ig ht is ?9
H'f"1t) 'Hitm::i HM'ltl.,H c-iMM'T t-4',,n -i?:lN"'I 7
: n::iwnc'T HT.,::i FJlO
' l'M'T

8
Lit., written.
• Compare Isaiah xliL 6, C''l:lM -i'IH1:i 1'Mr\'l\
'.
 88
7 . .,t)N'', (by transposition of the letters .,;N "�,)
W h o is this Light? The power (the Person) which
has taken in a secret (lit., hidden) manner the abund-
ant gifts, out of the secret thoughts of H i m , who is
without end (God).1
Mt)t) N1,:::i,n NiMM .,,,,1-t w,rz,n • .,t)N'' 8 ·
Ninm • 'NWn:::i .,,,,N, • w , ; , , 'lMtt) l1N•,.s1MN,
-,,1,iN n,', -,,1,,N-, 1Nt) • -,:i', ':Pt)MWN -,,1,,nN,
lN?:) M":lt) ;,�:,, l'':::l 1,1,:::i :!11.':MWN i,.1,-, • 'NWM:;l
: -,:i', :J1t)MWN-, ?ij) '1"::l':PMN j)�:l"r
8 . .,t)t-1',, (He said,) now begat He in this Temple
which H e had conceived of the holy seed, and begat
i t in secret: He, who is begotten is publicly 9 pro-
•
claimed b y Him, who bas begotten H i m i n secret,3
though how His emanation was, is nowhere heard
o f ; whereas, o f every other thing which cometh forth,
a voice is produced, which is heard openly.
! j?!,:,-, N"r N?-1:J j)�:i, Mt) ?:::) • .,,N 'i1' 9
9. " L e t there be light." Everything which
has come forth, has come forth through this
secretly begotten One.
R. Simeon ben Jochai here tells us, how every-
thing which is light, has come forth from one point
i n the Godhead. B y one point in the Godhead, he

1
According to the foot-note of the Amsterdam Ed. CW?.:W
: N?""P',t) n:::i-,:in -p�u,n n,""!w:i1cn, n,c,-,nn n , , , n n n
From thence the beginning of the heave offerings, tithes, and
the abundant gifts from heaven.
2 -,:i1, lit., without; hence publicly,openly-Hebrew fin:i
s 'Ntttn:i lit., in silence, secret, incomprehensible.

-
 
means One of the Three, which, though Three, are
only One. This point (n,,;,:i) is the fountain of
light remaining in F)ic ra-1, in H i m who is with-
out end, because H e is without beginning ; and
he adds:
••a-,n::::,,, ,a-,n::::,, -,,n::i • 1-1,::, 114, ,,na-, a-,1;,:, :, ,
: n•::::,, rin114r,a-1, 7;,l;,c 1,i',:, ;,•l;,c , : ,
i.e., Therefore all light is µroted, one with the other
giving light here and there. This light penetrates
all degrees, from the lowest degree of natural, to
the highest degree of spiritual light, and all that is
light is united in Him, who is the LIGHT.4
H e saith on the same page:
.na-1 c,n",114 114-,,, ..................... •, , , j ",a-, 1-1,n, ,,a-1 ' " '
: M.il'l7 M, 114,i:11 1-1, • :::lito ,:, -,ii,an
i.e., Let there be Li9ht. This Light is the great
God5 • • • • • • .And God saw the Light, that it was
good. · This Light is the Middle Pillar in the
Godhead. 6
That the Middle Pillar in the Godhead is the Son
of God, begotten of the Father from eternity, R .
' St. John viii. 12; x i i 36, 36, 46.
• Bechai makes a remarkable observation, (p. 4, vena, col. 2.)
n, , ",:11 -r, .,i, .,.,114 ' " ' c,nl;,a-1 ., M''I
i::::,, -,,:,n,w n'w n
: n ; t ,,i,37 ,.., ,,::i:,,
,.,,1-1a-,::, ,:, ,-,,a-, , ,;, ::::,,i.n:,n
i:e., And God said, " Let there be light," to indicate the
coming (lit., days) of the Me88iah, of whom it is said:
Arise, shine ; for Thy Light is come, and the glory of the Lord is
risen in Thee. (Is. Ix. 1.) Also Bechai calls the Messiah Light.
8 <J>wq Oe11Tepo-,, Ka'Ttt 71'dvra ;aV'T'f M/Jwµ.ouJ, µ.e vov. i.e., A
second Light like in all thin g s t.o Himself. (Philo, as quoted
by Euseb., Demonstr. Evang., lib. iv., cap. iii.)
 90
Simeon hen Jochai teaches not only in this passage,
but in many other places in his valuable works.
To quote but one.
Speaking on Prov. xxvii. 10, he says, (Sohar, V?l.
ii., p. 115, versa):
M"n:P 'l:i" n , • ; n m nM :::n-, 7:,1t1 .....................
: r.t;1 'ln"M-, Mf i': P M-,
i.e., "Better is a neighbour that is near, than a
brother far off. This neighbour is the Middle
Pillar in the Godhead, which is the Son of God."
The chambers of light, into which the Word of
God led me respecting this interesting subject, are
so numerous, that the space of these pages will not
permit me to open more of them to my readers ; to
conclude, I shall just communicate to them, what I
saw in_ the last one of these chambers.
Pondering over Prov._viii. 14, M"l'l::U •', M::l"::l ":IM,
" I am Understanding-I have strength," I had _not
a shadow of doubt, that Understanding means here
the same self-existing Understanding as :,n, the
aelf-existing Wisdom, the Son of God, speaking in
this chapter, which truth R. Simeon hen Jochai
corroborates. (Sohar, vol. iii., p. 90.)
• M"M::l -,.,, M'i::l M-, "l::lnMM , : , M',M • M::1"::l 'Im)
: 'I M"' l::l ""li'M M::l"::l ::>":l'I r,-,,','IM'I l::l Mi'"£lM'! ............. .
i.e., Who is the Understanding? (Prov. viii. 14.)
When Jod (Jehovah) is united w ith Jod, (Jehovah,)
a Son is born, and therefore M:1"::l, Understanding, is
called r:r ·r;, the Son of God.7
7 M:l'::l is composed of l::2 and n \ by transposition of the
letters. See foot note, page 84.
 91

§ 4.
M't ANCESTORS' TRIUMPHING PAITH IN THE SON
OP GOD.
Having been led by my teachers to a knowledge of
the mystery of the 7th verse of the second Psalm, I ·
sought earnestly their instructions as •to the right
meaning of the 12th verse : , "lM:I' , -i::i ii'u,:i,
i.e., " K i s s the Son, lest H e be angry," &c.
Observation. That -i::i does not signify, in this
place, purity or virtue, as the more modern writers
render it, is plain enough from the second and third
members of the verse: J:PN' l , "Lest H e be angry,"
and i::i ,o,n 1,:, ,-,u,M, "Blessed are all they that put
their trust in H i m ; " or as Jonathan parap'b.rases it,
n,-,c,c::i l'-,:10"T 1,:,1, n,::i,?O, i.e., " Blessed are all
who trust in the Memra," (THE WoRD.) Moreover,
we know that in the more poetical parts of the
inspired writings, the ancient Chaldee words and
forms are used: thus -i::i for 1::i (a son) is used not
only in this Psalm, but also in Proverbs xx.xi. 2 :
: ,-,.,:, -i::i n , ':>?O::i -i::i n , ,-,::i n c , i.e., "What,
my son? and what, the son of my womb ? the son of
my vows?"
W e find that Aben E z r a expounds the passage
with the following words :
1, "T:J:J:> -i::i ii'lt':l'l • ' " 1:, .,::i::i:, ' " MM i,::i-,
':l?O:l -i::i MC'! ,-,::i m l 'lC:> -i::i "' n::ini • 'ln'lt'tl
: MMM· ':l:1 ::iir,:, p i
· i.e., "Serve the Lord, (v. 11,) refers to Jehovah;
and Kiss the Son, refers to the M.ee.e.-i..a.b. ;_ -a
 
