Chapter 1 (PDF) - Stanford University Press
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and then there is a rose! Just as a rose among thorns is colored red and<br />
rose, 3 so Assembly of Israel includes judgment and compassion. Just as a rose<br />
white,<br />
``lily'' or``lotus'' in Song of Songs, but<br />
means<br />
Rabbi Ḥizkiyah has in mind a rose.<br />
here<br />
Vayiqra Rabbah 23:3; Shir ha-Shirim<br />
See<br />
on 2:2; Zohar 1:137a, 221a; 2:20a<br />
Rabbah<br />
), 189b; 3:107a, 180b, 233b, 286b; Ezra<br />
(MhN<br />
Gerona, Peirush Shir ha-Shirim, 489 (lily);<br />
of<br />
183±84; Zohorei Ya'bets.<br />
Rimmon,<br />
Ladino translation of the verse (The<br />
A<br />
Five Scrolls, ed. Lazar, 4±5) reads:<br />
Ladino<br />
la roza entre los espinos, ansi mi<br />
Commo<br />
Assembly of Israel M \SR BZ[K N (Kene-<br />
2.<br />
Yisra'el). In rabbinic Hebrew, this phrase<br />
set<br />
the people of Israel. The midrash on<br />
denotes<br />
Song of Songs describes an allegorical<br />
the<br />
affairbetween the maiden (the earthly<br />
love<br />
of Israel) and her lover (the<br />
community<br />
One, blessed be He). See Shir ha-Shir-<br />
Holy<br />
Rabbah on 2:1. In the Zohar, Keneset Yisra'eim<br />
can refer to the earthly community but<br />
(often primarily) to Shekhinah, the divine<br />
also<br />
feminine counterpart of the people, the<br />
them. The lovers in the Song of Songs<br />
with<br />
pictured as the divine couple: Tif'eret and<br />
are<br />
Shekhinah.<br />
colored red and white As is Rosa<br />
3.<br />
versicolor (also known as Rosa mundi),<br />
gallica<br />
one of the oldest of the striped roses,<br />
flower s ar e cr imson splashed on a<br />
whose<br />
background. The striping varies and<br />
white<br />
flowers revert to the solid pink<br />
occasionally<br />
theirparent, Rosa gallica. The parent was<br />
of<br />
to Europe in the twelfth or thirteenth<br />
introduced<br />
century by Crusaders returning from<br />
Both parent and sport were famous<br />
Palestine.<br />
fortheiraromatic and medicinal qua-<br />
Elsewhere (2:20a±b) the Zohar alludes<br />
lities.<br />
the process of distilling oil from the pe-<br />
to<br />
of the flower to produce rose water, a<br />
tals<br />
remedy. During this process the<br />
popular<br />
changes from red to white.<br />
colorgradually<br />
thirteen petals...thirteen qualities of<br />
4.<br />
ZVS ZFHF \PEYF<br />
Sefer ha-Zohar<br />
Haqdamat<br />
to the zohar<br />
introduction<br />
Ḥizkiyah opened, ``Like a rose 1 among thorns, so is my beloved among the<br />
Rabbi<br />
(Song of Songs 2:2). Who is a rose? Assembly of Israel. 2 Forthere is a<br />
maidens<br />
1<br />
has thirteen petals, so Assembly of Israel has thirteen qualities of compassion<br />
Her on every side. 4 Similarly, from the moment B KFN O (Elohim),<br />
surrounding<br />
rose [ R[G F (Shoshanah) probably<br />
1.<br />
conpanÄera entre las duenÄas.<br />
ibn Akhnin, Peirush Shir ha-Shirim,<br />
Joseph<br />
(rose); Moses de Leo n, Sefer ha-<br />
63±65<br />
compassion . . .<br />
A rose blossom can have<br />
petals in its second tier. In rabbinic<br />
thirteen<br />
God's thirteen attributes of com-<br />
tradition,<br />
are derived from Exodus 34:6±7. See<br />
passion<br />
Rosh ha-Shanah 17b. According to Kab-<br />
BT<br />
balah, these qualities originate in Keter, the<br />
aspect of God most intimately connected<br />
[1:1a]
the zohar [1:1a]<br />
is mentioned, it generates thirteen words to surround Assembly of Israel<br />
God,<br />
protect Her; then it is mentioned again. 5<br />
Why again? To produce five<br />
and<br />
leaves surrounding the rose. 6 These five are called Salvation; 7 they are<br />
sturdy<br />
gates. 8<br />
Concerning this mystery it is written: I raise the cup of salvation<br />
five<br />
116:13). This is the cup of blessing, which should rest on five fingersÐ<br />
(Psalms<br />
no more 9 Ðlike the rose, sitting on five sturdy leaves, paradigm of five<br />
and<br />
on: lightÐcreated, concealed, contained in the covenant, 10<br />
seed into Her. This is the tree bearing fruit with its seed in it (Genesis<br />
emitting 11<br />
That seed endures in the actual sign of covenant. Just as the image of<br />
1:12).<br />
covenant is sown in forty-two couplings of that seed, so the engraved,<br />
the<br />
name 12 is sown in forty-two letters of the act of Creation.'' 13<br />
explicit<br />
sefirah, the realm of total compassion<br />
highest<br />
by judgment.<br />
untainted<br />
to Binah, the Divine Mother. Between<br />
here<br />
first and second occurrences in the open-<br />
its<br />
verses of Genesis there are thirteen<br />
ing<br />
which allude to the thirteen qualities<br />
words,<br />
compassion originating in Keter, emanating<br />
of<br />
from Binah and surrounding the rose of<br />
Shekhinah.<br />
five sturdy leaves . . . The leaves of<br />
6.<br />
plants grow in clusters of five, nine, or<br />
rose<br />
leaves. And between the second<br />
thirteen<br />
are five words, alluding to five divine<br />
Genesis<br />
leaves: the five sefirot emanating from<br />
and transmitting the flow to Shekhinah.<br />
Binah<br />
These sefirot are Ḥesed, Gevurah, Tif'eret<br />
Yesod), Netsaḥ, and Hod.<br />
(including<br />
Salvation The flow of emanation<br />
7.<br />
the rose of Shekhinah from the demonic<br />
saves<br />
thorns surrounding Her.<br />
five gates By which one enters the<br />
8.<br />
realm.<br />
divine<br />
cup of blessing...on five fingers . . .<br />
9.<br />
to the Talmud, the cup of wine<br />
According<br />
held in the right hand during the blessing<br />
is<br />
See BT Berakhot 51a: ``One takes<br />
afterfood.<br />
with both hands and places it on the right<br />
it<br />
Cf. Zohar 1:156a (ST ), 250a; 2:138b,<br />
hand.''<br />
lightÐcreated, concealed . . . See BT<br />
10.<br />
12a: ``Rabbi El'azarsaid, `With the<br />
Ḥagigah<br />
created by the blessed Holy One on the<br />
light<br />
day, one could gaze and see from one<br />
first<br />
of the universe to the other. When the<br />
end<br />
Holy One foresaw the corrupt deeds<br />
blessed<br />
the generation of the Flood and the generation<br />
of<br />
of the Dispersion [the generation of<br />
Towerof Babel], He immediately hid it<br />
the<br />
them, as is written: The light of the<br />
from<br />
is withheld (Job 38:15). Forwhom<br />
wicked<br />
He hide it? Forthe righteous in the time<br />
did<br />
come.''' to<br />
the Midrash links the hidden<br />
Elsewhere,<br />
with Psalms 97:11: Light is sown for the<br />
light<br />
See Tanḥuma, Shemini 9; Shemot<br />
righteous.<br />
35:1; Midrash Tehillim 27:1.<br />
Rabbah<br />
Ḥizkiyah now specifies where the<br />
Rabbi<br />
light was concealed: in the covenant,<br />
primordial<br />
which is a name forthe sefirah of<br />
divine phallus, site of the covenant<br />
YesodÐthe<br />
of circumcision. Yesod is also known as<br />
See Zohar 1:21a, 31b±32a, 45b;<br />
Righteous.<br />
148b±149a; 166b±167a, 230a.<br />
2:35a,<br />
tree bearing fruit... The tree symbolizes<br />
11.<br />
male divinity.<br />
fingers. This rose is the cup of blessing.<br />
the second B KFN O (Elohim) till the third, five words appear. From here<br />
``From<br />
entering the rose,<br />
B KFN O 5.<br />
(Elohim), God, is mentioned...<br />
2<br />
(Elohim), God, refers<br />
The divine name<br />
B<br />
KFN<br />
O<br />
B<br />
KFN<br />
O<br />
and third occurrences of<br />
(Elohim) in<br />
explicit name The Ineffable Name,<br />
12.<br />
See Devarim Rabbah 3:8; Midrash Te-<br />
YHVH.<br />
114:9; Zohar 2:48a.<br />
hillim<br />
forty-two couplings...forty-two let-<br />
13.<br />
ters of the act of Creation<br />
The forty-twolettername<br />
is mentioned in the name of<br />
143b, 157b.
Shim'on opened, ``The blossoms<br />
Rabbi<br />
have appeared on the earth, the<br />
of pruning has arrived; the voice<br />
time<br />
the turtledove is heard in our land (Song of Songs 2:12). The blossoms are the<br />
of<br />
of Creation, which appeared on the earth. When? On the third day, as is<br />
act<br />
The earth brought forth vegetation (Genesis 1:12). Then they appeared on<br />
written:<br />
of tyrants (Isaiah 25:5) took place. 14<br />
pruning 15<br />
deficiently.<br />
swarm [with a swarm of living creatures, and let birds fly above the earth,<br />
waters<br />
the expanse of the sky] (Genesis 1:20), generating offspring. Is heard is the<br />
across<br />
will do, and we will listen (Exodus 24:7). 16 In our land is the Sabbath day,<br />
We<br />
of the land of eternal life. 17<br />
paradigm<br />
though not recorded, in BT Qiddushin<br />
Rav,<br />
According to one later view, it consists<br />
71a.<br />
1:2).<br />
(Genesis<br />
Tosafot, Ḥagigah 11b, s.v. ein doreshin;<br />
See<br />
1:46c±d; Trachtenberg, Jewish Magic and<br />
KP<br />
94±95; cf. Maimonides, Guide of<br />
Superstition,<br />
Perplexed, 1:62. Cordovero (OY )describes<br />
the<br />
the name YHVH (``the engraved, explicit<br />
how<br />
can be permuted into a forty-twolettername;<br />
name'')<br />
cf. Zohar 2:260a. In Zohar 1:9a,<br />
staff is described as ``radiating the<br />
Moses'<br />
name in every direction with the<br />
engraved<br />
name in forty-two colors.'' Cf. Zohar<br />
explicit<br />
1:15b,30a;2:130b,and175b:``...theforty-two<br />
letters of the holy name, by which<br />
holy<br />
and earth were created.''<br />
heaven<br />
translated ``singing of'' in this verse,<br />
usually<br />
Rabbi Shim'on understands it as ``prun-<br />
but<br />
of,'' i.e., the pruning of the demonic<br />
ing<br />
the tyrants (KP; cf.Zohar 3:4b), or<br />
powers,<br />
pruning of humans by the demonic tyrants<br />
the<br />
(OY ).<br />
is written without vavs, the vowel<br />
(me'orot)<br />
(Such variant spelling is common in<br />
letters.<br />
Torah and affects neither pronunciation<br />
the<br />
plain meaning of the words.) This<br />
northe<br />
spelling implies that something<br />
deficient<br />
missing on the fourth day of Creation,<br />
was<br />
Proverbs 3:33; JT Ta'anit 4:4, 68b;<br />
See<br />
de-Rav Kahana 5:1; Soferim 17:4;<br />
Pesiqta<br />
and Minḥat Shai on Genesis 1:14;<br />
Rashi<br />
1:12a, 19b, 33b.<br />
Zohar<br />
We will do and we will listen Spoken<br />
16.<br />
by the people of Israel at Mount Sinai.<br />
these words, Israel demonstrated true<br />
With<br />
by committing themselves to fulfill and<br />
faith<br />
God's word even before hearing the<br />
enact<br />
See BT Shabbat 88a.<br />
details.<br />
Haqdamat Sefer ha-Zohar<br />
[1:1b]<br />
\ (Be-reshit), In the beginning.<br />
K[BZC<br />
the earth. The time of pruning has arrivedÐthe fourth day, on which the<br />
ZB \ (Me'orot), lights, spelled<br />
P<br />
The voice of the turtledove is the fifth day, as is written: Let the<br />
sixth day, as is written: Let us make a human being (Genesis 1:26), who was<br />
destined to declare acting before hearing, for here is written: [1b]<br />
F[TR<br />
Let us make, a human being, and there is written: R [T F (Na'aseh),<br />
(Na'aseh),<br />
3<br />
of the first forty-two letters of the Torah,<br />
\ (Be-reshit)<br />
P ZB \ (Me'orot), lights, spelled defi-<br />
15.<br />
In Genesis 1:14, the word P \ZB<br />
ciently<br />
from the C (bet) of<br />
C<br />
K[BZ<br />
through the C (bet) of<br />
C<br />
F<br />
G<br />
(bohu), void<br />
a lack representing the potential for evil or<br />
P ZB F (me'erah).<br />
``curse'':<br />
radiance of<br />
the wise who engraved the<br />
pruning of tyrants . . . H KP Z (Zemir) is<br />
14.<br />
paradigm of the land . . . According<br />
17.<br />
BT Berakhot 57b, the Sabbath is ``a reflec-<br />
to<br />
tion of the world to come.''
the zohar [1:1b]<br />
blossoms are the Patriarchs, who entered the divine mind before Creation<br />
``The 18 and entered the world that is coming, 19 where they were treasured away.<br />
there, they emerged secretly and were concealed within prophets of<br />
From 20 When Joseph was born, they were concealed within him. 21 When<br />
truth.<br />
entered the Holy Land, he planted them there. Then they appeared on<br />
Joseph<br />
were revealed there. When are they visible? When the rainbow is re-<br />
earth,<br />
in the world. 22 When the rainbow appears, they are revealed. Then, the<br />
vealed<br />
of pruning has arrived, time to excise the wicked from the world. Why are<br />
time<br />
spared? Because the blossoms have appeared on the earth. Had they not<br />
they<br />
they would not remain in the world, 23 norwould the world endure.<br />
appeared,<br />
sustains the world, enabling the Patriarchs to be revealed? The voice of<br />
Who<br />
engaging in Torah. 24 Forthe sake of those children, the world is saved.<br />
children<br />
Patriarchs, who entered . . . See Bereshit<br />
18.<br />
Rabbah 1:4: ``Six things preceded<br />
. . . The Patriarchs arose in thought<br />
Creation.<br />
were intended] to be created.'' In the<br />
[i.e.,<br />
the Patriarchs (Abraham, Isaac,<br />
Kabbalah,<br />
Jacob) represent the triad of sefirot:<br />
and<br />
Gevurah, and Tif'eret. Cf.Zohar 1:39b,<br />
Ḥesed,<br />
3:4b. 97a±b;<br />
world that is coming.'' This concept is<br />
``the<br />
understood as referring to the here-<br />
often<br />
and is usually translated as ``the world<br />
after<br />
come.'' From another point of view, how-<br />
to<br />
``the world that is coming'' already existsever,<br />
occupying anotherdimension. See Tan-<br />
Vayiqra 8: ``The wise call it ha-olam<br />
ḥuma,<br />
not because it does not exist now, but<br />
ha-ba<br />
today in this world it is still to come.''<br />
forus<br />
Maimonides, Mishneh Torah, Hilkhot Te-<br />
Cf.<br />
8:8; and Guttmann, Philosophies of<br />
shuvah<br />
37: ```The world to come' does not<br />
Judaism,<br />
`this world' in time, but exists from<br />
succeed<br />
as a reality outside and above time,<br />
eternity<br />
which the soul ascends.''<br />
to<br />
Kabbalah ``the world that is coming''<br />
In<br />
refers to Binah, the continuous source<br />
often<br />
emanation, who gives birth to the lower<br />
of<br />
SeeZohar 3:290b (IZ ): ``the world that<br />
sefirot.<br />
coming, constantly coming, neverceasing.''<br />
is<br />
Bahir 106 (160); Asherben David,<br />
Cf.<br />
Shelosh Esreh Middot, in Kabbalah 2<br />
Peirush<br />
293; Moses de Leo n, Sheqel ha-<br />
(1997):<br />
26 (30); idem, Sod Eser Sefirot, 375;<br />
Qodesh,<br />
1:83a, 92a.<br />
Zohar<br />
prophets of truth The sefirot of<br />
20.<br />
and Hod, the source of prophecy.<br />
Netsaḥ<br />
Joseph... Joseph symbolizes the se-<br />
21.<br />
of Yesod, the divine phallus, since he<br />
firah<br />
the test of sexual temptation in<br />
withstood<br />
(Genesis 39). The uppertriad of sefirot<br />
Egypt<br />
Gevurah, and Tif'eret) flow into him,<br />
(Ḥesed,<br />
when Yesod enters Shekhinah (``the Holy<br />
and<br />
``earth''), the sefirotic triad is planted<br />
Land,''<br />
and revealed. Though Joseph never<br />
there<br />
to the land of Israel, his bones<br />
returned<br />
See Joshua 24:32.<br />
did.<br />
When the rainbow is revealed . . .<br />
22.<br />
rainbow symbolizes both Yesod and Shekhinah,<br />
The<br />
in whose union Ḥesed, Gevurah, and<br />
are revealed in their respective colors:<br />
Tif'eret<br />
red, and green.<br />
white,<br />
they would not remain . . . The<br />
23.<br />
would not remain.<br />
wicked<br />
voice of children... See BT Shabbat<br />
24.<br />
119b: ``Resh Lakish said in the name of<br />
Yehudah the Prince, `The world endures<br />
Rabbi<br />
only for the sake of the breath of<br />
in the house of study.''' Cf. Zohar<br />
children<br />
3:17b.<br />
1:146b;<br />
Corresponding to them, We will make you wreaths of gold (Song of Songs 1:11).<br />
4<br />
the world that is coming T BPN K\BE<br />
19.<br />
(Alma de-atei), the Aramaic equivalent of the<br />
Hebrew F ONGT CF B (ha-olam ha-ba),<br />
rabbinic
are little children, youngsters, as is written: Make two cherubim of gold<br />
These<br />
25:18).'' 25<br />
(Exodus<br />
El'azaropened, ``Lift your eyes<br />
Rabbi<br />
high and see: Who created these?<br />
on<br />
40:26). Lift your eyes on high.<br />
(Isaiah<br />
which site? The site toward which all eyes gaze. Which is that? Opening of<br />
To<br />
eyes. 26 There you will discover that this concealed ancient one, susceptible<br />
the<br />
questioning, created these. Who is that? Who. 27<br />
The one called End of<br />
to<br />
above, 28 whose domain extends overeverything. Since it can be questioned,<br />
Heaven<br />
yet remains concealed and unrevealed, it is called Who. Beyond, there is<br />
Make two cherubim . . . In BT Sukkah<br />
25.<br />
5b, Rabbi Abbahu interprets the word<br />
a child.'' The plump childlike angels<br />
``like<br />
Christian art derive either from this tra-<br />
of<br />
or from the Greco-Roman Erotes,<br />
dition<br />
Here Rabbi Shim'on relates the<br />
``loves.''<br />
cherubim to the golden wreaths of<br />
golden<br />
Song of Songs, concluding that both<br />
the<br />
The phrase originates in Genesis<br />
einayim).<br />
where it means ``the entrance to Ei-<br />
38:14,<br />
a village where Tamar seduced her<br />
nayim,''<br />
Judah. The midrash on Gen-<br />
father-in-law,<br />
(Bereshit Rabbah 85:7) discovers a deepermeaningesis<br />
``Rabbi [Yehudah the Prince]<br />
`We have searched through the entire<br />
said,<br />
and have not found a place called Pe-<br />
Bible<br />
Einayim. WhatisPetaḥ Einayim? Thisindicatetaḥ<br />
that she [Tamar] gazed at the open-<br />
toward which all eyes gaze and said,<br />
ing<br />
it be the divine will that I not leave<br />
`May<br />
house empty.''' In the Zohar, this opening<br />
this<br />
is identified with Shekhinah, gateway to<br />
divine. See 3:71b±72a.<br />
the<br />
Who P K (Mi). Binah, the Divine<br />
27.<br />
is called Who. A spiritual seeker<br />
Mother,<br />
inquire about Her, but such questions<br />
may<br />
not yield ordinary answers. The identity<br />
do<br />
the divine is discovered only in a realm<br />
of<br />
words. The mystical name Who becomes<br />
beyond<br />
a focus of meditation, as question<br />
into quest. See Shim'on Lavi, KP,<br />
turns<br />
``Concerning everything that cannot<br />
1:91a:<br />
grasped, its question constitutes its<br />
be<br />
answer.''<br />
Zohar 1:29b±30a, 45b, 85b±86a, 237b;<br />
See<br />
138a, 139b, 226a, 231b.<br />
2:126b±127a,<br />
End of Heaven above See Deuteronomy<br />
28.<br />
4:32: For ask now of primal days,<br />
were before you: from the day that<br />
which<br />
created humankind on earth, and from<br />
God<br />
end of heaven to the other. InBTḤagigah<br />
one<br />
11b, this verse is interpreted as imposing<br />
limit on cosmological speculation: ``You<br />
a<br />
inquire concerning from one end of hea-<br />
may<br />
to the other, but you may not inquire<br />
ven<br />
what is above, what is below,<br />
concerning<br />
came before, what will come after.''<br />
what<br />
M Ḥagigah 2:1; Bereshit Rabbah 1:10.<br />
See<br />
restrictions on cosmological speculation<br />
These<br />
recall the Gnostic striving after ``the<br />
of who we were, what we have<br />
knowledge<br />
where we were, where we have<br />
become,<br />
thrown, where we hasten, from what<br />
been<br />
are redeemed, what birth is and what<br />
we<br />
(Clement of Alexandria, Excerpts<br />
rebirth''<br />
Theodotus 78:2). See Zohar 1:30a; Moses<br />
from<br />
LeoÂn, Sheqel ha-Qodesh, 31; idem, Sefer<br />
de<br />
20, 375; idem, Sod Eser Sefirot<br />
ha-Rimmon,<br />
Haqdamat Sefer ha-Zohar<br />
[1:1b]<br />
\ (Be-reshit), In the beginning.<br />
K[BZC<br />
no question. 29<br />
C (keruv), ``cherub,'' as M KCZ B<br />
GZM<br />
(ke-ravya),<br />
5<br />
images allude to children.<br />
(Petaḥ<br />
Opening of the eyes V I\ KRKT O<br />
26.<br />
371.<br />
Belimah,<br />
Beyond... The realms beyond Bi-<br />
29.<br />
namely, Ḥokhmah, Keter, and Ein Sof,<br />
nah,<br />
so unknowable that no question con-<br />
are<br />
cerning them can even be formulated.
the zohar [1:1b]<br />
Once a human being questions and searches, 31 contemplating and<br />
questioned.<br />
rung after rung to the very last rungÐonce one reaches there: What?<br />
knowing<br />
do you know? What have you contemplated? Forwhat have you<br />
What<br />
All is concealed, as before.<br />
searched?<br />
this mystery it is written: What can I take as a witness to you?<br />
``Concerning<br />
can I compare to you? (Lamentations 2:13). When the holy Temple was<br />
What<br />
a voice cried out: `What can I take as a witness to you? What can I<br />
destroyed,<br />
to you?' ItakeWhat as a witness to you. Every single day I have called<br />
compare<br />
against you, since days of old, as is written: I call heaven and earth to<br />
witnesses<br />
against you this day (Deuteronomy 30:19). 32<br />
I compare you to What,<br />
witness<br />
as is written: Is this the city that was called perfect crown of beauty, joy<br />
world,<br />
all the earth? (Lamentations 2:15). I called you Jerusalem built up, a city bound<br />
of<br />
(Psalms 122:3). Now, What can I liken to you, to console you? (Lamentations,<br />
together<br />
ibid., 13). 34 Just as you sit desolate, so it is above, as it were. Just as now,<br />
holy people do not enteryou in holy array, so I swearto you that I Myself<br />
the<br />
not enterabove until yourinhabitants enteryou below. 35<br />
This is your<br />
will<br />
your ruin is vast as the ocean (ibid.). 37 Yet if you say you cannot endure or<br />
here,<br />
healed, then Who will heal you (ibid.), really! That concealed, high rung in<br />
be<br />
(Mah), a name for She-<br />
last of the ten sefirot, daughterof<br />
khinah,<br />
See Zohar 2:127a. Binah and She-<br />
Binah.<br />
comprise the two ends of heaven,<br />
khinah<br />
and below Tif'eret, who is called<br />
above<br />
See Bahir 134 (194); and Azriel of<br />
expands.''<br />
Peirush ha-Aggadot, 39: ``Thought<br />
Gerona,<br />
(\ , mitpashshetet) and asce-<br />
expands<br />
to its source. When it reaches there, it is<br />
nds<br />
and can ascend no further.''<br />
stopped<br />
I call heaven and earth... Earth<br />
32.<br />
Shekhinah.<br />
symbolizes<br />
I compare you to What, precisely!<br />
33.<br />
resembles Shekhinah perfectly.<br />
Israel<br />
What can I liken . . . Again, Israel<br />
34.<br />
Shekhinah (What) are compared.<br />
and<br />
I Myself will not enter... The<br />
35.<br />
Holy One promises not to enter the<br />
blessed<br />
Jerusalem, Shekhinah, until the<br />
heavenly<br />
Jerusalem is restored. See Tanḥuma,<br />
earthly<br />
1: ``There is a Jerusalem above<br />
Pequdei<br />
with Jerusalem below. Out of His<br />
aligned<br />
forthe one below, He fashioned anotherabove....He<br />
love<br />
has sworn that His pre-<br />
will not enterthe heavenly Jerusalem<br />
sence<br />
the earthly Jerusalem is rebuilt.''<br />
until<br />
Revelation 21:2; Targum Yonatan,<br />
See<br />
122:3; BT Ta'anit 5a; Zohar 1:80b<br />
Psalms<br />
), 128b, 183b, 231a; 3:15b, 68b, 147b.<br />
(ST<br />
this rung Shekhinah.<br />
36.<br />
But now that you are here, your ruin<br />
37.<br />
vast . . . Now that Israel has fallen to the<br />
is<br />
state of exile, her ruin is vast as the<br />
low<br />
anothername forShekhinah, who<br />
ocean,<br />
end of heaven is called Who. There is another below, called What. 30<br />
``This<br />
distinguishes the two? The first, concealed oneÐcalled WhoÐcan be<br />
What<br />
precisely! 33<br />
I crowned you with holy crowns, gave you dominion over the<br />
6<br />
I compare this rung to you completely. 36<br />
But now that you are<br />
consolation:<br />
which all exists will heal you and raise you up.<br />
What P F<br />
30.<br />
Heaven.<br />
and searches G V[VP [ , Umphashpesh.<br />
31.<br />
reads here: G [V\P J , u-mitpashshet, ``and<br />
Cr<br />
P<br />
J[V\<br />
shares Israel's exile.
