Soul, of the Creation as God’s self-revelation in the world, of the Emanation from the divine essence of semi-human, semi-divine powers, were only commonplaces of medieval theology. Its great original idea was that the revealed Word of God, the Torah, was designed for no other purpose than to effect a union between the soul of man and the soul of God.
Reinforced by this curious jumble of excellence and nonsense, the Kabbala became one of the strongest literary bonds between Jews and Christians. It is hardly to be wondered at, for the Zohar contains some ideas which are more Christian than Jewish. Christians, like Pico di Mirandola (1463–1494), under the influence of the Jewish Kabbalist Jochanan Aleman, and Johann Reuchlin (1455–1322), sharer of Pico’s spirit and precursor of the improved study of the Scriptures in Europe, made the Zohar the basis of their defence of Jewish literature against the attempts of
