com/nu
Nathan Hofer
Department of Religious Studies, University of Missouri
221B Arts and Science Bldg., Columbia, MO 65211, USA
hofern@missouri.edu
Abstract
The Spanish kabbalist Abraham Abulafia (d. 1291) wrote three Hebrew commentaries
on the Guide for the Perplexed of Moses Maimonides (d. 1204). Abulafias third and final
commentary, Sitrey Torah (The Mysteries of the Torah), is an uncovering and extended
treatment of 36 secrets that he believed to be hidden within the text of the Guide.
In this article I investigate the specificities of Abulafias mystical hermeneutic as he
applies it to the Guide and how this mystical system is made to fit with Maimonides
neoplatonic philosophy. I argue that Abulafias commentary is not actually a mystical
text in and of itself. Rather, he intends the mystical text to be generated within the
mind of the reader, who is meant to join experientially the text of the Guide with Abu-
lafias commentary. The result is a paradoxical disclosure of secrets in which the lin-
guistic mysteries must be disclosed discursively before they can become experiential
mysteries to be disclosed mystically. Such a conception might offfer scholars a new way
of thinking about what constitutes a mystical text as well as problematizing the ways in
which we categorize and analyze the mystical.
Keywords
Abraham Abulafia, Moses Maimonides, Kabbalah, mysticism, philosophy
Introduction1
Since the linguistic turn in the field of religious studies, many scholars
of religion have moved away from comparative methodologies in favor
of a more self-reflexive scholarship that is particularly attentive to the
1)In writing this article I have benefited greatly from the astute insights and comments
of David Blumenthal and Don Seeman. I would also like to thank the anonymous reader
Koninklijke Brill NV, Leiden, 2013 DOI: 10.1163/15685276-12341265
252 N. Hofer / Numen 60 (2013) 251279
who offfered several important corrections. This work would not have been possible
without them and any remaining errors are my own.
N. Hofer / Numen 60 (2013) 251279 253
2)The earliest use of this term was Madkour 1934 and, subsequently, Gardet 1951. On
more recent uses see Fakhri 1971, Blumenthal 2006, and Lobel 2006.
254 N. Hofer / Numen 60 (2013) 251279
were not oppositional at all. Rather, they were one and the same thing
and he produced a type of literature that resists classification as either
philosophical or mystical, or even philosophically mystical. The Span-
ish kabbalist Abraham Abulafia (d. ca. 1291) is generally counted among
the Jewish mystics because of his emphasis on experiential modes of
knowledge acquisition. In addition to his more straightforward hand-
books, Abulafia wrote a number of commentaries on Maimonides
Guide for the Perplexed in which he joins what we might typically call
rational and non-rational, or discursive and intuitive, modes of thought
and experience. Because of the unique way in which Abulafia bridges
these modalities, his writings provide an unusually salient opportunity
to investigate the sometimes arbitrary boundary often posited between
the mystical and the philosophical. In this article I will demonstrate that
for Abulafia there is no opposition or boundary between the two, and
further, that the way he conceptualized the relationship between reli-
gious experience, textual production, and the act of reading might offfer
scholars of religion a new model with which to conceptualize and cat-
egorize what, exactly, constitutes a mystical text. In short, I will argue
that Abulafia envisioned his commentary as the means by which large
textual units gleaned from Maimonides Guide would be re-constituted
in a new form within the mind of the reader, thereby creating an intra-
mental mystical text that was meant to be experienced. This argument
will involve a detailed examination of how Abulafia read and under-
stood Maimonides, how Abulafia used the Guide to create a new text
in the mind of the reader, and how that new text was then meant to
operate on the reader.
Before continuing, I should say a word about what I mean by mysti-
cal here. Historically, there is no such thing as Jewish mysticism. There
is no medieval Hebrew word for mysticism and the usual calque
that kabbalah (lit. tradition or reception) is the closest cultural
translation is not quite accurate. Christian mysticism and Jewish
Kabbalah have very diffferent connotations and histories of linguistic
and conceptual development.3 Furthermore, the core theoretical pos-
sibility inherent in Christian mysticism self-erasure through unio
4)I agree with Moshe Idels (1988a:5961) critique of Gershom Scholem (1946) and
his followers for rejecting outright the possibility of a unitive experience in Kabbalah.