is End of Heaven above; What is End of Heaven below. Jacob inherited<br />
``Who<br />
running from end to end (Exodus 26:28), 38 from first end, Who, to last end,<br />
this,<br />
forhe stands in the middle. So, Who created these.''<br />
What,<br />
Shim'on said, ``El'azar, my son, cease your words, 39<br />
Rabbi<br />
mystery on high, unknown to any human, may be revealed.''<br />
concealed<br />
El'azarwas silent.<br />
Rabbi<br />
Shim'on wept and paused fora moment. Then he said, ``El'azar, what<br />
Rabbi<br />
these? 40<br />
If you answer, `Stars and constellations,' they are always visible<br />
is<br />
41 and were created by What, as is said: By the word of YHVH the heavens<br />
there<br />
made (Psalms 33:6). 42 As for things concealed, such would not be referred<br />
were<br />
as these, forthat word indicates something revealed. This mystery was only<br />
to<br />
one day when I was at the seashore. Elijah 43<br />
came and asked me,<br />
revealed<br />
do you know the meaning of Who created these?' I answered, `These are<br />
`Rabbi,<br />
heavens and theirarray, the work of the blessed Holy One. Human beings<br />
the<br />
contemplate them and bless Him, as is written: When I behold Your<br />
should<br />
the work of [2a] Your fingers, the moon and stars that You set in<br />
heavens,<br />
...YHVH our Lord, how majestic is Your name throughout the earth!<br />
place,<br />
8:4, 10).<br />
(Psalms<br />
running from end to end Adescription<br />
38.<br />
of the central wooden beam of the<br />
in the desert. The Zohar applies<br />
Tabernacle<br />
description to Tif'eret, the central sefirah,<br />
this<br />
by Jacob, who spans the sefirot<br />
symbolized<br />
Binah (Who) toShekhinah (What). See<br />
from<br />
The phrase could also be translated:<br />
millekha.<br />
``utteryourwords.'' See BT Ḥagigah<br />
forme yourverse''; cf. Zohar 1:238b.<br />
``Recite<br />
fits the context of ourpassage, but<br />
``Cease''<br />
ambiguity may be intentional, in which<br />
the<br />
a better rendering would be: ``Complete<br />
case<br />
words,'' or ``Cut your words.''<br />
your<br />
these In the verse from Isaiah 40:26:<br />
40.<br />
up your eyes and see: Who created these?<br />
Lift<br />
that the mystical meaning of Who has<br />
Now<br />
established, Rabbi Shim'on explores<br />
been<br />
meaning of these.<br />
the<br />
they are always visible there So why<br />
41.<br />
the verse say, Lift up your eyes and<br />
would<br />
implying that there is something new<br />
see,<br />
see? to<br />
By the word of YHVH ... The word<br />
42.<br />
YHVH symbolizes Shekhinah, who conveys<br />
of<br />
divine essence. Thus the heavens were<br />
the<br />
by Her(also known as What), not by<br />
made<br />
(Who).<br />
Binah<br />
Zohar 1:119b; 3:191a, 193b.<br />
See<br />
Elijah According to the Bible (2<br />
43.<br />
11:12), the prophet Elijah did not die<br />
Kings<br />
normal death but was carried off to heaven<br />
a<br />
in a chariot of fire. He became asso-<br />
with the Messianic age (Malachi<br />
ciated<br />
and in rabbinic tradition is de-<br />
3:23±24)<br />
as ``still existing'' (BT Bava Batra<br />
scribed<br />
and revealing divine secrets to right-<br />
121b)<br />
humans (BT Bava Metsi'a 59b).<br />
eous<br />
Kabbalah mystical experiences are<br />
In<br />
as revelations of Elijah. See Scholem,<br />
known<br />
On the Kabbalah, 19±21; Zohar 1:151a;<br />
231a; ZḤ 59d. In Zohar 3:241b Elijah<br />
3:221a,<br />
to Rabbi Shim'on for instruction!<br />
turns<br />
(ZḤ 63d, 70d, 73c [ShS]) Elijah<br />
Elsewhere<br />
him to reveal the secrets and<br />
encourages<br />
(62c), ``My words will be written<br />
says<br />
you.'' by<br />
Haqdamat Sefer ha-Zohar<br />
[1:2a]<br />
so that the<br />
7<br />
Zohar 1:148b (ST ).<br />
, Pesoq<br />
cease your words V YGS KNP L<br />
39.<br />
15a±b:<br />
V<br />
YGS<br />
KN<br />
YGSV<br />
L<br />
, pesoq li pesuqekha,
the zohar [1:2a]<br />
said to me, `Rabbi, the word was concealed with the blessed Holy<br />
``Elijah<br />
and revealed in the Academy on High. 44 Here it is:<br />
One<br />
Concealed of all Concealed 45 verged on being revealed, it produced at<br />
`When<br />
a single point, 46 which ascended to become thought. Within, it drew all<br />
first<br />
drawings, graved all engravings, 47 carving within the concealed holy lamp 48<br />
and hidden, called by no name but Who.<br />
deep<br />
to be revealed, to be named, it garbed itself in a splendid, radiant<br />
`Seeking<br />
the universe exists.'<br />
mystery,<br />
Elijah flew off; I did not see him. From him I discovered the word,<br />
``Then<br />
mysterious secret I have demonstrated.''<br />
whose<br />
El'azarand all the Companions came and bowed down in front of<br />
Rabbi<br />
Weeping, they said, ``If we have come into the world only to hear this, it<br />
him.<br />
enough.'' 55<br />
is<br />
Academy on High The Heavenly<br />
44.<br />
where souls of the righteous study<br />
Academy,<br />
with God.<br />
Torah<br />
Concealed of all Concealed Ein Sof or<br />
45.<br />
the most hidden recesses of divinity.<br />
Keter,<br />
single point The primordial point of<br />
46.<br />
(``Wisdom''), the first emanation.<br />
Ḥokhmah<br />
It drew all drawings... The sefirot<br />
47.<br />
prefigured within divine thought before<br />
were<br />
emerged in the process of emanation.<br />
they<br />
concealed holy lamp Ḥokhmah.<br />
48.<br />
graving of one hidden design . . .<br />
49.<br />
the origin of the structure of the seven<br />
Binah,<br />
lower sefirot.<br />
the seven lower sefirot, which are<br />
emanated<br />
hidden than Binah and therefore referred<br />
less<br />
Who), and worshiped these alone.<br />
[Mi],<br />
constantly polysemous The name<br />
54.<br />
refers not only to Binah, but also to<br />
Elohim<br />
and Shekhinah, as well as to angels<br />
Gevurah<br />
human judges. See Moses de Leo n, Sefer<br />
and<br />
42±43.<br />
ha-Mishqal,<br />
``If we have come...'' Similarexclamations<br />
55.<br />
appearin rabbinic literature and<br />
in the Zohar. SeePesiqta de-Rav Kahana<br />
often<br />
1:3; Shir ha-Shirim Rabbah on 3:11;<br />
Rabbah on 6:2; Qohelet Zuta 5:17;<br />
Qohelet<br />
Berakhot 16a, 24b; Shabbat 41a; Zohar<br />
BT<br />
164b, 240a; 2:99a, 121b, 122a, 193b;<br />
1:148b,<br />
KP 1:20d.<br />
3:26a;<br />
a<br />
graving of one hidden design, holy of holies, a deep structure emerging from<br />
called P K (Mi), Who, origin of structure. 49 Existent and non-existent,<br />
thought,<br />
and created B N F (elleh), these. 50 B N F (Elleh) attainedthename:these<br />
garment<br />
letters joined with those, culminating in the name<br />
KFN O (Elohim). 51 Until it<br />
B<br />
B N F (elleh), it did not attain the name B KFN O (Elohim). 52 Based on this<br />
created<br />
those who sinned with the Golden Calf said `` B N F (Elleh), These, are<br />
mystery,<br />
gods, O Israel!'' (Exodus 32:8). 53 Just as P K (mi) is combined with B FN<br />
your<br />
so the name B KFN O (Elohim) is constantly polysemous. 54 Through this<br />
(elleh),<br />
8<br />
52. Until it created . . . Binah was not<br />
B KFN O (Elohim) until She emanated<br />
called<br />
the seven lower sefirot.<br />
`` B N F 53.<br />
(Elleh), These are your gods . . .''<br />
Theirsin was that they separated the lower,<br />
concrete sefirot ( B N F [elleh], these)<br />
more<br />
their mysterious source, Binah ( P K<br />
from<br />
created B N F (elleh), these . . . Binah<br />
50.<br />
to as these.<br />
(Elohim)<br />
these letters joined . . . B KFN O<br />
51.<br />
The letters<br />
B<br />
N<br />
F<br />
(elleh) (these) joined with the<br />
letters<br />
P<br />
K<br />
(mi) (who) to for m the divine<br />
name<br />
B<br />
KFN<br />
O<br />
(Elohim). See Zohar 2:105a.
(Mah), What, 56<br />
name throughout the earth! Your splendor is celebrated above heaven. (Psalms<br />
Your<br />
1). Above heaven, 57 to attain the name. Forit created a light forits light, one<br />
8:4,<br />
and Motherlends DaughterHergarments, though not adorning Her<br />
below<br />
Heradornments. 59<br />
When does She adorn Her fittingly? When all males<br />
with<br />
before Her, as is written: [All your males shall appear] before the<br />
appear<br />
YHVH (Exodus 23:17). 60<br />
This one is called Sover eign, as is said:<br />
Sovereign,<br />
Behold, the ark of the covenant, Sovereign of all the earth (Joshua 3:11). 61<br />
letter F (he) departsandK (yod) enters, and She adorns Herself in masculine<br />
the<br />
in the presence of every male in Israel. 62<br />
Otherletters Israel draws<br />
clothing<br />
I mentioned them, in my yearning I poured out my tears, drawing forth<br />
mouth<br />
letters. Then I conduct them from above to the house of Elohim, to be<br />
these<br />
Above heaven . . . Heaven refers to<br />
57.<br />
above which lies Binah.<br />
Tif'eret,<br />
light forits light,'' Binah attained the<br />
``a<br />
Elohim.<br />
name<br />
not emerge until Binah emanates the<br />
does<br />
lower sefirot. Only then can Binah, the<br />
seven<br />
Mother, lend Her garments, the lower<br />
Divine<br />
sefirot, to Herdaughter, Shekhinah.<br />
All your males . . . All Israelite males<br />
60.<br />
commanded to appear in God's Temple<br />
are<br />
Jerusalem three times a year on the pilgrimage<br />
in<br />
festivals: Pesaḥ (``Passover''), Sha-<br />
(Festival of ``Weeks''), and Sukkot (Festivavu'ot<br />
of ``Booths''). Here the command<br />
that the masculine powerof the sefirot<br />
implies<br />
must be drawn down to Shekhinah, the<br />
Through the ritual of pilgrimage,<br />
Sovereign.<br />
is adorned.<br />
Shekhinah<br />
Behold, the ark... Shekhinah is the<br />
61.<br />
housing the sefirah of Yesod, the covenant.<br />
ark<br />
Zohar 1:33b, 59b, 228b; Moses de LeoÂn,<br />
See<br />
ha-Qodesh, 75 (95).<br />
Sheqel<br />
letter F (he)... The letter F (he)<br />
62.<br />
the feminine; the letter K (yod), the<br />
signifies<br />
continues: and pour out my soul: how I<br />
verse<br />
with the crowd, conducting them to the<br />
walked<br />
of Elohim with joyous shouts of praise,<br />
house<br />
festive throng. With the arrival of these<br />
the<br />
the verse describes both the earthly<br />
Here<br />
to the Temple and the divine<br />
pilgrimage<br />
of emanation to Shekhinah. The<br />
procession<br />
meanings are linked since the human<br />
two<br />
below stimulates the sefirot above.<br />
ritual<br />
to be Elohim, like Him So Shekhinah<br />
64.<br />
be Elohim, like Binah. On the masculine<br />
will<br />
of Binah, see Zohar 1:5b, 17b, 96a;<br />
nature<br />
Haqdamat Sefer ha-Zohar<br />
[1:2a]<br />
Rabbi Shim'on said, ``So the heavens and their array were created by<br />
F<br />
P<br />
as is written: When I behold Your heavens, the work of Your<br />
the moon and stars that You set in place, . . . P F (mah), how, majestic is<br />
fingers,<br />
in the other, and it attained a high name. So, In the beginning B OKFN<br />
enclothed<br />
created (Genesis 1:1), B KFN O (Elohim) above. 58 For P F (Mah) wasnotso,<br />
(Elohim)<br />
not composed until these lettersÐ B N F (elleh)Ðare drawn from above to<br />
is<br />
Then<br />
9<br />
above to this site: B N F (Elleh), These, I remember (Psalms 42:5). 63 `With my<br />
from<br />
Elohim, like Him.' 64 With what? With joyous shouts of praise, the festive throng.''<br />
P F (Mah), What Shekhinah.<br />
56.<br />
In the beginning B KFN O<br />
58.<br />
(Elohim)<br />
created . . .<br />
By emanating the lower sefirot,<br />
When the masculine powers of<br />
masculine.<br />
sefirot reach Shekhinah, She is transfor-<br />
the<br />
from feminine to masculine, from P F<br />
med<br />
to P K (Mi). Then She rules the world.<br />
(Mah)<br />
P F (Mah) was not so . . . Shekhinah<br />
59.<br />
B N 63.<br />
F (Elleh), These I remember The<br />
letters, Shekhinah also attains the name of<br />
O (Elohim): P K (mi) plus B N F (elleh).<br />
KFNB<br />
2:127b; ZḤ 72b (ShS).
the zohar [1:2a]<br />
I said, the meaning I aroused. `Silence, two': by holding my silence, two<br />
what<br />
were created, erected as one.''<br />
worlds<br />
Shim'on said, ``From here on, the completion of the verse, as is<br />
Rabbi<br />
The one who brings forth their array by number (Isaiah 40:26). 67 These<br />
written:<br />
two rungs, each of which should be inscribed. One is What; the other,<br />
are<br />
This is above, that is below. The one above is inscribed by the words:<br />
Who.<br />
one who brings forth their array by number, the one who is known, beyond<br />
The 68 Similarly, `The one who brings forth bread from the earth,' 69 the<br />
compare.<br />
who is known, the lowerrung, 70 and all is one. By number: 600,000,<br />
one<br />
together, generating forces according to their kind, beyond number. 71<br />
standing<br />
calls them each by name, both the 600,000 and theirforces. What does this<br />
And<br />
by name? If you say they were called individually by nameÐnot so, for<br />
mean:<br />
OKFN<br />
then by the powerof this name, it yielded them perfectly. This is the<br />
(Elohim),<br />
of calls them each by name: by its very name, it called forth each and<br />
meaning<br />
kind to exist perfectly. Similarly, See, I have called by name Bezalel<br />
every<br />
(Exodus 31:2): 72<br />
temple above . . . below The temple<br />
65.<br />
is Binah; the one below, Shekhinah.<br />
above<br />
BT Sanhedrin 99b: ``Rav said, `[Whoeverengages<br />
See<br />
in Torah forits own sake,] it<br />
as if he built the heavenly and earthly<br />
is<br />
palaces.'''<br />
the heavenly and earthly temples, see<br />
On<br />
Shirata 10; JT Berakhot 4:5, 8c;<br />
Mekhilta,<br />
Vayaqhel 7; Pequdei 1±3; Shemot<br />
Tanḥuma,<br />
33:4; Midrash Tehillim 30:1.<br />
Rabbah<br />
El'azar's silence stimulated his<br />
Rabbi<br />
Rabbi Shim'on, to reveal mysteries<br />
father,<br />
two realms.<br />
of<br />
a word is worth . . . A proverb cited<br />
66.<br />
Rav Dimi in BT Megillah 18a.<br />
by<br />
completion of the verse... The<br />
67.<br />
that Rabbi Shim'on and his son have<br />
verse<br />
expounding continues: Who brings<br />
been<br />
their array by number and calls them<br />
forth<br />
by name: because of His great might<br />
each<br />
the one who is known, beyond<br />
68.<br />
Binah. Rabbi Shim'on interprets<br />
compare<br />
opening letter F (he) of F KXGP B (ha-<br />
the<br />
who brings forth, as a definite article<br />
motsi),<br />
one who'') rather than simply a rela-<br />
(``the<br />
pronoun (``who'').<br />
tive<br />
`The one who brings forth bread . . .'<br />
69.<br />
traditional blessing over bread, derived<br />
The<br />
Psalms 104:14. Again, the F (he) is<br />
from<br />
as a definite article.<br />
interpreted<br />
the one who is known, the lower<br />
70.<br />
Binah, shares Her name (Elohim), and is<br />
on<br />
known as Earth.<br />
also<br />
600,000 . . . beyond number The<br />
71.<br />
the six sefirot between<br />
numberrepresents<br />
and Shekhinah, which generate innumerable<br />
Binah<br />
offspring. See Zohar 1:21b±22a.<br />
El'azarsaid, ``My silence assembled a temple above, a temple below. 65<br />
Rabbi<br />
`a word is worth one coin; silence, two.' 66 `A word is worth one coin':<br />
Indeed,<br />
then the verse should read each by its name. Rather,aslongasthisrunghad<br />
10<br />
ascended and was still called P K<br />
not<br />
(Mi), Who, it did not give birth nor bring<br />
forth what was hidden, each according to its kind, though all of them were<br />
within. Once it created B N F (elleh), these, andattaineditsname, B<br />
hidden<br />
`I mentioned My name so that Bezalel would attain perfect<br />
rung, and all is one<br />
Shekhinah is modeled<br />
See, I have called by name Bezalel<br />
72.<br />
to the chief artisan of the Taber-<br />
Referring<br />
nacle in the Sinai Desert.<br />
and vast power, not one is missing.
His great might (Isaiah 40:26). 73<br />
existence.'<br />
all desires ascend, ascending there [2b] secretly. 74<br />
which<br />
mystery of the upper world, 75<br />
Not one is missingÐnot one of those 600,000 generated by the power of<br />
said.<br />
name. Because not one is missing, wheneverany of the Children of Israel<br />
the<br />
as punishment fortheirsins, the people were counted, and not even one<br />
died<br />
the 600,000 was lacking, 76 so that everything accorded with the paradigm:<br />
of<br />
Hamnuna Sava said, ``We find<br />
Rav<br />
letters backward: 77<br />
C (Bet) first,<br />
the<br />
reason is: When the blessed Holy One wished to fashion the world, all<br />
``The<br />
letters were hidden away. 78<br />
Fortwo thousand years before creating the<br />
the<br />
79 the blessed Holy One contemplated them and played with them. As He<br />
world,<br />
on creating the world, all the letters presented themselves before Him,<br />
verged<br />
from last to first. 80<br />
His great might This is the continuation<br />
73.<br />
of the verse from Isaiah: Because of<br />
great might and vast power, not one is<br />
His<br />
cited above, note 67.<br />
missing.;<br />
First of rungs . . . Either Keter, also<br />
74.<br />
as Ratson (``Will, Desire''), or Ḥokh-<br />
known<br />
the first sefirah that can be identified.<br />
mah,<br />
Zohar 2:231b.<br />
See<br />
the upper world Binah.<br />
75.<br />
Children of Israel...600,000...<br />
76.<br />
total numberof male Israelites above<br />
The<br />
age of twenty who left Egypt was ap-<br />
the<br />
600,000. See Exodus 12:37;<br />
proximately<br />
11:21. The precise total of the first<br />
Numbers<br />
taken in the Sinai Desert was 603,550<br />
census<br />
38:26; Numbers 1:46; cf. Numbers<br />
(Exodus<br />
Leqaḥ Tov, Numbers 1:46). The<br />
26:51;<br />
Israelites parallel the 600,000 di-<br />
600,000<br />
forces. vine<br />
Mekhilta, Baḥodesh 3: ``If even one of<br />
See<br />
had been missing [at Mount Sinai],<br />
them<br />
would not have been worthy of receiv-<br />
they<br />
[the Torah].'' Cf. Mekhilta de-Rasbhi, on<br />
ing<br />
19:11; Devarim Rabbah 7:8.<br />
Exodus<br />
We find the letters backward . . .<br />
77.<br />
first two words of the Torah begin with<br />
The<br />
second letterof the alphabet, C (bet); the<br />
the<br />
two words of the Torah begin with the<br />
next<br />
letter, B (alef).<br />
first<br />
hidden away Before Creation, the<br />
78.<br />
were concealed within the divine<br />
letters<br />
and arranged in reverse order.<br />
mind<br />
For two thousand years... See<br />
79.<br />
Rabbah 8:2: ``Rabbi Shim'on son<br />
Bereshit<br />
Lakish said, `The Torah preceded the<br />
of<br />
of the world by two thousand<br />
creation<br />
years.'''<br />
all the letters presented themselves<br />
80.<br />
Beita de-Rabbi Aqiva, Version 2 (Battei<br />
Alfa<br />
2:396±404); Midrash Aseret ha-<br />
Midrashot,<br />
(Beit ha-Midrash, 1:62±63); Midrash<br />
Dibberot<br />
ha-Shirim (ed. L. Greenhut) 5:11; Zohar<br />
Shir<br />
ZḤ 88c±d (MhN, Rut); TZ, Haqdamah,<br />
1:205b;<br />
16a. The Zohar draws primarily on<br />
Haqdamat Sefer ha-Zohar<br />
[1:2b]<br />
What is this? First of rungs, to<br />
And vast powerÐ<br />
which attained the name Elohim, as we have<br />
just as not one is missing above, so not one is missing below.''<br />
\ (Be-reshit), In the beginning.<br />
K[BZC<br />
by C (bet): C K[BZ \ (Be-<br />
followed<br />
In the beginning, followed by C Z B (bara), created. ThenB (alef) first,<br />
reshit),<br />
by B (alef): B KFN O (Elohim), followed by B \ (et).<br />
followed<br />
11<br />
before Him . . .<br />
A similarstory appears in<br />
Beita de-Rabbi Aqiva. See Michal Oron,<br />
Alfa<br />
Meḥqerei Yerushalayim be-Maḥashevet Yis-<br />
in<br />
ra'el 3 (1984): 97±109.
the zohar [1:2b]<br />
81<br />
Ðand You are called Truth. 82 It is fitting forthe King of Truth to begin<br />
truth<br />
a letterof truth and to create the world by me.'<br />
with<br />
blessed Holy One replied, `You are seemly and worthy, but not deserving<br />
``The<br />
to initiate Creation, since you are destined to be marked on the foreheads<br />
do not deserve to serve as the instrument of Creation.' She immediately<br />
you<br />
departed.<br />
it is fitting to create the world by a holy name.'<br />
and<br />
replied, `You are seemly, you are good, and you are true, but since<br />
``He<br />
to tell a lie will first lay a foundation of truth and then construct the<br />
wants 86 For [ (shin) is a letter of truth, a true letter of the Patriarchs, who were<br />
lie.<br />
united in it; 87<br />
which is \ (tav).<br />
letterof<br />
You are called Truth See Jeremiah<br />
82.<br />
and groan over all the abominations<br />
moan<br />
committed in it.'' See Greenberg, Eze-<br />
being<br />
177. In the old Hebrew script, the \<br />
kiel,<br />
was shaped like an X, the simplest<br />
(tav)<br />
Its purpose in Ezekiel was to distinguish<br />
mark.<br />
the righteous from the rest of the<br />
but according to Rabbi Aḥa<br />
population,<br />
of Rabbi Ḥanina (BT Shabbat 55a), even<br />
son<br />
marked were killed, since their silence<br />
those<br />
the face of the wicked implicated them.<br />
in<br />
104a; Judah ben Barzillai, Peirush<br />
Shabbat<br />
Yetsirah, 146.<br />
Sefer<br />
whoever wants to tell a lie . . . See<br />
86.<br />
on Numbers 13:27, who paraphrases<br />
Rashi<br />
Sotah 35a; Zohar 2:215b, 264a; 3:161a.<br />
BT<br />
[ (shin) is a letter of truth . . . The<br />
87.<br />
prongs of the [ (shin) stand forthe<br />
three<br />
Patriarchs: Abraham, Isaac, and Jacob,<br />
three<br />
symbolize the triad of sefirot: Ḥesed,<br />
who<br />
and Tif'eret. SeeZohar 1:25b (TZ );<br />
Gevurah,<br />
2:204a.<br />
appear on the evil side Perhaps<br />
88.<br />
``The letter \ (tav) entered first of all. She said, `Master of the worlds, may it<br />
You to create the world by me, for I complete Your seal: B P \ (emet),<br />
please<br />
of the faithful who fulfilled the Torah from B (alef) to\ (tav), and by your<br />
they will die. 83 Furthermore you are the seal of P G \ (mavet), death. 84 So<br />
mark<br />
``The letter [ (shin) came before Him. She said, `Master of the worlds, may it<br />
You to create the world by me, for by me You are named [ E K (Shaddai),<br />
please<br />
letters of deceit take you as their accomplice, I do not wish to create the world<br />
12<br />
by you. Fora lie cannot exist unless<br />
" Z (qof-resh) take you.' 85 So whoever<br />
Y<br />
" Z (qof-resh) are letters that appear on the evil side. 88 In order<br />
Y<br />
survive, they entangle the letter [ (shin), forming Y [ Z (qesher), conspiracy.<br />
to<br />
Seeing this, she left His presence.<br />
seal of P G \ (mavet), ``death'' The<br />
84.<br />
Your seal: B P \ (emet), ``truth'' Ac-<br />
81.<br />
cording to Rabbi Ḥanina (BT Shabbat 55a),<br />
word<br />
G \ (mavet) ends with the letter<br />
P<br />
seal is B P \ (emet), ``truth,'' the final<br />
God's<br />
\ (tav).<br />
letters of deceit . . . Y " Z<br />
85.<br />
(qof-resh)...<br />
word [ Y Z (sheqer), ``lie,'' begins with [<br />
The<br />
K GF F (YHVH) is the God of truth.<br />
10:10:<br />
andcontinues: Y Z (qof, resh). See BT<br />
(shin)<br />
83. destined to be marked . . . See Eze-<br />
9:3±4: He [ K GF F (YHVH)] called to the<br />
kiel<br />
man dressed in linen with the scribe's kit at<br />
waist, and K GF F (YHVH) said to him, ``Pass<br />
his<br />
through the city, through Jerusalem, and put a<br />
[ \ G (tav)] on the foreheads of those who<br />
mark<br />
they stand for Y VKN F<br />
because<br />
(qelippah),<br />
Z<br />
(ra), ``evil.'' See Zohar 2:180b;<br />
T<br />
``husk,'' and<br />
ZḤ 8c (SO).
so revealedÐso as not to provide the world a pretext.' How<br />
hiddenÐnot<br />
She is R (nun). K (Yod) from the name of the holy covenant comes and<br />
so?<br />
on her, is united with her. 89 This is the mystery: When the blessed Holy<br />
rides<br />
created Adam, He created him with two faces. 90<br />
So the K (yod) faces<br />
One<br />
like this: . 91 They were not turned face-to-face, like this: . 92 It<br />
backward,<br />
upward like this: . It looked downward like this: . 93 The blessed<br />
looked<br />
One said to her, `Turn back, for I intend to split you and transfigure<br />
Holy<br />
face-to-face, but you will arise elsewhere.' 94<br />
She left His presence and<br />
you<br />
She is R (nun)... The letter X (tsadi)<br />
89.<br />
of a R (nun) andaK (yod). See Bahir<br />
consists<br />
(61); Sefer ha-Temunah, 2, 21a. The R<br />
42<br />
symbolizes Shekhinah, the feminine<br />
(nun)<br />
the divine phallus, who is called<br />
Yesod,<br />
The mark of the covenant of<br />
``covenant.''<br />
is pictured as the smallest of<br />
circumcision<br />
Hebrew letters. In Tanḥuma, Tsav 14,<br />
the<br />
Zohar 1:13a, 56a, 95a±b; 2:36a, 216b;<br />
See<br />
(IR), 215b, 220a, 256a (RM ); Wolfson,<br />
3:142a<br />
Bereshit Rabbah 8:1: ``Rabbi Yirmeyah<br />
See<br />
of El'azarsaid, `When the blessed Holy<br />
son<br />
created Adam, He created him androgynous,<br />
One<br />
as is said: Male and female He cre-<br />
them (Genesis 1:27).' Rabbi Shemu'el<br />
ated<br />
of Naḥamani said, `When the blessed<br />
son<br />
One created Adam, He created him<br />
Holy<br />
two faces. Then He sawed him and<br />
with<br />
him two backs, one on this side and<br />
gave<br />
on that.'''<br />
one<br />
BT Berakhot 61a; Eruvin 18a; Plato,<br />
See<br />
189d±191d; Zohar 1:13b, 47a; 2:55a;<br />
Symposium<br />
44b; Matt, Zohar, 217.<br />
3:5a,<br />
K (yod) faces backward . . . This<br />
91.<br />
the Sephardic practice of writing<br />
reflects<br />
X (tsadi). See Scholem; Friedman,<br />
the<br />
ha-Tsaddiq, 41±55; Meshi-Zahav,<br />
Tsidqat<br />
Sifrei Setam, intro, 36; 8, 149±52,<br />
Qovets<br />
Havlin, in Alei Sefer 12 (1986): 13±<br />
239±40;<br />
Ta-Shma, Ha-Nigleh she-ba-Nistar, 65,<br />
19;<br />
nn. 163±66.<br />
139,<br />
not turned face-to-face . . . Initially<br />
92.<br />
union between the masculine and feminine<br />
the<br />
aspects of God was back-to-back and<br />
incomplete. See Zohar 2:176b (SdTs);<br />
thus<br />
(IZ ); BT Bava Batra 99a. This in-<br />
3:292b<br />
union is symbolized by the configuratiocomplete<br />
of the X (tsadi). The X (tsadi) must<br />
hidden so that this secret will not<br />
remain<br />
widely known and ``provide the<br />
become<br />
a pretext'' to impugn the divine<br />
world<br />
union.<br />
It looked upward...downward...<br />
93.<br />
to face its partner. See Tishby, Wis-<br />
Trying<br />
of the Zohar, 2:564.<br />
dom<br />
you will arise elsewhere The K<br />
94.<br />
andtheR (nun) will face one another<br />
(yod)<br />
here but in another letter: J (tet).<br />
not<br />
Haqdamat Sefer ha-Zohar<br />
[1:2b]<br />
``The letter X (tsadi) entered. She said to Him, `Master of the world, may it<br />
You to create the world by me, for X KYKE O (tsaddiqim), the righteous, are<br />
please<br />
by me, and You, who are called X KE Y (Tsaddiq), Righteous, are signified<br />
sealed<br />
me, as is written: For K GF F (YHVH) is X KE Y (tsaddiq)Ðloving righteousness<br />
by<br />
(Psalms 11:7). It is fitting to create the world by me!'<br />
replied, `X (Tsadi), you are X KE Y (tsaddiq), but you should remain<br />
``He<br />
departed.<br />
13<br />
R CY F [neqevah]). The K (yod) symbolizes<br />
(<br />
Shemini 8, this mark is identified with the K<br />
ofthedivinename [ E K (Shaddai). A<br />
(yod)<br />
German Hasidic tradition identifies the<br />
with the yod of K GF F (YHVH).<br />
mark<br />
JQR 78 (1987): 77±112; idem, Circle in the<br />
in<br />
29±48. Liebes (Studies, 154±58) sug-<br />
Square,<br />
gests that the X (tsadi) alludes to Jesus.<br />
two faces E G KVGXZV Q<br />
90.<br />
(Du partsufin).<br />
See KP.
