Among the works thus omitted are Buddeus’ Introduction to the History of Hebrew Philosophy; [140] Basnage’s History of the Jews, [141] where a very lengthy account is given of the Kabbalah, without any system whatever, chiefly derived from the work of Kircher; Wolfs account of the Jewish Kabbalah, given in his elaborate Bibliographical Thesaurus of Hebrew Literature, where a very extensive catalogue is given of Kabbalistic authors; [142] and Molitor’s Philosophy of History. [143] We sincerely regret to have omitted noticing Munk’s description of the Kabbalah. [144] For, although he does not attempt to separate the gnostic from the mystical elements, which were afterwards mixed up with the original doctrines of this esoteric system, yet no one can peruse the interesting portion treating on the Kabbalah and the Sohar without deriving from it information not to be found elsewhere. NOTES [1] ‏דע כי אין סוף לא יכנס בהרהור וכל שכן בדבור אף על פי שיש לו רמז בכל דבר שאין חוץ ממנו ולכך אין אות ואין שם ואין דבר אשר יגבלנו‎, Commentary of the ten Sephiroth, ed. Berlin, p. 4 a. This doctrine, however, that everything is in the Deity is not peculiar to the Kabbalah, it has been propounded by the Jews from time immemorial, before the Kabbalah came into existence, as may be seen from the following passage in the Midrash. “The Holy One, blessed be he, is the space of the universe, but the universe is not his space (‏הקב״ה מקומו של עולם ואין העולם מקומו‎). R. Isaac submitted: from the passage ‏מעונה אלהי קדם‎ (Deut. xxxiii, 27), we do not know whether the Holy One, blessed be he, is the habitation of the universe or the universe his habitation; but from the remark ‏אדני מעון אתה‎ Lord thou art the dwelling place (Ps. xc, 1), it is evident that the Holy One, blessed be he, is the dwelling place of the universe, and not the universe his dwelling place.” (Bereshith Rabba, § lxviii.) To the same effect is the remark of Philo, “God himself is the space of the universe, for it is he who contains all things.” (De Somniis, i.) It is for this reason that God is called ‏מקום‎ or ‏המקום‎ = ὁ τόπος, locus, and that the Septuagint renders ‏ויראו את אלהי ישראל וגו׳‎ (Exod. xxiv, 10), by καὶ εἶδον τὸν τόπον, οὗ εἱστήκει ὁ θεὸς, which has occasioned so much difficulty to interpreters. [2] ‏לא ידע ולא אתידע מה דהוי בראישא דא דלא׳ אתדבק בחכמתא ולא כסוכלתנו ובגן כן אקרי אין‎ (Sohar iii, 283 b.) To the same effect is the ancient expository work on the doctrine of the Emanations which we quoted in the preceding note, comp. ‏מה שאינו מוגבל קרוי אין סוף והוא ההשואה גמורה באחדות השלמח שאין בה שנוי ואם הוא מבלי גבול אין חוץ ממנו‎, Commentary on the ten Sephiroth, ed. Berlin, p. 2 a. [3] ‏דע כי אין סוף אין לומר כי יש לו רצון ולא כונה ולא חפץ ולא מחשבה ולא דבור ומעשה‎ ibid., 4 a.