To be sure, there are a number of descriptions of union in terms of devequt by the
Genoese kabbalists, Abulafian kabbalists, and the later asidim. Even within the non-
kabbalistic tradition, Abraham Ibn Ezra (d. 1164) espoused a form of devequt. However,
none of these kabbalists describe this union as an erasure of the self. There is always
a remnant of the self pulling the kabbalist back to the mundane world. This, I would
argue, is intimately tied to the diffferent contexts of development of these traditions:
Christian mystics in monasteries, where the goal was the subjugation of the carnal self,
and kabbalists in study halls, where the goal was the cultivation of knowledge about
the universe and its upkeep.
5)Maimonides specifies in the introduction that his treatise has two purposes:
the first being the clarification of terms appearing in the books of prophecy, and the
second being the clarification of extremely obscure metaphors in the books of the
prophets (Maimonides 1929:2, 1963:56). References to the Guide will be given to Joels
256 N. Hofer / Numen 60 (2013) 251279
10)Abulafia was born in 1240 in Saragossa, grew up in Tudela, and left Spain sometime
in 1260 to travel to Palestine in search of the mythical river Sambation. He quickly gave
up his quest and returned to Spain via Greece and Italy. In 1260 he began his study
of Sefer Yeirah and other kabbalistic texts and this seems to be the beginning of his
career as a kabbalist. He eventually returned to Italy after 1280 and probably died there
around 1291.
11) The first of these commentaries, Sefer ha-geulah (The Book of Redemption) is extant
in the Hebrew only in poor, fragmentary form but exists in a complete medieval Latin
translation. The second two, ayyey ha-nefesh (The Life of the Soul) and Sitrey Torah
(The Mysteries of the Torah), have only recently been published for the first time. For
Sefer ha-geulah, see Wirszubski 1970. ayyey ha-nefesh and Sitrey Torah were both
recently published by Aaron Barzani and Son (Abulafia 2001b, 2001e). Abulafia was
excommunicated by Ibn Adret around 1290 at the request of the Sicilian community in
which Abulafia was living (Idel 2000). The lasting stigma of this excommunication may
be the reason that Abulafias work was only recently published. However, the fact that
most of his works have been preserved in numerous manuscripts (ayyey ha-nefesh
exists in 11 manuscripts and Sitrey Torah in 29, for example) attests to his relevance and
popularity throughout the medieval period.
258 N. Hofer / Numen 60 (2013) 251279
These conceptual networks are culled from the Guide, from Abulafias
mystical thought, from rabbinic tradition and from the Sefer Yeirah, or
Book of Creation.14 One can not simply sit down and read the commen-
tary. Abulafias ideas must be pieced together, intertextually, from the
books numerous chapters and compared with Maimonides Guide. This
is similar to the way in which Maimonides requires his readers to piece
together his teachings about a particular topic from multiple chapters
in the Guide, while paying close attention to the biblical texts under
discussion.
This strategy of disclosure what I would call a triple lexicogra-
phy demands a great deal from the reader: the adept must under-
stand (1) the biblical context of a particular term, (2) Maimonides
philosophical explanation of said term, and (3) Abulafias re-working
of that explanation. This triple lexicography is embedded in a frame-
work in which the disclosure of the secrets is both the means and end
of Abulafias hermeneutical project. There is, in other words, a dialecti-
cal relationship between the revelation of these secrets and their use
as exegetical tools by the reader. The reader is encouraged not only to
discover the secrets of the Guide but also to use these secrets to attain
mystical experience and understanding. The secrets of the Guide will
disclose the mystical path to the reader, but the reality and true content
of the secrets can only be fully understood in light of the experience
that is a result of this path. Thus, the secrets themselves can only be
revealed experientially. For Abulafia, the Guide (read properly) is not a
repository of conceptual content but actually one part of a mechanism
for achieving radically new states of experience and subjectivity.