the zohar [1:3a]<br />
deliverance. It is fitting to create the world by me!'<br />
(pedut),<br />
replied, `You are seemly, but you signify hidden transgression, like a<br />
``He<br />
striking, then tucking its head into its body: 95 so one who sins bows his<br />
serpent<br />
stretching out his hands.'<br />
head,<br />
humility,' the blessed Holy One replied, `I will not create the<br />
(anavah),<br />
by you.' She left His presence.<br />
world<br />
supports all who fall (Psalms 145:14).'<br />
YHVH<br />
replied, `So you are needed where you are; do not move! If you leave,<br />
``He<br />
would happen to the fallen, who depend on you?' She immediately left<br />
what<br />
presence.<br />
His<br />
comely (Psalms 33:1).'<br />
(na'vah),<br />
replied, `R (Nun), return to your place, for because of you S (samekh)<br />
``He<br />
returned to her place. 96<br />
presence.<br />
His<br />
letter P (mem) entered. She said to him, `Master of the world, may it<br />
``The<br />
King.'<br />
replied, `Certainly so, but I will not create the world by you, since<br />
``He<br />
world needs a king. Return to your place, you along with N (lamed) and<br />
the<br />
(khaf), 97 forthe world should not be without a king.'<br />
L<br />
hidden transgression . . . The form<br />
95.<br />
the letter V (pe) resembles someone<br />
of<br />
to hide his head. See Zohar 3:119b.<br />
trying<br />
because of you . . . R (Nun) standsfor<br />
96.<br />
precede the letter P (mem) in the<br />
which<br />
alphabet.<br />
but now the regular M (kaf)<br />
eliminated,<br />
God.<br />
approaches<br />
``The letter V (pe) entered. She said to Him, `Master of the worlds, may it<br />
You to create the world by me, for I signify V RYZG B (purqena), the<br />
please<br />
redemption, that You will someday bring to the world, also called<br />
\GEV<br />
T (ayin) standsfor T G Q (avon), iniquity. Although she said, `I imply<br />
``Similarly<br />
F GRT<br />
``The letter S (samekh) entered. She said to Him, `Master of [3a] the worlds,<br />
it please You to create the world by me, for by me S MKP B (semikha),<br />
may<br />
support, exists for those who fall, as is written:<br />
LPG GFK F (Somekh YHVH),<br />
S<br />
14<br />
``The letter R (nun) entered. She said to Him, `Master of the world, may it<br />
You to create the world by me, for by me You are called R ZG B (Nora),<br />
please<br />
Awesome, in praises (Exodus 15:11). By me, the praise of the righteous is called<br />
F GBR<br />
Depend on her.' She returned immediately, leaving<br />
You to create the world by me, for by me You are called P N L (Melekh),<br />
please<br />
that moment the letter M (kaf) descended from His throne of glory. 98<br />
``At<br />
she said to Him, `Master of the world, may it please You to create<br />
Trembling,<br />
world by me, for I am Your M GC E (Kavod), ``Glory.'''<br />
the<br />
98. letter M (kaf) descended . . . The<br />
L (khaf) in the word P N L (melekh) was<br />
final<br />
KNVGR<br />
O<br />
(nofelim), the ``fallen.''<br />
97. N (lamed) and L (khaf) The other<br />
letters in the word P N L (melekh), ``king,''<br />
two
M (kaf) descended from the throne of glory, 200,000 worlds<br />
``When<br />
the throne trembled, and all the worlds verged on collapse. The<br />
trembled,<br />
FKN<br />
destructionÐa decree of destruction (Isaiah 10:23). Return to your<br />
(kelayah),<br />
and stay there.' She thereupon left His presence and returned to<br />
throne<br />
herplace.<br />
letter K (yod) entered. She said to Him, `Master of the world, may it<br />
``The<br />
You to create the world by me, for I am the beginning of the holy<br />
please<br />
99 It is fitting for You to create the world by me!'<br />
Name.<br />
replied, `It is enough for you to be engraved in Me, inscribed in<br />
``He<br />
I desire you entirely. Ascend! You should not be uprooted from My<br />
Me.<br />
name.'<br />
You to create the world by me, for by me You are called J CG [KG Z (tov ve-<br />
please<br />
good and upright (Psalms 25:8).'<br />
yashar),<br />
replied, `I will not create the world by you, for your goodness is<br />
``He<br />
concealed and hidden within you, 100<br />
that You have hidden away for those in awe of You (Psalms 31:20).<br />
goodness<br />
it is hidden within you, it plays no part in this world that I am about<br />
Since<br />
to create, but rather in the world to come. 101<br />
BJ<br />
sin.' 103 So these two letters are not inscribed in the holy tribes. 104 She<br />
(ḥet),<br />
left His presence.<br />
immediately<br />
letter H (zayin) entered. She said to Him, `Master of the world, may it<br />
``The<br />
beginning . . . The first letter of K FGF<br />
99.<br />
(YHVH).<br />
hidden within you The point at<br />
100.<br />
upperright of the J (tet) is turned<br />
the<br />
See Zohar 1:30b.<br />
inward.<br />
rather in the world to come See BT<br />
101.<br />
12a (cited above, note 10); Bereshit<br />
Ḥagigah<br />
3:6; 41:3; Shemot Rabbah 35:1; Tan-<br />
Rabbah<br />
Shemini 9; Bahir 97±98 (147); Zohar<br />
ḥuma,<br />
45b±46a, 47a; 2:127a, 148b±149a,<br />
1:31b±32a,<br />
facing you is I (ḥet) The letter<br />
102.<br />
J (tet) in the alphabet.<br />
preceding<br />
B (alef). See Zohar 1:204a.<br />
quiescent<br />
these letters are not inscribed . . .<br />
104.<br />
letters I (ḥet) and J (tet) do not<br />
The<br />
in the names of the twelve tribes,<br />
appear<br />
were engraved on the jewels of the<br />
which<br />
worn by the high priest. See BT<br />
breastplate<br />
73b; JT Yoma 7:7, 44c; Zohar 2:152a,<br />
Yoma<br />
3:188b.<br />
230a;<br />
Haqdamat Sefer ha-Zohar<br />
[1:3a]<br />
blessed Holy One said to her, `M, M (Kaf, kaf), what are you doing here? I will<br />
not create the world by you. Return to your place, for you imply<br />
M<br />
``The letter J (tet) entered. She said to Him, `Master of the world, may it<br />
15<br />
as is written: How abundant is Your<br />
Furthermore, because your<br />
goodness is hidden within you, the gates of the Temple will sink, as is<br />
Her gates J TC G (tave'u), have sunk, into the earth (Lamentations 2:9).<br />
written:<br />
Further, facing you is I (ḥet), 102 and when you join togetheryou spell I<br />
please You to create the world by me, for by me Your children observe the<br />
as is written: H GM Z (Zakhor), Remember, the Sabbath day, to hallow it<br />
Sabbath,<br />
(Exodus 20:8).'<br />
I J B (ḥet), ``sin'' Which ends with a<br />
103.<br />
220a±b; 3:88a, 173b.
the zohar [1:3b]<br />
replied, `I will not create the world by you, for you imply warÐa sharp<br />
``He<br />
and a spear for battle, like a Q (nun). 105 She immediately left His presence.<br />
sword<br />
letter G (vav) entered. She said to Him, `Master of the world, may it<br />
``The<br />
You to create the world by me, for I am a letter of Your name.' 106<br />
please<br />
replied, `G (Vav), it is enough foryou and F (he) to be letters of My<br />
``He<br />
included in the mystery of My name, engraved and carved in My name.<br />
name,<br />
will not create the world by either of you.'<br />
I<br />
letters E (dalet) andD (gimel) entered and made the same request. He<br />
``The<br />
to them as well, `It is enough for you to be with each other, since the<br />
replied<br />
will never cease from the world 107 and need to be treated kindly. E (Dalet)<br />
poor<br />
one another! It is enough for one of you to sustain the other.'<br />
from<br />
letter C (bet) entered. She said to Him, `Master of the world, may<br />
``The<br />
please You to create the world by me, for by me You are blessed above<br />
it<br />
below.' 109<br />
and<br />
blessed Holy One replied, `Indeed, by you I will create the world. You<br />
``The<br />
be the beginning of Creation.'<br />
will<br />
letter B (alef) stood and did not enter. The blessed Holy One said to her,<br />
``The<br />
B (Alef, alef), why do you not enterMy presence like all the otherletters?'<br />
`B,<br />
replied, `Master of the world! Because I saw all the letters leaving Your<br />
``She<br />
fruitlessly. What could I do there? Furthermore, look, [3b] You have<br />
presence<br />
this enormous gift to the letter C (bet), and it is not fitting forthe exalted<br />
given<br />
to take back a gift He has given to his servant and give it to another!'<br />
King<br />
blessed Holy One said, `B, B (Alef, alef)! Although I will create the<br />
``The<br />
with the letter C (bet), you will be the first of all the letters. Only<br />
world<br />
you do I become one. 110 With you all counting begins and every deed<br />
through<br />
the world. No union is actualized except by B (alef).'<br />
in<br />
``The blessed Holy One fashioned high, large letters and low, small letters. 111<br />
poor will never cease... See Deuteronomy<br />
107.<br />
15:11.<br />
dalet: gemol dallim), Renderkindness<br />
(Gimel<br />
the poor.''<br />
to<br />
Ḥagigah 2:1, 77c; Bereshit Rabbah 1:10;<br />
JT<br />
ha-Gadol, Genesis 1:1, 10.<br />
Midrash<br />
Only through you do I become<br />
110.<br />
The B (alef) stands forthe number<br />
one...<br />
(alef). B<br />
high, large letters and low, small<br />
111.<br />
poor; D (gimel) D PG N (gomel), renders, goodness to her. 108 Do not separate<br />
is<br />
16<br />
So, C, C (Bet, bet):<br />
\K[BZ ZC B (Be-reshit bara); B, B (Alef, alef): B OKFN \B<br />
C<br />
105. like a Q (nun) Like the straight line<br />
109. Byme,Youareblessed... C (Bet)<br />
a Q (final nun). The word H K Q (zayin) means<br />
of<br />
for C MZ F (berakhah), ``blessing.'' See<br />
stands<br />
``weapon.''<br />
letter of Your name The third let-<br />
106.<br />
the name K GF F (YHVH).<br />
terof<br />
one and also for Keter, the first sefirah.<br />
The word<br />
(eḥad), ``one,'' begins with<br />
108. E (Dalet) is poor... The letter E<br />
B<br />
I<br />
E<br />
N<br />
(dalet) signifies<br />
E<br />
(dal), ``poor.'' See BT<br />
104a: `` D N"PK \"NE { NGPD OKNE<br />
Shabbat<br />
The initial letters of the first four<br />
letters<br />
words of the Torah are C, C (bet, bet), then
et). Letters above and letters below. They were all as one, from the<br />
(Elohim<br />
world and the lower world.<br />
upper<br />
(Be-reshit)? With Wisdom. 112<br />
Wisdom on which the world<br />
the<br />
which one enters hidden, high mysteries. Here were engraved<br />
standsÐthrough<br />
vast, supernal dimensions, from which everything emerges, from which<br />
six<br />
six springs and streams, flowing into the immense ocean. 113<br />
This is<br />
issued<br />
(bara shit), created six, 114 created from here. Who created them? The<br />
\<br />
the hidden unknown.'' 115<br />
unmentioned,<br />
Ḥiyya and Rabbi Yose were walking on the way. As they reached the<br />
Rabbi<br />
of a certain field, Rabbi Ḥiyya said to Rabbi Yose, ``What you have saidÐ<br />
site<br />
(bara shit)Ðis certainly true, for there are six supernal days in the<br />
\<br />
not more; the others are concealed. 116 But in the Secrets of Creation we<br />
Torah,<br />
discovered this:<br />
have<br />
holy hidden one 117 engraved an engraving in the innards of a recess,<br />
```The<br />
punctuated by a thrust point. 118<br />
B (alef, alef). Although the first word,<br />
B,<br />
\ (be-reshit), does open with a large C<br />
K[BZC<br />
the emphasis here is not on the size of<br />
(bet),<br />
letters but rather their origin. The first<br />
the<br />
each pair derives from Binah, the higher<br />
of<br />
the second of each from Shekhinah,<br />
world;<br />
lowerworld.<br />
the<br />
Zohar 1:159b; 2:132a, 174a, 180b; 3:2a,<br />
See<br />
Targum Yerushalmi (frag.), Genesis 1:1:<br />
See<br />
wisdom God created.'' Wisdom<br />
``With<br />
is the second sefirah, the primordial<br />
(Ḥokhmah)<br />
point of emanation.<br />
with Wisdom appears widely.<br />
beginning,<br />
Wolfson, Philo, 1:242±45, 266±69; Bereshit<br />
See<br />
1:1; Azriel of Gerona, Peirush ha-<br />
Rabbah<br />
81; Naḥmanides on Genesis 1:1;<br />
Aggadot,<br />
1:2a, 15a, 16b, 20a, 145a; Moses de<br />
Zohar<br />
n, Sheqel ha-Qodesh, 21±22 (25±26);<br />
LeoÂ<br />
Major Trends, 391, n. 80.<br />
Scholem,<br />
six vast, supernal dimensions . . .<br />
113.<br />
Ḥokhmah, the six sefirot from Ḥesed<br />
Within<br />
Yesod are etched, subsequently emerging<br />
to<br />
flowing to the ocean of Shekhinah. See<br />
and<br />
Yetsirah 1:13.<br />
Sefer<br />
Midrash ha-Gadol, Genesis 1:1, 11±12; Seder<br />
See<br />
Rabbah di-Vreshit, 1 (Battei Midrashot,<br />
1:15b, 39b.<br />
Zohar<br />
The unmentioned, the hidden<br />
115.<br />
six supernal days . . . the others . . .<br />
116.<br />
mystical Torah, Tif'eret, includes the six<br />
The<br />
from Ḥesed to Yesod, the six primordial<br />
sefirot<br />
days of Creation, whereas the higher<br />
are concealed.<br />
sefirot<br />
holy hidden one Apparently Keter.<br />
117.<br />
Zohar 1:10a; 3:66b.<br />
See<br />
recess...thrust point Binah is the<br />
118.<br />
or womb, penetrated by the primordial<br />
recess,<br />
point of Ḥokhmah.<br />
Haqdamat Sefer ha-Zohar<br />
[1:3b]<br />
Rabbi Yudai said, ``What is<br />
\K[BZC<br />
\ (Be-reshit), In the beginning.<br />
K[BZC<br />
This is<br />
K[ BZC<br />
K[ BZC<br />
17<br />
He engraved that engraving, hiding it away,<br />
like one who locks up everything under a single key, which locks everything<br />
K[ \ (bara shit)... The word<br />
BZ<br />
114. C<br />
\ (Be-reshit) is divided in two and<br />
K[BZC<br />
read as<br />
BZ K[ \ (bara shit), ``created six.''<br />
C<br />
1:19), where it is said that the world was<br />
created by six letters (the divine names<br />
220a; ZḤ 66c (ShS), 74c (ShS).<br />
FK<br />
F [YHVH]); BT Sukkah 49a;<br />
[YH] and<br />
K<br />
C K[BZ \ (Be-reshit)? With Wisdom<br />
112.<br />
GF<br />
unknown<br />
The hidden source of emanation,<br />
Ein Sof or Keter; the unnamed subject<br />
identification of Z K[B \ (reshit),<br />
The<br />
of the verb<br />
C<br />
Z<br />
B<br />
(bara), ``created.''
within a single palace. 119<br />
the zohar [1:3b]<br />
the essence of everything lies in that key, which closes and opens.<br />
palace,<br />
that palace lie hidden treasures, one greater than the other. Within<br />
Within<br />
palace stand gates built cryptically, fifty of them. Carved into four sides,<br />
that<br />
were forty-nine. One gate has no side. No one knows whether it is above<br />
they<br />
orbelow; it is shut. 120<br />
and opening. Six gates are contained in that key that closes and<br />
closing 122 When it closes those gates, enclosing them within itself, then indeed:<br />
opens.<br />
(bara) is a concealed word, closing, not opening. As long as the world 125<br />
a single key...a single palace The<br />
119.<br />
of Ḥokhmah opens and closes the palace<br />
key<br />
Forty-nine gates of Binah are re-<br />
in fourlowersefirot, corresponding to<br />
vealed<br />
fourdirections: Ḥesed (south), Gevurah<br />
the<br />
Tif'eret (east), and Shekhinah (west).<br />
(north),<br />
fiftieth gate remains hidden; it ``has no<br />
The<br />
and ``is shut.''<br />
side''<br />
BT Rosh ha-Shanah 21b: ``Rav and<br />
See<br />
understanding, were created in the<br />
(binah),<br />
all of which were given to Moses<br />
world,<br />
forone, as is said: You made him little<br />
except<br />
than God (Psalms 8:6).'''<br />
less<br />
of ``forty-nine'' (preferred by OL),<br />
Instead<br />
witnesses (C12, Ms3, M, Cr) read<br />
several<br />
``forty.''<br />
one lock . . . The opening within<br />
121.<br />
The ``precise place'' is the subtle link<br />
Binah.<br />
the primordial point of Ḥokhmah<br />
between<br />
the womb of the Divine Mother, Binah.<br />
and<br />
in the Zohar this site is identified<br />
Elsewhere<br />
a path unknown to any vulture (Job 28:7).<br />
as<br />
1:29a±b; 2:122b±123a; 3:61b.<br />
See<br />
Six gates . . . The six sefirot hidden<br />
122.<br />
Ḥokhmah. See Zohar 2:177a (SdTs).<br />
within<br />
``six'', referring to the revelation of<br />
(shit),<br />
six sefirot.<br />
the<br />
(SdTs); and Liebes, Studies in the<br />
2:178b<br />
146±52.<br />
Zohar,<br />
the Zoharic title of Rabbi<br />
Qaddisha),<br />
son of Yoḥai. See Zohar 1:4a, 156a,<br />
Shim'on<br />
3:171a; ZḤ 85d (MhN, Rut).<br />
197b;<br />
2 Samuel 21:17; Bereshit Rabbah 85:4;<br />
See<br />
world The lower sefirot, which constitute<br />
125.<br />
the pattern of all the worlds.<br />
Although everything is hidden away within that<br />
In those gates is one lock and one precise place for<br />
inserting the key, 121 marked only by the impress of the key, known only to the<br />
Concerning this mystery it is written:<br />
C \K[BZ BZC KFNB O<br />
(Be-reshit bara<br />
key.<br />
In the beginning God created. C K[BZ \ (Be-reshit) is the key enclosing all,<br />
Elohim),<br />
\ (Be-reshit)Ða revealed word combined with a concealed word. C BZ<br />
K[BZC<br />
created, is always concealed, closing, not opening.''' 123<br />
(Bara),<br />
Yose said, ``Certainly so! I heard the Holy Lamp 124 say so, that C BZ<br />
Rabbi<br />
was<br />
(bara), it was not, did not exist. Enveloping<br />
18<br />
locked within the word<br />
Z B C<br />
Binah. of<br />
Carved into four sides . . . forty-<br />
120.<br />
nine...<br />
123. revealed word ...concealed word...<br />
The word<br />
K[BZ \ (Be-reshit) contains two<br />
C<br />
C Z B (bara), ``created'', referring to<br />
words:<br />
hidden mystery of creation, and [ \K<br />
the<br />
Yehuda Liebes argues that the insistence<br />
Shemu'el both said, `Fifty gates of<br />
C<br />
FRK<br />
the concealed nature of C Z B (bara) alludes<br />
on<br />
to a different pronunciation and meaning:<br />
B<br />
(bera), ``son,'' the Divine Son. See Zohar<br />
ZC<br />
Holy Lamp C BRKXG [KEY B<br />
124.<br />
(Botsina<br />
(Mi), ``Who,'' indicating Binah<br />
``forty.'' KP suggests that the original reading<br />
was<br />
K P<br />
and Herfifty (the gimatriyya of<br />
K ) gates, P<br />
that this word was misread as P ' (mem),<br />
and<br />
BT Ketubbot 17a, where Rabbi Abbahu is<br />
called:<br />
BRKXG ZGFRE B (Botsina di-Nhora),<br />
C<br />
``Lamp of Light''; and Berakhot 28b, where<br />
Yoḥanan son of Zakkai is called R Z<br />
Rabban<br />
N (Ner Yisra'el), ``Lamp of Israel.''<br />
BZ[K
was not, did not exist. When did that key open gates? When was it fit<br />
world<br />
be fruitful, to generate offspring? When Abraham arrived, 127 as is written:<br />
to<br />
Z (ever), organÐHoly Foundation on which the world stands. 129<br />
\ F G (tohu), chaos Ḥokhmah, the pri-<br />
126.<br />
divine substance representing pure<br />
mordial<br />
corresponding to the Greek phi-<br />
potential,<br />
concept of hyle, primordial<br />
losophical<br />
matter.<br />
When Abraham arrived Abraham<br />
127.<br />
the sefirah of Ḥesed, first of the<br />
symbolizes<br />
that the world was created for<br />
indicating<br />
sake. his<br />
Zohar 1:86b, 91b, 93a, 105b, 128b, 154b,<br />
See<br />
3:117a.<br />
230b;<br />
Yesod (``Foundation''), the divine<br />
``organ,''<br />
and cosmic pillar.<br />
phallus<br />
Z (ever) at the other. 132<br />
Haqdamat Sefer ha-Zohar<br />
[1:4a]<br />
was \ F G (tohu), chaos, 126 and as long as \ F G<br />
everything<br />
(tohu) r eigned, the<br />
are the generations of heaven and earth C BZCF O (be-hibbare'am), when they<br />
These<br />
created (Genesis 2:4), and we have learned: C FZCB O (be-Avraham), through<br />
were<br />
128 Whereas everything was concealed in the word C Z B (bara), now<br />
Abraham.<br />
the letters were transposed and rendered fruitful. A pillar emerged, generating<br />
offspring:<br />
CB<br />
B C Z (ever) was inscribed in the word C Z B (bara), the supernal<br />
``When<br />
one inscribed another inscription for its glorious name. This is P K<br />
concealed<br />
NB F (Mi vara elleh), Who created these (Isaiah 40:26). 130 The holy blessed<br />
BZC<br />
P F (Mah), What, was also inscribed. 131 Out of C Z B (bara) it generated<br />
name<br />
Z (ever), inscribing B N F (elleh) atoneendand B C<br />
CB<br />
concealed one! B N F (Elleh) exists, B C Z (ever) exists. As one was completed,<br />
Holy<br />
was the other. In B C Z (ever) it engr avedF (he); in B N F (elleh), K (yod).<br />
so<br />
19<br />
were aroused to complete one side and the other. It produced P " O (two<br />
Letters<br />
mems), moving one to this side, one to that. The holy name was completedÐ<br />
B KFN O (Elohim)Ðand the name B FZC O (Avraham) as well. [4a] As one<br />
becoming<br />
was completed, so was the other. 133 Then life was generated and the complete<br />
P K BZC NB F (Mi vara elleh)... Binah,<br />
130.<br />
as P K (Mi), Who (see above, pages<br />
known<br />
XX27±XX62), emanated elleh (these), the<br />
sefirot. The transition from P K (mi) to<br />
lower<br />
F (elleh) corresponds to the transposition<br />
NB<br />
C Z B (bara) into B C Z (ever).<br />
of<br />
P F (Mah), What ... Shekhinah is<br />
131.<br />
lower sefirot emanating from Binah.<br />
as P F (mah), What (see above, pages<br />
known<br />
C FZCB O (be-Avraham)... According<br />
128.<br />
When P F (mah) was added to<br />
XX30±XX62).<br />
Z (ever), the name B FZC O (Avraham) was<br />
CB<br />
to Rabbi Yehoshu'a son of Korḥah (Bere-<br />
Rabbah 12:9), C BZCF O (be-hibbare'am),<br />
shit<br />
formed.<br />
B N F (elleh) atoneendand B<br />
132.<br />
Z C<br />
when they were created, is an anagram of<br />
(ever)<br />
O (be-Avraham), ``through Abraham,''<br />
FZCBC<br />
at the other<br />
The verse These are the generations<br />
of heaven and earth, when they were<br />
contains B N F (elleh), These, at one<br />
created<br />
and B C Z (ever) (included in the word<br />
end<br />
O [be-hibbare'am], when they were<br />
BZCFC<br />
129. Whereas everything was concealed<br />
B C Z (ever)... The letters of the word<br />
...<br />
B (bara) were rearranged into B C Z (ever),<br />
ZC<br />
at the other.<br />
created,<br />
As one was completed... The let-<br />
133.<br />
F (he) andP (mem) were added to B ZC<br />
ters<br />
which not only forms the beginning of<br />
to complete the name B OFZC<br />
(ever)<br />
O (Avraham) but also signifies the male<br />
FZCB<br />
(Avraham); the letters K (yod) andP (mem)<br />
added to B N F (elleh) to complete the<br />
were<br />
B KFN O (Elohim).<br />
name
the zohar [1:1a]<br />
suspended until the name of Abraham was created. 134<br />
O (YHVH Elohim) made earth and heaven (Genesis 2:4).'' 135<br />
Ḥiyya prostrated himself on the ground, kissing the dust and weeping.<br />
Rabbi<br />
He cried out, ``Dust, dust, how stubborn you are, how impudent! All<br />
of the eye decay in you. All pillars of light in the world you consume<br />
delights<br />
pulverize. How insolent you are! The Holy Lamp 136 who has illumined the<br />
and<br />
majestic ruler, prince whose merit sustains the world, decays in you. O<br />
world,<br />
Shim'on, radiance of the lamp, radiance of the worlds, you decompose<br />
Rabbi<br />
The pillars of the world will not be surrendered to you. Rabbi Shim'on<br />
boast!<br />
not decayed in you!'' 138<br />
has<br />
weeping, Rabbi Ḥiyya rose and walked on together with Rabbi Yose.<br />
Still<br />
that day on, he fasted forty days to envision Rabbi Shim'on. 139 He was<br />
From<br />
until the name of Abraham . . . See<br />
134.<br />
remark by Rabbi Yehoshu'a son of Kor-<br />
the<br />
In rabbinic literature these two<br />
Elohim).<br />
represent, respectively, the divine<br />
names<br />
of compassion and justice.<br />
qualities<br />
Sifrei, Deuteronomy 26; Bereshit Rab-<br />
See<br />
12:15; 33:3; and 13:3, where YHVH Elohim is<br />
bah<br />
``a complete name.'' Cf. Zohar 1:20a,<br />
called<br />
2:161a, 229a; 3:138b (IR); ZḤ 70d (ShS).<br />
48b;<br />
Holy Lamp Rabbi Shim'on, who<br />
136.<br />
recently died; see above, note 124. On<br />
had<br />
following passage see Wineman, Mystic<br />
the<br />
from the Zohar, 19±32.<br />
Tales<br />
yet you subsist . . . The soul of Rab-<br />
137.<br />
Shim'on endures in the Garden of Eden,<br />
bi<br />
his spiritual power still guides the<br />
and<br />
world.<br />
has not decayed . . . The bodies of<br />
138.<br />
righteous do not decay. See BT Bava<br />
the<br />
84b, concerning Rabbi El'azar son<br />
Metsi'a<br />
Lakish (according to another version:<br />
``Resh<br />
Yehoshu'a son of Levi) was longing to<br />
Rabbi<br />
Rabbi Ḥiyya Rabbah [in a dream]. He<br />
see<br />
told, `You are not worthy.' `Why?' he<br />
was<br />
`Didn't I study Torah as he did?'<br />
asked.<br />
replied, `You did not teach Torah as<br />
They<br />
did; and not only that, he exiled himself<br />
he<br />
for the sake of Torah].' He said<br />
[wandering<br />
them, `Didn't I exile myself?' They replied,<br />
to<br />
`You exiled yourself to learn; he exiled<br />
to teach.' He sat for300 fasts, and<br />
himself<br />
he [Rabbi Ḥiyya] appeared to him in a<br />
then<br />
saying, `If someone is a nobody but<br />
dream,<br />
of himself as though he were some-<br />
speaks<br />
