Chapter 1 (PDF) - Stanford University Press

and then there is a rose! Just as a rose among thorns is colored red and
rose, 3 so Assembly of Israel includes judgment and compassion. Just as a rose
white,
``lily'' or``lotus'' in Song of Songs, but
means
Rabbi Ḥizkiyah has in mind a rose.
here
Vayiqra Rabbah 23:3; Shir ha-Shirim
See
on 2:2; Zohar 1:137a, 221a; 2:20a
Rabbah
), 189b; 3:107a, 180b, 233b, 286b; Ezra
(MhN
Gerona, Peirush Shir ha-Shirim, 489 (lily);
of
183±84; Zohorei Ya'bets.
Rimmon,
Ladino translation of the verse (The
A
Five Scrolls, ed. Lazar, 4±5) reads:
Ladino
la roza entre los espinos, ansi mi
Commo
Assembly of Israel M \SR BZ[K N (Kene-
2.
Yisra'el). In rabbinic Hebrew, this phrase
set
the people of Israel. The midrash on
denotes
Song of Songs describes an allegorical
the
affairbetween the maiden (the earthly
love
of Israel) and her lover (the
community
One, blessed be He). See Shir ha-Shir-
Holy
Rabbah on 2:1. In the Zohar, Keneset Yisra'eim
can refer to the earthly community but
(often primarily) to Shekhinah, the divine
also
feminine counterpart of the people, the
them. The lovers in the Song of Songs
with
pictured as the divine couple: Tif'eret and
are
Shekhinah.
colored red and white As is Rosa
3.
versicolor (also known as Rosa mundi),
gallica
one of the oldest of the striped roses,
flower s ar e cr imson splashed on a
whose
background. The striping varies and
white
flowers revert to the solid pink
occasionally
theirparent, Rosa gallica. The parent was
of
to Europe in the twelfth or thirteenth
introduced
century by Crusaders returning from
Both parent and sport were famous
Palestine.
fortheiraromatic and medicinal qua-
Elsewhere (2:20a±b) the Zohar alludes
lities.
the process of distilling oil from the pe-
to
of the flower to produce rose water, a
tals
remedy. During this process the
popular
changes from red to white.
colorgradually
thirteen petals...thirteen qualities of
4.
ZVS ZFHF \PEYF
Sefer ha-Zohar
Haqdamat
to the zohar
introduction
Ḥizkiyah opened, ``Like a rose 1 among thorns, so is my beloved among the
Rabbi
(Song of Songs 2:2). Who is a rose? Assembly of Israel. 2 Forthere is a
maidens
1
has thirteen petals, so Assembly of Israel has thirteen qualities of compassion
Her on every side. 4 Similarly, from the moment B KFN O (Elohim),
surrounding
rose [ R[G F (Shoshanah) probably
1.
conpanÄera entre las duenÄas.
ibn Akhnin, Peirush Shir ha-Shirim,
Joseph
(rose); Moses de Leo n, Sefer ha-
63±65
compassion . . .
A rose blossom can have
petals in its second tier. In rabbinic
thirteen
God's thirteen attributes of com-
tradition,
are derived from Exodus 34:6±7. See
passion
Rosh ha-Shanah 17b. According to Kab-
BT
balah, these qualities originate in Keter, the
aspect of God most intimately connected
[1:1a]

the zohar [1:1a]
is mentioned, it generates thirteen words to surround Assembly of Israel
God,
protect Her; then it is mentioned again. 5
Why again? To produce five
and
leaves surrounding the rose. 6 These five are called Salvation; 7 they are
sturdy
gates. 8
Concerning this mystery it is written: I raise the cup of salvation
five
116:13). This is the cup of blessing, which should rest on five fingersÐ
(Psalms
no more 9 Ðlike the rose, sitting on five sturdy leaves, paradigm of five
and
on: lightÐcreated, concealed, contained in the covenant, 10
seed into Her. This is the tree bearing fruit with its seed in it (Genesis
emitting 11
That seed endures in the actual sign of covenant. Just as the image of
1:12).
covenant is sown in forty-two couplings of that seed, so the engraved,
the
name 12 is sown in forty-two letters of the act of Creation.'' 13
explicit
sefirah, the realm of total compassion
highest
by judgment.
untainted
to Binah, the Divine Mother. Between
here
first and second occurrences in the open-
its
verses of Genesis there are thirteen
ing
which allude to the thirteen qualities
words,
compassion originating in Keter, emanating
of
from Binah and surrounding the rose of
Shekhinah.
five sturdy leaves . . . The leaves of
6.
plants grow in clusters of five, nine, or
rose
leaves. And between the second
thirteen
are five words, alluding to five divine
Genesis
leaves: the five sefirot emanating from
and transmitting the flow to Shekhinah.
Binah
These sefirot are Ḥesed, Gevurah, Tif'eret
Yesod), Netsaḥ, and Hod.
(including
Salvation The flow of emanation
7.
the rose of Shekhinah from the demonic
saves
thorns surrounding Her.
five gates By which one enters the
8.
realm.
divine
cup of blessing...on five fingers . . .
9.
to the Talmud, the cup of wine
According
held in the right hand during the blessing
is
See BT Berakhot 51a: ``One takes
afterfood.
with both hands and places it on the right
it
Cf. Zohar 1:156a (ST ), 250a; 2:138b,
hand.''
lightÐcreated, concealed . . . See BT
10.
12a: ``Rabbi El'azarsaid, `With the
Ḥagigah
created by the blessed Holy One on the
light
day, one could gaze and see from one
first
of the universe to the other. When the
end
Holy One foresaw the corrupt deeds
blessed
the generation of the Flood and the generation
of
of the Dispersion [the generation of
Towerof Babel], He immediately hid it
the
them, as is written: The light of the
from
is withheld (Job 38:15). Forwhom
wicked
He hide it? Forthe righteous in the time
did
come.''' to
the Midrash links the hidden
Elsewhere,
with Psalms 97:11: Light is sown for the
light
See Tanḥuma, Shemini 9; Shemot
righteous.
35:1; Midrash Tehillim 27:1.
Rabbah
Ḥizkiyah now specifies where the
Rabbi
light was concealed: in the covenant,
primordial
which is a name forthe sefirah of
divine phallus, site of the covenant
YesodÐthe
of circumcision. Yesod is also known as
See Zohar 1:21a, 31b±32a, 45b;
Righteous.
148b±149a; 166b±167a, 230a.
2:35a,
tree bearing fruit... The tree symbolizes
11.
male divinity.
fingers. This rose is the cup of blessing.
the second B KFN O (Elohim) till the third, five words appear. From here
``From
entering the rose,
B KFN O 5.
(Elohim), God, is mentioned...
2
(Elohim), God, refers
The divine name
B
KFN
O
B
KFN
O
and third occurrences of
(Elohim) in
explicit name The Ineffable Name,
12.
See Devarim Rabbah 3:8; Midrash Te-
YHVH.
114:9; Zohar 2:48a.
hillim
forty-two couplings...forty-two let-
13.
ters of the act of Creation
The forty-twolettername
is mentioned in the name of
143b, 157b.

Shim'on opened, ``The blossoms
Rabbi
have appeared on the earth, the
of pruning has arrived; the voice
time
the turtledove is heard in our land (Song of Songs 2:12). The blossoms are the
of
of Creation, which appeared on the earth. When? On the third day, as is
act
The earth brought forth vegetation (Genesis 1:12). Then they appeared on
written:
of tyrants (Isaiah 25:5) took place. 14
pruning 15
deficiently.
swarm [with a swarm of living creatures, and let birds fly above the earth,
waters
the expanse of the sky] (Genesis 1:20), generating offspring. Is heard is the
across
will do, and we will listen (Exodus 24:7). 16 In our land is the Sabbath day,
We
of the land of eternal life. 17
paradigm
though not recorded, in BT Qiddushin
Rav,
According to one later view, it consists
71a.
1:2).
(Genesis
Tosafot, Ḥagigah 11b, s.v. ein doreshin;
See
1:46c±d; Trachtenberg, Jewish Magic and
KP
94±95; cf. Maimonides, Guide of
Superstition,
Perplexed, 1:62. Cordovero (OY )describes
the
the name YHVH (``the engraved, explicit
how
can be permuted into a forty-twolettername;
name'')
cf. Zohar 2:260a. In Zohar 1:9a,
staff is described as ``radiating the
Moses'
name in every direction with the
engraved
name in forty-two colors.'' Cf. Zohar
explicit
1:15b,30a;2:130b,and175b:``...theforty-two
letters of the holy name, by which
holy
and earth were created.''
heaven
translated ``singing of'' in this verse,
usually
Rabbi Shim'on understands it as ``prun-
but
of,'' i.e., the pruning of the demonic
ing
the tyrants (KP; cf.Zohar 3:4b), or
powers,
pruning of humans by the demonic tyrants
the
(OY ).
is written without vavs, the vowel
(me'orot)
(Such variant spelling is common in
letters.
Torah and affects neither pronunciation
the
plain meaning of the words.) This
northe
spelling implies that something
deficient
missing on the fourth day of Creation,
was
Proverbs 3:33; JT Ta'anit 4:4, 68b;
See
de-Rav Kahana 5:1; Soferim 17:4;
Pesiqta
and Minḥat Shai on Genesis 1:14;
Rashi
1:12a, 19b, 33b.
Zohar
We will do and we will listen Spoken
16.
by the people of Israel at Mount Sinai.
these words, Israel demonstrated true
With
by committing themselves to fulfill and
faith
God's word even before hearing the
enact
See BT Shabbat 88a.
details.
Haqdamat Sefer ha-Zohar
[1:1b]
\ (Be-reshit), In the beginning.
K[BZC
the earth. The time of pruning has arrivedÐthe fourth day, on which the
ZB \ (Me'orot), lights, spelled
P
The voice of the turtledove is the fifth day, as is written: Let the
sixth day, as is written: Let us make a human being (Genesis 1:26), who was
destined to declare acting before hearing, for here is written: [1b]
F[TR
Let us make, a human being, and there is written: R [T F (Na'aseh),
(Na'aseh),
3
of the first forty-two letters of the Torah,
\ (Be-reshit)
P ZB \ (Me'orot), lights, spelled defi-
15.
In Genesis 1:14, the word P \ZB
ciently
from the C (bet) of
C
K[BZ
through the C (bet) of
C
F
G
(bohu), void
a lack representing the potential for evil or
P ZB F (me'erah).
``curse'':
radiance of
the wise who engraved the
pruning of tyrants . . . H KP Z (Zemir) is
14.
paradigm of the land . . . According
17.
BT Berakhot 57b, the Sabbath is ``a reflec-
to
tion of the world to come.''

the zohar [1:1b]
blossoms are the Patriarchs, who entered the divine mind before Creation
``The 18 and entered the world that is coming, 19 where they were treasured away.
there, they emerged secretly and were concealed within prophets of
From 20 When Joseph was born, they were concealed within him. 21 When
truth.
entered the Holy Land, he planted them there. Then they appeared on
Joseph
were revealed there. When are they visible? When the rainbow is re-
earth,
in the world. 22 When the rainbow appears, they are revealed. Then, the
vealed
of pruning has arrived, time to excise the wicked from the world. Why are
time
spared? Because the blossoms have appeared on the earth. Had they not
they
they would not remain in the world, 23 norwould the world endure.
appeared,
sustains the world, enabling the Patriarchs to be revealed? The voice of
Who
engaging in Torah. 24 Forthe sake of those children, the world is saved.
children
Patriarchs, who entered . . . See Bereshit
18.
Rabbah 1:4: ``Six things preceded
. . . The Patriarchs arose in thought
Creation.
were intended] to be created.'' In the
[i.e.,
the Patriarchs (Abraham, Isaac,
Kabbalah,
Jacob) represent the triad of sefirot:
and
Gevurah, and Tif'eret. Cf.Zohar 1:39b,
Ḥesed,
3:4b. 97a±b;
world that is coming.'' This concept is
``the
understood as referring to the here-
often
and is usually translated as ``the world
after
come.'' From another point of view, how-
to
``the world that is coming'' already existsever,
occupying anotherdimension. See Tan-
Vayiqra 8: ``The wise call it ha-olam
ḥuma,
not because it does not exist now, but
ha-ba
today in this world it is still to come.''
forus
Maimonides, Mishneh Torah, Hilkhot Te-
Cf.
8:8; and Guttmann, Philosophies of
shuvah
37: ```The world to come' does not
Judaism,
`this world' in time, but exists from
succeed
as a reality outside and above time,
eternity
which the soul ascends.''
to
Kabbalah ``the world that is coming''
In
refers to Binah, the continuous source
often
emanation, who gives birth to the lower
of
SeeZohar 3:290b (IZ ): ``the world that
sefirot.
coming, constantly coming, neverceasing.''
is
Bahir 106 (160); Asherben David,
Cf.
Shelosh Esreh Middot, in Kabbalah 2
Peirush
293; Moses de Leo n, Sheqel ha-
(1997):
26 (30); idem, Sod Eser Sefirot, 375;
Qodesh,
1:83a, 92a.
Zohar
prophets of truth The sefirot of
20.
and Hod, the source of prophecy.
Netsaḥ
Joseph... Joseph symbolizes the se-
21.
of Yesod, the divine phallus, since he
firah
the test of sexual temptation in
withstood
(Genesis 39). The uppertriad of sefirot
Egypt
Gevurah, and Tif'eret) flow into him,
(Ḥesed,
when Yesod enters Shekhinah (``the Holy
and
``earth''), the sefirotic triad is planted
Land,''
and revealed. Though Joseph never
there
to the land of Israel, his bones
returned
See Joshua 24:32.
did.
When the rainbow is revealed . . .
22.
rainbow symbolizes both Yesod and Shekhinah,
The
in whose union Ḥesed, Gevurah, and
are revealed in their respective colors:
Tif'eret
red, and green.
white,
they would not remain . . . The
23.
would not remain.
wicked
voice of children... See BT Shabbat
24.
119b: ``Resh Lakish said in the name of
Yehudah the Prince, `The world endures
Rabbi
only for the sake of the breath of
in the house of study.''' Cf. Zohar
children
3:17b.
1:146b;
Corresponding to them, We will make you wreaths of gold (Song of Songs 1:11).
4
the world that is coming T BPN K\BE
19.
(Alma de-atei), the Aramaic equivalent of the
Hebrew F ONGT CF B (ha-olam ha-ba),
rabbinic

