Editing First Apocalypse of James (section)

== <small>The Jewish Origins of the Apocalypse of James</small> ==


'''<big>Shechinah (Sophia) and Achamoth</big>'''

In the text, the figure referred to as '''Sophia''' is described as the "Mother of Achamoth." In classical Jewish sources, '''Shechinah''' — the Divine Presence — is the manifestation of G-d’s immanence (Zohar, Bereshit 1:26). 

The Shechinah, according to the ''Zohar'' and Arizal’s ''Etz Chaim'', is associated with Malchut and is the channel through which divine sustenance flows to the lower worlds. In the Apocalypse of James, when Sophia calls out to the higher realms, it parallels the Shechinah’s ascent and prayers described in Jewish texts (Zohar, ''Pekudei'').


'''<big>Him-Who-Is (Ein Sof) and the Seventy-Two Measures</big>'''

The "Him-Who-Is" referenced throughout the Apocalypse of James matches the Jewish concept of '''Ein Sof''' — the Infinite, Unknowable Source. Similarly, the "seventy-two measures" correspond precisely to the '''Shem HaMeforash''', the 72-lettered Name of G-d, rooted in Torah passages (Exodus 14:19–21), a fundamental principle in Kabbalistic tradition (Tanya, ''Shaar HaYichud VeHaEmunah'').

The notion of hierarchical worlds with archons ("rulers") parallels the traditional structure of the Four Worlds (Atzilus, Beriah, Yetzirah, Asiyah), where forces known as klipot (shells) attempt to block divine light.


'''<big>Redemption and Ascension</big>'''

The text speaks of James’s coming redemption and ascent through hostile powers. In Kabbalah, this mirrors the soul’s journey through spiritual worlds, overcoming klipot to rejoin its Source.. The idea of "seizing the soul" by "toll collectors" resembles the kabbalistic concept of harmful angels, described in Talmudic and Zoharic traditions.

Moreover, the teaching that ultimate union with "Him-Who-Is" requires casting off the "bond of flesh" echoes authentic Torah views on death and the return of the soul to G-d, as stated: "And the dust returns to the earth as it was, and the spirit returns to G-d Who gave it" (Kohelet 12:7).


'''<big>Jerusalem and the Cup of Bitterness</big>'''

The critique of "Jerusalem" is not a denunciation of the city itself but an allegorical expression, also found in prophetic literature (see Yirmiyahu and Yechezkel), where Jerusalem symbolizes the collective spiritual state. In Kabbalah, the "cup of bitterness" reflects the Shechinah’s suffering during exile — when the Divine Presence is veiled and captured by the forces of evil (Zohar, ''Bechukotai'').


'''<big>The Mystery of the Hebdomads (Seven or Twelve Rulers)</big>'''

The text mentions "twelve hebdomads" (groups of seven or governances) and questions why, if Scripture speaks of seven, the Master reveals twelve. 

In authentic esoteric Judaism, we find exactly this expansion in the celestial structure:

* The division of the sefirot in the upper worlds often presents itself in groupings of '''seven''' (the seven emotional sefirot) and also in '''twelve''' constellations or channels of influence (corresponding to the twelve months and tribes) .
* The expansion from seven to twelve is described in ''Sefer Yetzirah'' (Chapter 5), where creation is founded on three mother letters, seven double letters, and '''twelve''' elementary letters .
* Therefore, the view of multiple higher hierarchies is perfectly aligned with classical Kabbalistic cosmology.

Thus, the "mistake" of the ancient interpreter (who knew only seven) is explained exactly as the Torah reveals it: progressive levels of revelation of Sod (secret).


'''<big>The "Descent" and the Redemption of the Righteous</big>'''

The concept of '''descent into ignorance''' to maintain the '''purity of remembrance''' , as described to James, is a deeply Jewish theme:

* '''Yerida letzorech aliyah''' ("descent to elevation") is a Kabbalistic principle: the soul descends to lower worlds and then returns, raising the lost sparks (Zohar Bereshit; Arizal, ''Sha'ar HaGilgulim'' ).
* James's struggle against the "soul-stealing powers" directly refers to the struggle against the '''klipot''' (spiritual shells), which attempt to capture souls and prevent their return to the Ein Sof .

This language is consistently used in both the ''Zohar'' and the teachings of Baal HaTanya.


'''<big>The Role of the Toll Collector — Crossing Guardians</big>'''

In the Apocalypse of James, we see three "toll collectors" (toll collectors) who try to stop James' ascension. 
This clearly reflects:

* ''The Talmud'' 's teaching (Masechet Shabbat 152b) about the '''Malachei Chabalah''' (angels of destruction) who confront souls in the afterlife crossing.
* In the ''Zohar'' , we learn that the soul must traverse seven palaces (Heichalot) and faces adverse forces in each .
* These tax collectors demand "proof" of spiritual purity—here expressed by James's response "I am a child of the Preexistent One," exactly as taught in the Midrash and Arizal on the divine origin of the neshamah (soul).


'''<big>Sophia, Achamoth and Shechinah</big>'''

The “mystery” of Sophia and Achamoth, if understood correctly, describes the relationship between the '''upper Shechinah''' (Binah, Ima Ila’ah) and the '''lower Shechinah''' (Malchut).

* '''Sophia''' is the Shechinah in the dimension of Binah, the "Upper Mother", which contains the hidden Wisdom.
* '''Achamoth''' is Malchut in exile, the Shechinah fallen into exile, suffering and seeking reparation — as described in the ''Zohar'' and ''Tikunei HaZohar'' .

Therefore, the “error” attributed to Achamoth of generating things in ignorance corresponds to the tradition of the Shechinah in Galut (exile) — without the direct influx of Zeir Anpin — which generates incomplete realities (Tikunei Zohar 22b).


'''<big>The Mystery of the "Second Apparition" and Consolation</big>'''

The description of the Lord appearing again to James after his ordeal expresses a very high concept:

* In the ''Zohar'' and ''Midrash'' , we learn that the '''Tzadik''' who suffers elevates not only his soul, but also corrects aspects of all creation (Zohar III, 135b).
* This "second coming" of personal revelation is analogous to what Kabbalah calls the '''gilui Shechinah''' — the revelation of the Divine Presence after the purification of trials .

Thus the narrative describes, in veiled language, the complete cycle of the soul's journey in Judaism: descent, struggle, suffering, ascent, and final union.