if he had neverbeen<br />
bodyÐbetterforhim<br />
Rabbi Assi fasted for thirty days to<br />
created.'<br />
Rabbi Ḥiyya Rabbah but did not<br />
envision<br />
him. He was told, `You are not worthy.'<br />
see<br />
said to them, `Show him to me, and let<br />
He<br />
what happens!' He saw his steps<br />
happen<br />
steps of Rabbi Ḥiyya's throne in heaven],<br />
[the<br />
and his eyes grew dim.'' See JT<br />
9:4, 32b; Lerner, in Sinai 59 (1966):<br />
Kil'ayim<br />
20±21.<br />
the Zohar Rabbi Ḥiyya is no longerthe<br />
In<br />
whose appearance is sought by fasting,<br />
saint<br />
Name emerged, unlike before, as is written: These are the generations of heaven<br />
and earth<br />
BZCF O C<br />
(be-hibbare'am), when they were created. All r emained<br />
Once that name was<br />
completed, the holy name was completed, as the verse concludes: on the day<br />
that<br />
FGF KFNB K<br />
the dust, yet you subsist and guide the world!'' 137<br />
in<br />
moment he was shocked, and then exclaimed, ``Dust, dust, do not<br />
Fora<br />
20<br />
ḥah (Bereshit Rabbah 12:9) referred to above:<br />
O<br />
(be-hibbare'am) is an anagram of<br />
BZCFC<br />
FZCBC<br />
O<br />
(be-Avraham).<br />
(YHVH<br />
on the day ... K FGF KFNB O<br />
135.<br />
but rather the devotee who seeks. Rabbi<br />
Rabbi Shim'on.<br />
of<br />
he fasted forty days to envision Ra-<br />
139.<br />
bbi Shim'on See Qohelet Rabbah on 9:10:
``You are not entitled to see him.'' He wept and fasted another forty days.<br />
told,<br />
a vision he was shown Rabbi Shim'on and his son Rabbi El'azar, studying<br />
In<br />
word that Rabbi Yose had spoken, 140 with thousands listening. Meanwhile<br />
the<br />
noticed many huge celestial wings, 141<br />
which Rabbi Shim'on and his son<br />
he<br />
El'azarmounted, and they soared to the Academy of Heaven. All those<br />
Rabbi<br />
waited forthem. He saw them returning, theirsplendorrenewed, and<br />
wings<br />
shone more brilliantly than the dazzle of the sun.<br />
they<br />
Shim'on opened, saying, ``Let Rabbi Ḥiyya enterand see how the<br />
Rabbi<br />
Holy One intends to rejuvenate the faces of the righteous in the time<br />
blessed<br />
come. 142 Happy is one who enters here without shame. Happy is one who<br />
to<br />
in that world 143 as a sturdy pillar.''<br />
stands<br />
Ḥiyya saw himself entering. Rabbi El'azar rose together with the other<br />
Rabbi<br />
sitting there. Embarrassed, he drew back, then entered and sat at the<br />
pillars<br />
of Rabbi Shim'on. A voice issued: ``Loweryoureyes, do not raise your<br />
feet<br />
do not gaze!'' Lowering his eyes, he saw a light shining in the distance.<br />
head,<br />
voice returned: ``O high, hidden, concealed ones, open-eyed, roaming the<br />
The<br />
who has replaced him as the spiritual<br />
Shim'on,<br />
hero, welcomes him to heaven.<br />
Mount Sinai Moses fasted forforty<br />
On<br />
(Exodus 34:28). According to Rabbi<br />
days<br />
son of Ḥanilai (Midrash Mishlei 1:1),<br />
Tanḥum<br />
did the same ``so that God would<br />
Solomon<br />
him a spirit of wisdom and understanding.''<br />
give<br />
See BT Bava Metsi'a 85a, where<br />
Yosef is said to have fasted forty fasts,<br />
Rabbi<br />
forty more, then forty more, in order to<br />
then<br />
that Torah not depart from him. On<br />
ensure<br />
following page (85b) we read of Rabbi<br />
the<br />
glorious state in heaven, a passage<br />
Ḥiyya's<br />
influences the Zohar's description here<br />
which<br />
Rabbi Shim'on and Rabbi El'azar: ``Rabbi<br />
of<br />
said, `Rabbi Ḥaviva son of Surmaki<br />
Ḥaviva<br />
me: ``I saw one of the rabbis whom Elijah<br />
told<br />
to frequent. In the morning his eyes<br />
used<br />
lovely, but in the evening they looked as<br />
were<br />
they had been burnt by fire. I asked him,<br />
if<br />
is this?' He told me that he had asked<br />
`What<br />
`Show me the [departed] rabbis as<br />
Elijah,<br />
ascend to the Heavenly Academy.' He<br />
they<br />
replied: `You can gaze at all of them<br />
[Elijah]<br />
for the carriage of Rabbi Ḥiyya, at<br />
except<br />
you cannot gaze.' `What is theirsign?<br />
which<br />
can I distinguish between them?]'<br />
[How<br />
are accompanied by angels as they as-<br />
`All<br />
and descend, except forRabbi Ḥiyya's<br />
cend<br />
which ascends and descends on its<br />
carriage,<br />
`Unable to restrain myself, I gazed at<br />
own.'<br />
Two sparks of fire shot forth and struck<br />
it.<br />
man [i.e., me], blinding him. The next<br />
that<br />
I went and prostrated myself upon his<br />
day<br />
Ḥiyya's] grave, crying out, ``Your mishnah<br />
[Rabbi<br />
is my mishnah,'' and I was healed.''''''<br />
the special relationship between Rabbi<br />
On<br />
and Rabbi Shim'on, see Zohar 2:14a<br />
Ḥiyya<br />
). On weeping as a technique forattaining<br />
(MhN<br />
a vision, see Idel, Kabbalah: New<br />
bara). See above, pages XX124±<br />
(Be-reshit<br />
XX135.<br />
wings Of angels, or``winged<br />
141.<br />
beings.''<br />
rejuvenate the faces . . . See Qohelet<br />
142.<br />
on 1:7: ``Rabbi Yirmeyah son of Ra-<br />
Rabbah<br />
El'azarsaid, `In the time to come, the<br />
bbi<br />
Holy One will rejuvenate the light of<br />
blessed<br />
faces of the righteous, as is said: But<br />
the<br />
those that love him be as the sun going<br />
may<br />
in its might (Judges 5:31).'''<br />
forth<br />
in that world On earth.<br />
143.<br />
Haqdamat Sefer ha-Zohar<br />
[1:4a]<br />
21<br />
Rabbi Yose had transmitted a teaching<br />
75±88.<br />
Perspectives,<br />
the word that Rabbi Yose had spo-<br />
140.<br />
ken<br />
C<br />
\K[BZ<br />
BZC<br />
of Rabbi Shim'on's concerning
the zohar [1:4a]<br />
world, gaze and see! 144 O low, sleeping ones, close-eyed, awake! 145 Who<br />
entire<br />
you turns darkness into light, bitter into sweet before arriving here? 146<br />
among<br />
among you awaits each day the light that shines when the King visits the<br />
Who 147 and is glorifiedÐdeclared King of all kings of the world? Whoever does<br />
doe<br />
and he saw them being raised to the Academy of HeavenÐsome<br />
pillars,<br />
some descending. 149 Above them all, he saw the Masterof Wings 150<br />
ascending,<br />
When he arrived, he solemnly swore that he had heard from<br />
approaching.<br />
the curtain 151 that the King remembers the doe who lies in the dust and<br />
behind<br />
O high, hidden, concealed ones . . .<br />
144.<br />
to the angels or perhaps the souls<br />
Referring<br />
the righteous. See ZḤ 76d (MhN, Rut);<br />
of<br />
Zechariah 4:10: the eyes of YHVH roam-<br />
and<br />
the whole earth.<br />
ing<br />
O low, sleeping ones... Human<br />
145.<br />
beings.<br />
darkness into light, bitter into sweet<br />
146.<br />
acting righteously on earth.<br />
By<br />
visits the doe Joins Shekhinah and<br />
147.<br />
Her from exile. The Zohar identifies<br />
redeems<br />
Shekhinah with the doe of love (Proverbs<br />
and the doe of dawn (Psalms 22:1). See<br />
5:19)<br />
2:7b;3:21b,25b;JTBerakhot 1:1, 2c.<br />
Zohar<br />
Whoever does not await . . . See BT<br />
148.<br />
31a: ``Rava said, `When a human is<br />
Shabbat<br />
in forjudgment, he is asked, ``Were you<br />
led<br />
in yourbusiness dealings, did you set<br />
honest<br />
time forTorah, did you generate new<br />
aside<br />
did you await salvation, did you engage<br />
life,<br />
the dialectics of wisdom, did you understand<br />
in<br />
one thing from another?'''''<br />
saw them being raised to the<br />
149.<br />
See the passage from BT Bava<br />
Academy...<br />
85b, cited above, note 139. Again,<br />
Metsi'a<br />
is said in rabbinic literature about<br />
what<br />
Ḥiyya is transferred here to Rabbi<br />
Rabbi<br />
Shim'on.<br />
Apparently Metatron, the chief<br />
de-gadpei).<br />
Cf. Proverbs 1:17; Ecclesiastes 10:20<br />
angel.<br />
both of which the corresponding Hebrew<br />
(in<br />
expression means simply ``a winged<br />
``a bird''); BT Shabbat 49a (where<br />
creature,''<br />
title is applied to Elisha, who wore tefillin<br />
the<br />
a Roman prohibition). Elsewhere in<br />
despite<br />
Zohar, the expression means simply<br />
the<br />
``wings,'' itself means ``angels''; so<br />
(gadpin),<br />
Masterof wings'' would be the chief<br />
``the<br />
angel.<br />
is often associated with the<br />
Metatron<br />
Academy. See BT Avodah Zarah<br />
Heavenly<br />
Bereshit Rabbati 5:24; Sefer Ḥanokh (Beit<br />
3b;<br />
2:115±16); Seder Gan Eden (Beit<br />
ha-Midrash,<br />
3:134±35); Zohar 2:169b; ZḤ<br />
ha-Midrash,<br />
(ST ). 36b<br />
Targum Qohelet 10:20 and Ma'yan<br />
In<br />
(Beit ha-Midrash, 1:60), Elijah is<br />
Ḥokhmah<br />
as ``Masterof Wings.'' See BT Bava<br />
identified<br />
85b, a passage which influences the<br />
Metsi'a<br />
here (cited above, note 139): ``He<br />
Zohar<br />
Ḥaviva] had asked Elijah, `Show me<br />
[Rabbi<br />
[departed] rabbis as they ascend to the<br />
the<br />
Academy.'''<br />
Heavenly<br />
behind the curtain The curtain<br />
151.<br />
God from the world. See BT<br />
concealing<br />
15a; Ma'yan Ḥokhmah (Beit ha-<br />
Ḥagigah<br />
1:60).<br />
Midrash,<br />
He kicks the 390 firmaments See<br />
152.<br />
Erets Rabbah, 2, 56a: ``He is one and<br />
Derekh<br />
in 390 firmaments.'' The gimatriyya of<br />
dwells<br />
kicking the firmament, see BT Berakhot<br />
On<br />
59a; Zohar 1:231a; 2:195b±196a; ZḤ 53b.<br />
await this each day in that world has no portion here.'' 148<br />
not<br />
he noticed many of the Companions surrounding all those erect<br />
Meanwhile<br />
visits Herevery day. At that moment He kicks the 390 firmaments, 152 which all<br />
22<br />
``angel.'' See 1:44a, 92a, 152a; 2:13a, 122b;<br />
3:80b. At times (e.g., above; 2:171a),<br />
QKVED<br />
Master of Wings P KZB VEDE K<br />
150.<br />
(Marei<br />
O (shamayim), ``heaven,'' is 390.<br />
KP[
tremble and quake [4b] before Him. He sheds tears over this, 153<br />
of bubbling fire fall into the vast ocean. From those tears the Prince of<br />
tears<br />
Ocean 154 emergesÐby them he is sustained. And he hallows the name of<br />
the<br />
Holy King, agreeing to swallow up all the waters of Creation and absorb<br />
the<br />
when all the nations gatheragainst the holy people, 155 so that the waters<br />
them<br />
Messiah is coming to the Academy of Rabbi Shim'on!'' Forall the righteous<br />
King<br />
present there are heads of academies, and those academies are designated<br />
and all members of each academy ascend from the Academy here 158 to<br />
there;<br />
Academy of Heaven. The Messiah visits all those academies, setting his seal<br />
the<br />
on the Torah issuing from the mouths of the rabbis. 159<br />
arrived, adorned by the heads of the academies with celestial crowns.<br />
Messiah<br />
that moment all the Companions rose and Rabbi Shim'on rose, his light<br />
At<br />
to the vault of heaven.<br />
radiating<br />
said to him, 160 ``Happy are you, Rabbi, for your Torah ascends in 370<br />
He<br />
161 each and every light refracting into 613 senses, 162 ascending and bathing<br />
lights,<br />
in rivers of pure balsam. 163<br />
The blessed Holy One sets His seal on the<br />
sheds tears over this Overthe exile<br />
153.<br />
Shekhinah. See BT Berakhot 59a: ``When<br />
of<br />
blessed Holy One remembers His children,<br />
the<br />
who are plunged in suffering among<br />
nations of the world, He sheds two tears<br />
the<br />
the Great Sea, and His voice resounds<br />
into<br />
one end of the world to the other.''<br />
from<br />
Zohar 2:9a, 19a±b (MhN ), 195b;<br />
See<br />
Seder Gan Eden (Beit ha-Midrash,<br />
3:172a±b;<br />
3:133).<br />
Prince of the Ocean Apparently<br />
154.<br />
mentioned below, page XX168.<br />
Leviathan,<br />
to swallow up all the waters . . . See<br />
155.<br />
Ḥuqqat 1, and BT Bava Batra 74b<br />
Tanḥuma,<br />
the name of Rav), where God commands<br />
(in<br />
Prince of the Ocean to swallow the<br />
the<br />
waters of creation. When he refuses,<br />
chaotic<br />
kicks and slays him. Here, the prince<br />
God<br />
the divine command.<br />
obeys<br />
the parallel between the waters and the<br />
On<br />
see Avot de-Rabbi Natan A, 35,<br />
nations,<br />
both gatherings (of the water and of<br />
where<br />
nations) are peaceful. Cf. Zohar 1:119a;<br />
the<br />
Mystic Tales from the Zohar, 30±31.<br />
Wineman,<br />
pass through on dry land Recalling<br />
156.<br />
crossing of the Red Sea. See Micah 7:15:<br />
the<br />
in the days when You went forth from the<br />
As<br />
of Egypt, I will show him wonders. Cf.<br />
land<br />
14:21±22; Isaiah 11:15±16; Vayiqra<br />
Exodus<br />
27:4.<br />
Rabbah<br />
he Rabbi Ḥiyya.<br />
157.<br />
the Academy here In the Garden of<br />
158.<br />
Eden.<br />
setting his seal... Endorsing their<br />
159.<br />
See Zohar 3:173a; ZḤ 80b (MhN,<br />
teachings.<br />
BT Ḥagigah 15b. The image of sealing<br />
Rut);<br />
originates in Isaiah 8:16: Bind up the<br />
Torah<br />
seal Torah among my disciples.<br />
testimony,<br />
He said to him The Messiah said<br />
160.<br />
Rabbi Shim'on.<br />
to<br />
370 lights Apparently the number<br />
161.<br />
signifies the three highest sefirot, while<br />
300<br />
number 70 represents the seven lower<br />
the<br />
emanating from them. See OY; Zohar<br />
sefirot<br />
(MhN ); 3:128b (IR). KP reads: 390,<br />
2:14a±b<br />
to the 390 firmaments.<br />
corresponding<br />
613 senses Corresponding to the<br />
162.<br />
mitsvot of the Torah. See Zohar 3:128a<br />
613<br />
(IR).<br />
pure balsam Thirteen rivers of bal-<br />
163.<br />
await the righteous in the world that is<br />
sam<br />
See BT Ta'anit 25a; Bereshit Rabbah<br />
coming.<br />
Haqdamat Sefer ha-Zohar<br />
[1:4b]<br />
and those<br />
dry up and they will pass through on dry land. 156<br />
will<br />
he 157<br />
Meanwhile<br />
heard a voice proclaiming, ``Make way, make wayÐfor<br />
At that moment the<br />
23
the zohar [1:4b]<br />
of your academy, and of the academy of Hezekiah, king of Judah, 164 and<br />
Torah<br />
the academy of Ahiyah of Shiloh. 165 I have not come to set my seal on what<br />
of<br />
from your academy. Rather, the Master of Wings has come here, for I<br />
issues<br />
he enters no academy but yours.'' 166<br />
know<br />
Then Rabbi Shim'on told him 167<br />
The Messiah began trembling and cried aloud. The heavens trembled,<br />
sworn.<br />
vast ocean trembled, Leviathan trembled, and the world verged on over-<br />
the<br />
At that moment, he noticed Rabbi Ḥiyya sitting at the feet of Rabbi<br />
turning.<br />
He said, ``Who placed a human here, clothed in the garb of that<br />
Shim'on.<br />
world?'' 168<br />
Shim'on answered, ``This is Rabbi Ḥiyya, radiance of the lamp of<br />
Rabbi<br />
Torah!''<br />
Messiah said, ``Let him be gathered in, 169 togetherwith his sons, 170 so<br />
The<br />
they become members of your academy.''<br />
that<br />
Rabbi Shim'on said, ``Let him be granted time.'' 171<br />
In the Zohar (2:127a; 3:181a), the rivers<br />
62:2.<br />
balsam are the fragrant flow of emana-<br />
of<br />
from Binah to Shekhinah.<br />
tion<br />
Hezekiah . . . King of Judah toward<br />
164.<br />
end of the eighth century b.c.e. According<br />
the<br />
to rabbinic tradition, Hezekiah was ex-<br />
devoted to the study and teaching of<br />
tremely<br />
See Shir ha-Shirim Rabbah on 4:8;<br />
Torah.<br />
Sanhedrin 94b. According to Rabbi Ḥizkiyah<br />
BT<br />
(Bereshit Rabbah 35:2), there was no<br />
of the covenantal sign of the rainbow<br />
need<br />
the generations of Hezekiah and of Rabbi<br />
in<br />
because of the righteousness of<br />
Shim'on<br />
two figures.<br />
those<br />
Ahiyah of Shiloh Ahiyah was the<br />
165.<br />
who revealed to King Jeroboam that<br />
prophet<br />
kingdom would be divided (1<br />
Solomon's<br />
11:29±39). According to rabbinic tra-<br />
Kings<br />
he was a masterof the secrets of<br />
dition,<br />
(BT Sanhedrin 102a; Midrash Tehillim<br />
Torah<br />
and the teacherof Elijah (JT Eruvin<br />
5:8)<br />
22b). 5:1,<br />
Shim'on associates himself with<br />
Rabbi<br />
in Bereshit Rabbah 35:2; Zohar 3:287b<br />
Ahiyah<br />
); ZḤ 19a (MhN ). Hasidic legend portrays<br />
(IZ<br />
as the mentorof Israel Ba'al Shem<br />
Ahiyah<br />
founderof Hasidism.<br />
Tov,<br />
I have not come... Yourteachings<br />
166.<br />
have been confirmed by God.<br />
teachings<br />
I have come to hear the words of<br />
Rather,<br />
Metatron.<br />
told him Told the Messiah.<br />
167.<br />
clothed in the garb of that world<br />
168.<br />
a physical body. See the reaction of the<br />
In<br />
when Moses ascends to receive the<br />
angels<br />
(BT Shabbat 88b): ``Rabbi Yehoshu'a<br />
Torah<br />
of Levi said, `When Moses ascended on<br />
son<br />
the ministering angels said before the<br />
high,<br />
Holy One, ``Masterof the Universe!<br />
blessed<br />
is one born of woman doing here<br />
What<br />
us?'''''<br />
among<br />
``Let him be gathered in'' Let his<br />
169.<br />
on earth come to an end. Cf. the biblical<br />
life<br />
``to be gathered to one's people'' (Ge-<br />
idiom<br />
25:8; 35:29; 49:29).<br />
nesis<br />
together with his sons The amor-<br />
170.<br />
Rabbi Ḥizkiyah and Rabbi Yehudah. In<br />
aim<br />
Bava Metsi'a 85b (which, as already<br />
BT<br />
influences the Zohar here), Elijah<br />
noted,<br />
Rabbi Ḥiyya and his sons with<br />
compares<br />
Patriarchs. See Qohelet Rabbah on 9:10<br />
the<br />
also influences this Zohar passage).<br />
(which<br />
``Let him be granted time'' Let<br />
171.<br />
Ḥiyya remain alive on earth a while<br />
Rabbi<br />
the oath that the Masterof Wings had<br />
24<br />
See ZḤ 80c (MhN, Rut); and Zohar<br />
longer.<br />
where Rabbi Shim'on inter-<br />
1:217b±218b,<br />
cedes with God to spare the life of Rabbi<br />
do not need my confirmation, as your
was granted to him. He emerged trembling, his eyes streaming with<br />
Time<br />
Quivering, he cried, ``Happy is the share of the righteous in that world!<br />
tears.<br />
is the share of the son of Yoḥai who has attained this! Of him is<br />
Happy<br />
So that I may endow those who love Me with substance and fill their<br />
written:<br />
treasuries (Proverbs 8:21).'' 172<br />
Shim'on opened, ``I have put<br />
Rabbi<br />
words in your mouth (Isaiah<br />
My<br />
How vital it is fora human<br />
51:16).<br />
to engage in Torah day and night! For the blessed Holy One listens to<br />
being<br />
voice of those who occupy themselves with Torah, and with every word<br />
the<br />
in Torah by one engaged in Torah, He fashions one heaven.<br />
innovated<br />
have learned: The moment a new word of Torah originates from the<br />
We<br />
of a human being, that word ascends and presents herself before the<br />
mouth<br />
Holy One, 173<br />
blessed<br />
crownsÐengraved and inscribed. 174<br />
seventy<br />
of the Worlds. 176 From there, it flies and soars through 70,000<br />
Vitality 177 ascending to the Ancient of Days. 178 All the words of the Ancient<br />
worlds,<br />
when it was decreed that he was<br />
Yitsḥak<br />
die. to<br />
theme of a holy person remaining on<br />
The<br />
appears in a contemporary thirteenth-<br />
earth<br />
Spanish hagiography, Vida de Santa<br />
century<br />
composed by Gonzola de Berceo.<br />
Oria,<br />
St. Orea ascends to heaven and sees<br />
There<br />
as a throne but is told that for<br />
herreward<br />
she must return to earth and continue<br />
now<br />
practice. See Wineman, Mystic<br />
herspiritual<br />
from the Zohar, 28±29.<br />
Tales<br />
So that I may endow those who love<br />
172.<br />
with substance ... According to rabbi-<br />
Vitality of the Worlds Yesod, who channels<br />
Me<br />
tradition, this verse describes the reward<br />
nic<br />
the righteous in the afterlife. See M Avot<br />
of<br />
Uqtsin 3:12; Pesiqta de-Rav Kahana, nispaḥim,<br />
5:19;<br />
Vezot Haberakhah, 451; BT Sanhedrin<br />
Zohar 1:158a, 206a, 242b; 2:166b.<br />
100a;<br />
the blessed Holy One Tif'eret.<br />
173.<br />
seventy crowns The numberseventy<br />
174.<br />
appears in the context of revelation<br />
BT Shabbat 88b: ``Rabbi Yoḥanan said,<br />
in<br />
. . Every utterance emerging from the<br />
`.<br />
of Powerbranched into seventy languages.'''<br />
mouth<br />
See Bemidbar Rabbah 13:16, where<br />
wine, is numerically equivalent to<br />
(yayin),<br />
so Torah assumes seventy faces.''<br />
seventy,<br />
Sefer Ḥanokh (Beit ha-Midrash, 2:116);<br />
See<br />
Ezra, introduction to Commentary on<br />
Ibn<br />
Torah; Zohar 1:26a (TZ ), 47b, 54a.<br />
the<br />
innovated word of wisdom Anew<br />
175.<br />
insight, which rises higher than<br />
mystical<br />
interpretations. Cf. OY: ``Oneis<br />
othernew<br />
to innovate in Torah matters that Moses<br />
able<br />
himself was not permitted to reveal.''<br />
flow of emanation to Shekhinah and the<br />
the<br />
below.<br />
worlds<br />
various senses of the title ``Vitality of<br />
On<br />
Worlds,'' see Daniel 12:7; Mekhilta, Pisḥa<br />
the<br />
Bereshit Rabbah 1:5; SchaÈfer, Synopse zur<br />
16;<br />
§275;Zohar 1:132a, 135b,<br />
Hekhalot-Literatur,<br />
167b.<br />
70,000 worlds Corresponding to<br />
177.<br />
See Daniel 7:9: The Ancient of Days<br />
yomin).<br />
the hair on His head like clean fleece, His<br />
sits,<br />
Haqdamat Sefer ha-Zohar<br />
[1:4b]<br />
\ (Be-reshit), In the beginning.<br />
K[BZC<br />
who lifts that word, kisses her, and adorns her with<br />
25<br />
But an innovated word of wis-<br />
175<br />
ascends and settles on the head of X KE Y (Tsaddiq), Righteous OneÐ<br />
dom<br />
Torah is compared to wine: ``Just as<br />
QKK<br />
X KE Y (Tsaddiq), Righteous OneÐ<br />
176.<br />
the seven lower sefirot.<br />
Ancient of Days T YK\ KPGK Q<br />
178.<br />
(Attiq
the zohar [1:5a]<br />
of the Ancient of Days. Along with them, it ascends and descends,<br />
words<br />
eighteen hidden worlds, which no eye has seen, O God, but You (Isaiah<br />
entering<br />
180 Emerging from there, they roam until they arrive, full and complete,<br />
64:3).<br />
themselves before the Ancient of Days. At that moment, the Ancient<br />
presenting<br />
Days inhales the aroma of that word and it pleases Him more than anything.<br />
of<br />
Lifting that word, He adorns her with 370,000 crowns. 181 The word flies,<br />
and descending, and is transformed into a heaven. So each and every<br />
ascending<br />
of wisdom is transformed into a heaven, existing enduringly in the<br />
word<br />
of the Ancient of Days. He calls them new heavens, newly created<br />
presence<br />
hidden mysteries of supernal wisdom. As for all other innovated<br />
heavens,<br />
words of Torah, 182<br />
are transformed into earths of the living (Psalms 116:9). Then they descend,<br />
and<br />
themselves upon one earth, 183<br />
which is renewed and transformed<br />
crowning<br />
a new earth through that renewed word of Torah. Concerning this is<br />
into<br />
As the new heavens and the new earth that I am making endure before<br />
written:<br />
66:22). The verse does not read Ihavemade, 184 but rather Iam<br />
Me....(Isaiah<br />
forHe makes them continually out of those innovations and mysteries<br />
making,<br />
of fire. In the Zohar this<br />
throneÐflames<br />
designates the primordial sefirah of<br />
name<br />
Keter.<br />
words of the Ancient of Days . . .<br />
179.<br />
BT Pesaḥim 119a, secrets of Torah are<br />
In<br />
to as ``things hidden by the Ancient<br />
referred<br />
Days.'' See the rabbinic blessing in BT<br />
of<br />
17a: ``May yoursteps run to hear<br />
Berakhot<br />
of the Ancient of Days.''<br />
words<br />
BT Bava Batra 91b; Zohar 1:9a; 2:168a;<br />
See<br />
138b (IR), 232b; and 3:20a: ``Rabbi Yose<br />
3:105b,<br />
to Rabbi Ḥiyya, `Let us engage in words<br />
said<br />
See BT Avodah Zarah 3b: ``Rabbi<br />
eighteen.<br />
said to Rabbi Naḥman son of Yitsḥak,<br />
Abba<br />
does [God] do at night?...He<br />
`...What<br />
his light cherub and sails through<br />
rides<br />
worlds.'''<br />
18,000<br />
BT Berakhot 34b: ``Rabbi Ḥiyya son of<br />
See<br />
the prophets prophesied only concerning<br />
`All<br />
days of the Messiah, but as forthe world<br />
the<br />
is coming, No eye has seen, O God, but<br />
that<br />
[what You will do for one who awaits<br />
You,<br />
. . . All the prophets prophesied only<br />
You]<br />
masters of return [those who<br />
concerning<br />
in turning back to God], but as for<br />
succeed<br />
completely righteous, No eye has seen, O<br />
the<br />
but You.'''<br />
God,<br />
370,000 An allusion to the three<br />
181.<br />
sefirot (3 6 100,000) and seven lower<br />
higher<br />
(7 6 10,000). See Zohar 1:4b; 2:14a±b<br />
sefirot<br />
); 3:128b (IR).<br />
(MhN<br />
all other innovated words of Torah<br />
182.<br />
insights.<br />
Nonmystical<br />
earths of the living ...one earth<br />
183.<br />
is the singular``earth of the living,''<br />