are little children, youngsters, as is written: Make two cherubim of gold
These
25:18).'' 25
(Exodus
El'azaropened, ``Lift your eyes
Rabbi
high and see: Who created these?
on
40:26). Lift your eyes on high.
(Isaiah
which site? The site toward which all eyes gaze. Which is that? Opening of
To
eyes. 26 There you will discover that this concealed ancient one, susceptible
the
questioning, created these. Who is that? Who. 27
The one called End of
to
above, 28 whose domain extends overeverything. Since it can be questioned,
Heaven
yet remains concealed and unrevealed, it is called Who. Beyond, there is
Make two cherubim . . . In BT Sukkah
25.
5b, Rabbi Abbahu interprets the word
a child.'' The plump childlike angels
``like
Christian art derive either from this tra-
of
or from the Greco-Roman Erotes,
dition
Here Rabbi Shim'on relates the
``loves.''
cherubim to the golden wreaths of
golden
Song of Songs, concluding that both
the
The phrase originates in Genesis
einayim).
where it means ``the entrance to Ei-
38:14,
a village where Tamar seduced her
nayim,''
Judah. The midrash on Gen-
father-in-law,
(Bereshit Rabbah 85:7) discovers a deepermeaningesis
``Rabbi [Yehudah the Prince]
`We have searched through the entire
said,
and have not found a place called Pe-
Bible
Einayim. WhatisPetaḥ Einayim? Thisindicatetaḥ
that she [Tamar] gazed at the open-
toward which all eyes gaze and said,
ing
it be the divine will that I not leave
`May
house empty.''' In the Zohar, this opening
this
is identified with Shekhinah, gateway to
divine. See 3:71b±72a.
the
Who P K (Mi). Binah, the Divine
27.
is called Who. A spiritual seeker
Mother,
inquire about Her, but such questions
may
not yield ordinary answers. The identity
do
the divine is discovered only in a realm
of
words. The mystical name Who becomes
beyond
a focus of meditation, as question
into quest. See Shim'on Lavi, KP,
turns
``Concerning everything that cannot
1:91a:
grasped, its question constitutes its
be
answer.''
Zohar 1:29b±30a, 45b, 85b±86a, 237b;
See
138a, 139b, 226a, 231b.
2:126b±127a,
End of Heaven above See Deuteronomy
28.
4:32: For ask now of primal days,
were before you: from the day that
which
created humankind on earth, and from
God
end of heaven to the other. InBTḤagigah
one
11b, this verse is interpreted as imposing
limit on cosmological speculation: ``You
a
inquire concerning from one end of hea-
may
to the other, but you may not inquire
ven
what is above, what is below,
concerning
came before, what will come after.''
what
M Ḥagigah 2:1; Bereshit Rabbah 1:10.
See
restrictions on cosmological speculation
These
recall the Gnostic striving after ``the
of who we were, what we have
knowledge
where we were, where we have
become,
thrown, where we hasten, from what
been
are redeemed, what birth is and what
we
(Clement of Alexandria, Excerpts
rebirth''
Theodotus 78:2). See Zohar 1:30a; Moses
from
LeoÂn, Sheqel ha-Qodesh, 31; idem, Sefer
de
20, 375; idem, Sod Eser Sefirot
ha-Rimmon,
Haqdamat Sefer ha-Zohar
[1:1b]
\ (Be-reshit), In the beginning.
K[BZC
no question. 29
C (keruv), ``cherub,'' as M KCZ B
GZM
(ke-ravya),
5
images allude to children.
(Petaḥ
Opening of the eyes V I\ KRKT O
26.
371.
Belimah,
Beyond... The realms beyond Bi-
29.
namely, Ḥokhmah, Keter, and Ein Sof,
nah,
so unknowable that no question con-
are
cerning them can even be formulated.

the zohar [1:1b]
Once a human being questions and searches, 31 contemplating and
questioned.
rung after rung to the very last rungÐonce one reaches there: What?
knowing
do you know? What have you contemplated? Forwhat have you
What
All is concealed, as before.
searched?
this mystery it is written: What can I take as a witness to you?
``Concerning
can I compare to you? (Lamentations 2:13). When the holy Temple was
What
a voice cried out: `What can I take as a witness to you? What can I
destroyed,
to you?' ItakeWhat as a witness to you. Every single day I have called
compare
against you, since days of old, as is written: I call heaven and earth to
witnesses
against you this day (Deuteronomy 30:19). 32
I compare you to What,
witness
as is written: Is this the city that was called perfect crown of beauty, joy
world,
all the earth? (Lamentations 2:15). I called you Jerusalem built up, a city bound
of
(Psalms 122:3). Now, What can I liken to you, to console you? (Lamentations,
together
ibid., 13). 34 Just as you sit desolate, so it is above, as it were. Just as now,
holy people do not enteryou in holy array, so I swearto you that I Myself
the
not enterabove until yourinhabitants enteryou below. 35
This is your
will
your ruin is vast as the ocean (ibid.). 37 Yet if you say you cannot endure or
here,
healed, then Who will heal you (ibid.), really! That concealed, high rung in
be
(Mah), a name for She-
last of the ten sefirot, daughterof
khinah,
See Zohar 2:127a. Binah and She-
Binah.
comprise the two ends of heaven,
khinah
and below Tif'eret, who is called
above
See Bahir 134 (194); and Azriel of
expands.''
Peirush ha-Aggadot, 39: ``Thought
Gerona,
(\ , mitpashshetet) and asce-
expands
to its source. When it reaches there, it is
nds
and can ascend no further.''
stopped
I call heaven and earth... Earth
32.
Shekhinah.
symbolizes
I compare you to What, precisely!
33.
resembles Shekhinah perfectly.
Israel
What can I liken . . . Again, Israel
34.
Shekhinah (What) are compared.
and
I Myself will not enter... The
35.
Holy One promises not to enter the
blessed
Jerusalem, Shekhinah, until the
heavenly
Jerusalem is restored. See Tanḥuma,
earthly
1: ``There is a Jerusalem above
Pequdei
with Jerusalem below. Out of His
aligned
forthe one below, He fashioned anotherabove....He
love
has sworn that His pre-
will not enterthe heavenly Jerusalem
sence
the earthly Jerusalem is rebuilt.''
until
Revelation 21:2; Targum Yonatan,
See
122:3; BT Ta'anit 5a; Zohar 1:80b
Psalms
), 128b, 183b, 231a; 3:15b, 68b, 147b.
(ST
this rung Shekhinah.
36.
But now that you are here, your ruin
37.
vast . . . Now that Israel has fallen to the
is
state of exile, her ruin is vast as the
low
anothername forShekhinah, who
ocean,
end of heaven is called Who. There is another below, called What. 30
``This
distinguishes the two? The first, concealed oneÐcalled WhoÐcan be
What
precisely! 33
I crowned you with holy crowns, gave you dominion over the
6
I compare this rung to you completely. 36
But now that you are
consolation:
which all exists will heal you and raise you up.
What P F
30.
Heaven.
and searches G V[VP [ , Umphashpesh.
31.
reads here: G [V\P J , u-mitpashshet, ``and
Cr
P
J[V\
shares Israel's exile.

is End of Heaven above; What is End of Heaven below. Jacob inherited
``Who
running from end to end (Exodus 26:28), 38 from first end, Who, to last end,
this,
forhe stands in the middle. So, Who created these.''
What,
Shim'on said, ``El'azar, my son, cease your words, 39
Rabbi
mystery on high, unknown to any human, may be revealed.''
concealed
El'azarwas silent.
Rabbi
Shim'on wept and paused fora moment. Then he said, ``El'azar, what
Rabbi
these? 40
If you answer, `Stars and constellations,' they are always visible
is
41 and were created by What, as is said: By the word of YHVH the heavens
there
made (Psalms 33:6). 42 As for things concealed, such would not be referred
were
as these, forthat word indicates something revealed. This mystery was only
to
one day when I was at the seashore. Elijah 43
came and asked me,
revealed
do you know the meaning of Who created these?' I answered, `These are
`Rabbi,
heavens and theirarray, the work of the blessed Holy One. Human beings
the
contemplate them and bless Him, as is written: When I behold Your
should
the work of [2a] Your fingers, the moon and stars that You set in
heavens,
...YHVH our Lord, how majestic is Your name throughout the earth!
place,
8:4, 10).
(Psalms
running from end to end Adescription
38.
of the central wooden beam of the
in the desert. The Zohar applies
Tabernacle
description to Tif'eret, the central sefirah,
this
by Jacob, who spans the sefirot
symbolized
Binah (Who) toShekhinah (What). See
from
The phrase could also be translated:
millekha.
``utteryourwords.'' See BT Ḥagigah
forme yourverse''; cf. Zohar 1:238b.
``Recite
fits the context of ourpassage, but
``Cease''
ambiguity may be intentional, in which
the
a better rendering would be: ``Complete
case
words,'' or ``Cut your words.''
your
these In the verse from Isaiah 40:26:
40.
up your eyes and see: Who created these?
Lift
that the mystical meaning of Who has
Now
established, Rabbi Shim'on explores
been
meaning of these.
the
they are always visible there So why
41.
the verse say, Lift up your eyes and
would
implying that there is something new
see,
see? to
By the word of YHVH ... The word
42.
YHVH symbolizes Shekhinah, who conveys
of
divine essence. Thus the heavens were
the
by Her(also known as What), not by
made
(Who).
Binah
Zohar 1:119b; 3:191a, 193b.
See
Elijah According to the Bible (2
43.
11:12), the prophet Elijah did not die
Kings
normal death but was carried off to heaven
a
in a chariot of fire. He became asso-
with the Messianic age (Malachi
ciated
and in rabbinic tradition is de-
3:23±24)
as ``still existing'' (BT Bava Batra
scribed
and revealing divine secrets to right-
121b)
humans (BT Bava Metsi'a 59b).
eous
Kabbalah mystical experiences are
In
as revelations of Elijah. See Scholem,
known
On the Kabbalah, 19±21; Zohar 1:151a;
231a; ZḤ 59d. In Zohar 3:241b Elijah
3:221a,
to Rabbi Shim'on for instruction!
turns
(ZḤ 63d, 70d, 73c [ShS]) Elijah
Elsewhere
him to reveal the secrets and
encourages
(62c), ``My words will be written
says
you.'' by
Haqdamat Sefer ha-Zohar
[1:2a]
so that the
7
Zohar 1:148b (ST ).
, Pesoq
cease your words V YGS KNP L
39.
15a±b:
V
YGS
KN
YGSV
L
, pesoq li pesuqekha,

the zohar [1:2a]
said to me, `Rabbi, the word was concealed with the blessed Holy
``Elijah
and revealed in the Academy on High. 44 Here it is:
One
Concealed of all Concealed 45 verged on being revealed, it produced at
`When
a single point, 46 which ascended to become thought. Within, it drew all
first
drawings, graved all engravings, 47 carving within the concealed holy lamp 48
and hidden, called by no name but Who.
deep
to be revealed, to be named, it garbed itself in a splendid, radiant
`Seeking
the universe exists.'
mystery,
Elijah flew off; I did not see him. From him I discovered the word,
``Then
mysterious secret I have demonstrated.''
whose
El'azarand all the Companions came and bowed down in front of
Rabbi
Weeping, they said, ``If we have come into the world only to hear this, it
him.
enough.'' 55
is
Academy on High The Heavenly
44.
where souls of the righteous study
Academy,
with God.
Torah
Concealed of all Concealed Ein Sof or
45.
the most hidden recesses of divinity.
Keter,
single point The primordial point of
46.
(``Wisdom''), the first emanation.
Ḥokhmah
It drew all drawings... The sefirot
47.
prefigured within divine thought before
were
emerged in the process of emanation.
they
concealed holy lamp Ḥokhmah.
48.
graving of one hidden design . . .
49.
the origin of the structure of the seven
Binah,
lower sefirot.
the seven lower sefirot, which are
emanated
hidden than Binah and therefore referred
less
Who), and worshiped these alone.
[Mi],
constantly polysemous The name
54.
refers not only to Binah, but also to
Elohim
and Shekhinah, as well as to angels
Gevurah
human judges. See Moses de Leo n, Sefer
and
42±43.
ha-Mishqal,
``If we have come...'' Similarexclamations
55.
appearin rabbinic literature and
in the Zohar. SeePesiqta de-Rav Kahana
often
1:3; Shir ha-Shirim Rabbah on 3:11;
Rabbah on 6:2; Qohelet Zuta 5:17;
Qohelet
Berakhot 16a, 24b; Shabbat 41a; Zohar
BT
164b, 240a; 2:99a, 121b, 122a, 193b;
1:148b,
KP 1:20d.
3:26a;
a
graving of one hidden design, holy of holies, a deep structure emerging from
called P K (Mi), Who, origin of structure. 49 Existent and non-existent,
thought,
and created B N F (elleh), these. 50 B N F (Elleh) attainedthename:these
garment
letters joined with those, culminating in the name
KFN O (Elohim). 51 Until it
B
B N F (elleh), it did not attain the name B KFN O (Elohim). 52 Based on this
created
those who sinned with the Golden Calf said `` B N F (Elleh), These, are
mystery,
gods, O Israel!'' (Exodus 32:8). 53 Just as P K (mi) is combined with B FN
your
so the name B KFN O (Elohim) is constantly polysemous. 54 Through this
(elleh),
8
52. Until it created . . . Binah was not
B KFN O (Elohim) until She emanated
called
the seven lower sefirot.
`` B N F 53.
(Elleh), These are your gods . . .''
Theirsin was that they separated the lower,
concrete sefirot ( B N F [elleh], these)
more
their mysterious source, Binah ( P K
from
created B N F (elleh), these . . . Binah
50.
to as these.
(Elohim)
these letters joined . . . B KFN O
51.
The letters
B
N
F
(elleh) (these) joined with the
letters
P
K
(mi) (who) to for m the divine
name
B
KFN
O
(Elohim). See Zohar 2:105a.

