A NOTE ON “JEPHTHAH.”
A SHORT explanation of the scheme of theology adopted in this
play appears necessary. The Hebrews of the period had formu-
lated the idea of Deity as manifesting from the fundamental
conception of NEGATIVE EXISTENCE: The }°N, Ain, negativity,
unfolded ; the )}D 79, Ain Soph, the limitless, and thence de-
rived the JN DID 79, Ain Soph Aur, the limitless light.
This limitless ocean of negative light concentrates a centre
"M3, Kether, the Crown, and this is our first positive mani-
festation of Deity, or, as the Hebrews technically call it, an
emanation or &")°)D, Sephira. Of these Sephiroth there are
ten, each emanating from the last, and successively male or
female toward the next below or above. These are: 1, the
Kether; 2, MDIM, Chokmah, Wisdom; 3, ;33°3, Binah,
Understanding, often, symbolized as the great Sea; 4, IDM,
Chesed, Mercy (or mionety, Gedulah, Magnificence); 5, 7T"3)33,
Geburah, Strength; 6, MTMNDNM, Tiphereth, Beauty; 7, MY3,
Netzach, Victory; 8, “}}j1,,Hod, Splendour; 9, “}}D’, Jesod, the
Foundation ; and 10, mp, Malkuth, the Kingdom.
In the Tetragram ;})j}', translated in our Bible “ Jehovah”
or “the Lord,” the last nine Sephiroth are summed up. The first
also contains the idea of existence, the Divine Name connected
with this Sephira being j}°;T&, Eheieh, Existence. Below this
world of Atziluth or of God is that of Briah or Thrones ; to this
world belong the Archangels; still lower that of Yetzirah or
Formation; to this world ten orders of angels are attributed; .
and lastly, the world of Assiah, or of action (the material world).
The further development of these facts, their connection with
the numerical system, the parts of the soul, and many other
interesting details may be studied in the seventy-two volumes