Shekhinah<br />
who is adorned and renewed by hu-<br />
insights of Torah, which have been transformeman<br />
into planetoids, miniature earths<br />
the living orbiting Her.<br />
of<br />
The verse does not read I have<br />
184.<br />
Days are words of wisdom, conveying supernal, concealed mysteries. 179<br />
of<br />
that secret word of wisdom, innovated here, ascends, it joins those<br />
When<br />
they stand before [5a] the blessed Holy One, then ascend<br />
26<br />
Torah, in words of the Ancient of Days.'''<br />
of<br />
eighteen hidden worlds . . . Recal-<br />
180.<br />
ling the phrase above,<br />
I<br />
K<br />
KPNT<br />
Q<br />
(ḥei almin),<br />
``vitality of the worlds,'' describing Yesod;<br />
word K the<br />
(ḥei) has a numerical value of<br />
I<br />
In the past tense, referring to the<br />
made<br />
original creation of heaven and earth.<br />
Abba said in the name of Rabbi Yoḥanan,
Torah. Of this is written: I have put My words in your mouth and covered you<br />
of<br />
the shadow of My hand, to plant heavens and establish earth (Isaiah 51:16).<br />
with<br />
of My hand?''<br />
shadow<br />
replied, ``When Torah was transmitted to Moses, myriads of celestial<br />
He<br />
came to scorch him with flames from their mouths, but the blessed<br />
angels<br />
One sheltered him. 186<br />
Now when this word ascends, is crowned, and<br />
Holy<br />
before the blessed Holy One, He shelters that word and covers that<br />
stands<br />
so that he will not be discovered by themÐarousing their jealousyÐ<br />
person<br />
that word is transformed into new heavens and a new earth, as is<br />
before<br />
I have covered you with the shadow of My hand, to plant heavens and<br />
written:<br />
earth. From this we learn that every word concealed from the eyes<br />
establish<br />
supernal value, 187 as is written: I have covered you with the shadow of My<br />
attains<br />
Why was it covered and hidden from view? For the sake of supernal<br />
hand.<br />
as is written: to plant heavens and establish earth, as already explained.<br />
value,<br />
The verse does not read the heavens<br />
185.<br />
... The reference is not to the existing<br />
but to new heavens. See BT Sanhedrin<br />
heavens,<br />
99b: ``Rav said, `[Concerning one who<br />
Torah for her own sake,] it is as<br />
studies<br />
he built heavenly and earthly pa-<br />
though<br />
as is written: I have put My words in<br />
laces,<br />
mouth and covered you with the shadow<br />
your<br />
My hand, to plant heavens and establish<br />
of<br />
Rabbi Shim'on amplifies this teach-<br />
earth.'''<br />
and radicalizes it; note how the phrase<br />
ing<br />
is as though'' has disappeared.<br />
``it<br />
angels came to scorch him . . . Jealous<br />
186.<br />
that a mere mortal dared to enter the<br />
realm. See Pesiqta Rabbati 20:<br />
celestial<br />
Moses ascended on high....a band<br />
``When<br />
angels of destruction . . . sought to scorch<br />
of<br />
with the breath of their mouths. What<br />
him<br />
the blessed Holy One do? He spread<br />
did<br />
some of His splendor.''<br />
overhim<br />
Ma'yan Ḥokhmah (Beit ha-Midrash,<br />
See<br />
and BT Shabbat 88b: ``Rabbi<br />
1:58±60);<br />
son of Levi said, `When Moses<br />
Yehoshu'a<br />
on high, the ministering angels said<br />
ascended<br />
the blessed Holy One, ``Master of the<br />
before<br />
What is one born of woman doing<br />
Universe!<br />
among us?'' He answered, ``He has come<br />
here<br />
receive Torah.'' They said, ``That precious<br />
to<br />
hidden by You for 974 generations<br />
treasure<br />
the world was created, You desire to<br />
before<br />
to flesh and blood! What is a human that<br />
give<br />
are mindful of him, a human being that<br />
You<br />
take note of him?'' (Psalms 8:5). ``Answer<br />
You<br />
said the blessed Holy One to Moses.<br />
them,''<br />
of the Universe,'' he replied, ``I fear<br />
``Master<br />
could scorch me with the breath of their<br />
they<br />
He said, ``Grasp My throne of<br />
mouths.''<br />
and answer them. . . .''' Rabbi Naḥman<br />
Glory,<br />
`This teaches that the Almighty spread<br />
observed,<br />
some of the luster of His Shekhinah and<br />
cloud overhim.''' See Zohar 2:58a, 156b.<br />
His<br />
every word concealed . . . See BT<br />
187.<br />
8b: ``Blessing is not found in anything<br />
Ta'anit<br />
weighed, measured, or counted, but<br />
in that which is hidden from the eye.''<br />
only<br />
Zohar 1:64b, 202a.<br />
Cf.<br />
distinguished by halakhah.''<br />
(metsuyyanim),<br />
on this passage, Rabbi Shim'on iden-<br />
Based<br />
Haqdamat Sefer ha-Zohar<br />
[1:5a]<br />
verse does not read the heavens, but rather heavens.'' 185<br />
The<br />
El'azarasked, ``What is the meaning of: I have covered you with the<br />
Rabbi<br />
27<br />
(ammi), My people!' (ibid.). To say to those<br />
``To say to Zion: `You are<br />
T<br />
P<br />
K<br />
(ammi).'<br />
those distinguished words, 188 these above those: `You are T P K<br />
gates,<br />
188. Zion ...gates...distinguished words<br />
In BT Berakhot 8a, the phrase gates of<br />
QGKX<br />
(tsiyyon), Zion (Psalms 87:2) is interpreted in<br />
P<br />
the name of Rav Ḥisda as ``gates<br />
OKRKKGX
the zohar [1:5a]<br />
Me, becoming My partner! Just as I made heaven and earth by speaking,<br />
with<br />
is said: By the word of YHVH, the heavens were made (Psalms 33:6), so do<br />
as<br />
Happy are those engaged with Torah!<br />
you.'<br />
if you say that the word of any ignorant person has the same effect,<br />
``Now<br />
and see: One who is unaccustomed to the mysteries of Torah and<br />
come<br />
words he does not fully understandÐwhen that word ascends, a<br />
innovates<br />
of perversity, tongue of falsehood (Proverbs 16:28; 6:17), 189 bursts forth from<br />
man<br />
chasm of the immense abyss, 190 leaping 500 parasangs 191 to obtain that<br />
the<br />
Grabbing her, he takes that word back to his chasm and transmogrifies<br />
word.<br />
a distorted heaven called `chaos.' The man of perversity flies through<br />
herinto<br />
heavenÐ6,000 parasangs in one glide. 192 As soon as the distorted heaven<br />
that<br />
established, a woman of whoredom (Hosea 1:2) 193<br />
emerges, clinging to it,<br />
is<br />
with it. From there she sets out, killing thousands, myriads. For as long<br />
joining<br />
she endures in that heaven, she is empowered to swoop through the entire<br />
as<br />
world in a single moment. 194<br />
those cords of falsehood, and then sin as with a cart rope, that female called<br />
with<br />
who is empowered there to fly and kill human beings. So, Many are those<br />
sin,<br />
has struck dead (Proverbs 7:26). Who has struck them dead? This sin who<br />
she<br />
human beings. Who causes this? A disciple unqualified to teach who<br />
slays<br />
original interpretations of Torah as<br />
tifies<br />
Zion.<br />
man of perversity . . . Samael, the<br />
189.<br />
demon who schemes and accuses<br />
male<br />
falsely.<br />
chasm of the immense abyss The<br />
190.<br />
of demons.<br />
abode<br />
parasangs The Greek parasang<br />
191.<br />
about 3.5 miles.<br />
equals<br />
in one glide The distorted heaven<br />
192.<br />
Samael, providing him a fast celestial<br />
empowers<br />
highway.<br />
woman of whoredom Lilith, the<br />
193.<br />
demon, wife of Samael. Together<br />
female<br />
comprise Sitra Aḥra, ``the OtherSide.''<br />
they<br />
Zohar 1:148a (ST ); 2:245a; Scholem, Kab-<br />
See<br />
356±61.<br />
balah,<br />
in a single moment See BT Bera-<br />
194.<br />
4b: ``A tanna taught: `Michael [reaches<br />
khot<br />
destination] in one [glide], Gabriel in<br />
his<br />
Elijah in four, and the Angel of Death<br />
two,<br />
eightÐin time of plague, however, in<br />
in<br />
one.'''<br />
Woe unto them... See BT Sukkah<br />
195.<br />
``Rabbi Assi said, `The evil impulse at<br />
52a:<br />
resembles the thread of a spider but<br />
first<br />
it resembles cart ropes, as is said:<br />
ultimately<br />
unto them who haul iniquity with cords<br />
Woe<br />
vanity, and sin as with a cart rope.''' Cf.<br />
of<br />
1:57a. Zohar<br />
He The distorted heaven.<br />
196.<br />
A disciple unqualified . . . See BT<br />
197.<br />
22a: ``Rav said, `What is the meaning<br />
Sotah<br />
the verse Many are those she has struck<br />
of<br />
numerous are her slain? Many are those<br />
dead,<br />
has struck deadÐthis refers to a disciple<br />
she<br />
to teach [to decide questions of<br />
unqualified<br />
who teaches. Numerous are her slainÐ<br />
law]<br />
refers to a disciple qualified to teach<br />
this<br />
does not.'''<br />
who<br />
P K (ammi), My people,' but rather `You are T P K (immi),<br />
T<br />
Do not read `You are<br />
Concerning this is written: Woe unto them who<br />
28<br />
iniquity with cords of falsehood, and sin as with a cart rope (Isaiah 5:18). 195<br />
haul<br />
is the male. Who is sin? The female. He 196 hauls the one called iniquity<br />
Iniquity<br />
teaches. 197 May the Compassionate One save us!''
Shim'on said to the Companions, ``I beg of you not to uttera word of<br />
Rabbi<br />
that you do not know and have not heard properly from a lofty tree, 198<br />
Torah<br />
One save us!''<br />
Compassionate<br />
and see: With Torah the blessed Holy One created the world. This<br />
``Come<br />
been established, as is written: I was with Him as a nursling, I was a daily<br />
has<br />
(Proverbs 8:30). 200 He gazed upon heronce, twice, three and fourtimes,<br />
delight<br />
spoke, creating through her. 201<br />
then 202<br />
her,<br />
her. He told humanity (Job 28:27). 203<br />
corresponding to those four times: He saw and declared her, arranged<br />
created<br />
and probed her. 204 Before generating His work, He introduced four words:<br />
her<br />
four times that the blessed Holy One contemplated Torah before actualizing<br />
the<br />
His work of art.''<br />
from a lofty tree From a recognized<br />
198.<br />
authority. See the similar expression:<br />
high tamarisks'' (BT Beitsah 27a).<br />
``from<br />
of the five things that the imprisoned<br />
One<br />
Akiva taught Rabbi Shim'on (BT Pesaḥim<br />
Rabbi<br />
112a) was: ``If you want to be stran-<br />
then be hanged on a large tree,'' which<br />
gled,<br />
to Rashi (ad loc.) means: If you<br />
according<br />
depend on an authority, see that it is a<br />
must<br />
one. great<br />
Kallah Rabbati, 2;Zohar 2:87a; 3:76a±<br />
See<br />
and BT Berakhot 27b: ``Rabbi Eli'ezersays,<br />
b;<br />
who says something that he has not<br />
`...One<br />
from his teacher causes Shekhinah to<br />
heard<br />
from Israel.'''<br />
depart<br />
conservative attitude here contrasts<br />
The<br />
the preceding encouragement to innovate.<br />
with<br />
See OY and KP.<br />
slay multitudes without cause<br />
199.<br />
and sinners die together in the<br />
Righteous<br />
the ``precious instrument by which the<br />
is<br />
was created.'' See Bereshit Rabbah 1:1:<br />
world<br />
an artisan. Torah says, ``I was the<br />
(umman),<br />
tool of the blessed Holy One.'' . . .<br />
artistic<br />
blessed Holy One gazed into Torah and<br />
The<br />
the world.'''<br />
created<br />
Zohar 1:47a, 134a±b; 2:161a±b; 3:35b;<br />
See<br />
Philo, 1:243±45.<br />
Wolfson,<br />
then spoke . . . Only afterperusing<br />
201.<br />
did God proclaim her words, thereby<br />
Torah<br />
the world.<br />
creating<br />
nottoerr... But rather to imitate<br />
202.<br />
and study Torah thoroughly. Cf. BT<br />
God<br />
54b: ``Rabbi Eli'ezersaid, `One must<br />
Eruvin<br />
The four verbs correspond to the four<br />
24:5.<br />
that God gazed into Torah, perhaps<br />
times<br />
to the four methods of interpretation:<br />
also<br />
allegorical, midrashic, and mystical.<br />
literal,<br />
creating the world, God told humanity<br />
After<br />
imitate Him by studying Torah inten-<br />
to<br />
sively.<br />
corresponding to those four<br />
204.<br />
containing respectively the sefirot,<br />
worlds,<br />
Chariot, the angels, and the physical<br />
the<br />
Haqdamat Sefer ha-Zohar<br />
[1:5a]<br />
you enable sin to slay multitudes without cause.'' 199<br />
lest<br />
all opened, saying, ``May the Compassionate One save us! May the<br />
They<br />
To teach human beings not to err in<br />
as is written: Then He saw and declared her, arranged her and probed<br />
The blessed Holy One created what He<br />
BZC OKFNB B \ (Be-reshit bara Elohim et), In the beginning God created.<br />
\K[BZC<br />
these four; then, F KP[ O (ha-shamayim), the heavens. These correspond to<br />
First,<br />
29<br />
his student fourtimes.'''<br />
teach<br />
Then He saw...declared... ar-<br />
203.<br />
ranged...probed...<br />
See Bereshit Rabbah<br />
According to M Avot 3:14, Torah<br />
and disease brought by Lilith.<br />
plagues<br />
With Torah . . . This has been estab-<br />
200.<br />
lished . . .<br />
times . . .<br />
Perhaps a reference to the four<br />
``Rabbi Oshaya opened, `I was with Him as<br />
world.<br />
Q (amon), a nursling . . . B GP Q (amon)Ð B QPG<br />
GPB
the zohar [1:5b]<br />
El'azarwas going to see Rabbi Yose son of Rabbi Shim'on son of<br />
Rabbi<br />
his father-in-law. 205 [5b] Rabbi Abba accompanied him, and a man<br />
Lekonya,<br />
goading the donkeys behind them.<br />
was<br />
Abba said, ``Let us open openings of Torah, for the time is ripe to<br />
Rabbi<br />
ourselves on our way.''<br />
adorn<br />
El'azaropened, saying, ``My Sabbaths you are to observe (Leviticus<br />
Rabbi<br />
Come and see: In six days the blessed Holy One created the world.<br />
19:30).<br />
single day revealed its work, transmitting its power through that day. 206<br />
Every<br />
did it reveal its work and transmit its power? On the fourth day, 207 for<br />
When<br />
first three days were all concealed, not revealed. When the fourth day<br />
those<br />
it generated the work and power of them all, since fire, water, and<br />
arrived,<br />
they are three ethereal elements 208 Ðwere all suspended, their<br />
airÐalthough<br />
unrevealed until earth revealed them. Then the skill of each one of them<br />
work<br />
made known.<br />
was<br />
you might say this happened on the third day, concerning which is<br />
``Now<br />
Let the earth sprout vegetation, and The earth brought forth vegetation<br />
written:<br />
Rabbi Yose son of Rabbi Shim'on<br />
205.<br />
of Lekonya, his father-in-law See the<br />
son<br />
in Pesiqta de-Rav Kahana<br />
similarsetting<br />
``Rabbi El'azarson of Rabbi Shim'on<br />
11:20:<br />
going to Rabbi Shim'on son of Rabbi<br />
was<br />
son of Lekonya, his father-in-law....''<br />
Yose<br />
to this rabbinic tradition, El'-<br />
According<br />
father-in-law was named Shim'on son<br />
azar's<br />
Yose. of<br />
JT Ma'aserot 3:8, 50d; Shir ha-Shirim<br />
See<br />
on 4:11; Devarim Rabbah 7:11; Seder<br />
Rabbah<br />
s.v. Shim'on ben Yose ben Leko-<br />
ha-Dorot,<br />
(In BT Bava Metsi'a 85a the name of<br />
nya.<br />
El'azar's brother-in-law is given as<br />
Rabbi<br />
Shim'on son of Issi [Yose] son of<br />
Rabbi<br />
which would make Yose his father-<br />
Lekonya,<br />
as here in the Zohar, but nowhere in<br />
in-law,<br />
literature is he named Yose son of<br />
rabbinic<br />
Shim'on.)<br />
authorof<br />
The<br />
father and son, transforming Shim'on<br />
switches<br />
son of Yose into Yose son of Shim'on.<br />
1:61b, 143b; 3:84b, 188a, 193a; ZḤ 10d, 14a<br />
See<br />
), 22c (MhN ). El'azar's own father,<br />
(MhN<br />
course, is Rabbi Shim'on son of Yoḥai.<br />
of<br />
who accompanies Rabbi El'azar: Rabbi<br />
Note<br />
(``father''). Soon anotherfatherand<br />
Abba<br />
appear. son<br />
In six days... The six days of<br />
206.<br />
correspond to six primordial days,<br />
Creation<br />
sefirot from Ḥesed through Yesod, through<br />
the<br />
which God fashioned the world. Each<br />
day displayed its creative power on<br />
sefirotic<br />
corresponding day of the week.<br />
the<br />
On the fourth day Corresponding<br />
207.<br />
Shekhinah. Although usually pictured as<br />
to<br />
of the lower sefirot, She can also be<br />
seventh<br />
as the fourth primordial day<br />
characterized<br />
middle of the cosmic week), completing<br />
(the<br />
triad of Ḥesed, Gevurah, and Tif'eret. She-<br />
the<br />
actualizes the potential of the other<br />
khinah<br />
sefirot.<br />
three ethereal elements According<br />
208.<br />
Empedocles and laterGreek and medieval<br />
to<br />
the four elementsÐwater, fire, air,<br />
thought,<br />
earthÐare the ultimate root of all<br />
and<br />
By theircombination and separation,<br />
things.<br />
everything in nature comes into being<br />
passes away.<br />
and<br />
Sefer Yetsirah 3:3; Bemidbar Rabbah<br />
See<br />
Maimonides, Mishneh Torah, Hilkhot<br />
14:12;<br />
ha-Torah 4:1. In the Zohar, the four<br />
Yesodei<br />
30<br />
(Genesis 1:11±12). But although written of the third day, it was really the fourth,<br />
the Zohar consistently
in the third to be one without division. 209 From the fourth day on, its<br />
included<br />
was revealed, yielding an artisan for each and every skill, 210 forthe fourth<br />
work<br />
both earlier and later days, was dependent on the Sabbath day, 212 as is<br />
them,<br />
God included in 213 the seventh day His work that He had made (Genesis<br />
written:<br />
This is Sabbath, fourth leg of the throne.<br />
2:2).<br />
you might ask, `If so, why My Sabbaths you are to observe, two?' The<br />
``Now<br />
the Sabbath of Sabbath eve and the Sabbath of the day itself, which<br />
answeris:<br />
indivisible.'' 214<br />
are<br />
said, ``What is the holiness of the Sabbath?''<br />
He<br />
replied, ``This is the holiness drawn down from above.''<br />
He<br />
symbolize the quartet of sefirot:<br />
elements<br />
Gevurah, Tif'eret, and Shekhinah.<br />
Ḥesed,<br />
included in the third . . . The third<br />
209.<br />
day is Tif'eret, the male sefirah.<br />
primordial<br />
activity of the female, Shekhinah, symbolized<br />
The<br />
by earth, took place on the fourth<br />
but is included in His day to ensure and<br />
day<br />
their union.<br />
demonstrate<br />
From the fourth day on...an<br />
210.<br />
. . . Beginning on the fourth day,<br />
artisan<br />
lowertriad of sefirot emerged: Netsaḥ,<br />
the<br />
and Yesod. These three artisans com-<br />
Hod,<br />
the work of the preceding skilled trio:<br />
pleted<br />
Gevurah, and Tif'eret. See OY.<br />
Ḥesed,<br />
fourth leg . . . The four sefirot<br />
211.<br />
Gevurah, Tif'eret, and Shekhinah),<br />
(Ḥesed,<br />
fourelements, also constitute the four<br />
the<br />
of the divine throne upon which sits<br />
legs<br />
SeeZohar 1:20a.<br />
Binah.<br />
earlier and later days...Sabbath<br />
212.<br />
completes the triad of Ḥesed, Gevurah,<br />
Shekhinah<br />
and Tif'eret, as well as the next triad:<br />
Hod, and Yesod. She is the Sabbath,<br />
Netsaḥ,<br />
of the primordial week of<br />
culmination<br />
Sabbath of Sabbath eve . . . There<br />
214.<br />
two aspects of the Sabbath: the feminine<br />
are<br />
eve, symbolized by Shekhinah, and<br />
Sabbath<br />
masculine Sabbath day, symbolized by<br />
the<br />
or Yesod. Cf. Moses de Leo n, Sefer<br />
Tif'eret<br />
1±10.<br />
ha-Mishqal,<br />
Arab merchant, traveler,'' apparently<br />
``Arab,<br />
from the name of the Arabian tribe<br />
derived<br />
The prophet Elijah returns to earth to<br />
taiy.<br />
a tayya'a in BT Berakhot 6b, and as<br />
appearas<br />
Rosh ha-Shanah 26b; Yevamot 120b;<br />
See<br />
Batra 73b; Sanhedrin 110a; Ḥullin 7a.<br />
Bava<br />
the Zohar, tayya'a indicates one of several<br />
In<br />
wandering donkey-drivers who annoy,<br />
and enlighten the Companions on<br />
perplex,<br />
road. See 2:45b, 94b±114a, 145b, 155b±157a;<br />
the<br />
186b; ZḤ 83a±d (MhN, Rut); TZ 23,<br />
3:21a±23a,<br />
Cf. Tosefta, Ḥagigah 2:1 (BT Ḥagigah 14b;<br />
69a.<br />
Ḥagigah 2:1, 77a); BT Mo'ed Qatan 25a±b;<br />
JT<br />
Rabbah 32:10; Shir ha-Shirim Rabbah<br />
Bereshit<br />
4:3; Steinschneider, Polemische und apologetische<br />
on<br />
Literatur, 248±54; Pushinski, in<br />
2 (1940): 140±47; Scholem, Major<br />
Yavneh<br />
165, 388, n. 46; idem, Kabbalah, 227.<br />
Trends,<br />
My sanctuary . . . The continuation<br />
216.<br />
the verse with which Rabbi El'azar open-<br />
of<br />
My Sabbaths you are to observe . . .<br />
ed:<br />
19:30).<br />
(Leviticus<br />
Haqdamat Sefer ha-Zohar<br />
[1:5b]<br />
day constitutes the fourth leg of the celestial throne. 211<br />
All the work of all of<br />
That Arab donkey-driver 215<br />
goading behind them said, ``And what is My<br />
you are to hold in awe (Leviticus 19:30)?'' 216<br />
sanctuary<br />
replied, ``This is the holiness of the Sabbath.''<br />
He<br />
31<br />
TKK<br />
B<br />
(Tayya'a),<br />
215. Arab donkey-driver J<br />
K (aravi), ``Arab'' in Rut Zuta 1:20; 4:11.<br />
CZ<br />
an<br />
T<br />
Creation.<br />
included G MK N<br />
213.<br />
(Vaykhal), ``And He<br />
(klh). Rabbi<br />
from the root M N F<br />
completed,''<br />
El'azarunderstands this word in light of the<br />
related root<br />
M<br />
N<br />
N<br />
(kll), ``include, comprise,<br />
gather.''
the zohar [1:5b]<br />
said, ``If so, you have turned the Sabbath into something not holy except<br />
He<br />
the holiness that rests upon it from above!''<br />
for<br />
Abba said, ``So it is: Call the Sabbath a delight, the holy of YHVH<br />
Rabbi<br />
(Isaiah 58:13). Sabbath and holy of YHVH are each mentioned sepa-<br />
honored<br />
rately.''<br />
said, ``If so, who is holy of YHVH?''<br />
He<br />
replied, ``Holiness that descends from above, resting upon it.''<br />
He<br />
said, ``If holiness drawn down from above is called honored, then it<br />
He<br />
that the Sabbath is not honored. Yet it is written: And honor it (ibid.)!''<br />
appears<br />
El'azarsaid to Rabbi Abba, ``Let this man be! Within him lies a new<br />
Rabbi<br />
we do not know.''<br />
word<br />
said to him, ``Speak!''<br />
They<br />
\ (Et) 217<br />
SabbathsÐone is the higherSabbath; the other, the lowerSabbath, 220 both<br />
My<br />
as one, concealed as one.<br />
included<br />
221 was left unmentioned and felt ashamed. She said before<br />
``AnotherSabbath<br />
`Master of the universe, since the day You created me, I have been called<br />
Him,<br />
there can be no day without night.' 222 He replied, `My daughter,<br />
SabbathÐand<br />
are SabbathÐI call you SabbathÐbut I am about to crown you with a<br />
you<br />
crown.' He issued a proclamation: My sanctuary you are to hold in awe.<br />
higher<br />
is the Sabbath of Sabbath eve, who is awe and in whom awe dwells. 223<br />
This<br />
sense, but Naḥum of Gimzo and<br />
dependent<br />
disciple Rabbi Akiva taught that when et<br />
his<br />
in a biblical verse, it amplifies the<br />
appears<br />
meaning.<br />
original<br />
BT Pesaḥim 22b; Ḥagigah 12a±b; Zohar<br />
See<br />
247a; 2:90a, 135b.<br />
1:79b,<br />
``to increase''Ðthat is, to include,<br />
(le-rabbot),<br />
orwiden the scope of meaning.<br />
amplify,<br />
2000 cubits The traditional limitation<br />
219.<br />
on how farone may walk beyond the<br />
limits on the Sabbath. See Mekhilta,<br />
city<br />
6; cf. Zohar 2:207a. Here it refers<br />
Vayassa<br />
the range of holiness beyond the realm<br />
to<br />
the sefirot; according to KP, the feet of<br />
of<br />
the higher Sabbath . . . the lower<br />
220.<br />
The higherSabbath is Binah, the<br />
Sabbath<br />
sefirah counting up from Yesod. The<br />
seventh<br />
is Yesod, the seventh sefirah<br />
lowerSabbath<br />
down from Binah.<br />
counting<br />
Another Sabbath Sabbath eve, sy-<br />
221.<br />
Shekhinah.<br />
mbolizing<br />
there can be no day . . . The sefiro-<br />
222.<br />
day of Yesod needs the night of Shekhinah.<br />
tic<br />
Bereshit Rabbah 11:8, where according to<br />
See<br />
Shim'on son of Yoḥai, the Sabbath<br />
Rabbi<br />
to God that she has no partner<br />
complains<br />
the days of the week, and she is told:<br />
among<br />
Assembly of Israel is your partner.''<br />
``The<br />
BT Ḥullin 60b.<br />
See<br />
who is awe... The ``Sabbath of<br />
223.<br />
eve'' (Friday night) is Shekhinah,<br />
Sabbath<br />
conveys the attribute of Judgment, in-<br />
who<br />
awe and fear. The sefirah of Ḥokhmahspiring<br />
the fatherof Shekhinah, is also called<br />
opened, saying, `` B \ \G\C[ K (Et Shabbetotai), My Sabbaths. B<br />
He<br />
amplifies the meaning to include 218 the range of Sabbath, which is 2000 cubits<br />
every direction. 219 So the meaning is expanded: B \ \G\C[ K (Et Shabbetotai),<br />
in<br />
32<br />
B \ (Et) Grammatically, the accusa-<br />
217.<br />
particle B \ (et) has no ascertainable intive<br />
218. amplifies the meaning to include<br />
F<br />
(Le-asga'ah), ``To increase,'' a Zoha-<br />
BDSBN<br />
rendering of the rabbinic Hebrew N \GCZ<br />
ric<br />
the divine chariot.