(Mah), What, 56
name throughout the earth! Your splendor is celebrated above heaven. (Psalms
Your
1). Above heaven, 57 to attain the name. Forit created a light forits light, one
8:4,
and Motherlends DaughterHergarments, though not adorning Her
below
Heradornments. 59
When does She adorn Her fittingly? When all males
with
before Her, as is written: [All your males shall appear] before the
appear
YHVH (Exodus 23:17). 60
This one is called Sover eign, as is said:
Sovereign,
Behold, the ark of the covenant, Sovereign of all the earth (Joshua 3:11). 61
letter F (he) departsandK (yod) enters, and She adorns Herself in masculine
the
in the presence of every male in Israel. 62
Otherletters Israel draws
clothing
I mentioned them, in my yearning I poured out my tears, drawing forth
mouth
letters. Then I conduct them from above to the house of Elohim, to be
these
Above heaven . . . Heaven refers to
57.
above which lies Binah.
Tif'eret,
light forits light,'' Binah attained the
``a
Elohim.
name
not emerge until Binah emanates the
does
lower sefirot. Only then can Binah, the
seven
Mother, lend Her garments, the lower
Divine
sefirot, to Herdaughter, Shekhinah.
All your males . . . All Israelite males
60.
commanded to appear in God's Temple
are
Jerusalem three times a year on the pilgrimage
in
festivals: Pesaḥ (``Passover''), Sha-
(Festival of ``Weeks''), and Sukkot (Festivavu'ot
of ``Booths''). Here the command
that the masculine powerof the sefirot
implies
must be drawn down to Shekhinah, the
Through the ritual of pilgrimage,
Sovereign.
is adorned.
Shekhinah
Behold, the ark... Shekhinah is the
61.
housing the sefirah of Yesod, the covenant.
ark
Zohar 1:33b, 59b, 228b; Moses de LeoÂn,
See
ha-Qodesh, 75 (95).
Sheqel
letter F (he)... The letter F (he)
62.
the feminine; the letter K (yod), the
signifies
continues: and pour out my soul: how I
verse
with the crowd, conducting them to the
walked
of Elohim with joyous shouts of praise,
house
festive throng. With the arrival of these
the
the verse describes both the earthly
Here
to the Temple and the divine
pilgrimage
of emanation to Shekhinah. The
procession
meanings are linked since the human
two
below stimulates the sefirot above.
ritual
to be Elohim, like Him So Shekhinah
64.
be Elohim, like Binah. On the masculine
will
of Binah, see Zohar 1:5b, 17b, 96a;
nature
Haqdamat Sefer ha-Zohar
[1:2a]
Rabbi Shim'on said, ``So the heavens and their array were created by
F
P
as is written: When I behold Your heavens, the work of Your
the moon and stars that You set in place, . . . P F (mah), how, majestic is
fingers,
in the other, and it attained a high name. So, In the beginning B OKFN
enclothed
created (Genesis 1:1), B KFN O (Elohim) above. 58 For P F (Mah) wasnotso,
(Elohim)
not composed until these lettersÐ B N F (elleh)Ðare drawn from above to
is
Then
9
above to this site: B N F (Elleh), These, I remember (Psalms 42:5). 63 `With my
from
Elohim, like Him.' 64 With what? With joyous shouts of praise, the festive throng.''
P F (Mah), What Shekhinah.
56.
In the beginning B KFN O
58.
(Elohim)
created . . .
By emanating the lower sefirot,
When the masculine powers of
masculine.
sefirot reach Shekhinah, She is transfor-
the
from feminine to masculine, from P F
med
to P K (Mi). Then She rules the world.
(Mah)
P F (Mah) was not so . . . Shekhinah
59.
B N 63.
F (Elleh), These I remember The
letters, Shekhinah also attains the name of
O (Elohim): P K (mi) plus B N F (elleh).
KFNB
2:127b; ZḤ 72b (ShS).

the zohar [1:2a]
I said, the meaning I aroused. `Silence, two': by holding my silence, two
what
were created, erected as one.''
worlds
Shim'on said, ``From here on, the completion of the verse, as is
Rabbi
The one who brings forth their array by number (Isaiah 40:26). 67 These
written:
two rungs, each of which should be inscribed. One is What; the other,
are
This is above, that is below. The one above is inscribed by the words:
Who.
one who brings forth their array by number, the one who is known, beyond
The 68 Similarly, `The one who brings forth bread from the earth,' 69 the
compare.
who is known, the lowerrung, 70 and all is one. By number: 600,000,
one
together, generating forces according to their kind, beyond number. 71
standing
calls them each by name, both the 600,000 and theirforces. What does this
And
by name? If you say they were called individually by nameÐnot so, for
mean:
OKFN
then by the powerof this name, it yielded them perfectly. This is the
(Elohim),
of calls them each by name: by its very name, it called forth each and
meaning
kind to exist perfectly. Similarly, See, I have called by name Bezalel
every
(Exodus 31:2): 72
temple above . . . below The temple
65.
is Binah; the one below, Shekhinah.
above
BT Sanhedrin 99b: ``Rav said, `[Whoeverengages
See
in Torah forits own sake,] it
as if he built the heavenly and earthly
is
palaces.'''
the heavenly and earthly temples, see
On
Shirata 10; JT Berakhot 4:5, 8c;
Mekhilta,
Vayaqhel 7; Pequdei 1±3; Shemot
Tanḥuma,
33:4; Midrash Tehillim 30:1.
Rabbah
El'azar's silence stimulated his
Rabbi
Rabbi Shim'on, to reveal mysteries
father,
two realms.
of
a word is worth . . . A proverb cited
66.
Rav Dimi in BT Megillah 18a.
by
completion of the verse... The
67.
that Rabbi Shim'on and his son have
verse
expounding continues: Who brings
been
their array by number and calls them
forth
by name: because of His great might
each
the one who is known, beyond
68.
Binah. Rabbi Shim'on interprets
compare
opening letter F (he) of F KXGP B (ha-
the
who brings forth, as a definite article
motsi),
one who'') rather than simply a rela-
(``the
pronoun (``who'').
tive
`The one who brings forth bread . . .'
69.
traditional blessing over bread, derived
The
Psalms 104:14. Again, the F (he) is
from
as a definite article.
interpreted
the one who is known, the lower
70.
Binah, shares Her name (Elohim), and is
on
known as Earth.
also
600,000 . . . beyond number The
71.
the six sefirot between
numberrepresents
and Shekhinah, which generate innumerable
Binah
offspring. See Zohar 1:21b±22a.
El'azarsaid, ``My silence assembled a temple above, a temple below. 65
Rabbi
`a word is worth one coin; silence, two.' 66 `A word is worth one coin':
Indeed,
then the verse should read each by its name. Rather,aslongasthisrunghad
10
ascended and was still called P K
not
(Mi), Who, it did not give birth nor bring
forth what was hidden, each according to its kind, though all of them were
within. Once it created B N F (elleh), these, andattaineditsname, B
hidden
`I mentioned My name so that Bezalel would attain perfect
rung, and all is one
Shekhinah is modeled
See, I have called by name Bezalel
72.
to the chief artisan of the Taber-
Referring
nacle in the Sinai Desert.
and vast power, not one is missing.

His great might (Isaiah 40:26). 73
existence.'
all desires ascend, ascending there [2b] secretly. 74
which
mystery of the upper world, 75
Not one is missingÐnot one of those 600,000 generated by the power of
said.
name. Because not one is missing, wheneverany of the Children of Israel
the
as punishment fortheirsins, the people were counted, and not even one
died
the 600,000 was lacking, 76 so that everything accorded with the paradigm:
of
Hamnuna Sava said, ``We find
Rav
letters backward: 77
C (Bet) first,
the
reason is: When the blessed Holy One wished to fashion the world, all
``The
letters were hidden away. 78
Fortwo thousand years before creating the
the
79 the blessed Holy One contemplated them and played with them. As He
world,
on creating the world, all the letters presented themselves before Him,
verged
from last to first. 80
His great might This is the continuation
73.
of the verse from Isaiah: Because of
great might and vast power, not one is
His
cited above, note 67.
missing.;
First of rungs . . . Either Keter, also
74.
as Ratson (``Will, Desire''), or Ḥokh-
known
the first sefirah that can be identified.
mah,
Zohar 2:231b.
See
the upper world Binah.
75.
Children of Israel...600,000...
76.
total numberof male Israelites above
The
age of twenty who left Egypt was ap-
the
600,000. See Exodus 12:37;
proximately
11:21. The precise total of the first
Numbers
taken in the Sinai Desert was 603,550
census
38:26; Numbers 1:46; cf. Numbers
(Exodus
Leqaḥ Tov, Numbers 1:46). The
26:51;
Israelites parallel the 600,000 di-
600,000
forces. vine
Mekhilta, Baḥodesh 3: ``If even one of
See
had been missing [at Mount Sinai],
them
would not have been worthy of receiv-
they
[the Torah].'' Cf. Mekhilta de-Rasbhi, on
ing
19:11; Devarim Rabbah 7:8.
Exodus
We find the letters backward . . .
77.
first two words of the Torah begin with
The
second letterof the alphabet, C (bet); the
the
two words of the Torah begin with the
next
letter, B (alef).
first
hidden away Before Creation, the
78.
were concealed within the divine
letters
and arranged in reverse order.
mind
For two thousand years... See
79.
Rabbah 8:2: ``Rabbi Shim'on son
Bereshit
Lakish said, `The Torah preceded the
of
of the world by two thousand
creation
years.'''
all the letters presented themselves
80.
Beita de-Rabbi Aqiva, Version 2 (Battei
Alfa
2:396±404); Midrash Aseret ha-
Midrashot,
(Beit ha-Midrash, 1:62±63); Midrash
Dibberot
ha-Shirim (ed. L. Greenhut) 5:11; Zohar
Shir
ZḤ 88c±d (MhN, Rut); TZ, Haqdamah,
1:205b;
16a. The Zohar draws primarily on
Haqdamat Sefer ha-Zohar
[1:2b]
What is this? First of rungs, to
And vast powerÐ
which attained the name Elohim, as we have
just as not one is missing above, so not one is missing below.''
\ (Be-reshit), In the beginning.
K[BZC
by C (bet): C K[BZ \ (Be-
followed
In the beginning, followed by C Z B (bara), created. ThenB (alef) first,
reshit),
by B (alef): B KFN O (Elohim), followed by B \ (et).
followed
11
before Him . . .
A similarstory appears in
Beita de-Rabbi Aqiva. See Michal Oron,
Alfa
Meḥqerei Yerushalayim be-Maḥashevet Yis-
in
ra'el 3 (1984): 97±109.

the zohar [1:2b]
81
Ðand You are called Truth. 82 It is fitting forthe King of Truth to begin
truth
a letterof truth and to create the world by me.'
with
blessed Holy One replied, `You are seemly and worthy, but not deserving
``The
to initiate Creation, since you are destined to be marked on the foreheads
do not deserve to serve as the instrument of Creation.' She immediately
you
departed.
it is fitting to create the world by a holy name.'
and
replied, `You are seemly, you are good, and you are true, but since
``He
to tell a lie will first lay a foundation of truth and then construct the
wants 86 For [ (shin) is a letter of truth, a true letter of the Patriarchs, who were
lie.
united in it; 87
which is \ (tav).
letterof
You are called Truth See Jeremiah
82.
and groan over all the abominations
moan
committed in it.'' See Greenberg, Eze-
being
177. In the old Hebrew script, the \
kiel,
was shaped like an X, the simplest
(tav)
Its purpose in Ezekiel was to distinguish
mark.
the righteous from the rest of the
but according to Rabbi Aḥa
population,
of Rabbi Ḥanina (BT Shabbat 55a), even
son
marked were killed, since their silence
those
the face of the wicked implicated them.
in
104a; Judah ben Barzillai, Peirush
Shabbat
Yetsirah, 146.
Sefer
whoever wants to tell a lie . . . See
86.
on Numbers 13:27, who paraphrases
Rashi
Sotah 35a; Zohar 2:215b, 264a; 3:161a.
BT
[ (shin) is a letter of truth . . . The
87.
prongs of the [ (shin) stand forthe
three
Patriarchs: Abraham, Isaac, and Jacob,
three
symbolize the triad of sefirot: Ḥesed,
who
and Tif'eret. SeeZohar 1:25b (TZ );
Gevurah,
2:204a.
appear on the evil side Perhaps
88.
``The letter \ (tav) entered first of all. She said, `Master of the worlds, may it
You to create the world by me, for I complete Your seal: B P \ (emet),
please
of the faithful who fulfilled the Torah from B (alef) to\ (tav), and by your
they will die. 83 Furthermore you are the seal of P G \ (mavet), death. 84 So
mark
``The letter [ (shin) came before Him. She said, `Master of the worlds, may it
You to create the world by me, for by me You are named [ E K (Shaddai),
please
letters of deceit take you as their accomplice, I do not wish to create the world
12
by you. Fora lie cannot exist unless
" Z (qof-resh) take you.' 85 So whoever
Y
" Z (qof-resh) are letters that appear on the evil side. 88 In order
Y
survive, they entangle the letter [ (shin), forming Y [ Z (qesher), conspiracy.
to
Seeing this, she left His presence.
seal of P G \ (mavet), ``death'' The
84.
Your seal: B P \ (emet), ``truth'' Ac-
81.
cording to Rabbi Ḥanina (BT Shabbat 55a),
word
G \ (mavet) ends with the letter
P
seal is B P \ (emet), ``truth,'' the final
God's
\ (tav).
letters of deceit . . . Y " Z
85.
(qof-resh)...
word [ Y Z (sheqer), ``lie,'' begins with [
The
K GF F (YHVH) is the God of truth.
10:10:
andcontinues: Y Z (qof, resh). See BT
(shin)
83. destined to be marked . . . See Eze-
9:3±4: He [ K GF F (YHVH)] called to the
kiel
man dressed in linen with the scribe's kit at
waist, and K GF F (YHVH) said to him, ``Pass
his
through the city, through Jerusalem, and put a
[ \ G (tav)] on the foreheads of those who
mark
they stand for Y VKN F
because
(qelippah),
Z
(ra), ``evil.'' See Zohar 2:180b;
T
``husk,'' and
ZḤ 8c (SO).