signification of -,::i, son, is as we find it, (Prov. xxxi.
2,) What, my son," &c.
I went to one of our oldest teachers; who, a 8 " I
said in my introduction, lived above seventeen
hundred years ago, to be taught how to interpret
these words, -i:::i ,;,w::i, " Kiss the Son," and my soul
drank of the pure and refreshing water of Divine
knowledge. Before transcribing his solemn words
of triumphing faith, I must remark that our ancient
teachers, who are called " T h e Cabbalistical School,"
undoubtedly preserved the pure doctrine of the
blessed Godhead. When, however, they imparted
knowledge to their initiated pupils, they frequently
mad use of allegorical expressions, and sometimes
of certain calculations from the numbers represented
by the letters which a word contained. I n this_
manner, they hid their mysteries from the uninitiated
until they were properly prepared to receive them.
Thus in Sohar, vol. iii., p. 807, versa, Amsterdam
Ed., 8 I found the following instruction respecting
the words -i:::i i;,w::i, "Kiss the Son." Rabbi Simeon
ben Jochai proves from Is. xix. 1, that Jehovah
spoken of there as riding upon a swift cloud to
execute judgment upon Egypt, is no other than
" the Son of Goq " spoken of in the second Psalm,
ver. 12, ':Ji -i::i , w::,, "Kiss the Son." These are
his words of triumphing faith :
: t-1::Jtl'ntl t-1'1'-i Hin n::iH 1
1. Thou art the faithful Shepherd.
e Sohar, Genes. 1 " l t ' (Addenda) p. 18, versa, we find the
same passage, but evidently with an interpolation, which is ·
rectified � the third volume, as quoted on the following page.
 
: ,:::i ,;,w::i ,t)r,M 1',:i, 2

2. Concerning Thee i t 1s said, (Psalm 11. 12,)

" Kiss the Son."
: ?N.,W', 1::i, • Nnn', ::i, M::lM'I 8
3. Thou art the mighty One of the earth, the
Lord of Israel.
n•:ii', .,::i, • 1-4',,:p', .,:::1 • M.,Wn ':)N',t), }::::l., 4
: ' : )tz,'I
4. The Lord of the serving Angels, the Son of
the Highest, the Son of the Holy One, blessed be
He , yea, the Shechinah. 9

', , •., n .,,:i3'n 'i1 CJ • , , , ,:::i::i', .,t)MN 5

: , , , .,!::,MM <nntz,t) ?N::i> C'J 'Mn::i • M'lt )r,
5. " I t is said with reference to David, 2 Sam. xii.
18: The Lord also hath put away thy sin; thou
shalt not die." Through the Redeemer from destruc-
tion, was David reconciled to God.

§ 5.
R. SIMEON BEN JOCH,u's PRAYER AND EXHORTATION.

( , m n '::l'l;,n, cap. xviii., p. 65, Amsterdam Ed.)

The Prayer.
H'3'., • .,eN, M•.,:::in ,n',:::,i p3' tz, •::i, c;, ..................
• in::iwo .,:Pl"lM C'j) • M'N':1::1 ..,::,, , : i., M::IO'nt)
: wew, N::l' l'IJ::) N'N'::l::l ,:::i:::i 'IM'N MJM Mn,

-
i.e., " R . Simeon arose with all his companions and
• What the Shechinah eignifie11 see part ii., § 16, page 34.
 
I
said : 0 faithful Shepherd, Lord of all the prophets !
arise and awake from Thy sleep; for Thou art to all
the prophets as the sun."
The Exhortation.
(Sohar, vol. iii., p. .281, versa, Amsterdam Ed.)
•Nrn'::>itt,'I , ' , , , N"'l::l N'IM M::IN 'N,'I H::ltl'Mtl H'l7-,
" ' ' ,;,um 'In½:, 'ltli' • -,:: 'ljlitt::i J'::>H½t:i'I 7::,::2-,
: 'ln"','37 H::>1,t:i'I ::i-,', n,', ,',,-:;,'I
i.e.," God said, Faithful Shepherd! verily Thou art
my Son, yea, the Shechinah ; ye mighty and ye
Angels! Kiss the Son. (Psalm ii. 12.) All. of ye
arise and kiss Him, and receive Him as your Lord
and King."

PA RT IV.

rv,p:, n i i , T H E H O L Y SPIRIT.

§ 1.
NATHANAEL JS LED INTO THE INNER CHAM.BER OF
LIGHT.

Having been instructed by the Holy Scriptures

how the t-iM'l7 H, toa,itil7, the Middle Pillar in the
Godhead, has revealed Himself as t h e , . , , ..,tl'tl, or
as the M'-i::n 1H',c, the Angel of the Covenant, or
as the 7'1,t!lto'.:, the Keeper of Israel, I became· de-
sirous to know how the third M''IM, Subsistence in the
 95

Godhead, rz,,;,n n,., ,.,;,N, NMM n,.,, the Spirit

who is below, called the H o l y Spirit, has revealed
Himself.
I did not go to our modern teachers, who have
lost every trace of the way to the inner chambers of
· the pure truth, but kept close to theiW ord of God and
to my ancient· teachers, as I had done hitherto, and
received from them the folloW\Jlg instruction.

§ 2.
rz1,,;,n n,.,, THE HOLY SPIRIT IS A •SUBSTANTIVE
BEING IN THE GODHEAD, THE CREATOR OF THE
WORLD.

The Word of God, as expounded by R . Simeon

ben Jochai, has taught me that there are three Spirits
in the Godhead, (p. 88, § 14,) and that one is called
nM', n,-,, the Upper Spirit, to distinguish H i m
from NM' !?.:lN, iJ',"T m.,, the Spirit which is the
Middle Pillar, and from the Nnn n,-,, the Spirit below,
which is called the H o l y Spirit (rz,,;,n n,., '""'i'M"T).
Though these Spirits are united in One, in the
"TM,'7.:ln, the One God, yet each exists of Himse1f.
Thus W"Ti'n r,,-,, the H o l y Spirit,'is not a transitory
effect produced by God, not an abstract power or
attribute, but a Spirit, self-existing and substantive,
as the author of n-,• • -, o (according to the Wol'.d
of God) teaches me (pp. 49, 50, Mantua Ed.) :
,,.,::2c " n c•n½N n,..,
.,,::2,,n,.,, ',,p • c•t>':i, n
,r, ',rz, i:>rz, ,..,,:iti,
.................. rz,,;,n n,., ,m
: n:2 :i n, ;,;,n m.,t> n,-,
---
 96
i.e., Blessed be the name of the living God, of
H i m who liveth for ever. B y Voice, Wind, and
Speech (is revealed) the H o l y Spirit •••• Spirit of
Spirit, by whom H e (God) created and hewed out
the world.
This translati< > f is according to R . Moses Butarili, •
the famous commentator of n , , , 'C (p. 50, Mantua
Ed.):
-, iz7,pn n,,r.i n , , • ,, :i · n , , t i n,., ................. .
n•::,iz7 n'I, ,::i"n C " n n c•n',N n'l,t> '!?'l'n n , ,
: '::l'I n , n , , '31:l..,N'I n n n , c , , N,:i::i n:n
i.e., Spirit o f Spirit. Explanation: Spirit of the
Holy Spirit, by which the author of M""I''!?' 'C
means to say: The Spirit who prpceeds from the
Spirit, the living God. This is the second Spit1t,
through whom were created the heaven and the
earth. (Lit., that which is above, and that which
is below, and the four winds.)
This is explained by R . Simeon hen Jochai (Sohar,
Gen., p. 16, Amsterdam E d . ) :
1-1,, o••n c•n,Nti p·!J::i, w,,p n , , c•n1, n , ,
: c•tin '::J!J 1,'31 M!:n,ti
i.e., The Spirit of God, is the H o l y Spirit, who
proceeds from the living God, and this (Spirit) moved
upon the face of the water. (Gen. i. 2.)

