beings are in these three Sephiroth, as they themselves are in him who is their fountain." The seven other Sephiroth develop themselves also into triads, in which two antithetical members are united by a third. Thus Chesed (mercy) is the antithesis of Din (justice), and both are united in Tiphereth (beauty). These terms, however, are not used as in our common theology and ethics in the moral or spiritual sense, but have rather a cosmological or dynamic meaning, Chesed signifying the expansion of the divine Will, and Din its concentrated energy. These two attributes are called in the Zohar the arms of God; and Tiphereth, whose symbol is the breast or heart, is the expression for the good they produce and uphold. The next three Sephiroth--Netzach, Hod, and Yesod--are also of a dynamical character, representing the producing power of all existence. Netzach, masculine, and Hod, feminine, are used in the sense of expansiveness and grandeur, and denote the power from which all the forces of the universe proceed and combine themselves in a common principle, Yesod, the foundation or basis of all things. Viewed under one aspect, these three Sephiroth or attributes reveal the Deity in the character in which the Bible speaks of him as Jehovah Zebaoth, or the Lord of Hosts. The tenth and last of the Sephiroth, Malkuth, sets forth the divine sovereignty and its never-ending reign within and by all the others. Thus we see that these Sephiroth are not mere instruments different from the divine substance. He is present in them; but is more than what these forms of being make visible. They cannot in themselves express the Infinite. While each of them has a well-defined name, he, as Infinite, can have no name. Whilst, therefore, God pervades all worlds which reveal to us his presence, he is at the same time exalted above them. His immutable nature can never be meted or scanned; therefore the Zohar compares these Sephiroth to classes of various colors through which as media the divine light shines unchanged as the sun-beam is unchanged, whatever medium transmits it. Again, these ten theogonic Sephiroth are resolved into three classes, and make what is termed olam atzoloth, the world of emanation. The first three are of a purely intellectual nature, and are exponents of the olam maskel, or "intelligent world," and set forth the absolute identity of being and thon ht. The second triad is of a cosmological and moral character, expressing the energy of rectitude and grace in the revelation of the beautiful. In them the almighty appears as the summum bonum. The remaining triad represents the divine architect as the foundation and producing cause of all visible being, and is termed olam hamotava, the physically developed world.
Furthermore, these worlds are divided in a fourfold manner, viz.: (1) Atzeloth, emanative world; (2) Bariah, creative world, referring to the higher order of spirits; (3) Yetsira, formative world, including all the heavenly bodies; (4) Asosah, or olam hamotava, terrestrial world, which latter, though containing the dregs of existence, is nevertheless considered as immaterial, for matter in the ordinary idea or conception of it, on account of its imperfection and inability, would be, as an emanation from God, an impossibility and a contradiction. The divine efflux of vivifying glory, so resplendent at its fontal source, becomes less potent as it descends in the scale of being, till, in the phenomenon termed "matter," it exists in its embers, or, as the Kabbalists describe it: "Like a coal in which there is no longer any light." The Zohar gives a beautiful illustration of the intimate and unique relation of three worlds from the flame of a lamp, the upper and white light of which symbolizes the intellectual; the lower and more shaded light, which insensibly blends itself with the upper one, represents the world of feeling; whilst the grosser material, which is beneath all, is the emblem of the physical world. That the above remarks may be better understood, we subjoin the following:
Taking the three central Sephiroth as the highest manifestation of their respective trinities, the Zohar represents the crown as symbol of the one infinite substance; Tiphereth, or beauty, as the highest expression of moral perfection, and Malkuth, the kingdom, the permanent activity of all the Sephiroth together--the presence or shekinah of the divine in the universe. The ground principle of Zohar philosophy is that every form of life, from the lowest element of the organic world up to the purest and brightest beams of the Eternal Wisdom, is an emanative manifestation of God, and consequently that every substance separate from the first great cause is both a chimera and an impossibility. All substance must be ever with and in him, or it would vanish like a shadow. He is therefore ever-present, not with it only, but in it. In him it has its being, and its Icing is himself. All is one unbroken chain of Being, of which the Memra is the second and En Soph the first element. There can therefore be no such thing as annihilation. if evil exists, it can only be an aberration of the divine Law, and not as a principle. With the Kabbalists bereshith(creation) and beraka (blessing) are interchangeable terms. He believes that in the moral world wicked beings will eventually develop a better state of character and conduct; that Satan himself at some future time will regain his primitive angel name and nature. Cordovero asserts that "hell itself will vanish; suffering, sin, temptation and death will be outlived by humanity and he succeeded by an eternal feast, a Sabbath without end." Another teaching of the Zohar is that the lower world is an image of the one above it. Every phenomenon of nature is the expression of a divine idea. The starry firmament is a heavenly alphabet by which the wise and spiritually-minded can read the interpretation of the present and the history of the future. So with respect to man; he is the compendium and climax of the works of God, the terrestrial shekinah. He is something more than mere flesh and bone, which are the veil, the vestment, which, when he leaves earth, he throws off and is then unclothed. As the firmament is written over with planets and stars, which, rightly read, make the hidden known, so on the firmament of the human surface or skin there are lines and configurations which are symbols and marks of character and destiny. The inner man is, however, the true man. In him, as in the Divine self, there is a trinity in unity, viz.: 1, The Neshama (spirit); 2, Ruach (soul); 3, Nephesh (the sensuous or animal life), intimately related to the body and dissolving when it, the body, dies. The Nephesh never enters the portals of Eden or the celestial Paradise. Besides these elements in us, there is another representing an idea or type of the person which descends from heaven at the time of conception. It grows as we grow, remains ever with us, and accompanies us when we leave the earth. It is known as our ycchidah, or principle of our individuality. The temporal union of the two higher elements, spirit and soul, is not regarded, as with the ancient Gnostics, an evil, but a means of moral education, a wholesome state of trial, in which the soul or lower nature works out in the domain of sense, a probation for ultimate felicity. Human life, in its perfect character, is the complete agreement between the higher and lower selves, or, as the Zohar expresses it, between the king and queen. The soul at present is being schooled and disciplined to this harmony. It is like a king's son sent away for a time from the palace to fulfil a course of training and education, and then to be recalled home. Another prominent doctrine in the Zohar regarding man is the union of the masculine and feminine principles in him, and which in combination form one moral being. Before the earthly state the male and female soul, the two halves of our nature, existed then in union. When they came forth upon the earth to work out their probation they were at first separated, but eventually will come together and be indissolubly united. If probation of final bliss he not accomplished or successfully achieved in one life, another life is entered upon, and then, if necessary, a third. When the work of purification and enlightenment is completed and ended the soul attains to the consummate happiness in the fruition of the divine; that is, in the intuitive vision of his glory, in perfect love, and in that oneness with himself in which it will have the same ideas and the same will with him and like him will hold dominion in the universe as St. Paul himself affirms: "We shall judge the angels."
From this brief outline and sketch of the teachings of the Zohar we may sum them up as follows: Regarding the facts and words of the Scriptures as symbols, it teaches us to confide in our own powers in the task of interpreting them. It sets up reason in place of priestly authority. Instead of a material world distinguishable from God, brought out of nothing by his will and subjected to successive changes in fulfilling the purposes and plan of the creator, it recognizes countless forms under which one divine substance unfolds and manifests itself and all of them pre-existent in the divine intelligence; that man is the highest and most perfect of these forms, and the only one through whom God is individually represented; that man is the bond between God and the world, being the image of each according to his spiritual and elemental nature. Originally in the divine substance, man returns to it again when the necessary and preparatory process of the earthly life shall be finished