Abulafias relationship to Maimonides and his role in disseminating
the Guide in Europe have been amply documented (Idel 1998:289329,
2011:3134). However, the fact that Abulafia actually incorporated the
Guide into a mystical practice has not been explored in any detail.
Therefore, I will focus here on the literary and contemplative strategies
Abulafia used to recast the Guide by focusing on two of his secrets in
detail. I examine where he finds these secrets, how he explains their
14)Sefer Yeirah is an early Jewish work on the relationship of numbers, the Hebrew
alphabet, and creation. Scholem 1978:2628 dates the work to between the third and
sixth centuries CE. English translations and commentaries can be found in Blumenthal
1978:1546 and Kaplan 1997.
260 N. Hofer / Numen 60 (2013) 251279
And God, may He be blessed, caused that which He knew [the mystic] to be
capable of receiving His goodness to flow upon him. He taught him His ways
one by one according to Moses power, which was the power of flesh and blood,
until He caused his intellect to go from in potentia to in actu (min ha-koa el
ha-poal) little by little, and returned him to the Divine Intellect (ha-poel ha-elohi)
(Abulafia 2001e:11).
The more the sublime intellective flow is strengthened within you, the more your
external and internal organs become weakened, and your body begins to tremble
greatly and mightily, until you think that you shall surely die at that time, for your
soul will become separated from your body out of the great joy in attaining and
knowing what you have known (Idel 1988c:41).
It is clear from these two passages that the mystical experience for
Abulafia is based upon intellectual cognition first and foremost and is
firmly rooted in the neoplatonic understanding of intellect espoused by
Maimonides.20
In Sitrey Torah, Abulafia deploys seven types of exegetical-noetic
tools that he calls Torah proofs (mofetim toriim) to disclose the 36
secrets of the Guide.21 Each of these seven proofs is deployed, either in
isolation or in combination with others, to demonstrate the veracity of a
particular secret that Abulafia is explaining. More simply, by deploying
these linguistic tools Abulafia generates new intellectual and experien-
tial content from old words. These seven Torah proofs are:
By using these Torah proofs in concert with the study of the Guide the
reader will gain two types of knowledge. First, the plain text of the
Guide provides essential metaphysical knowledge of the structure of
the universe and of the human intellect that underlies the mechanics
of the mystical experience. Second, by actually practicing and perform-
ing these Torah proofs while simultaneously studying the Guide, the
adept is trained in the skills of letter manipulation that are essential for
Abulafias mystical path. Sitrey Torah is thus more than a commentary
that explicates esoteric content from the Guide. It is actually a primer
containing everything the adept needs to know to begin the mystical
journey, including both theoretical and practical knowledge. In other
words, Abulafia intends his reader to read the Guide as a contemplative
exercise. The object of contemplation, however, is neither the primer
nor the Guide, it is the 36 secrets generated between the texts and within
the mind of the reader. This is a complicated process. In order to dem-
onstrate how these exegetical-noetic tools function in this way I will
turn to two specific examples.
means that human beings and God share the characteristic of intellect,
aql, even if these respective intellects are of very diffferent orders.22 As
for demut, Maimonides argues that its meaning is akin to the Arabic
verb shabaha, to be similar, and refers to abstract, not physical, simi-
larity. The likeness between humans and God is the ability to exercise
their intellect and thus implies no physical resemblance.23 Genesis 1:26,
Let us make man in our form, and according to our likeness, can now
be understood properly to mean, Let us endow man with our intellect,
so that he might think like us.24 Maimonides method here is clear: he
locates biblical terms that are ambiguous and that might lead to anthro-
pomorphic errors, he corrects this error by explaining their philosophi-
cal meaning, and the whole verse is re-read to generate the proper
meaning of the biblical text.