§ 3.
AN INFERENCE DRA'.WN FROM THE ABOVE.

I f 1Z7,pn n , , , the Holy Spirit proceeds from

c•n1,M, God, then H e inust proceed from the •nttt
n,•,n, the two other subsistences in the Godhead :
 97'

the One whoni we designate Heavenly Father,

t:l'CtD:iiz, i:i':iN; and the other n,,n, BEING, who is
de1:1ignated M':O'.mt-n Mi'lc:o, the Middle Pillar ;
otherwise there could be no Unity in the Godhead.
A n d we know that in the Trinity none is afore or
after other, none is greater or less than another; but
all r,,,,n ':l, the Three BEINGS, are co-eternal
and co-equal: ,c,:o ,,::i', inM nw',iz,, " Tnree
there are ; each exists by Himself, though they are
One." ( n , , , '0, p. 89, versa, Mantua E d . )
I sought instruction from R . Bechai, and found it
written (p. 4, versa, Amsterdam E d . ) :
: n,iz,z::, ',w ,m, ilT c,n',1-4 n , ,
i.e., " T n e Spirit o f God is the Spirit o f tlie
Messiah."
I went for advice to R . Simeon ben Jochai, who
directed me to his , n m ,;i,pr,, p. 104, 7,,w:P M:lipr,
r,,iz,,, where I also learnt the Unity of the Church o f
God with her Bridegroom, the Middle Pillar in the
Godhead:
,ctiM M'',:P n , n , H i C':lW'IW r-,r,, inH inH
Hi'IC:P 'IM'H'l • , n H ,ciz,, , n H '"' " ' " ' Hinn C'l':l
m H • , n H n,:i:iw,m C':lW'lw:i n:o,-,n HM':P'!tt:lH,
n:iiz,'lw • m -,, ,n,Hi , ' , , n , n:i MHMM n:iw,w
C H i ,,,:on CH ,cMH n,:i, H:lMH"T i t l ' m nH',37
H'"l:OMH'? J'IM'" ntl:, • f!)MMtD ,:o n:inHn MN ,.,.,,37r,
..-,:o,'ti", ,:o ,n:i r,,:P., H', ,n,Hi t-U"tl":l n',
•n ' w c , n , , ,n"H"T C"M'H m-,, M':l -itlM , H:ltl"MD
: V'I m , ,,',:, nn:i, M':l -itlMH"T

..
i.e., " One - and one make Two lilies. This is
Jehovah, of whom it is said, (Zech, xiv. 91) h i
p
 
that day shall there be one Lord, and His name One.
And He, the Middle Pillar, is considered to be One
with these Lilies, among whom feeds, &c.1 (Cant. ii.
16.) One Lily (i.e., the Church militant) is below, in
the world ; in her is the fear of God, and H e (i.e.,
the Middle Pillar) is her fear. The Lily, which is
above, in the heavens, (i.e., the Church triumphant,)
is my dearly beloved : concerning her _it is said.,
(Cant. ii. 7,) " I charge '!J<>U,0 daugntera o f Jeru-
salem, hy the roes, and by the hinds o f the field, that
ye atir not up, nor awake my l01'e, till B e 2 (i.e., the
Middle Pillar) pleaae."
When shall !hey come to stir Her up, she being
in His right hand, (Cant. ii. 6,) and H e has no
pleasure in it? When the faithful Shepherd shall
come,3 of whom it is written, lit., "said,") "and the
Spirit of God is proceeding from Him," this is the
Spirit of the Messiah, of whom it is written, (Is.
xi. 2,) (lit., " said,") " the Spirit of the Lord shall
rest upon Him."
§ 4.
A QUERY.
I asked R. Simeon ben J ochai whether W'Tj?n M'M .,
the Holy Spirit, may not be the effect of some

1 Sohar, vol. iii., p. 286, versa, n:n1:,'l0::> ,.::, ni!lM::> M'::2i'?M

i.e., The Holy-One, blessed be He, is like an apple, (Cant. ii.
3.) and the congregation of Israel ia aa a lily.
2 Aooording to this interp_retation is the feminine form

y nnw used for the masculiue y n,u,, to denote the unity o f

the two ·subject., as the following member shews,
' See page 93. "Thou art the faithful She p hercl," &c.
 99

invisible influence of God as the first cause of every-

thing Holy? H i s answer was, That w,;,n n,,, the
Holy Spirit is Himself the primitive cause of all that
is holy and good and of all Divine knowledge. H i s
words were these ( , n m ,:::i,;,M, § xxx., p. 109,
versa, Amsterdam E d . ) :
u,,;,n n , , ,n,Ni ,tiMN, nti:, n'tz1tin n , , ,n,N
Ml), n,-, m,:i:i, n l) n , , m,:,,, nti:,n n , , in'M't
: ,,,, MN"'l'i
i.e., " I t is the S p i rit of the Messiah, as it is said, Yea,
it is the Holy S p i rit, who is. the Spirit of wisdom
and understanding, the Spirit of counsel and might,
the Spirit of knowledge, and of the fear of the
Lord." (Is. xi. ! . )
§ 5.
tz7'1j)n rTl"'I, THE HOLY SPIRIT, HAS ALL THE DIVINE
ATTRIBUT.BS: HE IS OMNIPOTENT, OMNIPRES.BNT,
AND OMNISCIENT.
I have been instructed in n-,, , 'O, p. 50, that
m,;,n n,.,, the H o l y Spirit, is ni-it:i n,-, ; that is,
Spirit of Spirit, which is C"M C'n',N, the living God,
who is a Spirit. I t follows, therefore, that the H o l y
S p i rit must have the same Divine attributes as God;
hence we read in Psalm cxxxix. 7 - 1 0 :
;,oM C:M : m:iN 1':::l ?:l M:iM't ,n,,t:i , , M M:iM
, n u , 'tl::J:) l-ltl:7M : 1::in ,,.,Mlt' Ml)' M't MMM Cit' C'?:llD
'::lfMMM't ,::in::iM , , , c w : c , M',nM:i n::i:,lt'M
: ' : IW :i -,,M n',,',-, ' :ltl' ttz7" 1tz7n 1M ,t:iM'I : 1::J"t:I"
n:r,u,n:, ,,M" c,,:, n , , ; . , "Tt:l?:l Tlt'n" M', i w n
 
i.e., " Whither shall I go from Thy Spirit? or
whither shall I flee from Thy presence ? I f I ascend
up into heaven, Thou art there ; i f I make my bed
in hell, behold, Thou art there. I f I take the wings
of the morning, and dwell in the uttermost parts of'
the sea; even there shall T h y hand lead me, and
Thy right hand shall hold me," &c.
rz7'Ti'il n,-,, the Holy Spirit, being God, I am
taught by our prophet Isaiah, xl. 18, that H e is
Almighty, and ordereth all things in heaven and
earth after His sovereign will :
: .,::J'l7'"1'1' .,n 'l7 rz,,, n,n, n,, nM p r , '?.:I .
i.t1., " Who has directed the Spirit of the Lord, or
being H j s counsellor, has taught H i m ? "
That the n,;i, n,-,, the Spirit of the Lord, is the
Holy Spirit, Jonathan hen Uziel teaches me in his
Targ_um, rendering it thus: MtZ:7,'li' m , r,, rr,n 1?::!,
i.e., " Who has directed the Holy Spirit? "

§ 6.

