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Born at Medinaceli, Old Castile, Gikatilla was for some time a pupil of the kabbalist Abraham Abulafia, by whom he is highly praised; his kabbalistic knowledge became so profound that he was supposed to be able to work miracles, and on this account was called "Joseph Ba'al ha-Nissim".. (the Thaumaturge or literally Master of Miracles; Zacuto, Yu?asin, p. 224a). Like his master, Gikatilla occupied himself with mystic combinations and transpositions of letters and numbers; indeed, Abulafia considered him as the continuator of his school (Adolf Jellinek, B.H. iii, p. xl). But Gikatilla was not an adversary of philosophy; on the contrary, he tried to reconcile philosophy with kabbalah, declaring that the latter is the foundation of the former. He, however, strove after the higher science, that is, mysticism. His works in general represent a progressive development of philosophical insight into mysticism. His first work shows that he had considerable knowledge of secular sciences, and that he was familiar with the works of Ibn Gabirol, Ibn Ezra, Maimonides, and others. He died at Peñafiel after 1305.
In different manuscripts of the work the author's name is variously written "Gribzul," "Karnitol," and "Necatil," all corruptions of "Gikatilla."
Portae Lucis, Latin translation of Gikatilla's work Shaarei Ora - Gates of Light
Gikatilla was a prolific writer; he wrote his first work (Ginnat Egoz, ?) when only twenty-six.
It is a kabbalistic treatise in three parts (Hanau, 1615).
The title (from Cant. vi.11). It literally means "garden of nuts,". Kabalisitically, "Ginnat" consisting of the initials of "Gema?ria," "No?ari?on," "Temurah", the three main elements of Kabbala, while "Egoz" (the nut) is the emblem of mysticism.
The first part, in five chapters, treats of the various names of God occurring in the Bible. According to Gikatilla, "YHVH" is the only name which represents the substance of God; the other names are merely predicates of the divine attributes. "YHVH" stands for God as He is, while "Elohim" denotes God as the creative power. The name "?eba'ot" (hosts), he says, applies to all the beings of the three natures, earthly, heavenly (or spheres), and spirits (or forms). The interpretation of "?eba'ot" as ("host of letters") leads him over to the second part.
The second part treats of the letters of the alphabet. He declares that the number ten emanated from YHVH, the primitive cause, and is the source of all being; he attempts to prove his statement by different combinations based on religion, philosophy, physics, and mysticism. He shows that the Talmudic view that space is filled with spirits agrees with the belief of the philosophers that there is no vacuum. He also treats here of the revolutions of the sun and moon, giving the relative sizes of the planets.
The third part is a treatise, in four chapters, on the vowels. The three primitive vowels, "?olem," "shuru?," and "?iri?," represent the upper, middle, and lower worlds; the three compound ones, "?ere," "segol," and "shewa," represent the composition or the construction of the worlds; the "pata?" and "?ame?" represent their movements.
Gikatilla at times criticizes the Sefer Ye?irah and the Pir?e Hekalot. The seven heavens (?ag. 12a) are identified by him with the seven planets. He holds Maimonides in great esteem even when he opposes him, and quotes him very often. Other authorities quoted by him are Ibn Gabirol, Samuel ibn Naghrela, and Abraham ibn Ezra. Isaac ben Samuel of Acre in his Me'irat 'Enayyim severely criticizes Gikatilla for too free usage of the Holy Name.
Sha'are Orah (Mantua, 1561) deals with the names of God.
It discusses 300 names, organized into ten chapters, one for each sephirah. Each sephirah has one main name, but may have many others. Some names are associated with more than one sphirah.
The purpose of the book is "so that you can understand and experience the 'fountain of living waters' (Jer. 2,13) that flows from all his names, and when you attain this 'then you will prosper and have good success' (Joshua 1,8)".
Sha'ar Meshalim, a kabbalistic essay in 138 paragraphs;
O?ar ha-Kavod, according to Jellinek, the same as the Sodot ha-Mi?wot, a commentary on Canticles.
Hassagot (unpublished) consists of strictures on the Moreh, (Guide to the Perplexed) Gikatilla used Al-?arizi's translation, in which he corrects many mistakes and sometimes differs from Maimonides. It seems that he wrote the Hassagot in the beginning of his literary career, when he was more of a philosopher and less of a mystic.
Jellinek thinks that Gikatilla composed a kabbalistic treatise entitled Hekalot of the same character as the Pir?e Hekalot.