In his commentary on this chapter, Abulafia informs his readers that
in order to truly understand the secret, they must supplement their study
of Guide I:1 with a number of other chapters from the Guide, namely
chapters 2, 7, 41, 46, 56, 68, 69, and 72 of part I.25 Abulafia does not
explain why this is necessary nor does he direct his reader to anything
in particular in those chapters; he merely mentions them and says noth-
ing further on the subject. However, the reason he does so will become
22)In this neoplatonic system, human intellect is the product of divine emanations
proceeding from the Active Intellect, through the spheres of existence, and into the
human soul. On this subject in medieval Islamic philosophy in general see Davidson
1992. On Maimonides particular views of the intellect and its relationship to the soul,
see Altmann 1987.
23)While Maimonides says here that they are similar, he insists that this similarity
only seems so at first glance (al bdi al-ray); there is actually no real similarity at all
between God and human beings. This is a point to which Maimonides will return over
and over again in the Guide.
24)Of course, Maimonides would cringe at the use of us and our, but I will retain it
for the sake of comparison with the original.
25)There is a problem with Abulafias system of numbering the chapters of the Guide.
At the beginning of the commentary he lists all the chapters of the Guide and the first
couple of words of each so that his readers would be able to find their way around. His
chapters conform to our current edition of the Guide except for I:27, which he either
did not have or (as is more likely) was a part of chapter 26. Thus, when Abulafia directs
his readers to I:30, it is actually I:31 in our editions, I:31 is I:32 and so on. This only occurs
in the first of the three parts of the Guide and I have compensated for it; when I men-
tion a chapter it will refer to the chapters as we currently know them.
N. Hofer / Numen 60 (2013) 251279 265
26)Curiously, Abulafia mentions that the human elem is also the name of the soul
(ha-nefesh) that remains after death, an idea that is not found in the Maimonidean
text. It seems that Abulafia is eliding Maimonides remarks about elem and his doc-
trine of the soul (rooted in the thought of al-Frb) that it is indivisible but comprised
of five faculties, of which intellect is the most important and that which survives death.
For more on this, see Davidson 1963.
27)This is surely a hint to the fact that the special name of the Active Intellect is
the shem ha-meforash, which is the most powerful word to be manipulated by the
kabbalist.
266 N. Hofer / Numen 60 (2013) 251279
At this point it should be clear to his readers that the secret of elem
and demut intellect and imagination are the constituent compo-
nents of prophetic experience. But what about the extra chapters from
the Guide Abulafia indicated at the beginning of this chapter? The extra
chapters, when read in light of Abulafias exposition of the secret, pro-
vide the necessary material for an esoteric discussion of the mechan-
ics of prophecy, which can also be read as a primer for the attainment
of prophecy by human beings. If one reads all of the extra chapters
together, along with Abulafias discussion, the following philosophical-
mystical narrative can be discerned: While no actual similarities exist
between the attributes of humans and those ascribed to God (Guide
I:56), humans do have an actual connection to deity by means of the
Active Intellect and the rational soul, which is another word for the
human intellect (Guide I:41). Prophecy is not a matter of physical speech
between God and humans (Guide I:46) but must be described as a pro-
cess of the Active Intellect which is always in actu (Guide I:68)
being the direct cause of everything that happens in the universe (Guide
I:69). This includes the conveyance of knowledge during prophecy
by means of the proximate cause of the spheres (Guide I:69 and 72).29
I should stress that Abulafia does not by any means present this mate-
rial in a straightforward manner. He merely indicates the chapter
numbers and the reader is expected to piece this together after having
read and understood the true (mystical) meaning of the secret of elem
and demut.
The significance of what Abulafia is doing with the Maimonidean
text is now much clearer. As an astute reader of the Guide, he gives a
concise and straightforward introduction to the first chapter, while
pointing the reader to other chapters in the Guide that will be necessary
to understand the full import of what he is saying. He then immediately
introduces Torah proofs (in this case, gemaria) as a means of demon-
strating the veracity of his claims. However, these Torah proofs are not
merely a kind of epistemological check. They do perform this function,
but my contention is that these are also introduced here in order to
begin training the adepts mental faculties. By using the Torah proofs
29)The two chapters not mentioned here, I:2 and I:7, are mentioned in this sod but in
connection with something not directly related to the discussion here.
