1620-1660 C. E. Judaism, then in its three thousandth year, was like a rich kernel, covered and concealed by crusts deposited one upon another, and by extraneous matter, so that only very few could recognize its true character. The Sinaitic and prophetic kernel of thought had long been covered over with the threefold layer of Sopheric, Mishnic, and Talmudical explanations and restrictions. Over these, in the course of centuries, new layers had been formed by the Gaonic, Spanish, French, German, and Polish schools, and these layers and strata were enclosed by an unsightly growth of fungus forms, the mouldy coating of the Kabbala, which, settling in the gaps and chinks, grew and ramified. All these new forms had already the authority of age in their favor, and were considered inviolable. People no longer asked what was taught in the fundamental Sinaitic law, or what was considered of importance by the prophets; they scarcely regarded what the Talmud decided to be essential or non-essential; the Rabbinical writers alone, Joseph Karo and Moses Isserles being the highest authorities, decided what was Judaism. Besides, there were superadditions from the Polish schools, and lastly the Kabbalistic dreams of Isaac Lurya. The parasitic Kabbala choked the whole religious life of the Jews. Almost all rabbis and leaders of Jewish communities, whether in small Polish towns or in cultivated Amsterdam, the Chacham Isaac Aboab de Fonseca, as well as Isaiah Hurwitz, the emigrant to Palestine, were ensnared by the Kabbala. Gaining influence in the fourteenth century, contemporaneously with the ban against science, it had made such giant strides since Isaac Lurya's death, or rather committed such gigantic ravages, that nothing could keep it in check. Lurya's wild notions of the origin, transmigration, and union of souls, of redemption, and wonder-working, after his death attracted more and more adherents into his magic circle, clouding their minds and narrowing their sympathies. Lurya's disciples, the lion's whelps, as they boastfully called themselves, made systematic efforts to effect conversions, circulated most absurd stories about Lurya's miracles, gave out that their master's spirit had come upon them, and shrouded themselves in mystery, in order to attract greater attention. Chayim Vital Calabrese had been most prominent, and with his juggleries deluded the credulous in Palestine and the neighboring countries (1572-1620) till his death. He claimed to be the Ephraimitic Messiah, and therefore assumed a sort of authority over his fellow-disciples. In Jerusalem, where he resided for several years, Vital preached, and had visions, but did not meet with the recognition he expected. Only women said that they had seen a pillar of fire or the prophet Elijah hovering over Vital while he preached.