so revealedÐso as not to provide the world a pretext.' How
hiddenÐnot
She is R (nun). K (Yod) from the name of the holy covenant comes and
so?
on her, is united with her. 89 This is the mystery: When the blessed Holy
rides
created Adam, He created him with two faces. 90
So the K (yod) faces
One
like this: . 91 They were not turned face-to-face, like this: . 92 It
backward,
upward like this: . It looked downward like this: . 93 The blessed
looked
One said to her, `Turn back, for I intend to split you and transfigure
Holy
face-to-face, but you will arise elsewhere.' 94
She left His presence and
you
She is R (nun)... The letter X (tsadi)
89.
of a R (nun) andaK (yod). See Bahir
consists
(61); Sefer ha-Temunah, 2, 21a. The R
42
symbolizes Shekhinah, the feminine
(nun)
the divine phallus, who is called
Yesod,
The mark of the covenant of
``covenant.''
is pictured as the smallest of
circumcision
Hebrew letters. In Tanḥuma, Tsav 14,
the
Zohar 1:13a, 56a, 95a±b; 2:36a, 216b;
See
(IR), 215b, 220a, 256a (RM ); Wolfson,
3:142a
Bereshit Rabbah 8:1: ``Rabbi Yirmeyah
See
of El'azarsaid, `When the blessed Holy
son
created Adam, He created him androgynous,
One
as is said: Male and female He cre-
them (Genesis 1:27).' Rabbi Shemu'el
ated
of Naḥamani said, `When the blessed
son
One created Adam, He created him
Holy
two faces. Then He sawed him and
with
him two backs, one on this side and
gave
on that.'''
one
BT Berakhot 61a; Eruvin 18a; Plato,
See
189d±191d; Zohar 1:13b, 47a; 2:55a;
Symposium
44b; Matt, Zohar, 217.
3:5a,
K (yod) faces backward . . . This
91.
the Sephardic practice of writing
reflects
X (tsadi). See Scholem; Friedman,
the
ha-Tsaddiq, 41±55; Meshi-Zahav,
Tsidqat
Sifrei Setam, intro, 36; 8, 149±52,
Qovets
Havlin, in Alei Sefer 12 (1986): 13±
239±40;
Ta-Shma, Ha-Nigleh she-ba-Nistar, 65,
19;
nn. 163±66.
139,
not turned face-to-face . . . Initially
92.
union between the masculine and feminine
the
aspects of God was back-to-back and
incomplete. See Zohar 2:176b (SdTs);
thus
(IZ ); BT Bava Batra 99a. This in-
3:292b
union is symbolized by the configuratiocomplete
of the X (tsadi). The X (tsadi) must
hidden so that this secret will not
remain
widely known and ``provide the
become
a pretext'' to impugn the divine
world
union.
It looked upward...downward...
93.
to face its partner. See Tishby, Wis-
Trying
of the Zohar, 2:564.
dom
you will arise elsewhere The K
94.
andtheR (nun) will face one another
(yod)
here but in another letter: J (tet).
not
Haqdamat Sefer ha-Zohar
[1:2b]
``The letter X (tsadi) entered. She said to Him, `Master of the world, may it
You to create the world by me, for X KYKE O (tsaddiqim), the righteous, are
please
by me, and You, who are called X KE Y (Tsaddiq), Righteous, are signified
sealed
me, as is written: For K GF F (YHVH) is X KE Y (tsaddiq)Ðloving righteousness
by
(Psalms 11:7). It is fitting to create the world by me!'
replied, `X (Tsadi), you are X KE Y (tsaddiq), but you should remain
``He
departed.
13
R CY F [neqevah]). The K (yod) symbolizes
(
Shemini 8, this mark is identified with the K
ofthedivinename [ E K (Shaddai). A
(yod)
German Hasidic tradition identifies the
with the yod of K GF F (YHVH).
mark
JQR 78 (1987): 77±112; idem, Circle in the
in
29±48. Liebes (Studies, 154±58) sug-
Square,
gests that the X (tsadi) alludes to Jesus.
two faces E G KVGXZV Q
90.
(Du partsufin).
See KP.

the zohar [1:3a]
deliverance. It is fitting to create the world by me!'
(pedut),
replied, `You are seemly, but you signify hidden transgression, like a
``He
striking, then tucking its head into its body: 95 so one who sins bows his
serpent
stretching out his hands.'
head,
humility,' the blessed Holy One replied, `I will not create the
(anavah),
by you.' She left His presence.
world
supports all who fall (Psalms 145:14).'
YHVH
replied, `So you are needed where you are; do not move! If you leave,
``He
would happen to the fallen, who depend on you?' She immediately left
what
presence.
His
comely (Psalms 33:1).'
(na'vah),
replied, `R (Nun), return to your place, for because of you S (samekh)
``He
returned to her place. 96
presence.
His
letter P (mem) entered. She said to him, `Master of the world, may it
``The
King.'
replied, `Certainly so, but I will not create the world by you, since
``He
world needs a king. Return to your place, you along with N (lamed) and
the
(khaf), 97 forthe world should not be without a king.'
L
hidden transgression . . . The form
95.
the letter V (pe) resembles someone
of
to hide his head. See Zohar 3:119b.
trying
because of you . . . R (Nun) standsfor
96.
precede the letter P (mem) in the
which
alphabet.
but now the regular M (kaf)
eliminated,
God.
approaches
``The letter V (pe) entered. She said to Him, `Master of the worlds, may it
You to create the world by me, for I signify V RYZG B (purqena), the
please
redemption, that You will someday bring to the world, also called
\GEV
T (ayin) standsfor T G Q (avon), iniquity. Although she said, `I imply
``Similarly
F GRT
``The letter S (samekh) entered. She said to Him, `Master of [3a] the worlds,
it please You to create the world by me, for by me S MKP B (semikha),
may
support, exists for those who fall, as is written:
LPG GFK F (Somekh YHVH),
S
14
``The letter R (nun) entered. She said to Him, `Master of the world, may it
You to create the world by me, for by me You are called R ZG B (Nora),
please
Awesome, in praises (Exodus 15:11). By me, the praise of the righteous is called
F GBR
Depend on her.' She returned immediately, leaving
You to create the world by me, for by me You are called P N L (Melekh),
please
that moment the letter M (kaf) descended from His throne of glory. 98
``At
she said to Him, `Master of the world, may it please You to create
Trembling,
world by me, for I am Your M GC E (Kavod), ``Glory.'''
the
98. letter M (kaf) descended . . . The
L (khaf) in the word P N L (melekh) was
final
KNVGR
O
(nofelim), the ``fallen.''
97. N (lamed) and L (khaf) The other
letters in the word P N L (melekh), ``king,''
two

M (kaf) descended from the throne of glory, 200,000 worlds
``When
the throne trembled, and all the worlds verged on collapse. The
trembled,
FKN
destructionÐa decree of destruction (Isaiah 10:23). Return to your
(kelayah),
and stay there.' She thereupon left His presence and returned to
throne
herplace.
letter K (yod) entered. She said to Him, `Master of the world, may it
``The
You to create the world by me, for I am the beginning of the holy
please
99 It is fitting for You to create the world by me!'
Name.
replied, `It is enough for you to be engraved in Me, inscribed in
``He
I desire you entirely. Ascend! You should not be uprooted from My
Me.
name.'
You to create the world by me, for by me You are called J CG [KG Z (tov ve-
please
good and upright (Psalms 25:8).'
yashar),
replied, `I will not create the world by you, for your goodness is
``He
concealed and hidden within you, 100
that You have hidden away for those in awe of You (Psalms 31:20).
goodness
it is hidden within you, it plays no part in this world that I am about
Since
to create, but rather in the world to come. 101
BJ
sin.' 103 So these two letters are not inscribed in the holy tribes. 104 She
(ḥet),
left His presence.
immediately
letter H (zayin) entered. She said to Him, `Master of the world, may it
``The
beginning . . . The first letter of K FGF
99.
(YHVH).
hidden within you The point at
100.
upperright of the J (tet) is turned
the
See Zohar 1:30b.
inward.
rather in the world to come See BT
101.
12a (cited above, note 10); Bereshit
Ḥagigah
3:6; 41:3; Shemot Rabbah 35:1; Tan-
Rabbah
Shemini 9; Bahir 97±98 (147); Zohar
ḥuma,
45b±46a, 47a; 2:127a, 148b±149a,
1:31b±32a,
facing you is I (ḥet) The letter
102.
J (tet) in the alphabet.
preceding
B (alef). See Zohar 1:204a.
quiescent
these letters are not inscribed . . .
104.
letters I (ḥet) and J (tet) do not
The
in the names of the twelve tribes,
appear
were engraved on the jewels of the
which
worn by the high priest. See BT
breastplate
73b; JT Yoma 7:7, 44c; Zohar 2:152a,
Yoma
3:188b.
230a;
Haqdamat Sefer ha-Zohar
[1:3a]
blessed Holy One said to her, `M, M (Kaf, kaf), what are you doing here? I will
not create the world by you. Return to your place, for you imply
M
``The letter J (tet) entered. She said to Him, `Master of the world, may it
15
as is written: How abundant is Your
Furthermore, because your
goodness is hidden within you, the gates of the Temple will sink, as is
Her gates J TC G (tave'u), have sunk, into the earth (Lamentations 2:9).
written:
Further, facing you is I (ḥet), 102 and when you join togetheryou spell I
please You to create the world by me, for by me Your children observe the
as is written: H GM Z (Zakhor), Remember, the Sabbath day, to hallow it
Sabbath,
(Exodus 20:8).'
I J B (ḥet), ``sin'' Which ends with a
103.
220a±b; 3:88a, 173b.

the zohar [1:3b]
replied, `I will not create the world by you, for you imply warÐa sharp
``He
and a spear for battle, like a Q (nun). 105 She immediately left His presence.
sword
letter G (vav) entered. She said to Him, `Master of the world, may it
``The
You to create the world by me, for I am a letter of Your name.' 106
please
replied, `G (Vav), it is enough foryou and F (he) to be letters of My
``He
included in the mystery of My name, engraved and carved in My name.
name,
will not create the world by either of you.'
I
letters E (dalet) andD (gimel) entered and made the same request. He
``The
to them as well, `It is enough for you to be with each other, since the
replied
will never cease from the world 107 and need to be treated kindly. E (Dalet)
poor
one another! It is enough for one of you to sustain the other.'
from
letter C (bet) entered. She said to Him, `Master of the world, may
``The
please You to create the world by me, for by me You are blessed above
it
below.' 109
and
blessed Holy One replied, `Indeed, by you I will create the world. You
``The
be the beginning of Creation.'
will
letter B (alef) stood and did not enter. The blessed Holy One said to her,
``The
B (Alef, alef), why do you not enterMy presence like all the otherletters?'
`B,
replied, `Master of the world! Because I saw all the letters leaving Your
``She
fruitlessly. What could I do there? Furthermore, look, [3b] You have
presence
this enormous gift to the letter C (bet), and it is not fitting forthe exalted
given
to take back a gift He has given to his servant and give it to another!'
King
blessed Holy One said, `B, B (Alef, alef)! Although I will create the
``The
with the letter C (bet), you will be the first of all the letters. Only
world
you do I become one. 110 With you all counting begins and every deed
through
the world. No union is actualized except by B (alef).'
in
``The blessed Holy One fashioned high, large letters and low, small letters. 111
poor will never cease... See Deuteronomy
107.
15:11.
dalet: gemol dallim), Renderkindness
(Gimel
the poor.''
to
Ḥagigah 2:1, 77c; Bereshit Rabbah 1:10;
JT
ha-Gadol, Genesis 1:1, 10.
Midrash
Only through you do I become
110.
The B (alef) stands forthe number
one...
(alef). B
high, large letters and low, small
111.
poor; D (gimel) D PG N (gomel), renders, goodness to her. 108 Do not separate
is
16
So, C, C (Bet, bet):
\K[BZ ZC B (Be-reshit bara); B, B (Alef, alef): B OKFN \B
C
105. like a Q (nun) Like the straight line
109. Byme,Youareblessed... C (Bet)
a Q (final nun). The word H K Q (zayin) means
of
for C MZ F (berakhah), ``blessing.'' See
stands
``weapon.''
letter of Your name The third let-
106.
the name K GF F (YHVH).
terof
one and also for Keter, the first sefirah.
The word
(eḥad), ``one,'' begins with
108. E (Dalet) is poor... The letter E
B
I
E
N
(dalet) signifies
E
(dal), ``poor.'' See BT
104a: `` D N"PK \"NE { NGPD OKNE
Shabbat
The initial letters of the first four
letters
words of the Torah are C, C (bet, bet), then