268 N. Hofer / Numen 60 (2013) 251279
while reading the Guide, from the very beginning, the reader will begin
to form an understanding of the metaphysical structures underlying
the prophetic experience, the means by which the experience can be
achieved, and, most importantly, practical exercises designed for that
end. By requiring the reader to perform the Torah proofs, Abulafia col-
lapses the distance between his mystical system and Maimonides phil-
osophical project, thereby setting the stage for the mystical experience
that will truly reveal Maimonides secrets. One begins to see here how
typical conceptualizations of mystical and philosophical begin to
break down. In his chapter on the Secret of Prophecy (sod ha-nevuah),
Abulafia blurs this line further and details explicit exercises to be per-
formed in the quest for the prophetic experience, understood in a neo-
platonic, philosophical vein.
30)Al-Frbs conception of prophecy and dreams can be found in his treatise, The
Opinions of the People of the Perfect City (al-Frb 2002:108116). There is a debate about
whether or not Maimonides conception of prophecy was actually universalistic (i.e.,
possible for Jews as well as non-Jews) or whether it was restricted to Jews only. I tend
to agree with Kellners (1991a:2629 and 2006:257259) assessment that it was indeed
universalistic. For the particularistic view, see H. A. Wolfson 1942 and Sheilat 1999.
31)In Guide I:15 and II:10, Maimonides likens this chain of emanation and the act of
intellection therein to Jacobs vision of the ladder (Gen. 28:12). The ladder described
in the biblical account, And behold, there was a ladder standing on the earth, whose
N. Hofer / Numen 60 (2013) 251279 269
top reached the heavens, represents the metaphysical link in the chain of existence.
In I:15 in particular, Maimonides is explicit about the fact that the act of ascending and
descending on the ladder is the activity of prophecy.
32)This is true of Maimonides conception of all the prophets except for Moses, who
prophesied by means of intellect alone; his experience was not mediated by the imagi-
native faculty. See Guide II: 3437 (1929:258265, 1963:366375).
33)Altmann 1978:8, making a subtle yet precise distinction, argues that Maimonides
intends that primordial divine wisdom determines prophecy, not divine will.
34)For al-Frb 2002:114116, the prophetic experience is only limited to those with
a natural capability. God does not interfere in the process; see chapter 25, Statement
Concerning Prophecy and Vision of the King. My understanding of Maimonides con-
ception follows the reading of Warren Harvey 1981, which is distinct from the readings
of H. A. Wolfson 1942, Davidson 1979, and Kaplan 1977.
35)Rather than paraphrasing Maimonides, Abulafia begins his discussion with a pref-
ace about the nature of prophecy and prophets, followed by an explication of Abulafias
understanding of prophecy. The preface is interesting for what it reveals about Abula-
fias self-understanding not only as a mystic, but as a prophet. Abulafia writes that all
the prophets, by nature of being a prophet, were compelled to say what they said and
to write what they wrote (Abulafia 2001e:137). I read these introductory remarks as
Abulafias apologia for why he is putting to paper the secrets of prophecy and the meth-
ods by which it can be obtained.
270 N. Hofer / Numen 60 (2013) 251279
36)This interior utterance is created by means of the seventy languages with the 22
holy letters, all of which are permutated in the heart, by using [the Torah proof] of let-
ter permutation, which is in potentia in terms of the rational soul and in actu in terms
of the Active Intellect (Abulafia 2001e:138).
37)As Wolfson 2000a:62 points out, this complex of thought is rooted in Abulafias
conception that the seventy-two human languages are actually contained within the
language of God, which is Hebrew. On this topic see also Idel 1988b:811.
38)Abulafia writes that the adept will be ready for prophecy, when you know for your-
self that good morals have been absolutely perfected in you... and you know that you
are perfect in the matters of God (middot ha-shem), which are known to be the means
N. Hofer / Numen 60 (2013) 251279 271
by which the world is continually governed, and your thought pursues your intellect so
that they will be similar to it (the Active Intellect?), always according to your ability.
And you know with your intellect that the non-essential powers have been removed,
and all of your intention is toward the God of heaven (Abulafia 2001e:138139).
