1290–1350. Foremost among these is Menahem di Recanti, who was born in Recanti (Latin Recinetum) about 1290. He wrote, when about forty years of age (1330), a commentary on the Pentateuch, which is little else than a commentary on the Sohar. This commentary—which was first published by Jacob b. Chajim in Bomberg’s celebrated printing establishment, Venice, 1523, then again, ibid., 1545, and in Lublin, 1595—has been translated into Latin by the famous Pico della Mirandola. [94] 1320. At the beginning of the fourteenth century Joseph b. Abraham Ibn Wakkar (flour. 1290–1340) endeavoured to reconcile this theosophy with philosophy, and to this end wrote a Treatise on the cardinal doctrines of the Kabbalah, which is regarded as one of the best if not the best introductory compendium. This production, which is unpublished, and a MS. of which exists in the Bodleian Library (Codex Land. 119; described by Uri No. 384), consists of four parts or Gates, subdivided into chapters, as follows:— Gate I, which is entitled, On the views of the Kabbalists respecting the Primary Cause, blessed be he, and the Sephiroth, as well as their names and order, consists of eight chapters, treating respectively on the fundamental doctrines of the emanations of the Sephiroth from the First Cause, as transmitted from Abraham and indicated in the Bible and the Rabbinic writings in Gematrias (cap. i); on the unity of the Sephiroth (cap. ii); the relation of the Sephiroth to each other, the First Cause itself being a trinity consisting of a threefold light, the number of the Sephiroth being from 10, 20, 30 and so on up to 310, stating that there is a difference of opinion amongst the Kabbalists whether the Primary Cause is within or without the Sephiroth (cap. iii); on the three worlds of the Sephiroth (cap. iv); on the beginninglessness of the first and necessary first Emanation, investigating the question as to how many Sephiroth this property extends (cap. v); on the subordination and order of the Sephiroth and the diagrams, mentioning, in addition to the three known ones, the figure of bridegroom and bride under the nuptial canopy (cap. vi); on the names of the Deity and the angels derived from the Sephiroth (cap. vii); on the unclean (demon) Sephiroth or Hells (‏קליפות‎) and their relation to the pure ones (cap. viii). Gate II, which is entitled, On the influence of the Sephiroth on the government of the world (Providence), consists of six chapters, treating respectively on the relation of the Sephiroth to the fundamental characteristics of Providence, such as mercy, justice, &c. (cap. i); on the corresponding relations of the unclean Sephiroth (cap. ii); on the influence of the Sephiroth on men, especially on the Hebrew race, and their vicissitudes (caps. iii and iv); on the possibility of the Sephiroth withholding this influence (cap. v); and on the relation of the Sephiroth to the days of the week (cap. vi).