et). Letters above and letters below. They were all as one, from the
(Elohim
world and the lower world.
upper
(Be-reshit)? With Wisdom. 112
Wisdom on which the world
the
which one enters hidden, high mysteries. Here were engraved
standsÐthrough
vast, supernal dimensions, from which everything emerges, from which
six
six springs and streams, flowing into the immense ocean. 113
This is
issued
(bara shit), created six, 114 created from here. Who created them? The
\
the hidden unknown.'' 115
unmentioned,
Ḥiyya and Rabbi Yose were walking on the way. As they reached the
Rabbi
of a certain field, Rabbi Ḥiyya said to Rabbi Yose, ``What you have saidÐ
site
(bara shit)Ðis certainly true, for there are six supernal days in the
\
not more; the others are concealed. 116 But in the Secrets of Creation we
Torah,
discovered this:
have
holy hidden one 117 engraved an engraving in the innards of a recess,
```The
punctuated by a thrust point. 118
B (alef, alef). Although the first word,
B,
\ (be-reshit), does open with a large C
K[BZC
the emphasis here is not on the size of
(bet),
letters but rather their origin. The first
the
each pair derives from Binah, the higher
of
the second of each from Shekhinah,
world;
lowerworld.
the
Zohar 1:159b; 2:132a, 174a, 180b; 3:2a,
See
Targum Yerushalmi (frag.), Genesis 1:1:
See
wisdom God created.'' Wisdom
``With
is the second sefirah, the primordial
(Ḥokhmah)
point of emanation.
with Wisdom appears widely.
beginning,
Wolfson, Philo, 1:242±45, 266±69; Bereshit
See
1:1; Azriel of Gerona, Peirush ha-
Rabbah
81; Naḥmanides on Genesis 1:1;
Aggadot,
1:2a, 15a, 16b, 20a, 145a; Moses de
Zohar
n, Sheqel ha-Qodesh, 21±22 (25±26);
LeoÂ
Major Trends, 391, n. 80.
Scholem,
six vast, supernal dimensions . . .
113.
Ḥokhmah, the six sefirot from Ḥesed
Within
Yesod are etched, subsequently emerging
to
flowing to the ocean of Shekhinah. See
and
Yetsirah 1:13.
Sefer
Midrash ha-Gadol, Genesis 1:1, 11±12; Seder
See
Rabbah di-Vreshit, 1 (Battei Midrashot,
1:15b, 39b.
Zohar
The unmentioned, the hidden
115.
six supernal days . . . the others . . .
116.
mystical Torah, Tif'eret, includes the six
The
from Ḥesed to Yesod, the six primordial
sefirot
days of Creation, whereas the higher
are concealed.
sefirot
holy hidden one Apparently Keter.
117.
Zohar 1:10a; 3:66b.
See
recess...thrust point Binah is the
118.
or womb, penetrated by the primordial
recess,
point of Ḥokhmah.
Haqdamat Sefer ha-Zohar
[1:3b]
Rabbi Yudai said, ``What is
\K[BZC
\ (Be-reshit), In the beginning.
K[BZC
This is
K[ BZC
K[ BZC
17
He engraved that engraving, hiding it away,
like one who locks up everything under a single key, which locks everything
K[ \ (bara shit)... The word
BZ
114. C
\ (Be-reshit) is divided in two and
K[BZC
read as
BZ K[ \ (bara shit), ``created six.''
C
1:19), where it is said that the world was
created by six letters (the divine names
220a; ZḤ 66c (ShS), 74c (ShS).
FK
F [YHVH]); BT Sukkah 49a;
[YH] and
K
C K[BZ \ (Be-reshit)? With Wisdom
112.
GF
unknown
The hidden source of emanation,
Ein Sof or Keter; the unnamed subject
identification of Z K[B \ (reshit),
The
of the verb
C
Z
B
(bara), ``created.''

within a single palace. 119
the zohar [1:3b]
the essence of everything lies in that key, which closes and opens.
palace,
that palace lie hidden treasures, one greater than the other. Within
Within
palace stand gates built cryptically, fifty of them. Carved into four sides,
that
were forty-nine. One gate has no side. No one knows whether it is above
they
orbelow; it is shut. 120
and opening. Six gates are contained in that key that closes and
closing 122 When it closes those gates, enclosing them within itself, then indeed:
opens.
(bara) is a concealed word, closing, not opening. As long as the world 125
a single key...a single palace The
119.
of Ḥokhmah opens and closes the palace
key
Forty-nine gates of Binah are re-
in fourlowersefirot, corresponding to
vealed
fourdirections: Ḥesed (south), Gevurah
the
Tif'eret (east), and Shekhinah (west).
(north),
fiftieth gate remains hidden; it ``has no
The
and ``is shut.''
side''
BT Rosh ha-Shanah 21b: ``Rav and
See
understanding, were created in the
(binah),
all of which were given to Moses
world,
forone, as is said: You made him little
except
than God (Psalms 8:6).'''
less
of ``forty-nine'' (preferred by OL),
Instead
witnesses (C12, Ms3, M, Cr) read
several
``forty.''
one lock . . . The opening within
121.
The ``precise place'' is the subtle link
Binah.
the primordial point of Ḥokhmah
between
the womb of the Divine Mother, Binah.
and
in the Zohar this site is identified
Elsewhere
a path unknown to any vulture (Job 28:7).
as
1:29a±b; 2:122b±123a; 3:61b.
See
Six gates . . . The six sefirot hidden
122.
Ḥokhmah. See Zohar 2:177a (SdTs).
within
``six'', referring to the revelation of
(shit),
six sefirot.
the
(SdTs); and Liebes, Studies in the
2:178b
146±52.
Zohar,
the Zoharic title of Rabbi
Qaddisha),
son of Yoḥai. See Zohar 1:4a, 156a,
Shim'on
3:171a; ZḤ 85d (MhN, Rut).
197b;
2 Samuel 21:17; Bereshit Rabbah 85:4;
See
world The lower sefirot, which constitute
125.
the pattern of all the worlds.
Although everything is hidden away within that
In those gates is one lock and one precise place for
inserting the key, 121 marked only by the impress of the key, known only to the
Concerning this mystery it is written:
C \K[BZ BZC KFNB O
(Be-reshit bara
key.
In the beginning God created. C K[BZ \ (Be-reshit) is the key enclosing all,
Elohim),
\ (Be-reshit)Ða revealed word combined with a concealed word. C BZ
K[BZC
created, is always concealed, closing, not opening.''' 123
(Bara),
Yose said, ``Certainly so! I heard the Holy Lamp 124 say so, that C BZ
Rabbi
was
(bara), it was not, did not exist. Enveloping
18
locked within the word
Z B C
Binah. of
Carved into four sides . . . forty-
120.
nine...
123. revealed word ...concealed word...
The word
K[BZ \ (Be-reshit) contains two
C
C Z B (bara), ``created'', referring to
words:
hidden mystery of creation, and [ \K
the
Yehuda Liebes argues that the insistence
Shemu'el both said, `Fifty gates of
C
FRK
the concealed nature of C Z B (bara) alludes
on
to a different pronunciation and meaning:
B
(bera), ``son,'' the Divine Son. See Zohar
ZC
Holy Lamp C BRKXG [KEY B
124.
(Botsina
(Mi), ``Who,'' indicating Binah
``forty.'' KP suggests that the original reading
was
K P
and Herfifty (the gimatriyya of
K ) gates, P
that this word was misread as P ' (mem),
and
BT Ketubbot 17a, where Rabbi Abbahu is
called:
BRKXG ZGFRE B (Botsina di-Nhora),
C
``Lamp of Light''; and Berakhot 28b, where
Yoḥanan son of Zakkai is called R Z
Rabban
N (Ner Yisra'el), ``Lamp of Israel.''
BZ[K

was not, did not exist. When did that key open gates? When was it fit
world
be fruitful, to generate offspring? When Abraham arrived, 127 as is written:
to
Z (ever), organÐHoly Foundation on which the world stands. 129
\ F G (tohu), chaos Ḥokhmah, the pri-
126.
divine substance representing pure
mordial
corresponding to the Greek phi-
potential,
concept of hyle, primordial
losophical
matter.
When Abraham arrived Abraham
127.
the sefirah of Ḥesed, first of the
symbolizes
that the world was created for
indicating
sake. his
Zohar 1:86b, 91b, 93a, 105b, 128b, 154b,
See
3:117a.
230b;
Yesod (``Foundation''), the divine
``organ,''
and cosmic pillar.
phallus
Z (ever) at the other. 132
Haqdamat Sefer ha-Zohar
[1:4a]
was \ F G (tohu), chaos, 126 and as long as \ F G
everything
(tohu) r eigned, the
are the generations of heaven and earth C BZCF O (be-hibbare'am), when they
These
created (Genesis 2:4), and we have learned: C FZCB O (be-Avraham), through
were
128 Whereas everything was concealed in the word C Z B (bara), now
Abraham.
the letters were transposed and rendered fruitful. A pillar emerged, generating
offspring:
CB
B C Z (ever) was inscribed in the word C Z B (bara), the supernal
``When
one inscribed another inscription for its glorious name. This is P K
concealed
NB F (Mi vara elleh), Who created these (Isaiah 40:26). 130 The holy blessed
BZC
P F (Mah), What, was also inscribed. 131 Out of C Z B (bara) it generated
name
Z (ever), inscribing B N F (elleh) atoneendand B C
CB
concealed one! B N F (Elleh) exists, B C Z (ever) exists. As one was completed,
Holy
was the other. In B C Z (ever) it engr avedF (he); in B N F (elleh), K (yod).
so
19
were aroused to complete one side and the other. It produced P " O (two
Letters
mems), moving one to this side, one to that. The holy name was completedÐ
B KFN O (Elohim)Ðand the name B FZC O (Avraham) as well. [4a] As one
becoming
was completed, so was the other. 133 Then life was generated and the complete
P K BZC NB F (Mi vara elleh)... Binah,
130.
as P K (Mi), Who (see above, pages
known
XX27±XX62), emanated elleh (these), the
sefirot. The transition from P K (mi) to
lower
F (elleh) corresponds to the transposition
NB
C Z B (bara) into B C Z (ever).
of
P F (Mah), What ... Shekhinah is
131.
lower sefirot emanating from Binah.
as P F (mah), What (see above, pages
known
C FZCB O (be-Avraham)... According
128.
When P F (mah) was added to
XX30±XX62).
Z (ever), the name B FZC O (Avraham) was
CB
to Rabbi Yehoshu'a son of Korḥah (Bere-
Rabbah 12:9), C BZCF O (be-hibbare'am),
shit
formed.
B N F (elleh) atoneendand B
132.
Z C
when they were created, is an anagram of
(ever)
O (be-Avraham), ``through Abraham,''
FZCBC
at the other
The verse These are the generations
of heaven and earth, when they were
contains B N F (elleh), These, at one
created
and B C Z (ever) (included in the word
end
O [be-hibbare'am], when they were
BZCFC
129. Whereas everything was concealed
B C Z (ever)... The letters of the word
...
B (bara) were rearranged into B C Z (ever),
ZC
at the other.
created,
As one was completed... The let-
133.
F (he) andP (mem) were added to B ZC
ters
which not only forms the beginning of
to complete the name B OFZC
(ever)
O (Avraham) but also signifies the male
FZCB
(Avraham); the letters K (yod) andP (mem)
added to B N F (elleh) to complete the
were
B KFN O (Elohim).
name

the zohar [1:1a]
suspended until the name of Abraham was created. 134
O (YHVH Elohim) made earth and heaven (Genesis 2:4).'' 135
Ḥiyya prostrated himself on the ground, kissing the dust and weeping.
Rabbi
He cried out, ``Dust, dust, how stubborn you are, how impudent! All
of the eye decay in you. All pillars of light in the world you consume
delights
pulverize. How insolent you are! The Holy Lamp 136 who has illumined the
and
majestic ruler, prince whose merit sustains the world, decays in you. O
world,
Shim'on, radiance of the lamp, radiance of the worlds, you decompose
Rabbi
The pillars of the world will not be surrendered to you. Rabbi Shim'on
boast!
not decayed in you!'' 138
has
weeping, Rabbi Ḥiyya rose and walked on together with Rabbi Yose.
Still
that day on, he fasted forty days to envision Rabbi Shim'on. 139 He was
From
until the name of Abraham . . . See
134.
remark by Rabbi Yehoshu'a son of Kor-
the
In rabbinic literature these two
Elohim).
represent, respectively, the divine
names
of compassion and justice.
qualities
Sifrei, Deuteronomy 26; Bereshit Rab-
See
12:15; 33:3; and 13:3, where YHVH Elohim is
bah
``a complete name.'' Cf. Zohar 1:20a,
called
2:161a, 229a; 3:138b (IR); ZḤ 70d (ShS).
48b;
Holy Lamp Rabbi Shim'on, who
136.
recently died; see above, note 124. On
had
following passage see Wineman, Mystic
the
from the Zohar, 19±32.
Tales
yet you subsist . . . The soul of Rab-
137.
Shim'on endures in the Garden of Eden,
bi
his spiritual power still guides the
and
world.
has not decayed . . . The bodies of
138.
righteous do not decay. See BT Bava
the
84b, concerning Rabbi El'azar son
Metsi'a
Lakish (according to another version:
``Resh
Yehoshu'a son of Levi) was longing to
Rabbi
Rabbi Ḥiyya Rabbah [in a dream]. He
see
told, `You are not worthy.' `Why?' he
was
`Didn't I study Torah as he did?'
asked.
replied, `You did not teach Torah as
They
did; and not only that, he exiled himself
he
for the sake of Torah].' He said
[wandering
them, `Didn't I exile myself?' They replied,
to
`You exiled yourself to learn; he exiled
to teach.' He sat for300 fasts, and
himself
he [Rabbi Ḥiyya] appeared to him in a
then