272 N. Hofer / Numen 60 (2013) 251279
one and the same during devequt, or prophecy, a configuration that sup-
ports Idels (2005:144155) contention that Abulafia conceived of the
Torah and Active Intellect as the same thing. Having mastered this skill
of permutation, Abulafia instructs the adept to practice this technique
by skipping around and calculating (tidalleg ve-tishov) various per-
mutations and gemariot.39
Another, more complicated exercise utilizes the Torah proof of
mashlim otiot (completing the letters). The adept should begin with a
phrase; his example is the holy language () . Now, beginning
with the letter lamed, the adept should turn each letter into two letters
by means of numerical equivalences. Thus, will become "because
they both equal thirty. The initial phrase can now be rearranged
with the substitution of and for the to read , the
presence of the Holy. As practice for this method Abulafia prescribes
working backward through the entire alphabet in four letter blocks.
Thus, starting with ( the last four letters of the Hebrew alpha-
bet), one should begin with the , which equals 400, and turn it into
",", ", etc., each of which is a combination that yields a
total of 400. This should be done for the entire alphabet, in blocks of
four letters at a time, back and forth until the adept can literally do it
without thinking. But why does Abulafia introduce these exercises in
this chapter on prophecy? Abulafia states very clearly at the end of this
chapter that:
this is the way, the mysteries of which I have revealed to you, and it is a straight
path by which are taught the sitrey torah and by which the thought of the enlight-
ened is guided to the knowledge of God, from Whom the overflow is received by
means of the 22 letters (Abulafia 2001e:144).
This passage, I would argue, is the key to the entire commentary. First,
by this is the way i.e. the manipulation of letters by which are
taught the sitrey torah, Abulafia clearly intends that the manipulation
39)This skipping around and calculating would take years of training as it requires
an amazing degree of concentration, a huge storehouse of Hebrew words and phrases,
and an acute mathematical skill that would allow the easy movement between words,
letters, and numbers. Abulafia expected his students to be able to do these forwards,
backwards, inside-out, and all as rapidly as possible.
N. Hofer / Numen 60 (2013) 251279 273
of letters is the only way to learn the secrets of the Torah embedded
within the pages of the Guide for the Perplexed. Second, he says that the
manipulation of letters is also how the enlightened are guided to God
and receive the divine influx, i.e., prophecy. In other words, studying
the Guide and its secrets is essential preparation for the mystical expe-
rience, but true knowledge of the secrets can only be understood after
experiencing conjunction with the Active Intellect. The fact that study
of the Guide, mystical experience, and knowledge of the secrets are
dialectically linked leads me to the conclusion that Abulafias 36 sodot
are both the means and the result of his mystical hermeneutic. The only
piece of information that Abulafia does not include here and it is a
crucial piece is that it is only by permuting and meditating upon the
actual names of God (like the explicit name Y-H-V-H) that the adept will
tread the paths of prophecy.40
Conclusion
If one looks back at what Abulafia has done with the Maimonidean text,
the parallels with Maimonides own interpretive project are striking and
worthy of note. Both authors deploy a strategy of concealment to reveal
their respective doctrines, hiding their teachings in plain sight.41 Both
authors focus their commentaries on explicating certain biblical words
and concepts, the true meaning of which will open up the authors proj-
ect for the reader. Most importantly, they both attempt to re-work an
earlier text and incorporate it into their own systems. In doing so they
both do a certain amount of violence to the text they are working with.
If we move beyond similarities however, and focus more precisely on
the way these two authors are re-working texts, the diffferences are star-
tling. Maimonides discursive reading does not demand an experiential
component from the reader the way Abulafia does. This is ultimately
40)Abulafia 2001e:7486 hints at this information a little more explicitly in the Secret
of the Proper Noun (sod shem eem).
41)Idel 1998 and Wolfson 2000a have described the very diffferent types of secrecy
deployed by Maimonides and Nachmanides that are here combined by Abulafia. For
Maimonides, secrets are secret because the masses may not be ready for them and they
are thus hidden within the text. For Nachmanides, secrets are secret because they are
literally incommunicable and thus can not be conveyed in writing.
274 N. Hofer / Numen 60 (2013) 251279
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