WHAT IS THE OFFICE OF u,ii'n m,, T H E HOLY

SPIRIT?

After having been taught by my teachers what the.

office of J'l,toto . the Keeper of Israel, was and is in
the economy of God, my mind became engrossed
with the thought of what office the Holy Spirit has.
I found that tV,j)M n,-,, the Holy Spirit, in the
divine dispensations, had. to rule, to guide, and to
 101

instruct men i n all that is holy and good; but that

man, before and after the del u g e, had, with only
few exceptions, resisted and rebelled against H i m .
In Genesis vi. 3, we read as follows:
M'IM c:iu,::i c,:si', c,M::i ,n,-, 1,,, 14', " " " ' ,tiM''I
: n:iw C'-ilt' 'I MMt) 'l't)' 'l'M'I -,u,::i
i . e . , " A n d the Lord said, M y Spirit shall not always
strive with man. for that he also is flesh," &c.
M o d e m writers, as quoted b y R . Aben Ezra, take
it to be the soul of man which is called the Spirit of
God, but not so m y venerable and ancient teachers.
The Chaldee paraphrase of Jonathan hen Uziel has
-·
these words :
l'l,::i , , , ',',:i::i 'it) C'liT:l ,u,,;, n,-, M':ln' 14',n
! J'ln,,::a'I 'IID'M:lM MM'I J':l?O r,::i'I
.i.e., " H a v e I not given M y H o l y Spirit i n them, i n
order that they should do good works, but behold,
they have corrupted their w or ks? "

§ 7.
HOW CAN I KNOW GOD FROM HIS WORD.

M a n y who read the Word of God, and study it

day and night, continue nevertheless to have very
confused and imperfect ideas of the nature and
government of God, though possessed of vigorous
understandings and much learning. R. Simeon ben
1ochai gave me this lesson, that none can k n o w God,
that l'M'I., r,',,-,, Three Spirits,1 can be one, except

l See page 33.

U1"Ti'M m-i, the Holy Spirit, reveals this secret to
him. His words are these :
::u 1,;p JlMi , n l"l:J'M 1 ' " · l"l:J'M 1n1:u, n1,n l-lM
lO"l'tM:i M1,M 1 , n l"l:J'M , , n ! , n l"l:J'M "TMM P''"li''T
: '.l"I :P•'l'"MN Mtl!"Tli' M'n"T
i.e.," But how can three Names 1 be one? Axe they
really one, because we call .them one ? H o w three
can be one, can only be known through the revela-
tion of the Holy Spirit," &c. (See part ii.,§ 7, p.
22, 3.)
§ 8.
u,,;,n n,-i, THE HOLY S:PIRIT, w AS, PROK THB
BEGINNING, THE GUIDE OF THE ISRAEL OF GOD.
In Dcut. xxxii. 12, it is said :
: -,::,:3 \;)M '11:11' l'M"I i:in:i, "TT.:l M"IM'
i.e., " S o the Lord alone did lead him, and there
was no strange God with him."
When I compare this passage with Isaiah Ix.iii. 14,
I find that this was the Lord, the Holy Spirit.
n:in:i p ,:in'. n n , n , n,-, ,.,r, n:P;,:i:i . ntin:i::,
: mM!:)M C?t' 11, M"ltti:P\;, 11:11'
i.e., " A s a beast goeth down into the valley, the
Spirit of the Lord caused him to rest: so didst Thou
lead Thy people, to make Thyself a glorious name,"
These words are thus explained by Aben Ezra:
rmn:i::, • -,:,,,ti::,, Ctz,n c::,,\;)"ln C'Mtl CMM '"!MN"I
r,,-,,,
:'M'"!"'
MM nn:i c u m n,-, p · ?QH', n:Pi':i:i N'""'

1 The signification of Names or Name, seep. 18, Note 6. CW

in the rabbinic language often signifies Gorl.

... ..
 103
i.e.," After having come out of the sea, has God led
them through the wilderness; as a beast safely
descends into the valley, so did the Spirit of God
lead Israel."
n:i,;,n n,.,, the Holy Spirit, here called n"'\·M•',
Jehovah, which He is, was Israel's guide. But
Israel, in the wilderness, sinned against the Holy
Spirit, and had to bear His judgments, as we read,
(Is. Ix.iii. 10):
:::l''IH', en', i t i n , , i12rt;, n,., nM ,:i , ,.,7.:l n7.:lni
: c:i cn':i:l Min
i.e., " But they rebelled and vexed His Holy Spirit,
therefore He was turned to be their enemy, and He
fought against them."

.An Inference.
Only a living and substantive Being can be vexed,
and not an inanimate and unintelligent power or
attribute ; therefore the Holy Spirit must be, as He
is, one of the three r,,,,n, Beings, in the ,n,,7.:l, the
only true God.

§ 9.
n:i,;,n n,.,, THE ROLY SPIRIT, HAS SENT THE PRO-
PHETS, AND SPOKEN THROUGH THEM.

I n Isaiah xlviii. 16, we read: n,n, ':l"TN nr,�,

.,,,,.,, ':ln1:iw, i.e., ".Ancl now tke Lord Goel, and
H u Spirit, hath sent Me."
To the three r,,-,,tio, or �·win, Beings, in the
 
Unity of the Godhead, is here ascribed the act o f
sending the prophet,1 which is quite in agreement
·with what we read in Isaiah vi. 8 :
, , , 'tli n',wH 'tl l"IH .,t)H ,:m , , ; , l"IH tlrDHi
: "::>n',u, .,:,:in -,et-ti ,::i',
i.e., "Also I heard the voice of the Lord, saying,
Whom shall I send, and who shall go for U S ? Then
said I, Here am I ; send me."
David's last words were (!2 Sam. xx.iii. ! ) :
: ,::,,u,', ',17 ,n',c, ':l -,::i, n , n , n,.,
i.e., "'l'he Spirit of the Lord spake by me, and His
word was in my tongue." Which Jonathan hen
Uziel paraphrases thus:
'tl::>l"l!:li 1'',H ',',t)t) H::>M" , nMi::i::> n,-,::i , , , -,tlM
: -,,o H::>M,c,!:l::i n,w,,;,
i.e., " David said, By the Spirit of the prophecy of the
Lord I am speaking these things, and the words of
His holiness I set in order in my mouth."
Thus it is that R. Moses Butarili instructs me, in
his commentary on ' '"l!:lO, p. 49, Mantua Ed.:
r,m-,,tl nw',w', Ni::i::i', .-,i'',m r.,-,;,n n,., r,', tl,
j'"lMH ,::i., ::i-,n :in:,, : -,::i-,, n,-,, 1,,i' ,,o ,m,
1
To in,.,, • n , n , • ,:ni-:, is ascribed the sending of the
prophet. See p. 34, § 15. The,e Three being uniud in One.
Moreover, see p. 24, No. 7. " What the One of the Three in
the Godhead does, tl,at doe, the other."
" T h e Father, the Son, and the Holy Ghost, work all thinga in-
separably; not that each of them is unable to work by Himself; but
that they all three are one God, one Spirit, one nature; as reuon,
will, memory, are one soul," &c.-(Roger Hutchi,ison," The Image e f
God," p. 16+, Cambridgt1 Ed., 18¼2,. )
 
