Gate III, which is entitled, On the names of the Sephiroth among the Kabbalists, and which is the most extensive part of the work, consists of seven chapters, treating respectively on the names of the Deity, giving the sundry explanations of ‏אהיה אשר אהיה‎ current among the Jewish philosophers (cap. i); on the names of the Sephiroth, stating that there is no uniform principle among the Kabbalists; that the appellations are derived from the Bible, the Talmud and later literati; that the greatest difference of opinion prevails among the Kabbalists as to the mode in which these ancient sources are to be interpreted, recommending the following works as reliable guides: the Talmud, Midrash Rabboth, Siphra, Siphri, Bahir, Perakim of R. Eliezer, the opinions of Nachmanides and Todros Ha-Levi Abulafia of honoured memory, but guarding against the Sohar, because “many blunders occur therein” (cap. ii); on the import of the names of the Sephiroth, with examples of interpretation of the Bible and Talmud to serve as aids for the student who is to prosecute the work according to these examples, mentioning three explanations of the word Sephira (cap. iii); on the divine names occurring in the Pentateuch (cap. iv); on the masculine and feminine nature of the Sephiroth (cap. v); this is followed (cap. vi) by an alphabetical dictionary of the names of the Sephiroth, giving under each letter the Biblical and the corresponding Talmudic appellation appropriated by the Kabbalists to the Sephiroth; and (cap. vii) by an index of the names of each Sephira in alphabetical order without any explanation. Gate IV, which is entitled On the positive proofs of the existence of the Kabbalah, describes the author’s own views of the Kabbalistic system, and submits that the Kabbalist has a preference over the philosopher and astronomer by virtue of the acknowledged maxim that he has a thorough knowledge of a thing who knows most details about it. Now the Kabbalists build their system upon the distinction of words, letters, &c., &c., in the sacred writings; and they also explain certain formularies among the Rabbins, which have undoubtedly a recondite sense. [95]