(See vol. i. pp. 42, 45, 47, 53).
(Ad. vol. i. p. 42, note 4.) In comparing the allegorical Canons of Philo with those of Jewish traditionalism, we think first of all of the seven exegetical canons which are ascribed to Hillel. These bear chiefly the character of logical deductions, and as such were largely applied in the Halakhah. These seven canons were next expanded by R. Ishmael (in the first century) into thirteen, by the analysis of one of them (the 5th) into six, and the addition of this sound exegetical rule, that where two verses seem to be contradictory, their conciliation must be sought in a third passage. The real rules for the Haggadah - if such there were - were the thirty-two canons of R. José the Galilean (in the second century). It is here that we meet so much that is kindred in form to the allegorical canons of Philo. [6317] Only they are not rationalising, and far more brilliant in their application. Most taking results - at least to a certain class of minds - might be reached by finding in each consonant of a word the initial letter of another (Notariqon). Thus, the word MiSBeaCH (altar) was resolved into these four words, beginning respectively with M, S, B, CH: Forgiveness, Merit, Blessing, Life. Then there was Gematria, by which every letter in a word was resolved into its arithmetical equivalent. Thus, the two words Gog and Magog = 70, which was the supposed number of all the heathen nations. Again, in Athbash the letters of the Hebrew alphabet were transposed (the first for the last of the alphabet, and so on), so that SHeSHaKH(Jer. xxv. 26; li. 41) became BaBeL, while in Albam, the twenty-two Hebrew letters were divided into two rows, which might be exchanged (L for A, M for B, &c.).
In other respects also the Palestinian had the advantage of the Alexandrian mode of interpretation. There was at least ingenuity, if not always truth, in explaining a word by resolving it into two others, [6318] or in discussing the import of exclusive particles (such as only,' but,' from,'), and inclusives (such as also,' with,' all,') or in discovering shades of meaning from the derivation of a word, as in the eight synonyms for poor' - of which one (Ani), indicated simply the poor;' another (Ebhyon, from abhah), one who felt both need and desire; a third (misken), one humiliated; a fourth (rash from rush), one who had been emptied of his property; a fifth (dal), one who property had become exhausted; a sixth (dakh), one who felt broken down; a seventh (makh), one who had come down; and the eighth (chelekh), one who was wretched - or in discussing such differences as between amar, to speak gently, and dabhar, to speak strongly - and many others. [6319] Here intimate knowledge of the language and tradition might be of real use. At other times striking thoughts were suggested, as when it was pointed out that all mankind was made to spring from one man, in order to show the power of God, since all coins struck from the same machine were precisely the same, while in man, whatever the resemblance, there was still a difference in each.
2. (Ad vol. i. p. 45, and note 3.) The distinction between the unapproachable God and God as manifest and manifesting Himself, which lies at the foundation of so much in the theology of Philo in regard to the intermediary beings' - Potencies' - and the Logos, occurs equally in Rabbinic theology, [6320] though there it is probably derived from a different source. Indeed, we regard this as explaining the marked and striking avoidance of all anthropomorphisms in the Targumim. It also accounts for the designation of God by two classes of terms, of which in our view, the first expresses the idea of God as revealed, the other that of God as revealing Himself; or, to put it otherwise, which indicate, the one a state, the other an act on the part of God. The first of these classes of designations embraces two terms: yeqara, the excellent glory, and Shekhinah, or Shekhintha, the abiding Presence. [6321] On the other hand, God, as in the act of revealing himself, is described by the term Memra, the Logos,' the word.' A distinction of ideas also obtains between the terms Yeqara and Shekhinah. The former indicates, as we think, the inward and upward, the latter the outward and downward, aspect of the revealed God. This distinction will appear by comparing the use of the two words in the Targumim, and even by the consideration of passages in which the two are placed side by side (as for ex., in the Targum Onkelos on Ex. xvii. 16; Numb. xiv. 14; in Pseudo-Jonathan, Gen. xvi. 13, 14; in the Jerusalem Targum, Ex. xix. 18; and in the Targum Jonathan, Is. vi. 1, 3; Hagg. i. 8). Thus, also, the allusion in 2 Pet. i. 17, to the voice from the excellent glory' (ts megaloprepos dxes) must have been the Yeqara. [6322] The varied use of the terms Shekhinah and Yeqara, and then Memra, in the Targum of Is. vi., is very remarkable. In ver. 1 it is the Yeqara, and its train - the heavenward glory - which fills the Heavenly Temple. In ver. 3 we hear the Trishagion in connection with the dwelling of His Shekhintha, while the splendour (Ziv) of His Yeqara fills the earth - as it were, falls down to it. In ver. 5 the prophet dreads, because he had seen the Yeqara of the Shekhinah, while in ver. 6 the coal is taken from before the Shekhintha (which is) upon the throne of the Yeqara (a remarkable expression, which occurs often; so especially in ix. xvii. 16). Finally, in ver. 8, the prophet hears the voice of the Memra of Jehovah speaking the words of vv. 9, 10. It is intensely interesting to notice that in St. John xii. 40, these words are prophetically applied in connection with Christ. Thus St. John applies to the Logos what the Targum understands of the Memra of Jehovah.