,.:1::i::, n-,-, • C"l"T c,n',� ,,;, ,.:1::,:::) '?,;, 1,,,i 1,,,::in
c,�u, ' " -,:i,:i ,::i.:l::> -,::i, • cN:2� 1,::, 'I'!) m,::i,
: 'llt'»ll
i.e., " The excellency of the H o l y Spirit was i�-
parted to prophecy in three different degrees, and
this is the mystery of voice, wind, (breath,) and
speech." 1
" R. Aaron the great, of blessed memory, wrote,
(the H o l y Spirit revealed Himself,) by ',i;,, a voice,
as in Deut. v. 28, (English version, v. 26,) ' T h e
voice of the living God ;' by n,-,, wind, (breath,) as
in Ps. xx.xiii. 6, ' A l l the hosts of them were made
by the breath of H i s mouth;' by -,::i,, in the same
passage, ' �y the speech (or Word) of the Lord
were the heavens made.'"

§ 10.
w,;,n m,, THE HOLY SPIRIT, SHALL QUICKEN THE

DEAD.

In the prophecies of Ezekiel, (ch. xxxvii.,) we

read of the quickening of the dry bones. I t is not
necessary to touch upon the question whether this
chapter refers to the resurrection of my beloved
nation from the death of sin to the life o f righteous-
ness, or to the resurrection of the dead, M"MM
C ' � n , or both. I t is enough to know that our fore-
fathers believed that this resurrection,this quickening
of the dry bones, spoken of by E,;ekiel, is to be brought
1 Compare 1 Cor. xii. 4-12; Acta xiii •.2.
. . P8 . tJI"
 
about b y the quickening power of the H o l y Spirit,
as a Substantif>e B e i n g , one o f the Three exalted
ones, r,i-,,t,o n ' m , i n the F)'l0 rN, in H i m who is
without end, because H e had no beginning-God.
R. Eliezer, the son o f H y r k an , a disciple o f R.
Gamaliel, ( who lived seventy-two years after Christ,)
i n his c,;,-,t,, ch. xxxiii., gave me the following
instruction :
c',,:, ,::i-,mu, C':llt' ,:, -,rn4', -,?.:,'IN OM:ltl '::l.,
'IN"'!m,, • ',N;,tM'I ',:i, w , ; , n m-, nr,-,u, , : : i �
• -oo.::, r,:::2-,r, mu,:1, n,ri�:i, , n � n , • � . , , n:i,;,:1',
i'TN'I., ,:,1-4 ,', '"!tlM • nN'I'"! MMN nr.:, C"tN 1:: ,', '"!tlN
l"'l'l'nn', n:, '::l It'' , , -itiN • M'llt'::l' M'ltl�'.'!7 7N:,
n:, i::i It'' c:::,',,:i, �w m::i-i N"::i::in .,CN N', • lM'IN
MMN C'M',N ' ' ' -,riM N',M • '11,Mtl -,r,,, M'IW'.'!7',
'l'M'ltl'!?'.'!7 '1-i:i;,::, N', ,:::),t,', • l'tlMM N½ 'l?N:, • M'.'!7'1'
: ',i-..-,W' V-,N:,.
i.e., " R . Pinehas said, twenty years after the
slaughter o f the captives 1 i n Babylon, the H o l y
Spirit came (lit., dwelt) upon Ezekiel, and led
him out into the valley o f Durah ; H e shewed
him very dry bones. H e (the H o l y Spirit) said
unto him, Son of Man, what seest thou? H e
said unto H i m , I see here d r y bones. H e said,
Have I power to cause them to live ? The pro-
phet did not reply, 0 L o r d o f the universe I Thou
hast power to do even more than this ; but he said,
0 Lord God, Thou knowest ; as i f he did · not
believe that the H o l y Spirit was able to give life to

1 c',,:,, Iii., aU of tMm, meaning a great number of captives.

 
these dry bones. Therefore 4:us bones 'ftre 11Gt
buried in the land of Israel."•
I observed in the exposition given by R. Pinehal,
that he believed that the Holy Spirit is a substantive
Being. H e calls H i the God of the Universe, and
Lord God, according to the true faith of the fathen.

§ 11.

!lfATHANAEL TAKES A RETROSPECTIVE VIEW, AND

ENTERTAINS ENCOURAGING EXPECTATIONS.

When I examine everything which is made

known regarding the host of Patriarchs, Prophets,
and Teachers, up to the time of the Maccabees,
I perceive that the Holy Spirit had rested upon
them. My teachers also shew me that in the days of
the Messiah, H e shall again be poured out in a
fuller measure ; that is, H e shall reveal more fully
the hidden mysteries of God, and of divine things.
Thus R . Simeon ben J ochai imparted to me this
encouraging expectation, in these words, (Sohar, vol.
iii., ,:i,tMi'T, p. 289, Amsterdam Ed.):
• " m Nn"!, ,,j)N"I • Mtl'nt) wiit1e i''!::J N m , M'TI
M::)',e-, N:ie'l':J Nf'\tl::)n 'l)'1:>t1', 1':l'e'I' N m , , n:J"I
nt,::)n m , "'' n , , ,,1,:v nn:i, :J'n::)'1 NM'WD
: , n:i':J'
i.e., " And this is the Spirit who proceeds from the
i R. Eliezer believed, u I eee, in the Personality and
Deity of the Holy Spirit.
 
secret mind,8 (God,) and is called the Spirit of Life.
And this Spirit is ready to give knowledge of
wisdom at the time of the King Messiah, as it
is written, (Is. xi. 2,) A n d the Spirit of the Lord
shall -rest. upon Him, the _Spirit of wisdom and
understanding," &c.
The teaching of R. Simeon is supported by th.at
of all the prophets. For example, in Joel iii.,
English version, ii. 28, we read : -
iM:i:ii -i0::i ',:, ',37 ,n,., MN 1'1!:l0N 1:::, ,-,nN n,n,
c::,,,,n::i 1i?:l,n' n,0',n c:,,:i;,'I' c:,,M:i::i, c:,,:i::i
C"e":J M1n!:l0M ',37., C''1:J37M ',37 C:l'I : 'IN"i" M'O''l'n
: ,m-, MN ,,!:lwN l"1?:l"1M
i.e., " A n d it shall come to pass afterward, that I will
pour out M y Spirit upon all flesh ; and your sons and
your daughters shall prophecy, and your. old men
shall dream dreams, your young men shali see
visions ; and also upon the servants and upon the
handmaids in those days will I pour out M y Spirit."
Jonathan hen Uziel teaches me that no other
Spirit but the Holy Spirit is meant. His words are :
: '.:l'I ,0.,,;, n,-, M' 1itwH 1:::, -iM::i '""'I
i.e.," And it shall come to pass afterward, that I
will pour out M y Holy Spirit," &c.
In Zech. xii. 10, we also read:
1n n,., 0 , 0 , - , , ::iu,i, ',37, .,,.,., n,::i ',37 'M:>!:lrDi
""''37
'1'1!:10'1 ,..,;,., -itDN MH "'N '1?0':Jm C":l'l:lnM,
: -,,:,:in ',37 -ien:, ,,1n -i?:ln'I '1"�n ',37 '1ElO?:l:>

.3 ni?:l, IM., marrow, brain, mind; medulla, the quintea-

sence of anything.
 109
i.t., " And I will pour upon the house of David, and
upon the inhabitants of Jerusalem, the Spirit of grace
and of supplications ; and they shall look upon Me
whom they have pierced, and they shall mourn for
Him, as one moumeth for his only son, and shall be
in bitterness for Him, as one that is in bitterness for
his firstborn."

