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The great scholar of Kabbalah Gershom Scholem was of the opinion that there was no connection. As he pointed out in a lengthy article, we first find the idea of the 10 sefirot in the Sefer ha-Yetsirah or “Book of Creation,” one of the most gnomically enigmatic of all Jewish texts.
Written, most probably in the third century C.E., by an anonymous author, the “Book of Creation” begins with the statement that God “engraved” the universe with “32 mystical paths of wisdom,” which are the 22 letters of the Hebrew alphabet and “10 sefirot of nothingness [b’limah].”
The Book of Creation links the word sefirot to the Hebrew verbs safar, “to enumerate,” and siper, “to tell” or “to narrate,” and also to the Hebrew noun sefer, “book,” saying: “He created His universe with three books [sefarim]: with text [sefer], with number [s’far], and with narration [sippur].”
Scholem suggested that the inspiration for this might have been the statement in the Mishnaic tractate of Ethics of the Fathers, “With 10 utterances [of God] the world was created.” Yet in the same article he wrote, “The sefirot [of the Book of Creation]… are merely the primordial numbers of the later Pythagoreans.”
The “later” or neo-Pythagoreans, who viewed themselves as the intellectual followers of the sixth-century-B.C.E. Pythagoras, depicted the universe as consisting of 10 sphaerae or spheres, which had both a numerical and an astronomical aspect. Numerically, 10 was the symbol of unity, being the sum of the basic building blocks of 1, 2, 3 and 4. Astronomically, there were 10 rotating cosmic orbs in the heavens, one for the sun, one for the moon, one for the seven planets and one for the fixed stars.
It’s certainly true that Hebrew was capable of generating the term sefirah by itself, without any help from Greek philosophy. But can it be a pure coincidence that the neo-Pythagoreans spoke of a world of 10 sphaerae and Jewish mysticism of one of 10 sefirot?
True again, these 10 were nothing like the sphaerae. They were, according to the “Book of Creation,” composed of five paired couples or “depths” — “a depth of beginning, a depth of end, a depth of good, a depth of evil, a depth of above, a depth of below, a depth of east, a depth of west, a depth of north, a depth of south,” which in medieval Kabbalism became Ḥokhmah (“Wisdom”), Binah (“Understanding”), Keter (“Crown”), Malkhut (“Kingship”), Netzaḥ (“Victory”), Hod (“Splendor”), Gevurah (“Strength”), Ḥesed (“Love”), Tiferet (“Beauty”) and Yesod (“Foundation”). They are, however, even less like the Father, Son, and Holy Ghost.
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