saying, `If someone is a nobody but
dream,
of himself as though he were some-
speaks
if he had neverbeen
bodyÐbetterforhim
Rabbi Assi fasted for thirty days to
created.'
Rabbi Ḥiyya Rabbah but did not
envision
him. He was told, `You are not worthy.'
see
said to them, `Show him to me, and let
He
what happens!' He saw his steps
happen
steps of Rabbi Ḥiyya's throne in heaven],
[the
and his eyes grew dim.'' See JT
9:4, 32b; Lerner, in Sinai 59 (1966):
Kil'ayim
20±21.
the Zohar Rabbi Ḥiyya is no longerthe
In
whose appearance is sought by fasting,
saint
Name emerged, unlike before, as is written: These are the generations of heaven
and earth
BZCF O C
(be-hibbare'am), when they were created. All r emained
Once that name was
completed, the holy name was completed, as the verse concludes: on the day
that
FGF KFNB K
the dust, yet you subsist and guide the world!'' 137
in
moment he was shocked, and then exclaimed, ``Dust, dust, do not
Fora
20
ḥah (Bereshit Rabbah 12:9) referred to above:
O
(be-hibbare'am) is an anagram of
BZCFC
FZCBC
O
(be-Avraham).
(YHVH
on the day ... K FGF KFNB O
135.
but rather the devotee who seeks. Rabbi
Rabbi Shim'on.
of
he fasted forty days to envision Ra-
139.
bbi Shim'on See Qohelet Rabbah on 9:10:

``You are not entitled to see him.'' He wept and fasted another forty days.
told,
a vision he was shown Rabbi Shim'on and his son Rabbi El'azar, studying
In
word that Rabbi Yose had spoken, 140 with thousands listening. Meanwhile
the
noticed many huge celestial wings, 141
which Rabbi Shim'on and his son
he
El'azarmounted, and they soared to the Academy of Heaven. All those
Rabbi
waited forthem. He saw them returning, theirsplendorrenewed, and
wings
shone more brilliantly than the dazzle of the sun.
they
Shim'on opened, saying, ``Let Rabbi Ḥiyya enterand see how the
Rabbi
Holy One intends to rejuvenate the faces of the righteous in the time
blessed
come. 142 Happy is one who enters here without shame. Happy is one who
to
in that world 143 as a sturdy pillar.''
stands
Ḥiyya saw himself entering. Rabbi El'azar rose together with the other
Rabbi
sitting there. Embarrassed, he drew back, then entered and sat at the
pillars
of Rabbi Shim'on. A voice issued: ``Loweryoureyes, do not raise your
feet
do not gaze!'' Lowering his eyes, he saw a light shining in the distance.
head,
voice returned: ``O high, hidden, concealed ones, open-eyed, roaming the
The
who has replaced him as the spiritual
Shim'on,
hero, welcomes him to heaven.
Mount Sinai Moses fasted forforty
On
(Exodus 34:28). According to Rabbi
days
son of Ḥanilai (Midrash Mishlei 1:1),
Tanḥum
did the same ``so that God would
Solomon
him a spirit of wisdom and understanding.''
give
See BT Bava Metsi'a 85a, where
Yosef is said to have fasted forty fasts,
Rabbi
forty more, then forty more, in order to
then
that Torah not depart from him. On
ensure
following page (85b) we read of Rabbi
the
glorious state in heaven, a passage
Ḥiyya's
influences the Zohar's description here
which
Rabbi Shim'on and Rabbi El'azar: ``Rabbi
of
said, `Rabbi Ḥaviva son of Surmaki
Ḥaviva
me: ``I saw one of the rabbis whom Elijah
told
to frequent. In the morning his eyes
used
lovely, but in the evening they looked as
were
they had been burnt by fire. I asked him,
if
is this?' He told me that he had asked
`What
`Show me the [departed] rabbis as
Elijah,
ascend to the Heavenly Academy.' He
they
replied: `You can gaze at all of them
[Elijah]
for the carriage of Rabbi Ḥiyya, at
except
you cannot gaze.' `What is theirsign?
which
can I distinguish between them?]'
[How
are accompanied by angels as they as-
`All
and descend, except forRabbi Ḥiyya's
cend
which ascends and descends on its
carriage,
`Unable to restrain myself, I gazed at
own.'
Two sparks of fire shot forth and struck
it.
man [i.e., me], blinding him. The next
that
I went and prostrated myself upon his
day
Ḥiyya's] grave, crying out, ``Your mishnah
[Rabbi
is my mishnah,'' and I was healed.''''''
the special relationship between Rabbi
On
and Rabbi Shim'on, see Zohar 2:14a
Ḥiyya
). On weeping as a technique forattaining
(MhN
a vision, see Idel, Kabbalah: New
bara). See above, pages XX124±
(Be-reshit
XX135.
wings Of angels, or``winged
141.
beings.''
rejuvenate the faces . . . See Qohelet
142.
on 1:7: ``Rabbi Yirmeyah son of Ra-
Rabbah
El'azarsaid, `In the time to come, the
bbi
Holy One will rejuvenate the light of
blessed
faces of the righteous, as is said: But
the
those that love him be as the sun going
may
in its might (Judges 5:31).'''
forth
in that world On earth.
143.
Haqdamat Sefer ha-Zohar
[1:4a]
21
Rabbi Yose had transmitted a teaching
75±88.
Perspectives,
the word that Rabbi Yose had spo-
140.
ken
C
\K[BZ
BZC
of Rabbi Shim'on's concerning

the zohar [1:4a]
world, gaze and see! 144 O low, sleeping ones, close-eyed, awake! 145 Who
entire
you turns darkness into light, bitter into sweet before arriving here? 146
among
among you awaits each day the light that shines when the King visits the
Who 147 and is glorifiedÐdeclared King of all kings of the world? Whoever does
doe
and he saw them being raised to the Academy of HeavenÐsome
pillars,
some descending. 149 Above them all, he saw the Masterof Wings 150
ascending,
When he arrived, he solemnly swore that he had heard from
approaching.
the curtain 151 that the King remembers the doe who lies in the dust and
behind
O high, hidden, concealed ones . . .
144.
to the angels or perhaps the souls
Referring
the righteous. See ZḤ 76d (MhN, Rut);
of
Zechariah 4:10: the eyes of YHVH roam-
and
the whole earth.
ing
O low, sleeping ones... Human
145.
beings.
darkness into light, bitter into sweet
146.
acting righteously on earth.
By
visits the doe Joins Shekhinah and
147.
Her from exile. The Zohar identifies
redeems
Shekhinah with the doe of love (Proverbs
and the doe of dawn (Psalms 22:1). See
5:19)
2:7b;3:21b,25b;JTBerakhot 1:1, 2c.
Zohar
Whoever does not await . . . See BT
148.
31a: ``Rava said, `When a human is
Shabbat
in forjudgment, he is asked, ``Were you
led
in yourbusiness dealings, did you set
honest
time forTorah, did you generate new
aside
did you await salvation, did you engage
life,
the dialectics of wisdom, did you understand
in
one thing from another?'''''
saw them being raised to the
149.
See the passage from BT Bava
Academy...
85b, cited above, note 139. Again,
Metsi'a
is said in rabbinic literature about
what
Ḥiyya is transferred here to Rabbi
Rabbi
Shim'on.
Apparently Metatron, the chief
de-gadpei).
Cf. Proverbs 1:17; Ecclesiastes 10:20
angel.
both of which the corresponding Hebrew
(in
expression means simply ``a winged
``a bird''); BT Shabbat 49a (where
creature,''
title is applied to Elisha, who wore tefillin
the
a Roman prohibition). Elsewhere in
despite
Zohar, the expression means simply
the
``wings,'' itself means ``angels''; so
(gadpin),
Masterof wings'' would be the chief
``the
angel.
is often associated with the
Metatron
Academy. See BT Avodah Zarah
Heavenly
Bereshit Rabbati 5:24; Sefer Ḥanokh (Beit
3b;
2:115±16); Seder Gan Eden (Beit
ha-Midrash,
3:134±35); Zohar 2:169b; ZḤ
ha-Midrash,
(ST ). 36b
Targum Qohelet 10:20 and Ma'yan
In
(Beit ha-Midrash, 1:60), Elijah is
Ḥokhmah
as ``Masterof Wings.'' See BT Bava
identified
85b, a passage which influences the
Metsi'a
here (cited above, note 139): ``He
Zohar
Ḥaviva] had asked Elijah, `Show me
[Rabbi
[departed] rabbis as they ascend to the
the
Academy.'''
Heavenly
behind the curtain The curtain
151.
God from the world. See BT
concealing
15a; Ma'yan Ḥokhmah (Beit ha-
Ḥagigah
1:60).
Midrash,
He kicks the 390 firmaments See
152.
Erets Rabbah, 2, 56a: ``He is one and
Derekh
in 390 firmaments.'' The gimatriyya of
dwells
kicking the firmament, see BT Berakhot
On
59a; Zohar 1:231a; 2:195b±196a; ZḤ 53b.
await this each day in that world has no portion here.'' 148
not
he noticed many of the Companions surrounding all those erect
Meanwhile
visits Herevery day. At that moment He kicks the 390 firmaments, 152 which all
22
``angel.'' See 1:44a, 92a, 152a; 2:13a, 122b;
3:80b. At times (e.g., above; 2:171a),
QKVED
Master of Wings P KZB VEDE K
150.
(Marei
O (shamayim), ``heaven,'' is 390.
KP[

tremble and quake [4b] before Him. He sheds tears over this, 153
of bubbling fire fall into the vast ocean. From those tears the Prince of
tears
Ocean 154 emergesÐby them he is sustained. And he hallows the name of
the
Holy King, agreeing to swallow up all the waters of Creation and absorb
the
when all the nations gatheragainst the holy people, 155 so that the waters
them
Messiah is coming to the Academy of Rabbi Shim'on!'' Forall the righteous
King
present there are heads of academies, and those academies are designated
and all members of each academy ascend from the Academy here 158 to
there;
Academy of Heaven. The Messiah visits all those academies, setting his seal
the
on the Torah issuing from the mouths of the rabbis. 159
arrived, adorned by the heads of the academies with celestial crowns.
Messiah
that moment all the Companions rose and Rabbi Shim'on rose, his light
At
to the vault of heaven.
radiating
said to him, 160 ``Happy are you, Rabbi, for your Torah ascends in 370
He
161 each and every light refracting into 613 senses, 162 ascending and bathing
lights,
in rivers of pure balsam. 163
The blessed Holy One sets His seal on the
sheds tears over this Overthe exile
153.
Shekhinah. See BT Berakhot 59a: ``When
of
blessed Holy One remembers His children,
the
who are plunged in suffering among
nations of the world, He sheds two tears
the
the Great Sea, and His voice resounds
into
one end of the world to the other.''
from
Zohar 2:9a, 19a±b (MhN ), 195b;
See
Seder Gan Eden (Beit ha-Midrash,
3:172a±b;
3:133).
Prince of the Ocean Apparently
154.
mentioned below, page XX168.
Leviathan,
to swallow up all the waters . . . See
155.
Ḥuqqat 1, and BT Bava Batra 74b
Tanḥuma,
the name of Rav), where God commands
(in
Prince of the Ocean to swallow the
the
waters of creation. When he refuses,
chaotic
kicks and slays him. Here, the prince
God
the divine command.
obeys
the parallel between the waters and the
On
see Avot de-Rabbi Natan A, 35,
nations,
both gatherings (of the water and of
where
nations) are peaceful. Cf. Zohar 1:119a;
the
Mystic Tales from the Zohar, 30±31.
Wineman,
pass through on dry land Recalling
156.
crossing of the Red Sea. See Micah 7:15:
the
in the days when You went forth from the
As
of Egypt, I will show him wonders. Cf.
land
14:21±22; Isaiah 11:15±16; Vayiqra
Exodus
27:4.
Rabbah
he Rabbi Ḥiyya.
157.
the Academy here In the Garden of
158.
Eden.
setting his seal... Endorsing their
159.
See Zohar 3:173a; ZḤ 80b (MhN,
teachings.
BT Ḥagigah 15b. The image of sealing
Rut);
originates in Isaiah 8:16: Bind up the
Torah
seal Torah among my disciples.
testimony,
He said to him The Messiah said
160.
Rabbi Shim'on.
to
370 lights Apparently the number
161.
signifies the three highest sefirot, while
300
number 70 represents the seven lower
the
emanating from them. See OY; Zohar
sefirot
(MhN ); 3:128b (IR). KP reads: 390,
2:14a±b
to the 390 firmaments.
corresponding
613 senses Corresponding to the
162.
mitsvot of the Torah. See Zohar 3:128a
613
(IR).
pure balsam Thirteen rivers of bal-
163.
await the righteous in the world that is
sam
See BT Ta'anit 25a; Bereshit Rabbah
coming.
Haqdamat Sefer ha-Zohar
[1:4b]
and those
dry up and they will pass through on dry land. 156
will
he 157
Meanwhile
heard a voice proclaiming, ``Make way, make wayÐfor
At that moment the
23

the zohar [1:4b]
of your academy, and of the academy of Hezekiah, king of Judah, 164 and
Torah
the academy of Ahiyah of Shiloh. 165 I have not come to set my seal on what
of
from your academy. Rather, the Master of Wings has come here, for I
issues
he enters no academy but yours.'' 166
know
Then Rabbi Shim'on told him 167
The Messiah began trembling and cried aloud. The heavens trembled,
sworn.
vast ocean trembled, Leviathan trembled, and the world verged on over-
the
At that moment, he noticed Rabbi Ḥiyya sitting at the feet of Rabbi
turning.
He said, ``Who placed a human here, clothed in the garb of that
Shim'on.
world?'' 168
Shim'on answered, ``This is Rabbi Ḥiyya, radiance of the lamp of
Rabbi