is that? The one included by the blessed Holy One when He said Iam<br />
Who 224<br />
YHVH.<br />
My Sabbaths are a circle with a square inscribed within. 225<br />
GNMK<br />
And they [heaven and earth] were completed ...(Genesis 2:1±3); 226<br />
(Vaykhullu),<br />
and in the qiddush that we recite there are thirty-five words, 228<br />
to seventy names of the blessed Holy One, 229 with which Assembly<br />
amounting<br />
Israel is adorned. 230 Since this circle and square are My Sabbaths, they are<br />
of<br />
and is reflected in His daughter, who<br />
``awe''<br />
lower Ḥokhmah.<br />
is<br />
I am YHVH The full verse reads:<br />
224.<br />
Sabbaths you are to observe, My sanctu-<br />
My<br />
you are to hold in awe, I am YHVH (Leviticuary<br />
19:30). Through Shekhinah, God re-<br />
the full spectrum of divine personalitveals<br />
and is thus called I. In this phrase, I is<br />
with YHVH (Tif'eret). Shekhinah manifests<br />
joined<br />
in both sacred time (Sabbath) and<br />
space (sanctuary).<br />
sacred<br />
circle with a square inscribed<br />
225.<br />
cf. Bahir 83 (114±16). Here the reference<br />
76b;<br />
to the higher sefirot (beginning with Binah<br />
is<br />
culminating in Yesod) andShekhinah.<br />
and<br />
KP; Scholem. Cf. Zohar 2:127a, where<br />
See<br />
circle of the letter S (samekh) symbolizes<br />
the<br />
while the square of the letter O (final<br />
Binah,<br />
of the qiddush (``hallowing, sanctification''),<br />
lines<br />
the prayer recited over wine Friday<br />
which includes the blessing over<br />
prayer,<br />
and the blessing of hallowing the<br />
wine<br />
Sabbath.<br />
in the qiddush that we recite...<br />
228.<br />
O (ki vanu vaḥarta ve-otanu qiddashta mi-<br />
KPTF<br />
ha-ammim), ``forYou have chosen us and<br />
kol<br />
us from among all nations.''<br />
hallowed<br />
Scholem, 493 (unnumbered); Ta-<br />
See<br />
Ha-Nigleh she-ba-Nistar, 63, 138±39,<br />
Shma,<br />
159. The Zohar's phrase ``that we recite''<br />
n.<br />
a particular custom, which differs<br />
indicates<br />
the standard qiddush.<br />
from<br />
seventy names... See Bemidbar<br />
229.<br />
14:12; Naḥmanides, Kitvei Ramban,<br />
Rabbah<br />
cf. Zohar 2:207b. Forvarious lists of<br />
1:135;<br />
names, see Alfa Beita de-Rabbi Aqiva<br />
these<br />
Midrashot, 2:350±51); Shir ha-Shirim<br />
(Battei<br />
1:1; Midrash ha-Gadol, Genesis 46:8;<br />
Zuta<br />
Ba'al ha-Turim, Numbers 11:16.<br />
and<br />
Yisra'el). In rabbinic Hebrew this<br />
(Keneset<br />
denotes the people of Israel. The<br />
phrase<br />
on the Song of Songs describes the<br />
midrash<br />
affairbetween the maiden (the earthly<br />
love<br />
of Israel) and her lover (the<br />
community<br />
One, blessed be He). See Shir ha-Shir-<br />
Holy<br />
Rabbah on 2:1. In the Zohar, Keneset Yisra'eim<br />
can refer to the earthly community but<br />
(often primarily) to Shekhinah, the divine<br />
also<br />
feminine counterpart of the people, the<br />
of God most intimately connected<br />
aspect<br />
them. The lovers in the Song of Songs<br />
with<br />
pictured as the divine couple: Tif'eret and<br />
are<br />
Shekhinah.<br />
they are both included . . . Both aspects<br />
231.<br />
of the Sabbath, the masculine Yesod<br />
Haqdamat Sefer ha-Zohar<br />
[1:5b]<br />
heard my father say so precisely: B \ (Et) includes the range of Sabbath.<br />
``I<br />
They are two,<br />
corresponding to which are two hallowings we should recite. One is<br />
G<br />
the other,<br />
GE [ (Qiddush), Hallowing. 227 Vaykhullu contains thirty-five words,<br />
Y<br />
altogether<br />
included in [ GP Z (Shamor), Observe (Deuteronomy 5:12), as is written:<br />
both<br />
G (Tishmoru), You are to observe (Leviticus 19:30), 231 whereas the higher<br />
ZGP[\<br />
33<br />
within<br />
The phrase derives from BT Eruvin<br />
Assembly of Israel M \SR NBZ[K<br />
230.<br />
mem) symbolizes Shekhinah.<br />
G NMK 226.<br />
G (Vaykhullu)... The opening<br />
evening to hallow the Sabbath.<br />
Y GE [ (Qiddush)... The rest of the<br />
227.<br />
thirty-five words<br />
This total requires the<br />
omission of the following ten words from<br />
(ki hu yom), ``forit is<br />
the qiddush:<br />
M<br />
K<br />
BGF<br />
GK<br />
O<br />
and the feminine Shekhinah, are included in<br />
the day,'' and<br />
M<br />
K<br />
GRC<br />
\ZIC<br />
GR\GBG<br />
\[EY<br />
NMP
(zakhor). 232<br />
the zohar [1:6a]<br />
233<br />
That is why there is no strife above, because of the two peaces<br />
(zakhor).<br />
one, Jacob; the other, Joseph. 234 So it is written twice: Peace, peace to the<br />
below:<br />
and the near (Isaiah 57:19). To the far refers to Jacob, [6a] and the near refers<br />
far<br />
Joseph. To the far, as is said: From afar, YHVH appeared to me (Jeremiah<br />
to<br />
235 His sister stood far off (Exodus 2:4). 236 And the near, as is said: New<br />
31:2),<br />
who came from nearby (Deuteronomy 32:17). 237 From afar is the highest<br />
[gods]<br />
feminine, which is signified by the<br />
the<br />
word of the fourth of the Ten<br />
opening<br />
indicates the union of male and<br />
observe,<br />
female.<br />
BT Berakhot 20b; Bahir 124 (182); Ezra<br />
See<br />
Gerona, Peirush Shir ha-Shirim, 496±97;<br />
of<br />
on Exodus 20:8; Zohar 1:47b,<br />
Naḥmanides<br />
164b; Moses de LeoÂn, Sefer ha-Rimmon,<br />
48b,<br />
(zakhar), ``male.'' Although often depict-<br />
as the Divine Mother, Binah is also describeed<br />
as ``World of the Male,'' encompassing<br />
entire configuration of sefirot from Ḥesed<br />
the<br />
Yesod. Togetherthey constitute a<br />
through<br />
entity ready to join Shekhinah.<br />
masculine<br />
Zohar 1:96a, 147a, 149a, 160b, 246a,<br />
See<br />
2:127b; ZḤ 72b (ShS). Cf. 1:17b, 46b,<br />
248b;<br />
2:4a. 163a;<br />
`the King who possesses peace' . . .<br />
233.<br />
midrashic literature this phrase is applied<br />
In<br />
God. See Pesiqta de-Rav Kahana 1:2; Shir<br />
to<br />
Rabbah on 1:2. Here it designates<br />
ha-Shirim<br />
who contains Yesod, who is called<br />
Binah,<br />
eitherbecause He mediates between<br />
``peace''<br />
right and left poles of the sefirot, or<br />
the<br />
He unites Tif'eret with Shekhinah.<br />
because<br />
BT Shabbat 152a, where Rabbi Shim'on<br />
See<br />
of Ḥalafta refers to the phallus as<br />
son<br />
the home.''<br />
``peacemakerof<br />
two peaces below . . . Jacob symbo-<br />
234.<br />
Tif'eret; Joseph symbolizes Yesod, the<br />
lizes<br />
phallus, since he withstood the test<br />
divine<br />
sexual temptation in Egypt (Genesis 39).<br />
of<br />
TZ 21, 43b, 45b. Both of these mediate<br />
See<br />
right and left, and unite with Shekhinah,<br />
between<br />
insuring peace in the sefirotic realm.<br />
From afar, YHVH appeared . . . Tif'-<br />
235.<br />
who is called YHVH, appeared from afar.<br />
eret,<br />
Rashi, ad loc.; Zohar 1:120a.<br />
See<br />
His sister stood far off Miriam, the<br />
236.<br />
of the sentence, symbolizes Shekhinah,<br />
subject<br />
who faces Tif'eret. See BT Sotah 11a.<br />
from nearby Idiomatic for``recently.''<br />
237.<br />
Joseph, Yesod, represents a more re-<br />
emanation than Jacob, Tif'eret. This<br />
cent<br />
is striking, since the verse in Deu-<br />
citation<br />
refers to false gods.<br />
teronomy<br />
From afar is the highest point . . .<br />
238.<br />
Referring back to the two Sab-<br />
Yesod and Shekhinah, who are indicatebaths,<br />
togetherby the plural verb \ GZGP[<br />
is not included here in [ GP Z (Shamor), Observe, but rather in H ZGM<br />
Sabbath<br />
Remember (Exodus 20:8), forthe supreme King is completed by H ZGM<br />
(Zakhor),<br />
So He is called `the King who possesses peace,' and His peace is<br />
Z GMH<br />
standing in its palace. 238 So it is written: \ ZGP[ G (Tishmoru), You are to<br />
point,<br />
included in [ GP Z (Shamor), Observe. 239 My sanctuary you are to hold in<br />
observe,<br />
[ GP Z (Shamor), Observe<br />
Commandments:<br />
34<br />
Sabbath day to keep it holy. This word<br />
the<br />
the feminine because the otherver-<br />
signifies<br />
sion of the Ten Commandments (Exodus<br />
(Zakhor), Remember, the<br />
reads: H GM Z<br />
20:8)<br />
day, and H GM Z (zakhor) suggests H ZM<br />
Sabbath<br />
(zakhar), ``male.'' In the verse in Leviticus 19,<br />
(tishmoru), You are to<br />
plural verb \ ZGP[ G<br />
the<br />
118.<br />
completed by H GM Z (zakhor) Binah,<br />
232.<br />
supreme King and higher Sabbath, finds<br />
the<br />
completion in the masculine sefirah of Ye-<br />
its<br />
sod, signified by<br />
H<br />
GM<br />
Z<br />
(zakhor), which implies<br />
Z<br />
MH<br />
the primordial point of emanation,<br />
Ḥokhmah,<br />
is situated in the palace of Binah. Tif'eret<br />
issues from them, from afar.<br />
(Shamor),<br />
So it is written . . . [ GP Z<br />
239.<br />
Observe<br />
(Tishmoru), You are to observe.
awe is the point standing in the center, 240<br />
I, 242 and on it rests that high concealed one, unrevealed. 243 This is YHVH,<br />
called<br />
all is one.'' 244<br />
and<br />
El'azarand Rabbi Abba dismounted 245 and kissed him. They said, ``All<br />
Rabbi<br />
wisdom in yourhand, and you are goading ourdonkeys behind us? Who<br />
this<br />
you?'' are<br />
replied, ``Do not ask who I am! Rather, let us go together, engaging in<br />
He<br />
Let each one speak words of wisdom to illumine the way.''<br />
Torah.<br />
said to him, ``Who appointed you to go here, goading donkeys?<br />
They<br />
be bound togetherwith me. 246<br />
to<br />
since it cannot survive for a moment anywhere else. 247<br />
bound,<br />
point standing in the center The<br />
240.<br />
point of Shekhinah inside the square<br />
central<br />
within the circle.<br />
inscribed<br />
Zohar 2:204a±b; 3:250a; Moses de<br />
See<br />
n, Sefer ha-Mishqal, 110; Joseph Gikatilla,<br />
LeoÂ<br />
in Elijah de Vidas, Reshit Ḥokhmah,<br />
cited<br />
ha-Qedushah, 2. On the Sabbath as<br />
Sha'ar<br />
center, see Ginsburg, The Sabbath in<br />
sacred<br />
Classical Kabbalah, 85±92.<br />
the<br />
Whoever enters ...damages it Pro-<br />
241.<br />
the Sabbath damages the core of Shekhinahfaning<br />
See Moses de Leo n, Sefer ha-Rim-<br />
332±35; idem, Sefer ha-Mishqal, 111.<br />
mon,<br />
called I Shekhinah, who fully ex-<br />
242.<br />
the personality of God, is called I.<br />
presses<br />
that high concealed one... Tif'eret,<br />
243.<br />
concealed than Shekhinah.<br />
more<br />
all is one The conclusion of the<br />
244.<br />
IamYHVH, indicates that Tif'eret and<br />
verse,<br />
are united.<br />
Shekhinah<br />
dismounted Out of respect for the<br />
245.<br />
of Torah. See Tosefta, Ḥagigah 2:1,<br />
sanctity<br />
Yoḥanan son of Zakkai dismounts<br />
where<br />
his donkey to hear an exposition of<br />
from<br />
merkavah, ``the account of the chariot,''<br />
ma'aseh<br />
from El'azar son of Arakh, who had<br />
driving the donkey from behind.<br />
been<br />
BT Ḥagigah 14b; JT Ḥagigah 2:1, 77a;<br />
See<br />
1:160a.<br />
Zohar<br />
to be bound together . . . These<br />
246.<br />
If all three had joined together,<br />
``pocket.''<br />
the wandering donkey-driver would<br />
then<br />
been wealthy, but such was not the<br />
have<br />
case.<br />
X98 (transmitted in the name of Rav<br />
page<br />
Sava), where the throne begins to<br />
Hamnuna<br />
``supporting.'' See above, page<br />
(somekh),<br />
where God tells her: ``You are needed<br />
X95,<br />
Haqdamat Sefer ha-Zohar<br />
[1:6a]<br />
which one should fearmore than<br />
anything, forits punishment is death, as is written:<br />
(Meḥaleleha), Those<br />
F<br />
KNNI<br />
P<br />
P<br />
FKNNI<br />
who profane it, shall surely be put to death (Exodus 31:14). Who are<br />
those who profane it? Whoeverenters the I N N (ḥalal), hollow, of<br />
(meḥaleleha),<br />
circle and the squareÐthe site where that point restsÐand damages it 241<br />
the<br />
surely be put to death. Soitiswritten:You are to hold in awe. That point is<br />
shall<br />
replied, `` K G E (Yod) waged warwith two letters, M U (kaf) and S P L (samekh),<br />
He<br />
U (Kaf) did not want to depart and be<br />
M<br />
35<br />
P<br />
L<br />
(Samekh)<br />
S<br />
S<br />
LP<br />
did not want to depart, so it could support those who fall, for without<br />
they cannot sur vive. 248 Alone, K G E (yod) came to me, kissing and<br />
(samekh)<br />
letters spell the word M K S (kis),<br />
three<br />
M U (Kaf) did not want . . . M<br />
247.<br />
U<br />
(Kaf)<br />
wanted to remain at the head of the word<br />
B<br />
(kisse), the divine ``throne.'' See above,<br />
SM<br />
M<br />
U<br />
tremble when<br />
(kaf) descends from it.<br />
S P L (Samekh) did not want . . . The<br />
248.<br />
S P L (samekh) stands forthe word S LPG<br />
letter<br />
you are; do not move! If you leave,<br />
where<br />
would happen to the fallen, who de-<br />
what<br />
pend on you?''
the zohar [1:6a]<br />
me. She wept with me, saying, `My son, what can I do for you? But<br />
embracing<br />
I will ascend and fill myself with goodnessÐwith hidden, celestial,<br />
look,<br />
goad the donkeys behind you.''<br />
will<br />
said to them, ``Didn't I tell you it is the command of the King, until the<br />
He<br />
one driving donkeys arrives?'' 250<br />
said to him, ``But you haven't told us yourname. The site you<br />
They<br />
is it?''<br />
inhabitÐwhat<br />
replied, ``The site I inhabit is fine and lofty for me: a certain tower<br />
He<br />
in the air, 251 grand and splendid. Those dwelling in this tower are the<br />
soaring<br />
blessed Holy One and a certain poor person. 252<br />
to Rabbi Yehoshu'a son of Levi (M<br />
according<br />
3:12), ``In the world to come, the<br />
Uqtsin<br />
Holy One will endow every righteous<br />
blessed<br />
with 310 worlds, as is written: So that<br />
person<br />
and fill their treasuries (Proverbs<br />
substance,<br />
See Gikatilla, Sha'arei Orah, 93a±b.<br />
8:21).''<br />
until the one driving . . . Until the<br />
250.<br />
arrives riding on a donkey. See Ze-<br />
Messiah<br />
9:9: Behold, your king is coming to<br />
chariah<br />
He is righteous and triumphant, humble<br />
you.<br />
poor] and riding on a donkey, on a colt,<br />
[or:<br />
foal of an ass.<br />
the<br />
tower soaring in the air . . . The<br />
251.<br />
originates in the Talmud (BT<br />
expression<br />
15b; Sanhedrin 106b), where the<br />
Ḥagigah<br />
counter of the towers (Isaiah 33:18) is<br />
phrase<br />
as: ``one who counted 300 fixed<br />
interpreted<br />
concerning a tower soaring in the air.''<br />
laws<br />
laws are apparently laws of defilement<br />
The<br />
M Oholot 4:1). Rashi (on both Talmudic<br />
(see<br />
offers several interpretations, including<br />
passages)<br />
one from his teacher that the tower<br />
to the letter N (lamed), highest letter<br />
refers<br />
the alphabet. Todros Abulafia, in Otsar<br />
of<br />
discusses this interpretation of<br />
ha-Kavod,<br />
Ḥagigah passage (ad loc.); cf. Shoshan<br />
the<br />
108. In several Qumran texts the N<br />
Sodot,<br />
is written above the normal line of<br />
[lamed]<br />
See Birnbaum, The Hebrew Scripts,<br />
letters.<br />
143. 1:127,<br />
the Zohar, the toweris Binah, towering<br />
In<br />
lowersefirot. See 2:91a, 102a; ZḤ 58a,<br />
overthe<br />
(ShS), and 66a±b (ShS), where the connection<br />
70a<br />
between N (lamed) and the toweris<br />
from the Book of Rav Hamnuna Sava.<br />
cited<br />
Moses de LeoÂn, Sheqel ha-Qodesh, 89±90<br />
Cf.<br />
Zohar 1:9a, 37b, 96b; 3:164a±b.<br />
(112±14);<br />
the blessed Holy One and a certain<br />
252.<br />
the sense that She has no emanation<br />
poorin<br />
Herown but receives emanation from<br />
of<br />
other sefirot. These two sefirot are joined<br />
the<br />
the towerof Binah, the N (lamed). Accord-<br />
in<br />
to Todros Abulafia, Otsar ha-Kavod,<br />
ing<br />
15b, the N (lamed) is composed of<br />
Ḥagigah<br />
two letters E (dalet) and G (vav). In<br />
the<br />
E (dalet) symbolizes Shekhinah,<br />
Kabbalah<br />
splendid letters! Then I will come to you, serving as your support. I will endow<br />
you with two letters, higher than those that departed, namely,<br />
[ (yesh), K<br />
K G E (yod) and [ K Q (shin)Ðas your treasuries filled with<br />
substanceÐcelestial<br />
So, my son, go and goad donkeys.' That is why I go like this.'' 249<br />
everything.<br />
El'azar and Rabbi Abba rejoiced and wept. They said, ``Go ride! We<br />
Rabbi<br />
This is where I reside, but I<br />
have gone into exile, goading donkeys.''<br />
36<br />
K [ (yesh), ``substance'' . . . Com-<br />
249.<br />
posed of the two letters<br />
G E (yod) and [ QK<br />
K<br />
(shin).<br />
[ (Yesh) designates the flow of<br />
K<br />
from Ḥokhmah (``Wisdom'') and<br />
emanation<br />
(``Understanding''), which is the ulti-<br />
Binah<br />
mate substance, more valuable than wealth.<br />
The gimatriyya of<br />
[ (yesh) is 310, and<br />
K<br />
[ (yesh),<br />
I may endow those who love Me with<br />
K<br />
poor person<br />
Tif'eret and Shekhinah, who is<br />
N<br />
who is<br />
(dallah), ``poor,'' while G (vav),<br />
E<br />
F
Abba and Rabbi El'azar gazed at him. He had flavored his words for<br />
Rabbi<br />
as sweet as manna and honey.<br />
them<br />
said to him, ``If you tell us the name of yourfather, we will kiss the<br />
They<br />
of yourfeet.''<br />
dust<br />
said, ``Why? It is not my habit to boast of Torah. 253<br />
He<br />
was in the great ocean. He was a fish, 254<br />
dwelling<br />
from one end to the other. So grand and splendid, ancient of days, he<br />
ocean<br />
swallow all the otherfish in the ocean, then spew them out alive,<br />
would<br />
filled with all goodness of the world. So strong, he could swim the<br />
thriving,<br />
in one moment. He shot me out like an arrow from the hand of a<br />
ocean<br />
mighty warrior, 255<br />
site, disappearing into the ocean.''<br />
his<br />
El'azarcontemplated his words. He said, ``You are the son of the Holy<br />
Rabbi<br />
256 You are the son of Rav Hamnuna Sava, 257 son of the radiance of<br />
Lamp!<br />
and you are goading donkeys behind us?''<br />
Torah,<br />
numer ical value is six, symbolizes<br />
whose<br />
who joins with the five sefirot around<br />
Tif'eret,<br />
(Ḥesed, Gevurah, Netsaḥ, Hod, and Yesod)<br />
Him<br />
to form the sixfold sefirotic torso. The<br />
city of Lydda (cf. KP), and the donkeydriver<br />
the<br />
is apparently hinting that on the ma-<br />
plane he resides there. On the messianiterial<br />
implication of ``poor,'' see Zechariah 9:9,<br />
above, note 250.<br />
cited<br />
It is not my habit to boast . . . See<br />
253.<br />
Ḥasidim, ed. Wistinetzki, par . 1945<br />
Sefer<br />
Margaliot, par. 522): ``A person whose<br />
(ed.<br />
called `Rabbi,' e.g., `Rabbi Ya'akov,'<br />
fatheris<br />
his son [i.e., he himself] is called<br />
and<br />
should not sign his name<br />
`Reu'ven,'<br />
son of Rabbi Ya'akov,' but rather<br />
`Reu'ven<br />
of Torah. Sefirotically, the fish is Yesod,<br />
ocean<br />
swimming the ocean of divinity.<br />
like an arrow . . . See Psalms 127:4:<br />
255.<br />
arrows in the hand of a warrior, so are<br />
Like<br />
children of one's youth. Cf. BT Ḥagigah<br />
the<br />
``Shemu'el said, `Any emission of semen<br />
15a:<br />
does not shoot forth like an arrow does<br />
that<br />
fructify.'''<br />
not<br />
forRabbi Shim'on son of Yoḥai. See<br />
Zohar<br />
note 124.<br />
above,<br />
Rav Hamnuna Sava Rav Hamnuna<br />
257.<br />
Elder, a Babylonian teacher who lived in<br />
the<br />
third century, though the Zohar assumes<br />
the<br />
he died in the lifetime of Rabbi<br />
that<br />
before the story related here. The<br />
Shim'on,<br />
had hinted at the name<br />
donkey-driver<br />
Zohar 3:187a; Tosafot, Qiddushin 25a,<br />
See<br />
hamnuna karnuna; Bereshit Rabbah 97:3.<br />
s.v.<br />
fish carries messianic overtones in both<br />
The<br />
and Christianity; see Stroumsa,<br />
Judaism<br />
Early Christian Fish Symbol Reconsidered.''<br />
``The<br />
the Talmud Rav Hamnuna occasionally<br />
In<br />
teachings of Rabbi Shim'on (e.g.,<br />
transmits<br />
Ḥullin 21a; Temurah 15a), and several<br />
BT<br />
are attributed to him (BT Berakhot<br />
prayers<br />
17a, 58a). Cf. BT Gittin 39b. In the Zohar,<br />
11b,<br />
are reversed and Rabbi Shim'on cites<br />
roles<br />
Hamnuna (e.g., 1:8a±b). Throughout<br />
Rav<br />
Zohar, Hamnuna is greatly revered,<br />
the<br />
several original ritual acts are attributed<br />
and<br />
him. to<br />
1:240a, 250a; 2:88a, 124a, 136b; 3:87b,<br />
See<br />
145b (IR), 188a; Scholem, Das Buch<br />
103b,<br />
Haqdamat Sefer ha-Zohar<br />
[1:6a]<br />
But my father's<br />
circumnavigating the vast<br />
secreting me in that site I described. Then he returned to<br />
37<br />
letters joined together spell N G E (Lod),<br />
three<br />
Hamnuna by saying that his fatherwas a<br />
B (nuna), ``fish.''<br />
RGR<br />
simply `Reu'ven.'''<br />
fish R RG B<br />
254.<br />
(Nuna), swimming in the<br />
(Botsina<br />
Holy Lamp C BRKXG [KEY B<br />
256.<br />
Bahir, 68; idem, Major Trends, 368, n. 134;<br />
Qaddisha), the title usually reserved by the
the zohar [1:6b]<br />
both wept together, kissed him, and went on.<br />
They<br />
said to him, ``If it pleases our master, let him reveal his name to us.''<br />
They<br />
opened, saying, ``Benayahu son of Yehoyada (2 Samuel 23:20). 258 This verse<br />
He<br />
been established 259 Ðwhich is fineÐbut this verse alludes to supernal<br />
has<br />
of Torah. Benayahu son of Yehoyada appears on behalf of a mystery<br />
mysteries<br />
wisdomÐa concealed word, and the name prevails. Son of a living man<br />
of<br />
hosts. 262 Distinguished and supreme, He is called Master of deeds.<br />
His<br />
Qavtse'el (ibid.)Ðthis grand and dignified tree, supreme above all, 263<br />
``From<br />
which site did it emerge? From which rung did it come? The verse goes<br />
from<br />
to say: From Qavtse'el 264 Ða high, concealed rung that [6b] no eye has<br />
on<br />
seen ...(Isaiah 64:3), 265<br />
in Eshel Be'er Sheva 4 (1996): 198±201;<br />
Liebes,<br />
in Masu'ot, 486±91.<br />
Goldreich,<br />
Benayahu son of Yehoyada The<br />
258.<br />
continues: son of a living man, abound-<br />
verse<br />
in deeds, from Qavtse'el. He smote the two<br />
ing<br />
of Moab. He went down and slew the<br />
Ariel<br />
within the pit on a snowy day. Thedonkey-driver<br />
lion<br />
begins to answer the question of<br />
identity with a verse about Benayahu, a<br />
his<br />
followerof King David, one of the<br />
loyal<br />
mentioned in 2 Samuel 23.<br />
heroes<br />
This verse has been established<br />
259.<br />
BT Berakhot 18a±b: ``Rabbi Ḥiyya<br />
See<br />
`Son of a living man. Are all other<br />
said...,<br />
then sons of dead men? Rather, son<br />
people<br />
a living man, foreven in his death he was<br />
of<br />
living....'''<br />
called<br />
Gikatilla, Sha'arei Tsedeq, 7a; Zohar<br />
Cf.<br />
K F G (yod, he, vav), three letters symbo-<br />
of,''<br />
Ḥokhmah, Binah, and Tif'eret. See Zohar<br />
lizing<br />
164a. 1:136a,<br />
``Vitality of the Worlds,'' animates<br />
Yesod,<br />
of existence. On various senses of this title<br />
all<br />
prevails,'' see BT Berakhot 7b; Zohar<br />
name<br />
2:179b.<br />
1:58b;<br />
the biblical word Z C (rav), abound-<br />
interprets<br />
according to its alternate meaning:<br />
ing,<br />
``master.''<br />
insignia of all His hosts See BT<br />
262.<br />
16a, in the name of Rabbi Yoḥanan:<br />
Ḥagigah<br />
is the insignia among His myriad.'' Cf.<br />
``He<br />
2:232a.<br />
Zohar<br />
this grand and dignified tree . . .<br />
263.<br />
often identified with the Tree of<br />
Yesod,<br />
``to gather,'' and Qavtse'el refers to<br />
means<br />
who gathers in the upper light of<br />
Binah,<br />
Ḥokhmah.<br />
no eye has seen The verse con-<br />
265.<br />
O God, but You, what You will do for<br />
tinues:<br />
who awaits You. See BT Berakhot 34b:<br />
one<br />
Ḥiyya son of Abba said in the name<br />
``Rabbi<br />
Rabbi Yoḥanan, `All the prophets prophe-<br />
of<br />
only concerning the days of the Messiahsied<br />
but as forthe world that is coming, No<br />
has seen, O God, but You, [what You will<br />
eye<br />
for one who awaits You] . . . All the pro-<br />
do<br />
prophesied only concerning masters of<br />
phets<br />
[those who succeed in turning back<br />
return<br />
X KE Y (Tsaddiq), Righteous OneÐVitality of the Worlds. 260 Master of<br />
(ibid.)Ð<br />
deeds (ibid.) 261 ÐMaster of all action, of all celestial powers, for all emerge<br />
from Him. He is<br />
FGF GBCX \ (YHVH Tseva'ot), Lord of Hosts, insignia of all<br />
K<br />
a rung containing all, gathered in from upper light,<br />
and from which all emerges. It is the holy, hidden palace, in which all rungs are<br />
38<br />
261. Master of deeds The donkey-driver<br />
Life.<br />
(qvts)<br />
Qavtse'el The root Y C W<br />
264.<br />
1:132a, 136a.<br />
(Tsaddiq),<br />
the name prevails . . . X KE Y<br />
260.<br />
One... The name C FKR G<br />
Righteous<br />
(ben), ``son<br />
(Bena-<br />
indicates Yesod, who is C Q<br />
yahu)<br />
see above, note 176. On the notion that ``the
and concealed. 266 In the trunk of this tree all worlds exist; from it, all<br />
gathered<br />
powers are nourished and deployed.<br />
holy<br />
smote the two Ariel of Moab (2 Samuel, ibid.). Two sanctuaries existed<br />
``He<br />
of Him, were nourished by Him: First Temple and Second Tem-<br />
because<br />
267 As soon as He departed, the flow flowing from above ceased. He, as it<br />
ple.<br />
smote them, destroying and obliterating them, and the Holy Throne<br />
were,<br />
fell, 268<br />
called I 269 was in the midst of the exile. Why?By the River Kevar (ibid.),<br />
rung<br />
Already, 270<br />
on account of the river gushing and flowing, whose<br />
Riverof<br />
and springs ceased, so that it did not flow as before, as is written: A<br />
waters<br />
dries up and is parched (Job 14:11). 271<br />
Dries upÐin the First Temple; is<br />
river<br />
destroyed and obliterated because of Him. 272<br />
darkened.<br />
He went down and slew the lion (2 Samuel, ibid.). 273<br />
``Further,<br />
when this river gushed its waters below, [the people of] Israel were<br />
times,<br />
offering offerings and sacrifices to atone for their souls. Then from<br />
fulfilled,<br />
God], but as forthe completely righteous,<br />
to<br />
eye has seen, O God, but You.'''<br />
No<br />
the Zohar, this verse often refers to<br />
In<br />
who is identified with ``the world that<br />
Binah,<br />
coming.'' See 1:4b; 2:97b, 163a; above,<br />
is<br />
19. note<br />
holy, hidden palace . . . Binah, the<br />
266.<br />
Mother, contains within HerselfÐ<br />
Divine<br />
then gives birth toÐall the lower sefirot.<br />
and<br />
two Ariel ...Two sanctuaries...<br />
267.<br />
meaning of the wor d Ariel in the<br />
The<br />
in Samuel is unclear. In Ezekiel<br />
verse<br />
it apparently means ``hearth'' of<br />
43:15±16<br />
altar; in Isaiah 29:1 the name is applied<br />
an<br />
Jerusalem. In rabbinic sources Ariel of<br />
to<br />
refers to the Temple, since King<br />
Moab<br />
was descended from Ruth the Moabite.<br />
David<br />
See M Middot 4:7; and BT Berakhot<br />
``Rabbi Ḥiyya said..., `He smote<br />
18a±b:<br />
two Ariel of Moab, forhe did not leave<br />
the<br />
like in eitherthe First Temple orthe<br />
his<br />
Second.'''<br />
Holy Throne fell Shekhinah fell<br />
268.<br />
exile. into<br />
that rung called I Shekhinah, who<br />
269.<br />
the full spectrum of divine person-<br />
reveals<br />
ality.<br />
River Kevar, ...River of Already<br />
270.<br />
prophet Ezekiel experienced his vision<br />
The<br />
the RiverKevar, a stream nearNippurin<br />
by<br />
means ``already,'' ``long ago.'' The<br />
(kevar)<br />
here is that the river of Yesod was of<br />
point<br />
past and had ceased to flow, causing the<br />
the<br />
of the Temple and the exile of<br />
destruction<br />
Shekhinah.<br />
Re'uyyot Yeḥezqel, ed. Gruenwald, in<br />
See<br />
1 (1972): 111±14; Matt, Essential<br />
Temirin<br />
126, 205; Zohar 1:85a, 149a±b.<br />
Kabbalah,<br />
Ariver dries up and is parched See<br />
271.<br />
1:26a (TZ ), 67a; 2:166b; 3:150b.<br />
Zohar<br />
they originated . . . were destroyed<br />
272.<br />
two Temples came into being through<br />
The<br />
flow of divine emanation, and when that<br />
the<br />
ceased they were destroyed.<br />
flow<br />
He went down and slew the lion<br />
273.<br />
verse continues: within the pit on a<br />
The<br />
Haqdamat Sefer ha-Zohar<br />
[1:6b]<br />
as is written: And I was in the midst of the exile (Ezekiel 1:1)Ðthat<br />
the Second. So He smote the two Ariel of Moab. P BG C (Mo'av),<br />
parchedÐin<br />
originated P B C (me-av), from Father, in heaven and were<br />
MoabÐforthey<br />
All the lights illumining Israel<br />
In former<br />
39<br />
above would descend the image of a lion, whom they could see on the altar,<br />
In Hebrew, though, the word M ZC<br />
Babylon.<br />
snowy day.