Conclusion.

I now appeal to every candid and unprejudiced

Israelite or Christian, who has read these pages,
whether I am not right in maintaining that the
J8Wish Church before the 0/wistian era, and in the
first two centuries of the same, lield NtDi',tD'T NM,
the Doctrine of the Trinity, as a fundamental and
cardinal article of the true faith 'i
Again, I would ask every true and candid
Israelite or Christian, who has read this little
book, whether he can still persist in charging the
Christian religion with Polytheism, or a species of
Polytheism ? Alas ! Judaism, as it is at present, de-
. nies the true and Scriptural faith of her ancient and
·primitive Church, and teaches that there is a great
0
and a little Jehovah. Read -,t,O 'T ::JN•-,n Mtl'Tj7iT
n J:l'T ;,-,,�.
Mtzri!l::1' •lll:)j')iT 'Y1M N"lj')::Jn C'::J!ln -,:t' 1i-,totor.:i
n , n , na,:i,t) ',:, nM nit4"1n c:,,::,,:i, ,:, :m:i, n,n,
.-,�H::J m ',:i,, •ltoi' a,,a, ',',:,t) nu,:i, -,u,M ,,,:in
41:, ,:::i .,t)M ½M ,,,;,:::i 3't>tD'I ,,::,t>t) -,t)u,n n-,in:::i

.,.
: c:,:i,i:,t,', n1t1M .,_, ,:, "'I-CM M','I c:,:i,wt>', Nlt1" �,
 110
i.e.," A n d Metatron, (the Keeper ()f Iera-el,) the
Prince of God's countenance, is called the littk God.
I n the section :lj.,:17 M"m, (Deut. xi. 7,) it is written,
But your eyes have seen all the acts tke great
Jek()t)ah has done, implying' that there is aho a
little One, therefore it is said in the Thora, (the Law, .
E:x:od. xxiii. l,) Beware of Him, obey H i s voice,
provoke H i m not ; for He will not pardon your
transgressions ; but H e does not say, I will not
pardon your transgressions.,,
Such a doctrine as R . Abad thus teaches, every
sincere and true Israelite will abhor with me ; for he
will see how modern Judaism has perverted. not
only the H o l y Scriptures, but also the doctrine of
the Trinity, and also that respecting Metatron, the
l:l"::l!JM -,iz,, the Prince, the express image of God's face
or person.

2 The original text is, ',,::in m n , MW:17 ',::, r,

71Wl7 -iWM, " .&U t1H grBat act, of tke Lord col&icA J u tlitl."
The construction is r,udiate, that is, the word mM', Lord,
is placed between MIZ1l7?::l, acts, in stat. con.tr., and ',,::in,
the great, the genitive case. This construction is very
common in the Hebrew. (See Oen. vii. 6; Is. xix. 8; xl. 12,
v-i n -i!Jl7 u;,,',z:,::i ',::,,. Hoa. xiv. 3, 7,17· t,.,r,r, 1,::,,
&o., &c.) R. Abad perverts the Holy Scriptures in
this and the following clause, from Exodus xxiii. 21,
to establish bis doctrine of Polytheism, that there ia
l?Oj') ,::,,M, a little Lord, and ',,::, n,n,, a grBat . Lord.
He transposes the adjective "great," belonging to "act,"
and places it before" LoRD." In the quotation from Exod.
xxiii. 21, he labours to make out that there are ltoo who can
forgive •in, a Jittleand a great Jehovah.
 111
The Holy Scriptures, as shewn in these pages, and
our ancient teachers have taught me, that all the
Three Substantive Be i n g s in (l,,e 'lm'tl, Unity of the .
Godhead, have one will and purpose ; i f One forgives
transgression, the Others do so too.
'1':J::P'T ltl •roirz,i' in',:i, ,..,::P,-iN N'lirM r::i,,:i nc:i,
: '1':::l::P 'Nn '1':J::P'T ltli • '1':J::P 'Nn
"Although there are so many Persons united in
the Unity, yet each Person is a Verity, (a true One,)
-what the One does, that does the Other." (Sohar, vol.
ii., p. 43,
versa, Amsterdam Ed., p. 23, 7.)
Because modern Judaism has stopped up the
fountain of the waters of salvation, it is my prayer :
: ', It" l1''1Nlt' MN M'IM' ::PIV'IM
" 0 Lora, save Thy people, the remnant of Is-
rael."

-
 ERRATA.

I n page 16, line 17, f o r w : , • • • • • • • • read • • • • • • • • ,:'t'N.

