NiSAN: The Hermeneutics of R. Isaac of Acre, Part. 3

Professor Boaz Huss

Ben Gurion University,
Israel

In previous correspondences I have presented the NiSAN [Nistar, Sod, Emet, Emet Nechona] interpretative scheme of R. Isaac of Acre, a system that was ignored by most kabbalists and scholars, who took more interest in the famous PaRDeS system. The different methods of interpretation of NiSAN are arranged according to ascending realms in the chain of being. As I suggested, NiSAN is a form of mystical hermeneutics  - i.e., the NiSAN method is designed not only to elucidate the interpreted text, but also to approach and experience the Divine realm. Through the interpretative activity, in which the commentator reveals the reference of the text to the sub-divine and divine realm, the mystic-exegete ascends and finally unites, with the Divine. Thus, the text serves as a springboard for a mystical interpretative journey. I would like to conclude my discussion of NiSAN with two examples taken from R. Isaac's Otzar Hayyim, that reveal the mystical nature of his hermeneutics:

In the first passage R. Isaac communicates his thoughts on the verse: "This is the law of (HuKaT) the Torah that the Lord has commanded: Instruct the Israelite people to bring you a red cow without blemish..." (Num 19:2): I, the young Isaac of Acre, was sitting and contemplating the word "Law" (HuKaT) which I have used above as a sign for the three great ranks which the Holy One blessed be He gave Moses our Rabbi to distribute to the people of Israel... and while I was contemplating it, I saw that the one that achieved an understanding of the literal (pshat) and homiletic (midrash) meaning of the written and oral Torah, without their secret and inner content, only their overt significance, that one is called a Torah scholar (ba`al Torah), but not a learned sage (hakham maskil). And the one who also achieved an understanding of their (i.e. the written and oral Torah's) hidden (nistar) and intelligible (muskal) content, yet only according to the hidden way is called also a sage (hakham), but not a kabbalist. And if he also achieved the secrets of the Torah and its intelligible content according to the way of truth (al derekh ha-Emet), than he will be called also a kabbalist. And if on top of all these he also achieved excellent and worthy virtues, as well as proper fear of heaven and piety, that one surely will be called holy, and the sign HuKaT is fulfilled in him, "This is the law of (HuKaT) the Torah" (Num 19:2). He will be like the red cow that purifies the defiled and defiles the pure, i.e. he will kill and give life. He will kill the wicked one, even if he is powerful and strong and healthy: "And slay the wicked with the breath of his lips" (Isa 11:4). And he will revive the righteous one, (even) if he is weak and on the verge of death, he will revive and strengthen him with his prayers and blessing. "HuKaT" is the acronym of wisdom (Hochma), holy (Kadosh) and Torah. And if he achieved all this and he will further comprehend the secrets of the laws (I.e. the written and oral Torah.) and the innovated reality (i.e, the worlds of ABI`A) according to the correct veracious way of truth ('al derekh ha-'emet ha-amitit ha-nekhona) which is all essentially the name of the Holy One Blessed be He, in it and through it he has achieved the rank of prophecy. (Otzar Hayyim, fol. 148b)

Commentary: According to R. Isaac's exegesis the law (HuKaT ha-Torah) of the red cow refers to the different hermeneutic methods given to the Israelites. The lowest level is that of the Torah scholar (ba`al Torah) who employs literal and homiletic means of interpretation. The letter Taf (Torah) in the word HuKaT denotes these methods (which are not included in the NiSAN scheme, and are parallel to the Pshat and Drash of the PaRDeS). A higher level is that of the enlightened sage (hakham maskil) - the Philosopher - who interprets the Torah according to the hidden way. This level is denoted by the letter Het (hakham) of the word HuKaT.  A still higher level is that of the kabbalist who masters also the exegesis by way of truth. When an interpreter also possesses moral virtues, he is called a holy man (Kadosh) and is denoted by the letter Kuf of the word HuKaT. A person who masters the three methods of exegesis attains supernatural powers. Because of his ability to revive and kill by the power of speech, he is compared to the red cow who purifies and defiles. R. Isaac refers to another method of interpretation that supersedes those alluded to by the acronym HuKaT: the correct veracious way of truth,  - the highest rank of human interpretative skills. The person who masters HuKaT, and employs this method of interpretation as well achieves the highest mystical stage - prophecy.

The nature of the prophetic state reached through the exercise of the higher forms of Kabbalistic exegesis comes to the fore in another intriguing passage of Otzar Hayyim:

I, the young Isaac of Acre, was contemplating the tradition I received from the greatest of his generation in modesty, and in the wisdom of Kabbalah and philosophy, and in the wisdom of the combination of letters, who had the ability to visualize the ten Sefirot of Belimah, as it written "I am ever mindful of the Lord's presence. He is at my right hand I shall never be shaken" (Ps 16:8). And I saw them (i.e. the ten Sefirot) upon my head, above me, like a pillar, their feet upon my head, and their heads way above [the worlds of]  'ABIA  - the feet of the ladder upon my head and its head above 'ABIA. And as long as I was contemplating this ladder, which is the name of Holy One Blessed be He, I was seeing my soul attached to the Infinite, with the Unique Master blessed be the name of the Glory of His kingdom for ever and ever (Ibid, 100a).

Commentary: The teacher mentioned in this passage is described as having mastered Kabbalah, philosophy, and the combination of letters. As R. Isaac identifies philosophy with the hidden way of interpretation and Kabbalah with the way of truth, it is reasonable to assume that the wisdom of the combination of letters parallels the highest methods of R. Isaac's interpretative scheme. I therefore believe that the vision of the ten Sefirot and the attachment to the Infinite describe the state of prophecy which the master interpreter achieves through contemplating the divine name.

I hope you enjoyed the taste of the wonderful Sufi Kabbalist, R. Isaac of Acre.  A more detailed discussion of  his NiSAN method and its cultural context will appear, with Gods help (and the editors consent) in the 6th volume of "Kabbalah".

Let us all contemplate the ladder that is upon our head And break up the vessels

Boaz Hanoch Huss