the zohar [1:6b]<br />
over its prey, 274 consuming sacrifices like a fierce warrior, while all<br />
crouching 275<br />
hid themselves away, not venturing out.<br />
dogs<br />
``When sins prevailed, He descended to the rungs below, 276<br />
lion, no longer willing to provide its prey. He, as it were, killed it. He slew<br />
that<br />
lion, really! Within the pit (ibid.)Ðin plain sight of the evil OtherSide. 277<br />
the<br />
dogÐits face a dog. 279<br />
image of a lion . . . See BT Yoma<br />
274.<br />
``Five things were reported about the<br />
21b:<br />
of the pile of wood on the Temple altar:<br />
fire<br />
crouched like a lion, it was as clear as<br />
it<br />
its flame was of substance, it devoured<br />
sunlight,<br />
wet wood like dry wood, and it<br />
no smoke to rise.'' Cf. Zohar 3:32b,<br />
caused<br />
241a; Todros Abulafia, Sha'ar ha-Ra-<br />
211a,<br />
90. zim,<br />
dogs The demonic powers.<br />
275.<br />
He descended . . . Sin severed the<br />
276.<br />
between Yesod and Shekhinah,<br />
connection<br />
the flow of emanation became available<br />
and<br />
``the rungs below,'' the demonic forces.<br />
to<br />
holy lion no longer received its prey<br />
The<br />
was thus killed, as it were, by Yesod.<br />
and<br />
aḥra bisha), the demonic realm, which<br />
(Sitra<br />
the shadow of the divine.<br />
represents<br />
light,'' though here connected by the<br />
my<br />
the similar-sounding B FKZ<br />
Zoharwith<br />
(Ariel), sym-<br />
of the Temple. Uriel is one of the four<br />
bol<br />
of the Presence (along with Michael,<br />
angels<br />
and Raphael), who surround the<br />
Gabriel,<br />
throne. In Kabbalah these angels of<br />
divine<br />
Presence are identified with the four<br />
the<br />
creatures seen by Ezekiel. Uriel appears<br />
holy<br />
as the figure of the eagle, sometimes<br />
sometimes<br />
as the lion.<br />
1 Enoch 9:1; 2 Esdras 4:1; Pesiqta<br />
See<br />
46; Bemidbar Rabbah 2:10; Midrash<br />
Rabbati<br />
(Beit ha-Midrash, 2:39); cf. Zohar<br />
Konen<br />
211a. 3:32b,<br />
king of Babylon (722±710 b.c.e.),<br />
Baladan,<br />
whom King Hezekiah of Judea had<br />
with<br />
See 2 Kings 20:12±13; Isaiah 39:1±2,<br />
contact.<br />
he is named Merodach Baladan son<br />
where<br />
Baladan. On this the Talmud (BT Sanhedrin<br />
of<br />
96a) comments: ``Why was he called<br />
the son of Baladan?<br />
[Merodach-]Baladan<br />
has been told: Baladan was a king whose<br />
It<br />
turned into that of a dog, so his son<br />
face<br />
upon his throne instead. In his docu-<br />
sat<br />
he wrote his own name and the<br />
ments<br />
of his father, King Baladan.'' Bala-<br />
name<br />
dog-face is probably a rabbinic explanatiodan's<br />
of the dogs seen on Assyrian-<br />
monuments (Ginzberg, Legends,<br />
Babylonian<br />
n. 82).<br />
6:368,<br />
of the demons. See OY; Shoshan<br />
prince<br />
104; Scholem, in Madda'ei ha-Yahadut<br />
Sodot,<br />
(1926): 112±27. In the continuation of the<br />
1<br />
cited above (note 274), BT Yoma 21b<br />
passage<br />
that in the First Temple the fire on<br />
observes<br />
altarappeared crouching like a lion,<br />
the<br />
in the Second Temple it crouched like a<br />
while<br />
See Zohar 3:32b, 211a.<br />
dog.<br />
the donkey-driver blends several of<br />
Here<br />
traditions to describe a demonic figure<br />
these<br />
the face of a dog who is empowered to<br />
with<br />
sacrifices.<br />
devourthe<br />
and He killed<br />
Seeing this, that OtherSide was emboldened to send a dog to eat the offerings.<br />
is the name of that lion? B BKZG N (Uri'el), forhis face is the face of B FKZ<br />
What<br />
a lion. 278 What is the name of that dog? C EBN Q (Bal'adan) isitsname,<br />
(aryeh),<br />
is excluded from the category of B E O (adam), human, but is rather a<br />
forit<br />
On a snowy dayÐa day when sins prevailed, and<br />
name of that dog? C EBN Q<br />
279.<br />
(Bal'adan)...<br />
The name derives from Merodach<br />
40<br />
evil Other Side S BZJ BZIB B[KC<br />
277.<br />
EBN<br />
Q<br />
(Bal'adan) is a demonic figure<br />
Here<br />
C<br />
(bal<br />
B BKZG N (Uri'el)... Literally, ``God is<br />
278.<br />
whose name is taken to mean:<br />
NC<br />
EB<br />
O<br />
adam), ``not human.'' KP refers to non-Jewish<br />
traditions concerning C BNK E (Bil'ad),<br />
magical<br />
B<br />
BKZ<br />
(aryeh), ``lion'' and with<br />
N
was decreed above by the celestial court. 280 Of this is written: She is<br />
judgment<br />
afraid of snow for her household (Proverbs 31:21)ÐJudgment on high. 281<br />
not<br />
Why? Because her whole household is clothed in crimson 282<br />
the fierce fire.<br />
endure<br />
here, mystery of the verse. What is written next? He slew an Egyptian,<br />
``Until<br />
man of good appearance (2 Samuel, ibid., 21). Here the mystery of the verse<br />
a<br />
that wheneverIsrael sinned He 283 departed, withholding from them<br />
discloses<br />
the goodness, all the light illumining them. He slew an Egyptian manÐthe<br />
all<br />
of that light illumining Israel. Who is it? Moses, 284<br />
as is written: They<br />
light<br />
(Numbers 12:8). 287<br />
F (mar'eh), appearance, of the Presence of YHVH, 288<br />
he was worthy of conducting this rung on earth in any way he wishedÐ<br />
for<br />
no otherhuman attained.<br />
something<br />
On a snowy day ...sins...judgment<br />
280.<br />
. . . Watersymbolizes Ḥesed, but<br />
symbolizes Gevurah and Din (``Judgment''),<br />
snow<br />
the congealing and hardening of<br />
See Zohar 1:16a; and Aggadat Olam<br />
water.<br />
(Beit ha-Midrash, 5:58): ``Snow is hu-<br />
Qatan<br />
sin.'' According to rabbinic literature,<br />
man<br />
yearlong punishment of the wicked in<br />
the<br />
is equally divided between fire and<br />
Hell<br />
See JT Sanhedrin 10:3, 29b; Pesiqta<br />
snow.<br />
Kahana 10:4; Zohar 1:62b, 68b,<br />
de-Rav<br />
238b. 107b,<br />
Zohar 2:97b, 104a, 109a, the donkeydriver<br />
In<br />
who confounds the rabbis refers<br />
to a snowy day on which he and<br />
cryptically<br />
Shim'on son of Yoḥai ``sowed beans in<br />
Rabbi<br />
whose gimatriyya is fifty-two. See<br />
``son,''<br />
in Eshel Be'er Sheva 4 (1996): 200.<br />
Liebes,<br />
She is not afraid . . . The She of<br />
281.<br />
31 is understood as Shekhinah, who<br />
Proverbs<br />
not fearthe powerof Din (``Judgment'').<br />
does<br />
clothed in crimson... Shekhinah<br />
282.<br />
an affinity with Gevurah and Din, sym-<br />
has<br />
by the colorred, and She executes<br />
bolized<br />
decrees of Judgment, so She does not<br />
the<br />
fire orsnow. See Zohar<br />
fearJudgment's<br />
1:238b.<br />
He Yesod.<br />
283.<br />
the light of that light...Moses<br />
284.<br />
attained the sefirah of Tif'eret and<br />
Moses<br />
some of its light.<br />
transmitted<br />
`An Egyptian man . . .' A descr iption<br />
285.<br />
of Moses given by Jethro's daughters<br />
theirfatherafterMoses rescued them<br />
to<br />
aggressive shepherds.<br />
from<br />
There...there...there... In<br />
286.<br />
See Zohar 2:34a.<br />
Egypt.<br />
plain sight. God appears to Moses<br />
In<br />
ectly, unlike the exper ience of other<br />
dir<br />
prophets.<br />
Man of ElohimÐhusband, as it<br />
288.<br />
(mar'eh), appearance of the Pre-<br />
of YHVH, the site of divine manifestationsence<br />
She is also known as Elohim. Moses is<br />
such intimate terms with Shekhinah that<br />
on<br />
is called Herhusband, as indicated by his<br />
he<br />
Man of Elohim (Deuteronomy 33:1;<br />
title:<br />
90:1).<br />
Psalms<br />
Midrash Tehillim 90:5; Pesiqta de-Rav<br />
See<br />
nispaḥim, Vezot Haberakhah, 443±<br />
Kahana,<br />
Haqdamat Sefer ha-Zohar<br />
[1:6b]<br />
(ibid.) and can<br />
said, `An Egyptian man rescued us' (Exodus 2:19). 285 There he was born, there<br />
was raised, there he rose to the highest light. 286 Amanof P BZ F (mar'eh),<br />
he<br />
appearance, as is said: G BZP F (u-mar'eh), In appearance, not in riddles<br />
good<br />
Man, as is said: Man of Elohim (Deuteronomy 33:1)Ðhusband,<br />
as it were, of that<br />
BZP<br />
41<br />
G BZP F (u-mar'eh), In appearance . . .<br />
287.<br />
were, of that<br />
(ben),<br />
fifty-two colors,'' alluding to the fifty-two-<br />
of God and to the word C Q<br />
lettername<br />
BZ F (mar'eh)... Shekhinah<br />
P<br />
P<br />
BZ<br />
F<br />
is the<br />
44, 448 (variants); Tanḥuma, Vezot Haber-
the zohar [1:6b]<br />
Egyptian had a spear in his hand (2 Samuel, ibid.). This is the staff of<br />
``The<br />
handed down to him, 289<br />
as is said: With the staff of God in my hand<br />
God,<br />
as is said: He struck the rock with his staff twice (Numbers 20:11). The<br />
rock,<br />
Holy One said to him, `Moses, I did not give you My staff forthis. By<br />
blessed<br />
From now on, it will no longerbe in yourhand.' Immediately He<br />
yourlife!<br />
down to him with a club (2 Samuel, ibid.) 292 Ðwith severe judgment. And<br />
went<br />
the spear out of the Egyptian's hand, forfrom that moment it was<br />
wrenched<br />
from him and was never again in his hand. And killed him with his<br />
withheld<br />
spear. Because of the sin of striking with that staff, 293 he died and did not<br />
own<br />
Holy Land, and this light was withheld from Israel.<br />
enterthe<br />
the thirty, he was most honored (2 Samuel, ibid., 23). 294 These are the<br />
``From<br />
celestial years, 295 on which He drew, conveying them below. Drawing on<br />
thirty<br />
2(Ets Yosef, ad loc.); Devarim Rabbah<br />
akhah<br />
on 33:1; Zohar 1:21b±22a, 148a,<br />
(Lieberman),<br />
236b; 239a; 2:22b, 235b, 238b, 244b<br />
152a±b,<br />
(Heikh).<br />
to rabbinic tradition, after encountering<br />
According<br />
God on Mount Sinai, Moses ab-<br />
from sexual contact with his wife<br />
stained<br />
maintained union with Shekhinah.<br />
and<br />
Sifrei, Numbers 99; BT Shabbat 87a;<br />
See<br />
Tsav 13; Maimonides, Mishneh<br />
Tanḥuma,<br />
Hilkhot Yesodei ha-Torah 7:6; Zohar<br />
Torah,<br />
152b, 234b; 2:222a; 3:148a, 180a.<br />
1:22a,<br />
staff of God, handed down to him<br />
289.<br />
staff with which Moses performed<br />
The<br />
before Pharaoh, split the Red Sea,<br />
miracles<br />
struck the rock to produce water. Ac-<br />
and<br />
to Pirqei de-Rabbi Eli'ezer 40, the<br />
cording<br />
had previously been in the possession<br />
rod<br />
Adam, Enoch, Noah, Shem, Abr aham,<br />
of<br />
Jacob, Joseph, and Jethro. See Targum<br />
Isaac,<br />
Exodus 2:21; Ginzberg, Legends,<br />
Yerushalmi,<br />
n. 600.<br />
6:106,<br />
staff created on the eve of Sabbath<br />
290.<br />
. . . One of the ten things created in<br />
last moments of the week of Creation,<br />
the<br />
before the first Sabbath began. See M<br />
just<br />
5:6. Avot<br />
engraved with the holy name The<br />
291.<br />
Name, YHVH. SeeTargum Yerushalmi,<br />
Ineffable<br />
Exodus 2:21; Devarim Rabbah 3:8;<br />
Tehillim 114:9; Sefer ha-Yashar, Shemot,<br />
Midrash<br />
307; Zohar 2:28a, 48a.<br />
He went down to him with a club<br />
292.<br />
verse continues: and wrenched the spear<br />
The<br />
of the Egyptian's hand and killed him<br />
out<br />
his own spear. As the donkey-driver<br />
with<br />
the verse, the subject, Benayahu,<br />
interprets<br />
really Yesod, who confronts Moses the<br />
is<br />
See Zohar 2:114b (RM ).<br />
Egyptian.<br />
And killed him with his own spear<br />
293.<br />
. .that staff Benayahu killed Moses the<br />
.<br />
with Moses' own staff, i.e., because<br />
Egyptian<br />
Moses' own misuse of the staff. The notion<br />
of<br />
that Moses was an Egyptian who was<br />
by an Israelite foreshadows Freud's<br />
killed<br />
See Amado LeÂvy-Valensi, Le MoõÈse<br />
thesis.<br />
not attain. David set him over his guard.<br />
did<br />
actual biblical verse does not include<br />
The<br />
Zohar's author or a later scribe replaced<br />
the<br />
phrase with a different one, several<br />
this<br />
earlier, describing another of King<br />
verses<br />
warriors, Avishai: Of the three, he<br />
David's<br />
most honored (2 Samuel 23:19). See Zohar<br />
was<br />
1:105b.<br />
thirty celestial years The three sefirot,<br />
295.<br />
Ḥesed, Gevurah, and Tif'eret, each reflect<br />
17:9). This is the staff created on the eve of Sabbath at twilight, 290<br />
(Exodus<br />
with the holy name, 291<br />
engraved<br />
a holy graving. With this he sinned at the<br />
42<br />
The verse continues: but the three he<br />
Freud; Goldreich, in Masu'ot, 486±87.<br />
de<br />
From the thirty, he was most hon-<br />
294.<br />
ored<br />
K<br />
[ha-khi]). Apparently<br />
the word most (<br />
F<br />
M
He drew near. But the three he did not attain. They approached Him,<br />
them,<br />
to Him wholeheartedly, but He did not approach Them. 296<br />
Still,<br />
giving<br />
He was not counted as one of Them, David set him over his bodyguard,<br />
although<br />
for He never faded from the tablet of His heart. 297 [7a] They are never<br />
David set His heart on Him, not He on David for with the praises,<br />
separated.<br />
and love that the moon offers to the sun, 298 She draws Him toward Her,<br />
songs<br />
that He dwell with Her. This is: David set him over his bodyguard.''<br />
so<br />
El'azarand Rabbi Abba fell before him. Meanwhile they did not see<br />
Rabbi<br />
They rose, looking in every direction, but could not see him. They sat<br />
him.<br />
and wept, and could not speak to one another. After a while Rabbi<br />
down<br />
said, ``This is precisely what we learned: On whatever path the righteous<br />
Abba<br />
walk, with words of Torah between them, virtuous ones of that world<br />
to them. 299 This was indeed Rav Hamnuna Sava, 300 coming to us from<br />
come<br />
world to reveal these words to us. Before we could recognize him, he<br />
that<br />
full decade of the sefirot; so together<br />
the<br />
form a total of thirty, which flow into<br />
They<br />
through Yesod. See Gikatilla, Sha'arei<br />
and<br />
48a. Orah,<br />
They approached Him . . . The<br />
296.<br />
triad of sefirot, Keter, Ḥokhmah, and<br />
highest<br />
emanate to Yesod, but He has no direct<br />
Binah,<br />
contact with Them.<br />
David set him...bodyguard...<br />
297.<br />
David, who symbolizes Shekhinah,<br />
King<br />
obedient band,'' from the root [<br />
hear.'' ``to<br />
(oral communication) suggests that<br />
Liebes<br />
use of the word in this passage is influenced<br />
the<br />
by the Arabic Sufi term sama,<br />
the ecstatic song and dance of<br />
``hearing,''<br />
Dervishes. Note the reference to ``songs<br />
the<br />
love'' in the following lines. One Sufi<br />
and<br />
of sama invokes the Koranic tradi-<br />
defense<br />
(34:10) that David sang praises to God<br />
tion<br />
13:30±31). See Schimmel, Mystical Di-<br />
(ER<br />
of Islam, 178±86.<br />
mensions<br />
moon...sun Shekhinah and Her<br />
298.<br />
Yesod.<br />
partner,<br />
On whatever path ...with words of<br />
299.<br />
in words of Torah, Shekhinah dwells<br />
engaged<br />
them.''' Here the seekers are walk-<br />
between<br />
not sitting, and they are visited not by<br />
ing,<br />
but by a righteous soul who has<br />
Shekhinah,<br />
and comes to puzzle and enlighten<br />
reincarnated<br />
them.<br />
the importance of engaging in Torah<br />
On<br />
on a journey, see Deuteronomy 6:7; BT<br />
while<br />
54a; Ta'anit 10b; Zohar1:58b, 69b±<br />
Eruvin<br />
76a, 87a, 115b.<br />
70a,<br />
Rav Hamnuna Sava Earlier, the<br />
300.<br />
had hinted at the name<br />
donkey-driver<br />
rabbis concluded that he was the son<br />
The<br />
the late Hamnuna, but now they realize<br />
of<br />
he was really Hamnuna himself, reincarnated<br />
that<br />
as a lowly donkey-driver. Father<br />
son are one and the same. Hamnuna's<br />
and<br />
is referred to (by his son) in<br />
reincarnation<br />
3:186a±88a; cf. Zohar 2:94b±95a; ZḤ<br />
Zohar<br />
(Tiq).<br />
97b±c<br />
to BT Berakhot 18a±b, the<br />
According<br />
son of a living man (2 Samuel 23:20)<br />
phrase<br />
Benayahu refers to the fact that<br />
describing<br />
(or the righteous in general) are<br />
Benayahu<br />
living even in death. In the Zohar, Rav<br />
called<br />
the donkey-driver, embodies<br />
Hamnuna,<br />
Haqdamat Sefer ha-Zohar<br />
[1:7a]<br />
vanished!''<br />
43<br />
\TP[<br />
G<br />
(mishma'ato), ``his<br />
yearns to unite with Yesod. Bodyguard renders<br />
the Hebrew<br />
P<br />
(shama),<br />
Hamnuna when he said that his fatherwas<br />
T P<br />
R<br />
RG<br />
B<br />
a<br />
(nuna), ``fish'' (above, page XX254).<br />
See M Avot 3:2: ``Rabbi Ḥananya<br />
Torah . . .<br />
Benayahu anew.<br />
son of Teradyon said, `...If two are sitting
the zohar [1:7a]<br />
rose and tried to goad the donkeys, but they would not move. They<br />
They<br />
to goad them, but they would not move. Frightened, they left the donkeys<br />
tried<br />
El'azaropened, saying, ``How immense is Your goodness that You have<br />
Rabbi<br />
away for those in awe of You! ...(Psalms 31:20). How great is the<br />
hidden<br />
supernal goodness the blessed Holy One intends to lavish upon<br />
precious,<br />
the supremely righteous, dreading sin, engaging in TorahÐ<br />
humanityÐfor<br />
they enter that world! The verse does not read Your goodness, but rather<br />
when<br />
immense goodness. Who is that? The memory of Your immense goodness they<br />
Your<br />
305 ImmenseÐthe immense and mighty tree, 306 for there is another,<br />
explained. 307 but this one is immense, penetrating the vault of heaven. Your<br />
smallertree,<br />
Yesod, the divine male who transmits<br />
denoting<br />
the flow of emanation from the<br />
sefirot to Shekhinah. The cited verse<br />
upper<br />
fitting because Yesod is also known as<br />
is<br />
``the world that is coming.'' This<br />
ha-ba),<br />
is often understood as referring to<br />
concept<br />
hereafter and is usually translated as<br />
the<br />
world to come.'' From another point<br />
``the<br />
view, however, ``the world that is coming''<br />
of<br />
already exists, occupying another di-<br />
See Tanḥuma, Vayiqra 8: ``The<br />
mension.<br />
call it ha-olam ha-ba not because it does<br />
wise<br />
exist now, but forus today in this world<br />
not<br />
is still to come.'' Cf. Maimonides, Mis-<br />
it<br />
Torah, Hilkhot Teshuvah 8:8; and Guttmannhneh<br />
Philosophies of Judaism, 37: ```The<br />
to come' does not succeed `this<br />
world<br />
in time, but exists from eternity as a<br />
world'<br />
outside and above time, to which the<br />
reality<br />
ascends.''<br />
soul<br />
Kabbalah ``the world that is coming''<br />
In<br />
refers to Binah, the continuous source<br />
often<br />
emanation. See Zohar 3:290b (IZ ): ``the<br />
of<br />
that is coming, constantly coming,<br />
world<br />
neverceasing.''<br />
Bahir 106 (160); Asherben David,<br />
Cf.<br />
Shelosh Esreh Middot, in Kabbalah 2<br />
Peirush<br />
293; Moses de Leo n, Sheqel ha-<br />
(1997):<br />
26 (30); idem, Sod Eser Sefirot, 375;<br />
Qodesh,<br />
1:83a, 92a.<br />
Zohar<br />
Vitality of the Worlds Yesod, who<br />
303.<br />
the flow of emanation to Shekhinah<br />
channels<br />
the worlds below. On this title, see<br />
and<br />
note 176.<br />
above,<br />
house of Israel Shekhinah, also<br />
304.<br />
as Assembly of Israel. See above,<br />
known<br />
230. note<br />
P F 305.<br />
is a name forShekhinah.<br />
or``how,''<br />
immense and mighty tree Tifer'et,<br />
306.<br />
of the cosmic tree. See Daniel 4:8.<br />
trunk<br />
another, smaller tree Shekhinah.<br />
307.<br />
Zohar 2:99b; 3:170a; Tishby, Wisdom of<br />
See<br />
Zohar, 2:696.<br />
the<br />
behind. Still today that spot is called Donkeys' Site.<br />
301<br />
(Psalms 145:7)Ðjoy of life flowing from the world that is coming 302<br />
express<br />
Vitality of the Worlds, 303<br />
to<br />
who is the memory of Your immense goodnessÐ<br />
goodness for the house of Israel ...(Isaiah 63:7). 304<br />
immense<br />
How immense is Your goodness. Here is engraved a mystery of<br />
``Further,<br />
all mysteries intimated here. P F (Mah), How, as has been<br />
wisdom,<br />
44<br />
memory... H M Z (Zekher), connected<br />
301.<br />
Rabbi El'azarwith H M Z (zakhar), ``male,''<br />
by<br />
``good.''<br />
world that is coming T BPN K\BE<br />
302.<br />
(Alma de-atei), the Aramaic equivalent of<br />
(ha-olam<br />
the rabbinic Hebrew<br />
F<br />
ONGT<br />
CF<br />
B<br />
Earlier (above, page XX30) Rabbi<br />
(Mah), How, as has been explained<br />
F<br />
(mah), ``what''<br />
El'azarhad explained that<br />
P
light created on the first day. 308 That you have hidden away for<br />
goodnessÐthe<br />
in awe of You, forHe concealed it forthe righteous in that world. 309<br />
those<br />
``That You made (Psalms 31:20) 310 Ðthe upperGarden of Eden, 311<br />
The place You have made to dwell in, O YHVH (Exodus 15:17). This is<br />
written:<br />
You made for those who take refuge in You. In the presence of human<br />
that<br />
lower Garden of Eden, where all the righteous abide in spirit<br />
beingsÐthe<br />
in a splendid garment resembling the image of this world. 312<br />
This is<br />
clothed<br />
in the presence of, human beingsÐin the image of human beings of<br />
(neged),<br />
world. 313<br />
There they stand, then fly through the air, ascending to the<br />
this<br />
of Heaven in that upperGarden of Eden. 314 They soarand bathe in<br />
Academy<br />
dew of rivers of pure balsam, 315 then descend and dwell below. Sometimes<br />
the<br />
light created on the first day<br />
308.<br />
the first of the lower seven sefirot,<br />
Ḥesed,<br />
seven primordial days. In the Torah, the<br />
the<br />
``good'' appears for the first time in<br />
word<br />
verse describing this light: God saw that<br />
the<br />
light was good (Genesis 1:4).<br />
the<br />
He concealed it... See BT Ḥagigah<br />
309.<br />
``Rabbi El'azarsaid, `With the light cre-<br />
12a:<br />
by the blessed Holy One on the first<br />
ated<br />
one could gaze and see from one end of<br />
day,<br />
universe to the other. When the blessed<br />
the<br />
One foresaw the corrupt deeds of the<br />
Holy<br />
of the Flood and the generation<br />
generation<br />
the Dispersion [the generation of the<br />
of<br />
Babel], He immediately hid it<br />
Towerof<br />
them, as is written: The light of the<br />
from<br />
is withheld (Job 38:15). Forwhom<br />
wicked<br />
He hide it? Forthe righteous in the time<br />
did<br />
come.''' to<br />
Bereshit Rabbah 3:6; 41:3; Shemot<br />
See<br />
35:1; Tanḥuma, Shemini 9; Bahir<br />
Rabbah<br />
(147); Zohar 1:31b±32a, 45b±46a, 47a;<br />
97±98<br />
148b±149a, 220a±b; 3:88a, 173b.<br />
2:127a,<br />
That you made The verse con-<br />
310.<br />
for those who take refuge in You, in<br />
tinues:<br />
presence of human beings. Rabbi El'azar<br />
the<br />
concludes the verse that he began.<br />
now<br />
upper Garden of Eden Shekhinah,<br />
311.<br />
divine presence and dwelling, the culmination<br />
the<br />
of the emanation that was made.<br />
actualizes the various divine<br />
Shekhinah<br />
qualities.<br />
all the righteous abide . . . Righteous<br />
312.<br />
souls who have departed this world<br />
in the Garden of Eden clothed in an<br />
abide<br />
body resembling their previous<br />
ethereal<br />
form. The soul is clothed in this<br />
human<br />
before descending to earth, retains<br />
garment<br />
while in the physical body until shortly<br />
it<br />
death, and then regains it upon<br />
before<br />
ascending.<br />
Zohar 1:38b (Heikh), 81a (ST ), 90b±91a,<br />
See<br />
219a, 220a, 227b; 2:96b, 150a, 161b;<br />
131a,<br />
104a±b; Scholem, in Tarbiz 24<br />
3:43a±b,<br />
293±95; idem, Kabbalah, 158±59;<br />
(1955):<br />
On the Mystical Shape of the Godhead,<br />
idem,<br />
Tishby, Wisdom of the Zohar, 2:770±<br />
251±73;<br />
Cf. Rashi on BT Ḥagigah 12b, s.v. ve-ruḥot<br />
73.<br />
both ``in the presence of'' and ``corresponding<br />
means<br />
to.''<br />
Academy of Heaven . . . Where the<br />
314.<br />
of the righteous study Torah with<br />
souls<br />
God.<br />
dew of rivers of pure balsam Thir-<br />
315.<br />
rivers of pure balsam await the righteouteen<br />
in the world that is coming. See BT<br />
25a; Bereshit Rabbah 62:2.<br />
Ta'anit<br />
the Zohar, the rivers of balsam are the<br />
In<br />
flow of emanation from Binah, who<br />
fragrant<br />
known as ``the world that is coming,<br />
is<br />
coming, neverceasing'' (Zohar<br />
constantly<br />
[IZ ]; see 2:127a; 3:181a.<br />
3:290b<br />
reference to dew recalls the rabbinic<br />
The<br />
that God will resurrect the dead with<br />
notion<br />
Haqdamat Sefer ha-Zohar<br />
[1:7a]<br />
as is<br />
E DR<br />
45<br />
unshamot.<br />
R D E (neged), in the presence of ...<br />
313.<br />
in the image of . . .<br />
The Hebrew word<br />
dew. See BT Shabbat 88b; JT Berakhot 5:2, 9b.