Torah!''
Messiah said, ``Let him be gathered in, 169 togetherwith his sons, 170 so
The
they become members of your academy.''
that
Rabbi Shim'on said, ``Let him be granted time.'' 171
In the Zohar (2:127a; 3:181a), the rivers
62:2.
balsam are the fragrant flow of emana-
of
from Binah to Shekhinah.
tion
Hezekiah . . . King of Judah toward
164.
end of the eighth century b.c.e. According
the
to rabbinic tradition, Hezekiah was ex-
devoted to the study and teaching of
tremely
See Shir ha-Shirim Rabbah on 4:8;
Torah.
Sanhedrin 94b. According to Rabbi Ḥizkiyah
BT
(Bereshit Rabbah 35:2), there was no
of the covenantal sign of the rainbow
need
the generations of Hezekiah and of Rabbi
in
because of the righteousness of
Shim'on
two figures.
those
Ahiyah of Shiloh Ahiyah was the
165.
who revealed to King Jeroboam that
prophet
kingdom would be divided (1
Solomon's
11:29±39). According to rabbinic tra-
Kings
he was a masterof the secrets of
dition,
(BT Sanhedrin 102a; Midrash Tehillim
Torah
and the teacherof Elijah (JT Eruvin
5:8)
22b). 5:1,
Shim'on associates himself with
Rabbi
in Bereshit Rabbah 35:2; Zohar 3:287b
Ahiyah
); ZḤ 19a (MhN ). Hasidic legend portrays
(IZ
as the mentorof Israel Ba'al Shem
Ahiyah
founderof Hasidism.
Tov,
I have not come... Yourteachings
166.
have been confirmed by God.
teachings
I have come to hear the words of
Rather,
Metatron.
told him Told the Messiah.
167.
clothed in the garb of that world
168.
a physical body. See the reaction of the
In
when Moses ascends to receive the
angels
(BT Shabbat 88b): ``Rabbi Yehoshu'a
Torah
of Levi said, `When Moses ascended on
son
the ministering angels said before the
high,
Holy One, ``Masterof the Universe!
blessed
is one born of woman doing here
What
us?'''''
among
``Let him be gathered in'' Let his
169.
on earth come to an end. Cf. the biblical
life
``to be gathered to one's people'' (Ge-
idiom
25:8; 35:29; 49:29).
nesis
together with his sons The amor-
170.
Rabbi Ḥizkiyah and Rabbi Yehudah. In
aim
Bava Metsi'a 85b (which, as already
BT
influences the Zohar here), Elijah
noted,
Rabbi Ḥiyya and his sons with
compares
Patriarchs. See Qohelet Rabbah on 9:10
the
also influences this Zohar passage).
(which
``Let him be granted time'' Let
171.
Ḥiyya remain alive on earth a while
Rabbi
the oath that the Masterof Wings had
24
See ZḤ 80c (MhN, Rut); and Zohar
longer.
where Rabbi Shim'on inter-
1:217b±218b,
cedes with God to spare the life of Rabbi
do not need my confirmation, as your

was granted to him. He emerged trembling, his eyes streaming with
Time
Quivering, he cried, ``Happy is the share of the righteous in that world!
tears.
is the share of the son of Yoḥai who has attained this! Of him is
Happy
So that I may endow those who love Me with substance and fill their
written:
treasuries (Proverbs 8:21).'' 172
Shim'on opened, ``I have put
Rabbi
words in your mouth (Isaiah
My
How vital it is fora human
51:16).
to engage in Torah day and night! For the blessed Holy One listens to
being
voice of those who occupy themselves with Torah, and with every word
the
in Torah by one engaged in Torah, He fashions one heaven.
innovated
have learned: The moment a new word of Torah originates from the
We
of a human being, that word ascends and presents herself before the
mouth
Holy One, 173
blessed
crownsÐengraved and inscribed. 174
seventy
of the Worlds. 176 From there, it flies and soars through 70,000
Vitality 177 ascending to the Ancient of Days. 178 All the words of the Ancient
worlds,
when it was decreed that he was
Yitsḥak
die. to
theme of a holy person remaining on
The
appears in a contemporary thirteenth-
earth
Spanish hagiography, Vida de Santa
century
composed by Gonzola de Berceo.
Oria,
St. Orea ascends to heaven and sees
There
as a throne but is told that for
herreward
she must return to earth and continue
now
practice. See Wineman, Mystic
herspiritual
from the Zohar, 28±29.
Tales
So that I may endow those who love
172.
with substance ... According to rabbi-
Vitality of the Worlds Yesod, who channels
Me
tradition, this verse describes the reward
nic
the righteous in the afterlife. See M Avot
of
Uqtsin 3:12; Pesiqta de-Rav Kahana, nispaḥim,
5:19;
Vezot Haberakhah, 451; BT Sanhedrin
Zohar 1:158a, 206a, 242b; 2:166b.
100a;
the blessed Holy One Tif'eret.
173.
seventy crowns The numberseventy
174.
appears in the context of revelation
BT Shabbat 88b: ``Rabbi Yoḥanan said,
in
. . Every utterance emerging from the
`.
of Powerbranched into seventy languages.'''
mouth
See Bemidbar Rabbah 13:16, where
wine, is numerically equivalent to
(yayin),
so Torah assumes seventy faces.''
seventy,
Sefer Ḥanokh (Beit ha-Midrash, 2:116);
See
Ezra, introduction to Commentary on
Ibn
Torah; Zohar 1:26a (TZ ), 47b, 54a.
the
innovated word of wisdom Anew
175.
insight, which rises higher than
mystical
interpretations. Cf. OY: ``Oneis
othernew
to innovate in Torah matters that Moses
able
himself was not permitted to reveal.''
flow of emanation to Shekhinah and the
the
below.
worlds
various senses of the title ``Vitality of
On
Worlds,'' see Daniel 12:7; Mekhilta, Pisḥa
the
Bereshit Rabbah 1:5; SchaÈfer, Synopse zur
16;
§275;Zohar 1:132a, 135b,
Hekhalot-Literatur,
167b.
70,000 worlds Corresponding to
177.
See Daniel 7:9: The Ancient of Days
yomin).
the hair on His head like clean fleece, His
sits,
Haqdamat Sefer ha-Zohar
[1:4b]
\ (Be-reshit), In the beginning.
K[BZC
who lifts that word, kisses her, and adorns her with
25
But an innovated word of wis-
175
ascends and settles on the head of X KE Y (Tsaddiq), Righteous OneÐ
dom
Torah is compared to wine: ``Just as
QKK
X KE Y (Tsaddiq), Righteous OneÐ
176.
the seven lower sefirot.
Ancient of Days T YK\ KPGK Q
178.
(Attiq

the zohar [1:5a]
of the Ancient of Days. Along with them, it ascends and descends,
words
eighteen hidden worlds, which no eye has seen, O God, but You (Isaiah
entering
180 Emerging from there, they roam until they arrive, full and complete,
64:3).
themselves before the Ancient of Days. At that moment, the Ancient
presenting
Days inhales the aroma of that word and it pleases Him more than anything.
of
Lifting that word, He adorns her with 370,000 crowns. 181 The word flies,
and descending, and is transformed into a heaven. So each and every
ascending
of wisdom is transformed into a heaven, existing enduringly in the
word
of the Ancient of Days. He calls them new heavens, newly created
presence
hidden mysteries of supernal wisdom. As for all other innovated
heavens,
words of Torah, 182
are transformed into earths of the living (Psalms 116:9). Then they descend,
and
themselves upon one earth, 183
which is renewed and transformed
crowning
a new earth through that renewed word of Torah. Concerning this is
into
As the new heavens and the new earth that I am making endure before
written:
66:22). The verse does not read Ihavemade, 184 but rather Iam
Me....(Isaiah
forHe makes them continually out of those innovations and mysteries
making,
of fire. In the Zohar this
throneÐflames
designates the primordial sefirah of
name
Keter.
words of the Ancient of Days . . .
179.
BT Pesaḥim 119a, secrets of Torah are
In
to as ``things hidden by the Ancient
referred
Days.'' See the rabbinic blessing in BT
of
17a: ``May yoursteps run to hear
Berakhot
of the Ancient of Days.''
words
BT Bava Batra 91b; Zohar 1:9a; 2:168a;
See
138b (IR), 232b; and 3:20a: ``Rabbi Yose
3:105b,
to Rabbi Ḥiyya, `Let us engage in words
said
See BT Avodah Zarah 3b: ``Rabbi
eighteen.
said to Rabbi Naḥman son of Yitsḥak,
Abba
does [God] do at night?...He
`...What
his light cherub and sails through
rides
worlds.'''
18,000
BT Berakhot 34b: ``Rabbi Ḥiyya son of
See
the prophets prophesied only concerning
`All
days of the Messiah, but as forthe world
the
is coming, No eye has seen, O God, but
that
[what You will do for one who awaits
You,
. . . All the prophets prophesied only
You]
masters of return [those who
concerning
in turning back to God], but as for
succeed
completely righteous, No eye has seen, O
the
but You.'''
God,
370,000 An allusion to the three
181.
sefirot (3 6 100,000) and seven lower
higher
(7 6 10,000). See Zohar 1:4b; 2:14a±b
sefirot
); 3:128b (IR).
(MhN
all other innovated words of Torah
182.
insights.
Nonmystical
earths of the living ...one earth
183.
is the singular``earth of the living,''
Shekhinah
who is adorned and renewed by hu-
insights of Torah, which have been transformeman
into planetoids, miniature earths
the living orbiting Her.
of
The verse does not read I have
184.
Days are words of wisdom, conveying supernal, concealed mysteries. 179
of
that secret word of wisdom, innovated here, ascends, it joins those
When
they stand before [5a] the blessed Holy One, then ascend
26
Torah, in words of the Ancient of Days.'''
of
eighteen hidden worlds . . . Recal-
180.
ling the phrase above,
I
K
KPNT
Q
(ḥei almin),
``vitality of the worlds,'' describing Yesod;
word K the
(ḥei) has a numerical value of
I
In the past tense, referring to the
made
original creation of heaven and earth.
Abba said in the name of Rabbi Yoḥanan,

Torah. Of this is written: I have put My words in your mouth and covered you
of
the shadow of My hand, to plant heavens and establish earth (Isaiah 51:16).
with
of My hand?''
shadow
replied, ``When Torah was transmitted to Moses, myriads of celestial
He
came to scorch him with flames from their mouths, but the blessed
angels
One sheltered him. 186
Now when this word ascends, is crowned, and
Holy
before the blessed Holy One, He shelters that word and covers that
stands
so that he will not be discovered by themÐarousing their jealousyÐ
person
that word is transformed into new heavens and a new earth, as is
before
I have covered you with the shadow of My hand, to plant heavens and
written:
earth. From this we learn that every word concealed from the eyes
establish
supernal value, 187 as is written: I have covered you with the shadow of My
attains
Why was it covered and hidden from view? For the sake of supernal
hand.
as is written: to plant heavens and establish earth, as already explained.
value,
The verse does not read the heavens
185.
... The reference is not to the existing
but to new heavens. See BT Sanhedrin
heavens,
99b: ``Rav said, `[Concerning one who
Torah for her own sake,] it is as
studies
he built heavenly and earthly pa-
though
as is written: I have put My words in
laces,
mouth and covered you with the shadow
your
My hand, to plant heavens and establish
of
Rabbi Shim'on amplifies this teach-
earth.'''
and radicalizes it; note how the phrase
ing
is as though'' has disappeared.
``it
angels came to scorch him . . . Jealous
186.
that a mere mortal dared to enter the
realm. See Pesiqta Rabbati 20:
celestial
Moses ascended on high....a band
``When
angels of destruction . . . sought to scorch
of
with the breath of their mouths. What
him
the blessed Holy One do? He spread
did
some of His splendor.''
overhim
Ma'yan Ḥokhmah (Beit ha-Midrash,
See
and BT Shabbat 88b: ``Rabbi
1:58±60);
son of Levi said, `When Moses
Yehoshu'a
on high, the ministering angels said
ascended
the blessed Holy One, ``Master of the
before
What is one born of woman doing
Universe!
among us?'' He answered, ``He has come
here
receive Torah.'' They said, ``That precious
to
hidden by You for 974 generations
treasure
the world was created, You desire to
before
to flesh and blood! What is a human that
give
are mindful of him, a human being that
You
take note of him?'' (Psalms 8:5). ``Answer
You
said the blessed Holy One to Moses.
them,''
of the Universe,'' he replied, ``I fear
``Master
could scorch me with the breath of their
they
He said, ``Grasp My throne of
mouths.''
and answer them. . . .''' Rabbi Naḥman
Glory,
`This teaches that the Almighty spread
observed,
some of the luster of His Shekhinah and
cloud overhim.''' See Zohar 2:58a, 156b.
His
every word concealed . . . See BT
187.
8b: ``Blessing is not found in anything
Ta'anit
weighed, measured, or counted, but
in that which is hidden from the eye.''
only
Zohar 1:64b, 202a.
Cf.
distinguished by halakhah.''
(metsuyyanim),
on this passage, Rabbi Shim'on iden-
Based
Haqdamat Sefer ha-Zohar
[1:5a]
verse does not read the heavens, but rather heavens.'' 185