" 21, ,, Ps. lxii. 2 . . ,. . . . . . . . . Ps. lxii. 12.
,, 2,, ,, 19, ,, Deut. xxxiv ,, •••·•·••Deut. iv.
,, 30, last line , , "······.... '' ········'·..,.
,. 36, lines _26, 27, -,, ,ra.uxn • • • • ,, ,rapixn.
,, 94, line 6 from bottom,/or � , read � .
 FIRST INDEX OF TEXTS EXPLAINED OR
REFERRED TO.
GENESIS.
-Chap. Vene. Page.
i • • • . . 1. . . • 10, 17, 33
•••. 2 •• •• • • . • 96
• • . . 3 . . . . . • . 29, 86
•••• 26 . . . . . . . . 27, 31
• • •• 27 • • • • • • • • 39
. ii . • • . • 4 . . . . . . . . . . 18
iii . . . . . 2 4 . . . . . . . . . . 79
vi. • • • • 3 ••• ·• • • • • • • 101
vii • • • • • 6 •••••••••• 110
ix • . . • . 1 7 . . . . . . . . . . 61
xi • • • • • 6 . . •• .•. . . . 32
xv • . . . • 6 . . .. . . . . • . 42
. . . . 8 . . . . . . . . . . 12 .
xvi . . . . . 1 3 . . . . . . . . . . 43
x. , ••• 7 • • . • . . • • • • · 61
xvw . . . • • 1 . . . . . . . . . . 60 ,
xix • • • • , 13 ••• . . . . , . . 70
. . . . 2 4 . . . . . •• • • • 38
xx • • • . . 1 3 . . . . •• . . • . 32
xxii. . . . . . . . . •• •• .. •• 63
. . . . 7 . . . . . . . . . . 42
. . . . 11. . . . . . . . . . 61
. . •• 1 3 . . . . . . •• . . 34
. . . . 14.... . . . . . . 43
x.xiv . . . . . 2 . . . . . . . . . . 76
xxvi. 2 - 2 6 . . • . • . • • • • 60
xxviii. 20, 2 1 . . . . . . . . . . 40
xxix. 26, 27. • . . . . • • • • 8 . . . . 39 . . . . . . . . . . 12
xxxi . . . . . 11. . . . . . . . . . 69
. . . . 13 . . . . 69, 66, 68
26-3L. ........ 8 26, 33
xxxv • . . . . 7 . . •• . . . . •• 32
xli • . • • • 4 1 . . . . . . . . . . 8 l_x • • • • • 17 . . . . . . . . 19, 60
GENESIS.
Chap;. Vene. Page.
xlvm. • • . . I i i . . . . . . .. • • 66 •
. . . . 16.... •.. .. •• 64
xlix • . • . . 18.. •• . . . . • • 62
EXODUS
iii. • • . • 1. . . • • • 60, 66
•••• 2 . . . . . . . . 60, 66
. . . . 14·. . . . . . . . . . 39
xiii . . . . . 21. • . • • • • • 67, 81
xiv • • • • • 19 •••• 67, 64, 66
67, 80, 81
• . . • 3 1 . . . . . . . . . . 44
xx . • • . . 1 . • • . . . . • 42, 67
• ••• 1 9 . . . . . . . . . . 79
xxiii . . . . 20 ..•• 68, 64, 68
. . • . 21. . . . 66, 69, l l 0
•••• 2 2 . . . . . . . . . . 71
xxiv • • • • • 1. . . . . . . . 74, 76
•••• 10 . • • • • • • • • • 16
xxxiii • • . . • 1 4 . . . . . . . . . . 71
•••• 20... . . . . . . . 76
NUMBERS .
x. 36, 36, . . . 44
DEUTERONOMY.
iv. . . . . 36.. . . . . • .. • 24
v . . . . . 26 • . • • • • • • . . 106
vi • . . • . 4 . . . . 21, 22, 23
......
•••. 13.. •• . . . • . . 46
114 nm:sx.
DEUTERONOMY. PSA.LMS.
Chap. Vene. Page. Palm V-. Page.
xi • . • • • 7 . . . . • • • , •• 109 ll• . • • • 8 . . . . . . . . . . 3
Xllvi. , . . . 17 . . . . . . . . . , 41 lviii. . . • • 12.. •• . • • • • • 33
Xllvfil. . . 1, 2 .. , • . . . . . . 49 lxii • . • • • 9 . . . . • · . . •• 48
. . . . 16 . . . . . . . . . . 60 •••• 12 • • . • • • • • • • 16
n x i i . . . . . 1 2 . . . . . . . . . . 102 · CT, •• . , 8 . . . . . . . . . 62
CJ:xi, . . . . 4 , , .. '11, '16, 82
JOSHUA. cxxiis •••• 3 . . . . . . . . . . 80
46 CXXX. •••• ·4 . . • • •••• •• '12
ii . . . . . 12.. . . . . . . . . cxxxvi • • • 1 - 3 . . •• . . . . . . 20
v. 13-16.. •••••••• 83 cxxJ:ix. 7 - 1 0 . . . . . . . . . . 99
ix . . . . . 19 . . . . . . . . . . 46
xxiv • • . • • 19.. •••••••• 32 PROVERBS.
Chap.
JUDGES. iv. : .•• 18 . . . . . . . . . . 16
'Tlll. . . . . . . . . . . . . . . . . . 21
xi. • .• 1 0 . . . . . . . . •• 47 . . . . 14 . • • • • • • • • • 90
1 SA.HUBL. . . . . 20.... •• .••• 28
xiv . . . . . 12 . . . . . . . . . . 71 .. . . . . . 22 . . . . . . . . . . 78
XVUl. •••• 10 . . . . . . . , . . 19
xv• • • . • , . . . . . . . . . . 26 :s:1:vii. . . •• 10. . . • .. • . . . 90
xx • . • • • 23 . . . . . . . . . . 47 :aw. .... 2 . . . • . . Ill, 92
2 SA.JIUEL. ECCLBSIASTBS.
. . . . 23 . . . . . . . . . . 32 ! · . . . . '1. •• • •• • • • • 24
-,XVI,
· ....20.......... 9 XU, . . . . 1 . . . . . . . . . , 11
xxlli . . . . . 2 . . . . . . . . . . 104 CA.NT.
1 KINGS. ii . . . . . 8. .•• . • . . . . 98
• ••• 6 •••• 34, 36, 98
xii. . . . . 9 . . . . . . . . , . 9 •••. 7 . . . . . . . . . . 98
EZRA.
.... us .......... 98
i• . . . . 2 . . . . . . . . . . 8 ISAIA.H.
'Vi • • • • • 8 . . . . . . . . . 10,
JOB. xi. . . . . 2 . . . . 88, " · 10'1
xix . . . . . 1 . . . . . . . . . . 92
!!· . . . . 18 . . . . . . . . . . '10 •••• 8 . . . . . . . . . . 110
XVlll. •••• 2 •••• •• •••• 9 XXX, . . . ,27 . . . . . . . . . . 19
xl. . . . 12 . . . . . . . . . . 110
PSALMS. • •• 13 . . . . . . . . . . 100
Pealm . . • • 14:... •• . . . •• 27
ii. . . . . 1 . . . . . . . . . . 84 :slii. . . . . 8.. . . . . . . . . . 38
. . . 12 . . . . 91, 92, 93 xliii . . . . 1 3 . . . . . . . . . . 84
94 xlv. 17,26. • • • . • • • • 63
xx . . . . . 2 . . . . . . . . . . 19 xlviii. • ••. 16 . . . . . : • . • • 103
xxv. . . . . 6 . . . . . . . . . . 3 . . . . . 6. . . . . . . . . . 87
- . . . . 14 . . . . . . . . 26, 28 liii. • • . • . . • . . . . . • • • • 61
xxxiii . . . . . 6 . . . . . . 18, 106 llv . . . . . 6 .• . . . . . . . . 38
XltJtvi . . . . . 10.. •. . . . • . • 36 lvii.i. . . . . 14:.. . . . . . . . . 16
 ll'mEX, 115
ISAIA.H. ST. J U T T H B W .
Vene. Page. Chap. Vene. Page •
• •••• 1 . . . . . . . . . . 89 � - . . . . 27 •••• . . . . . . 82
. . . . 12 . . . . . . . . . 110 x x v w . . . . . 18... . . . . . . . 82
lxili. • . • • 9 . . . . . . . , 60, 71
. . . . 10 . . . . . . . . . 103
•••• 14: . • • • • . • • • • 102 ST • .JOHN •
l x v . . . . . 16 . . . . . . . . . . 36 viii . . . . . 12.. . . . . . . •• 89
xii. 36, 36, 46 .. • • . . 89
.JEREHIA.H
.!!· .... 13....... ... 2 ACTS.
:sxw.. . . 6,6 •• ; . . . . . . . 86
.:!· : . . . 1 9 . . . . . . . . . . 82
EZEKIEL. x w• • • . • 2. . . . . . . . . . 104:
xxxvi. . . . . 26.. .. .. . . . . 1
.... 37.......... 2 l CORINTHIANS •
- •• 6, 6 . . . . . . . . . . 86 xii. 4-12 . . . . . . . . . . 106
xxxTii. . . . . . . . . . . . . . . . . 106
2 CORINTHIANS.
DANIEL.
iii . . . . . 18... . . . . . . . 36
- � . . . . 36.. . . . . . . . . 9
v• • . . . 19...... .... 82
w . . . . . 2 9 . . . . . . . . .. 8
'!U· .... 13 . . . . . . . . 16, 16
i x . . . . . 17 . . . . . . . . . . 64: EPHESIANS
. . . . 26 . . . . . . . . . . 61 82
i. 2 0 - 2 3 . . . . . . . . . .
22, 23 . . . . . . . . , • 81
HOSEA.,
i . . . . . 7. . . . . . . . . . 63 PHILIPPIANS.
xiv• • • . • 3 ..•.•••••• 110
ii. 8-11 . . . . . . . . . . 82
.JOEL.
i i • • • • • 28 . . . . . . . . . . 108 COLOSSIANS.