the zohar [1:7a]<br />
appear in the presence of human beings, enacting miracles for them like<br />
they<br />
angels 316 Ðas we just saw the radiance of the High Lamp, 317 though we<br />
celestial<br />
not privileged to contemplate and discover further mysteries of wisdom.''<br />
were<br />
Abba opened, saying, ``Manoah said to his wife, `We will surely die, for<br />
Rabbi<br />
have seen God!' (Judges 13:22). Even though Manoah did not know its<br />
we 318 he said, `Since it is written: No human shall see Me and live (Exodus<br />
nature,<br />
and we certainly have seen, so we will surely die.' As forus, we have<br />
33:20),<br />
and attained this light moving with us, 319<br />
yet we are still alive, for the<br />
seen<br />
Holy One sent him to us to reveal mysteries of wisdom. Happy is our<br />
blessed<br />
share!''<br />
went on. They reached a certain mountain, as the sun was inclining.<br />
They<br />
branches of the tree on the mountain began lashing one another, emit-<br />
The<br />
a song. As they were walking, they heard a resounding voice proclaim:<br />
ting<br />
sons of God, 320<br />
dispersed among the living of this world! Luminous<br />
``Holy<br />
initiates of the Academy! Assemble at yourplaces to delight with your<br />
lamps,<br />
in Torah!''<br />
Lord<br />
were frightened, stood in place, then sat down. Meanwhile a voice<br />
They<br />
out as before, proclaiming: ``Mighty boulders, towering hammers, 321<br />
called<br />
intensely, proclaiming: The voice of YHVH breaks cedars (Psalms<br />
resounding 324<br />
Rabbi El'azarand Rabbi Abba fell on theirfaces, immense fearfalling<br />
29:5).<br />
them. They rose hastily, went on, and heard nothing. Leaving the<br />
upon<br />
they walked on.<br />
mountain,<br />
Sometimes they appear . . . See<br />
316.<br />
on Genesis 49:33.<br />
Naḥmanides<br />
High Lamp Rav Hamnuna Sava.<br />
317.<br />
its nature The divine nature of the<br />
318.<br />
as indicated in Judges 13:16: Manoah<br />
angel,<br />
not know that he was an angel of YHVH.<br />
did<br />
BT Berakhot 61a; Gikatilla, Sha'arei<br />
See<br />
36b. Orah,<br />
this light . . . Rav Hamnuna Sava.<br />
319.<br />
Holy sons of God . . . Souls of the<br />
320.<br />
such as Rav Hamnuna, who circulate<br />
righteous,<br />
among humanity, spreading wisdom.<br />
towering hammers See BT Berakhot<br />
321.<br />
28b, where Yoḥanan son of Zakkai is<br />
by his students as ``Mighty Hammer.''<br />
addressed<br />
Cf. Zohar 3:206a, and 187a: ``Rabbi<br />
wept and said, `Rabbi Shim'on,<br />
Yehudah<br />
is yourshare! Happy is the genera-<br />
happy<br />
On account of you, even schoolchildretion!<br />
are towering, mighty hammers!'''<br />
Master of Colors Apparently Metatron<br />
322.<br />
(see KP). According to TZ, intro, 7a;<br />
119b, Metatron has the appearance of the<br />
70,<br />
(Ezekiel 1:28). He is often asso-<br />
rainbow<br />
with the Heavenly Academy.<br />
ciated<br />
BT Avodah Zarah 3b; Bereshit Rabbati<br />
See<br />
Sefer Ḥanokh (Beit ha-Midrash, 2:115±<br />
5:24;<br />
Seder Gan Eden (Beit ha-Midrash, 3:134±<br />
16);<br />
(Itstevana). See Tar-<br />
to 2 Kings 11:14; Radak, ad loc.<br />
gum<br />
branches of the trees . . . In Pereq<br />
324.<br />
(2:80), an early mystical text according<br />
Shirah<br />
to which every created thing sings a<br />
verse to God, the trees of the field<br />
biblical<br />
differently: Then all the trees of the forest<br />
sing<br />
46<br />
the Masterof Colors, 322 embroidered in figures, standing on a dais. 323<br />
behold<br />
and assemble!'' That moment, they heard the branches of the trees<br />
Enter<br />
35); Zohar 2:169b; ZḤ 36b (ST ).<br />
adais B RGGJX B<br />
323.
eaching the house of Rabbi Yose son of Rabbi Shim'on son of<br />
Upon 325<br />
they saw Rabbi Shim'on son of Yoḥai and rejoiced. [7b] Rabbi<br />
Lekonya,<br />
rejoiced, saying to them, ``Indeed you have traversed a path of heavenly<br />
Shim'on<br />
miracles and signs. For I was just now sleeping, and I saw you and<br />
son of Yehoyada, who was sending you two crowns 326 by the hand<br />
Benayahu<br />
a certain old man to crown you. The blessed Holy One was certainly on this<br />
of<br />
Further, I see your faces transfigured.''<br />
path!<br />
Yose said, ``Well have you said, `A sage is preferable to a prophet.''' 327<br />
Rabbi<br />
I heard what You made heard; I am awed (Habakkuk 3:2). This verse<br />
``YHVH,<br />
spoken by Habakkuk when he saw his death and was restored to life by<br />
was<br />
Kings 4:16). He 330 was the son of the Shunammite! Furthermore there were<br />
(2<br />
embracings 331 Ðone by his mother, one by ElishaÐas is written: He placed<br />
two<br />
sing before YHVH because He is coming to<br />
will<br />
the earth (Psalms 96:12±13; 1 Chroni-<br />
judge<br />
16:33). cles<br />
too the trees exult in song at<br />
Elsewhere<br />
revelation of secrets of Torah. See JT<br />
the<br />
2:1, 77a; BT Ḥagigah 14b; Zohar<br />
Ḥagigah<br />
Seder Gan Eden (Beit ha-Midrash,<br />
1:77a;<br />
3:138).<br />
Rabbi Yose son of Rabbi Shim'on<br />
325.<br />
of Lekonya See the beginning of this<br />
son<br />
above, page XX205. As noted there,<br />
story,<br />
Zohar changes Shim'on son of Yose<br />
the<br />
Yose son of Shim'on, transposing<br />
into<br />
and son. Similarly, the apparent son<br />
father<br />
Hamnuna turned out to be Hamnuna<br />
of<br />
himself.<br />
two crowns Two new words of<br />
326.<br />
each of which becomes a crown.<br />
Torah,<br />
donkey-driver presented the rabbis with<br />
The<br />
interpretations of two biblical passages,<br />
new<br />
concerning the Sabbath, the other concerning<br />
one<br />
Benayahu son of Yehoyada. See BT<br />
88a; Zohar 1:4b;3:291a(IZ ).<br />
Shabbat<br />
A sage is preferable to a prophet<br />
327.<br />
BT Bava Batra 12a, in the name of<br />
See<br />
Zohar 1:183b; 2:6b; 3:35a. Rabbi<br />
Amemar;<br />
placed his head . . . Placing one's<br />
328.<br />
between one's own knees was a medi-<br />
head<br />
posture in early rabbinic mysticism.<br />
tative<br />
1 Kings 18:42; Zohar 3:166b. Here Rabbi<br />
See<br />
his head between his father's<br />
El'azarplaces<br />
before relating what has happened to<br />
knees<br />
on the road.<br />
them<br />
spoken by Habakkuk when he saw<br />
329.<br />
was born miraculously, died suddenly,<br />
who<br />
was restored to life by the prophet<br />
and<br />
(2 Kings 4), is identified by the Zohar<br />
Elisha<br />
the prophet Habakkuk. See 2:44b±45a;<br />
with<br />
and El'azarof Worms, Rimzei Haftarot<br />
3:195a;<br />
for Shavu'ot (Scholem).<br />
desire to know secrets and his<br />
Habakkuk's<br />
intimacy with God are noted in<br />
special<br />
Tehillim 7:17; 77:1; cf. BT Ta'anit 23a.<br />
Midrash<br />
appears as a paradigmatic mystic in Bahir<br />
He<br />
(68±69). This particular verse, which<br />
46±47<br />
Habakkuk's theophany, appears again<br />
opens<br />
Zohar 2:45a; 3:128a, 138b (IR). See Liebes,<br />
in<br />
in the Zohar, 34±35.<br />
Studies<br />
Haqdamat Sefer ha-Zohar<br />
[1:7b]<br />
El'azarapproached, placed his head between the knees of his father 328<br />
Rabbi<br />
told him what happened. Rabbi Shim'on was frightened and wept. He said,<br />
and<br />
329 Why was he named I GYC Y (Ḥavaqquq), Habakkuk? Because it is<br />
Elisha.<br />
At this time next year, you will be I YCG \ (ḥoveqet), embracing, a son<br />
written:<br />
47<br />
his mouth on his mouth (ibid., 34).<br />
his death . . .<br />
The son of the Shunammite,<br />
330. He Habakkuk.<br />
two embracings I KYGC Q [(Ḥibbu-<br />
331.<br />
qin]), which explains the doubling in the<br />
name<br />
GYC<br />
(Ḥavaqquq).<br />
Shim'on's visionary power is unrivaled.<br />
I<br />
Y
the zohar [1:7b]<br />
that his fatherhad originally inscribed on him 335 flew away from him<br />
alphabet<br />
he died. Now that Elisha embraced him, he inscribed on him all those<br />
when<br />
of the seventy-two names. The letters of these seventy-two engraved<br />
letters<br />
are 216 letters, 336 all of which Elisha inscribed with his breath to restore<br />
names<br />
YGYC<br />
a name fulfilling all sides: fulfilling embracings, as explained, and<br />
(Ḥavaqquq),<br />
fulfilling the mystery of the 216 letters of the holy name. 337<br />
The Book of King Solomon One of<br />
332.<br />
many volumes housed in the real or im-<br />
the<br />
library of the author of the Zohar.<br />
aginary<br />
1:13b, 33b, 225b; Matt, Zohar, 25; and the<br />
See<br />
on this passage by Shim'on Lavi,<br />
comment<br />
``All such books mentioned in the Zo-<br />
KP:<br />
...have been lost in the wanderings of<br />
har<br />
is left of them except what<br />
exile....Nothing<br />
mentioned in the Zohar.''<br />
is<br />
He inscribed on him Elisha in-<br />
333.<br />
on Habakkuk, the son of the Shunammitscribed<br />
woman.<br />
engraved name of seventy-two<br />
334.<br />
The divine name derived from the<br />
names<br />
of the splitting of the Red Sea:<br />
description<br />
14:19±21. Each of these three verses<br />
Exodus<br />
seventy-two letters. The name is composed<br />
contains<br />
of seventy-two triads (or ``words''),<br />
to the following pattern: the first<br />
according<br />
the first verse, the last letterof the<br />
letterof<br />
verse, the first letter of the third<br />
second<br />
(forming the first triad); the second<br />
verse<br />
the first verse, the penultimate letterof<br />
letterof<br />
the second verse, the second letterof<br />
third verse (the second triad); etc.<br />
the<br />
by means of a divine name recalls<br />
Revival<br />
legend of the Golem, according to which<br />
the<br />
could be animated by the recitation of<br />
dust<br />
names, and in fact Abraham Abulafia<br />
magical<br />
notes that the seventy-two-lettername<br />
the Golem. See Idel, Golem, 98±101;<br />
animates<br />
in Kiryat Sefer 63 (1990±91): 1318±21.<br />
Liebes,<br />
to a magical text (British Museum<br />
According<br />
107a), Elisha used the forty-two-letter<br />
752:17,<br />
(see Scholem). Sefer Ḥasidim<br />
Shunamite<br />
Wistinetzki, par. 219) states that Elisha<br />
(ed.<br />
punished with illness forusing the fortytwo-lettername<br />
was<br />
of God to curse a group of<br />
who had insulted him by calling<br />
children<br />
``Baldhead'' (2 Kings 2:23±24). As a result<br />
him<br />
his curse, forty-two of the children were<br />
of<br />
by two she-bears.<br />
killed<br />
the seventy-two-lettername, see Leqaḥ<br />
On<br />
Exodus 14:21; Bereshit Rabbah 44:19;<br />
Tov,<br />
Rabbah 23:2; Shir ha-Shirim Rabbah<br />
Vayiqra<br />
2:2; Hai Gaon, Otsar ha-Ge'onim, Ḥagi-<br />
on<br />
23; Rashi on BT Sukkah 45a, s.v. ani; Ibn<br />
gah,<br />
on Exodus 14:19; Bahir 79 (110); Zohar<br />
Ezra<br />
2:51b, 132b, 270a; 3:150b±151a; Trachtenberg,<br />
1:17a;<br />
Jewish Magic and Superstition, 95±97;<br />
Torah Shelemah, 14:67, 284±86.<br />
Kasher,<br />
letters ...that his father... Habak-<br />
335.<br />
the son of the Shunamite, was born<br />
kuk,<br />
the power of the letters of the al-<br />
through<br />
but not the particular combination<br />
phabet,<br />
seventy-two triads of letters that Elisha<br />
of<br />
employed.<br />
216 letters The total numberof<br />
336.<br />
in the seventy-two triads derived<br />
letters<br />
the three verses (Exodus 14:19±21).<br />
from<br />
216.<br />
with words The seventy-two<br />
338.<br />
whose greater spiritual potency is required<br />
triads,<br />
for the restoration of the spirit.<br />
with letters The 216 individual<br />
339.<br />
whose potency suffices to restore<br />
letters,<br />
have discovered in The Book of King Solomon: 332 He inscribed on him 333<br />
``I<br />
words the engraved name of seventy-two names. 334<br />
in<br />
Forthe letters of the<br />
him to life through the letters of the seventy-two names. He called him<br />
I<br />
He was revived<br />
with words, 338 restoring his spirit, and with letters, 339 reviving his entire body<br />
48<br />
I GYC Y 337.<br />
(Ḥavaqquq)...216 letters...<br />
I<br />
GYC<br />
Y<br />
has a numerical value of<br />
The name<br />
the body.<br />
name of God to revive the son of the
So he was called Habakkuk; it was he who said, `YHVH, I heard<br />
enduringly.<br />
You made heard; I am awed. I heard what happened to me, my tasting of<br />
what<br />
world, 340 and I am frightened.' He began begging for compassion for his<br />
that<br />
exclaiming, `YHVH, Your action that You did forme, in the midst of years<br />
soul,<br />
GKK<br />
its life. 341 Whoeveris bound to those primordial years, 342 life is bound<br />
(ḥayyav):<br />
him. Convey it in the midst of years (ibid.)ÐConvey it to that level that has<br />
to<br />
life at all.'' 343<br />
no<br />
Shim'on wept and said, ``From what I have heard, I, too, am afraid of<br />
Rabbi<br />
blessed Holy One.''<br />
the<br />
his hands above his head, he exclaimed: ``What a privilege that<br />
Raising<br />
saw Rav Hamnuna Sava, radiance of Torah, face-to-face! I was not so<br />
you<br />
privileged.''<br />
fell on his face and saw him 344 uprooting mountains, 345 kindling lights in<br />
He<br />
palace of King Messiah. 346 He said to him, 347 ``Rabbi, in that world you will<br />
the<br />
neighbors, empowered masters in the presence of the blessed Holy One.''<br />
be<br />
Face of God, as is said: For I have seen God face-to-face<br />
(Peni'el),<br />
32:31). 348<br />
(Genesis<br />
Ḥiyya opened, ``The beginning<br />
Rabbi<br />
wisdom is awe of YHVH; all who<br />
of<br />
it gain good insight. His<br />
actualize<br />
endures forever (Psalms 111:10). The beginning of wisdomÐthis verse<br />
praise<br />
my tasting of that world My brief<br />
340.<br />
of death.<br />
experience<br />
it. Rabbi Shim'on reads this last word<br />
revive<br />
as a verb but as a noun: its life.<br />
not<br />
those primordial years See Malachi<br />
342.<br />
3:4. Here the phrase refers to the sefirot<br />
Ḥesed through Yesod, flowing into Shekhinah.<br />
from<br />
SeeZohar 1:238b; 2:105b; 3:134b, 138b<br />
They are also the six primordial days<br />
(IR).<br />
the week culminating in the Sabbath of<br />
of<br />
Shekhinah.<br />
that level that has no life at all<br />
343.<br />
who has nothing of Herown and<br />
Shekhinah,<br />
dependent on the flow from above.<br />
is<br />
uprooting mountains In BT Berakhot<br />
345.<br />
64a, Rabbah son of Naḥamani is called<br />
of Mountains,'' based on his<br />
``Uprooter<br />
mind.<br />
sharp<br />
palace of King Messiah Also<br />
346.<br />
in the Zoharas ``the bird's nest''<br />
known<br />
Cf. 3:164b; Seder Gan Eden (Beit<br />
(2:7b±8b).<br />
3:132).<br />
ha-Midrash,<br />
He said to him Rav Hamnuna said<br />
347.<br />
Rabbi Shim'on.<br />
to<br />
For I have seen God face-to-face<br />
348.<br />
verse continues: and my life has been<br />
The<br />
Aftersurviving his wrestling match<br />
saved.<br />
the angel, Jacob names the site Peni'el.<br />
with<br />
here the name is understood in the<br />
Perhaps<br />
Penei El, Faces of God, referring to<br />
plural:<br />
Haqdamat Sefer ha-Zohar<br />
[1:7b]<br />
G (ḥayyehu), may its life be' (Habakkuk, ibid.). I FKK G (Ḥayyehu), like I<br />
FKKI<br />
49<br />
From that day on, he called Rabbi El'azar, his son, and Rabbi Abba<br />
N BKRV<br />
\ (Be-reshit), In the beginning.<br />
K[BZC<br />
should read The end of wisdom is awe of YHVH, because awe of YHVH is really<br />
341. Your action...in the midst of years<br />
G FKK<br />
The verse concludes: I (ḥayyehu),<br />
...<br />
344. him Rav Hamnuna Sava.<br />
both rabbis.
the end of Wisdom. 349<br />
the zohar [1:8a]<br />
Wisdom, as is written: Open for me gates of righteousness. This is the<br />
supernal<br />
to YHVH (Psalms 118:19±20). 350 Truly! For unless one enters this gate, one<br />
gate<br />
neverenter.<br />
will<br />
can be compared to an exalted kingÐhigh, concealed and hidden<br />
``This<br />
built gates forhimself, one above the other. At the end of all the<br />
awayÐwho<br />
he fashioned one gate with many locks, openings, palacesÐone above<br />
gates,<br />
other. He said, `Whoever wishes to enter my presence, this gate will be<br />
the<br />
Whoever enters, will enter through this gate.'<br />
first.<br />
``Similarly, the first gate to supernal Wisdom is awe of YHVH. 351<br />
(reshit), beginning; C (bet)Ðtwo joined togetheras one. 352 These are<br />
\<br />
points: one hidden and concealed, one existing overtly. 353<br />
Since they are<br />
two<br />
K[B \ (reshit), beginningÐone, not two. Who-<br />
Z<br />
one attains the other. 354<br />
everattains 355<br />
one,<br />
83:19).<br />
(Psalms<br />
is it called awe of YHVH? Because it is the Tree of Good and Evil. 356 If<br />
``Why<br />
person is deserving, it is good; if not, evil. [8a] So awe abides at this site,<br />
a<br />
to all goodness of the world.<br />
gateway<br />
awe of YHVH is really the end of<br />
349.<br />
Shekhinah is called awe of YHVH<br />
Wisdom<br />
She is characterized by the power<br />
because<br />
Judgment and inspires awe. See above,<br />
of<br />
XX230. She is also lowerWisdom, culmination<br />
page<br />
of the process of emanation that<br />
at upperWisdom.<br />
begins<br />
gates of righteousness. This is the<br />
350.<br />
Her one enters the realm of sefirot<br />
Through<br />
can eventually ascend to Wisdom. See<br />
and<br />
1:11b, 36b±37a, 141b; Gikatilla, Sha'arei<br />
Zohar<br />
4b. Orah,<br />
Similarly . . . The king in the parable<br />
351.<br />
symbolizes supernal Wisdom, who has<br />
the various gates (sefirot). The<br />
fashioned<br />
gate, first to be encountered, is Shekhi-<br />
last<br />
but even before reaching Her, one<br />
nah,<br />
pass through several levels of camps<br />
must<br />
angels, char iots, and palaces. See BT<br />
of<br />
31a±b.<br />
Shabbat<br />
to both Wisdom (Ḥokhmah) andShekhinah.<br />
alludes<br />
The letter C (bet), the second letterof<br />
Wisdom is the beginning of emanation,<br />
beginning:<br />
while Shekhinah is the first gate on<br />
spiritual path.<br />
the<br />
two points Ḥokhmah and Shekhi-<br />
353.<br />
See above, page XX240.<br />
nah.<br />
Whoever attains one... Upon en-<br />
354.<br />
Shekhinah, lowerWisdom, one encountertering<br />
higher Wisdom, reflected in Her.<br />
He and His name are one Shekhinah<br />
355.<br />
reveals the sefirot, the various divine<br />
and is therefore called the name<br />
qualities,<br />
God. See Zohar 1:18a; 2:134a, 161b.<br />
of<br />
Tree of Good and Evil The Tree of<br />
356.<br />
Knowledge of Good and Evil, whose<br />
the<br />
was eaten by Adam and Eve. In Kabbalah<br />
fruit<br />
this Tree symbolizes Shekhinah, who<br />
either reward or punishment, depending<br />
transmits<br />
on human behavior.<br />
However, it is the beginning of entering the level of<br />
This is<br />
K[BZ<br />
inseparable, they are called<br />
All is one, forHe and His name are<br />
as is written: They will know that You, YHVH, alone are Your name<br />
50<br />
C K[BZ \ (Be-reshit), In the beginning,<br />
Torah,<br />
the alphabet, signifies ``two,'' and both of<br />
sefirot are called Z K[B \ (reshit),<br />
these<br />
gate . . .<br />
Shekhinah is called Righteousness.<br />
This is Z K[B \ (reshit), beginning; C<br />
352.<br />
(bet)Ðtwo . . .<br />
The opening word of the