HA.BA.KKUK. ii, •••• 10 • • • • • • • • • • 81

i i i • • • • • 6 ••••• , •••• 71
1 TIHOTHY.
ZECIIA.RIA.H. iii. , , . . 16 . . . . . . . . . , 82
x i i . . . . . 10 . . . . . . . . . . 108 v i • . . . . 16 . . . . . . . . . . 16
xiv . . . . . 9, . . . . . . . . . 97

....
lrli.LA.CW. HEBREWS.
i, . . . . 6 . . . . . . . . . . 37
iii . . . . . 6 . . . . . . . . 66, 73
i,
.... 3. . . . . . . . . .
6• • • • • • • • • •
60
77
THE SECOND INDEX OF AUTHORS QUOTED.

P.lOS,

-rn,• Sohar, Vol. I., Gen. p. 16, vena • • • • • • • , • • • • • • . • 88

18 . . . . . . . . . . . . . . . . . . . . . . 86, 116
T"' (Addenda) p. 18, vena 92
II ••••••••••••••••. , ••.. 28
22, versa . . . . . . • • • • . . . • • . · 80
126, vena, cm IT1'1D • • • • • • ?ii
232 • •• • • • • • • •• • • . . . . . . . . . 68
u. 43 • • • • . • • . . . . . . . . . . . . . . . 2, 21
111
43, versa, p. 23, 7 • • • . . • • •
61 •, •••••• •••••••• ••••• • 79
m. 21, vena • • • • • • • • .. • . . • • • 64
26 • • • • • • •• • • • • • • • • • • . . • 38
66 •••• . •. . . . •••••• •••••• 12
227 •• .. • •••••• •• •••••••• 74
231 • • • • • • • • • • • • . . • • • • • • • • 26, 82
281, versa . . , . . . . . . . . . . . . . 141 94
286, versa • . . • • • • • • • • • . . . . 98
288, versa . . . . . . . . . . . . . . . . 14
289 • •• • • • • • • • • • • • • • • • • • • . 107
290 •• , •• , • , , • • • • • • • • • • • •• 90
307 . . . . . . . . . . . . . . . . . . • • • • 92
1
'o"!'m ' l ;,n,t Chap. xviii. p. 66.. . . . . • • . . . . • • . • • • • • • • . . 93
66, veraa.... •• • . • • •• • • •• •• 34
104.. . . . . . . . . . . . . • • • • . . . . . . 97
§ XXX. 109, versa.... . . . • . . • • • • • • • • 99
chap. xxxviii. 113 • • . . . • • • • • • • • • • • • . • • • • • , 16
l xvii. 130.. . . • • . . . . • • • • • • • • . . . . . . 86
lT1'll' - a , , t P• l . . . . . . . . . . . . . . . . . . , . . . . . . . . . . . • • . . . . , 20
----- 16, veraa, preface to ,•:»t·-n . . . • . , • • • . • . . 76
----- 20, veraa. . . . • • . . . . .. • • • • . . • • . . . . • • • . . • . • 19
----- 20 and 102, col. i . . . . . . . . . . . . . , • • • • • . . . . . • 20
----- 28, v e r s a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 17
----- 29........... ... . . . . . . . . . . . . . . . . . . . . . . . . 18
----- 32, versa, i'»t'-n . . . . . . . . . . . • . . . . . . . . . . . . 64r
----- 49, col. i . . . . . . . . . . . . , • • • . • • • • • • , . . . . . . . 68, 104

• ,:n, Am1terdam Edition. + Amlterdam Edition.

i M a ntua Edition.
 nm:
u :
. 117
:P.A.GS.
- a , , pp. 49, 60. • • • • • • • • • • • . • . • • • • • • . . • . • . . • • • . • • 96, 96
-- 88, Tena, p. 89, versa . • • • , • . . . • • . • . . • . . • 29
----- 86, col. i., chap. v., § i. . • . . . . . . . . . . . . . . . • 83
----- 89, v e n a . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 31, 97

R . :Men&ehem, ofRec&nati,• p. 123, § n'rall• Exodus xiv. 19 67

141i, col. i. . • . . . • . . • • • • •• 76
226, § JllfflMl• •• , . . . . . . . . , 24
--- 276, § JJnnH·, . • . . , . . . . . . . 26
p. 278, col. ii. . . . . . . . • . . . . . . • • . . . • . . • . . . . . . . . . . . . . . . 19
R . Bechai, t Gen. i. 1, p. 1, col. ii . . . . . . . . . . . . . . • • • . . . 10
4, vena . . . . . . . . . . . . . . . . . . . . 97
36, col. i . . . . . . . . . . . . . . . . . . . .. GS
71i, col. i. . . . . . . . . . . . . . . . . . . .. 66
113, versa, col. i . . . • , . . . . • . • • 69
114, col. i . . . . . . . . . . . . . . . . . . . .. 74
--------- IH, versa, col. ii. . . . . . . . . . . . . . 16

R. Hosee Butarili, Commentary m'll' •0·, p. 21, col i. . • . . 6

23, vena, col. ii. . •. , . • 19

Targum 1erusalem, Oen. xvi. 13 43

------xxii. 14 43
-------Exod111 xx. 1 42
------Numb, x. 36, 36 44

Paraphraae of 1onathan ben Uziel, Deut. , i . 13 R

---------------:x xvi . 17 41
- 101h. ix. 19 46
1udgea xi. 10

"
--------.-- 47
---------- 1 Sam. xx. 23 47
u
------------ I Sam. xiv. H 71
P1. cxxii, a 80
Paraphrase of Onkelos, Oen. xv. 6 . . . . , • • • . • • • • • . . • • • • 42
--------- Ex, xiv. 31 ••. ••••• •. . . . . . •• . 46
Deut. x xTii i. Iii . . . . . . . . . . . . . . . , • • 60

'l'1jTo'1 m,J.11, R . Hair ben Gabai,t Part I I I . , p. 95, versa • • 66

------------ chap. xxxi., p. 120 . . • 69
-------- Part I V . , p , 189 . . . • . . . . 67
Philo, p . 3, 1640, Paris Edition • • • • • • • • • • • • • .. • • • . .. • 84
--- Migration of Abr&ham, p . 367 • • • • • , • • • • • • • • • • 36

• Velllce E41tioD, t Allllterdem Edition.

i IAmbers Bdltlon.
118 QPX
l'.I.GII,
:m;r., rmrho,, p. 20 4:
l'1ffllr.> m:i, p. 37, col. i i . . . . . . . . • . . . . . . . . . . . . . . . . . . . . . . 18
m nm, p. 17, col. ii.; 18, col. iii.; and 36, col. i. •• • • •• • • 6
Eua. Praep. Evang., lib. xi., chap. xvii. . . • . . . . . . . • . • . . . H
Eus. Demonstr. Evang. lib. iv., cap. iii. . . . . . . . . . . . • • . • . 89
Nitsachon, p. 13, col. ii. . • . . . • . . . • . . . . . . . . . . . • . . . • • • • 27, 28
R, Abraham hen David, p. 32, versa . . • • . . . . . • . • . . • • • • 6'
R. Akiba, p. 11, col, ill.. • . . . . . . . . . .. . . . . . • . . • • . • . . . . • • 78
R. Eliezer, C,r,D• chap. xxxili • • • • • . .. . . • • . . . .. • • • • • • • . • 106
Gl1188ii Philologire Sacr1e, p. 174, col. ii., et p. 443 • • •• H
Roger Hutchinson, the Reformer • . • • • • • • • • • • • • • • • • • • • • 104

London : Printed at the Operative Jnatttutlon, Palestine Place,

Bethnal Green, N.E.