The
El'azarasked, ``What is the meaning of: I have covered you with the
Rabbi
27
(ammi), My people!' (ibid.). To say to those
``To say to Zion: `You are
T
P
K
(ammi).'
those distinguished words, 188 these above those: `You are T P K
gates,
188. Zion ...gates...distinguished words
In BT Berakhot 8a, the phrase gates of
QGKX
(tsiyyon), Zion (Psalms 87:2) is interpreted in
P
the name of Rav Ḥisda as ``gates
OKRKKGX

the zohar [1:5a]
Me, becoming My partner! Just as I made heaven and earth by speaking,
with
is said: By the word of YHVH, the heavens were made (Psalms 33:6), so do
as
Happy are those engaged with Torah!
you.'
if you say that the word of any ignorant person has the same effect,
``Now
and see: One who is unaccustomed to the mysteries of Torah and
come
words he does not fully understandÐwhen that word ascends, a
innovates
of perversity, tongue of falsehood (Proverbs 16:28; 6:17), 189 bursts forth from
man
chasm of the immense abyss, 190 leaping 500 parasangs 191 to obtain that
the
Grabbing her, he takes that word back to his chasm and transmogrifies
word.
a distorted heaven called `chaos.' The man of perversity flies through
herinto
heavenÐ6,000 parasangs in one glide. 192 As soon as the distorted heaven
that
established, a woman of whoredom (Hosea 1:2) 193
emerges, clinging to it,
is
with it. From there she sets out, killing thousands, myriads. For as long
joining
she endures in that heaven, she is empowered to swoop through the entire
as
world in a single moment. 194
those cords of falsehood, and then sin as with a cart rope, that female called
with
who is empowered there to fly and kill human beings. So, Many are those
sin,
has struck dead (Proverbs 7:26). Who has struck them dead? This sin who
she
human beings. Who causes this? A disciple unqualified to teach who
slays
original interpretations of Torah as
tifies
Zion.
man of perversity . . . Samael, the
189.
demon who schemes and accuses
male
falsely.
chasm of the immense abyss The
190.
of demons.
abode
parasangs The Greek parasang
191.
about 3.5 miles.
equals
in one glide The distorted heaven
192.
Samael, providing him a fast celestial
empowers
highway.
woman of whoredom Lilith, the
193.
demon, wife of Samael. Together
female
comprise Sitra Aḥra, ``the OtherSide.''
they
Zohar 1:148a (ST ); 2:245a; Scholem, Kab-
See
356±61.
balah,
in a single moment See BT Bera-
194.
4b: ``A tanna taught: `Michael [reaches
khot
destination] in one [glide], Gabriel in
his
Elijah in four, and the Angel of Death
two,
eightÐin time of plague, however, in
in
one.'''
Woe unto them... See BT Sukkah
195.
``Rabbi Assi said, `The evil impulse at
52a:
resembles the thread of a spider but
first
it resembles cart ropes, as is said:
ultimately
unto them who haul iniquity with cords
Woe
vanity, and sin as with a cart rope.''' Cf.
of
1:57a. Zohar
He The distorted heaven.
196.
A disciple unqualified . . . See BT
197.
22a: ``Rav said, `What is the meaning
Sotah
the verse Many are those she has struck
of
numerous are her slain? Many are those
dead,
has struck deadÐthis refers to a disciple
she
to teach [to decide questions of
unqualified
who teaches. Numerous are her slainÐ
law]
refers to a disciple qualified to teach
this
does not.'''
who
P K (ammi), My people,' but rather `You are T P K (immi),
T
Do not read `You are
Concerning this is written: Woe unto them who
28
iniquity with cords of falsehood, and sin as with a cart rope (Isaiah 5:18). 195
haul
is the male. Who is sin? The female. He 196 hauls the one called iniquity
Iniquity
teaches. 197 May the Compassionate One save us!''

Shim'on said to the Companions, ``I beg of you not to uttera word of
Rabbi
that you do not know and have not heard properly from a lofty tree, 198
Torah
One save us!''
Compassionate
and see: With Torah the blessed Holy One created the world. This
``Come
been established, as is written: I was with Him as a nursling, I was a daily
has
(Proverbs 8:30). 200 He gazed upon heronce, twice, three and fourtimes,
delight
spoke, creating through her. 201
then 202
her,
her. He told humanity (Job 28:27). 203
corresponding to those four times: He saw and declared her, arranged
created
and probed her. 204 Before generating His work, He introduced four words:
her
four times that the blessed Holy One contemplated Torah before actualizing
the
His work of art.''
from a lofty tree From a recognized
198.
authority. See the similar expression:
high tamarisks'' (BT Beitsah 27a).
``from
of the five things that the imprisoned
One
Akiva taught Rabbi Shim'on (BT Pesaḥim
Rabbi
112a) was: ``If you want to be stran-
then be hanged on a large tree,'' which
gled,
to Rashi (ad loc.) means: If you
according
depend on an authority, see that it is a
must
one. great
Kallah Rabbati, 2;Zohar 2:87a; 3:76a±
See
and BT Berakhot 27b: ``Rabbi Eli'ezersays,
b;
who says something that he has not
`...One
from his teacher causes Shekhinah to
heard
from Israel.'''
depart
conservative attitude here contrasts
The
the preceding encouragement to innovate.
with
See OY and KP.
slay multitudes without cause
199.
and sinners die together in the
Righteous
the ``precious instrument by which the
is
was created.'' See Bereshit Rabbah 1:1:
world
an artisan. Torah says, ``I was the
(umman),
tool of the blessed Holy One.'' . . .
artistic
blessed Holy One gazed into Torah and
The
the world.'''
created
Zohar 1:47a, 134a±b; 2:161a±b; 3:35b;
See
Philo, 1:243±45.
Wolfson,
then spoke . . . Only afterperusing
201.
did God proclaim her words, thereby
Torah
the world.
creating
nottoerr... But rather to imitate
202.
and study Torah thoroughly. Cf. BT
God
54b: ``Rabbi Eli'ezersaid, `One must
Eruvin
The four verbs correspond to the four
24:5.
that God gazed into Torah, perhaps
times
to the four methods of interpretation:
also
allegorical, midrashic, and mystical.
literal,
creating the world, God told humanity
After
imitate Him by studying Torah inten-
to
sively.
corresponding to those four
204.
containing respectively the sefirot,
worlds,
Chariot, the angels, and the physical
the
Haqdamat Sefer ha-Zohar
[1:5a]
you enable sin to slay multitudes without cause.'' 199
lest
all opened, saying, ``May the Compassionate One save us! May the
They
To teach human beings not to err in
as is written: Then He saw and declared her, arranged her and probed
The blessed Holy One created what He
BZC OKFNB B \ (Be-reshit bara Elohim et), In the beginning God created.
\K[BZC
these four; then, F KP[ O (ha-shamayim), the heavens. These correspond to
First,
29
his student fourtimes.'''
teach
Then He saw...declared... ar-
203.
ranged...probed...
See Bereshit Rabbah
According to M Avot 3:14, Torah
and disease brought by Lilith.
plagues
With Torah . . . This has been estab-
200.
lished . . .
times . . .
Perhaps a reference to the four
``Rabbi Oshaya opened, `I was with Him as
world.
Q (amon), a nursling . . . B GP Q (amon)Ð B QPG
GPB

the zohar [1:5b]
El'azarwas going to see Rabbi Yose son of Rabbi Shim'on son of
Rabbi
his father-in-law. 205 [5b] Rabbi Abba accompanied him, and a man
Lekonya,
goading the donkeys behind them.
was
Abba said, ``Let us open openings of Torah, for the time is ripe to
Rabbi
ourselves on our way.''
adorn
El'azaropened, saying, ``My Sabbaths you are to observe (Leviticus
Rabbi
Come and see: In six days the blessed Holy One created the world.
19:30).
single day revealed its work, transmitting its power through that day. 206
Every
did it reveal its work and transmit its power? On the fourth day, 207 for
When
first three days were all concealed, not revealed. When the fourth day
those
it generated the work and power of them all, since fire, water, and
arrived,
they are three ethereal elements 208 Ðwere all suspended, their
airÐalthough
unrevealed until earth revealed them. Then the skill of each one of them
work
made known.
was
you might say this happened on the third day, concerning which is
``Now
Let the earth sprout vegetation, and The earth brought forth vegetation
written:
Rabbi Yose son of Rabbi Shim'on
205.
of Lekonya, his father-in-law See the
son
in Pesiqta de-Rav Kahana
similarsetting
``Rabbi El'azarson of Rabbi Shim'on
11:20:
going to Rabbi Shim'on son of Rabbi
was
son of Lekonya, his father-in-law....''
Yose
to this rabbinic tradition, El'-
According
father-in-law was named Shim'on son
azar's
Yose. of
JT Ma'aserot 3:8, 50d; Shir ha-Shirim
See
on 4:11; Devarim Rabbah 7:11; Seder
Rabbah
s.v. Shim'on ben Yose ben Leko-
ha-Dorot,
(In BT Bava Metsi'a 85a the name of
nya.
El'azar's brother-in-law is given as
Rabbi
Shim'on son of Issi [Yose] son of
Rabbi
which would make Yose his father-
Lekonya,
as here in the Zohar, but nowhere in
in-law,
literature is he named Yose son of
rabbinic
Shim'on.)
authorof
The
father and son, transforming Shim'on
switches
son of Yose into Yose son of Shim'on.
1:61b, 143b; 3:84b, 188a, 193a; ZḤ 10d, 14a
See
), 22c (MhN ). El'azar's own father,
(MhN
course, is Rabbi Shim'on son of Yoḥai.
of
who accompanies Rabbi El'azar: Rabbi
Note
(``father''). Soon anotherfatherand
Abba
appear. son
In six days... The six days of
206.
correspond to six primordial days,
Creation
sefirot from Ḥesed through Yesod, through
the
which God fashioned the world. Each
day displayed its creative power on
sefirotic
corresponding day of the week.
the
On the fourth day Corresponding
207.
Shekhinah. Although usually pictured as
to
of the lower sefirot, She can also be
seventh
as the fourth primordial day
characterized
middle of the cosmic week), completing
(the
triad of Ḥesed, Gevurah, and Tif'eret. She-
the
actualizes the potential of the other
khinah
sefirot.
three ethereal elements According
208.
Empedocles and laterGreek and medieval
to
the four elementsÐwater, fire, air,
thought,
earthÐare the ultimate root of all
and
By theircombination and separation,
things.
everything in nature comes into being
passes away.
and
Sefer Yetsirah 3:3; Bemidbar Rabbah
See
Maimonides, Mishneh Torah, Hilkhot
14:12;
ha-Torah 4:1. In the Zohar, the four
Yesodei
30
(Genesis 1:11±12). But although written of the third day, it was really the fourth,
the Zohar consistently

in the third to be one without division. 209 From the fourth day on, its
included
was revealed, yielding an artisan for each and every skill, 210 forthe fourth
work
both earlier and later days, was dependent on the Sabbath day, 212 as is
them,
God included in 213 the seventh day His work that He had made (Genesis
written:
This is Sabbath, fourth leg of the throne.
2:2).
you might ask, `If so, why My Sabbaths you are to observe, two?' The
``Now
the Sabbath of Sabbath eve and the Sabbath of the day itself, which
answeris:
indivisible.'' 214
are
said, ``What is the holiness of the Sabbath?''
He
replied, ``This is the holiness drawn down from above.''
He
symbolize the quartet of sefirot:
elements
Gevurah, Tif'eret, and Shekhinah.
Ḥesed,
included in the third . . . The third
209.
day is Tif'eret, the male sefirah.
primordial
activity of the female, Shekhinah, symbolized
The
by earth, took place on the fourth
but is included in His day to ensure and
day
their union.
demonstrate
From the fourth day on...an
210.
. . . Beginning on the fourth day,
artisan
lowertriad of sefirot emerged: Netsaḥ,
the
and Yesod. These three artisans com-
Hod,
the work of the preceding skilled trio:
pleted
Gevurah, and Tif'eret. See OY.
Ḥesed,
fourth leg . . . The four sefirot
211.
Gevurah, Tif'eret, and Shekhinah),
(Ḥesed,
fourelements, also constitute the four
the
of the divine throne upon which sits
legs
SeeZohar 1:20a.
Binah.
earlier and later days...Sabbath
212.
completes the triad of Ḥesed, Gevurah,
Shekhinah
and Tif'eret, as well as the next triad:
Hod, and Yesod. She is the Sabbath,
Netsaḥ,
of the primordial week of
culmination
Sabbath of Sabbath eve . . . There
214.
two aspects of the Sabbath: the feminine
are
eve, symbolized by Shekhinah, and
Sabbath
masculine Sabbath day, symbolized by
the
or Yesod. Cf. Moses de Leo n, Sefer
Tif'eret
1±10.
ha-Mishqal,
Arab merchant, traveler,'' apparently
``Arab,
from the name of the Arabian tribe
derived
The prophet Elijah returns to earth to
taiy.
a tayya'a in BT Berakhot 6b, and as
appearas
Rosh ha-Shanah 26b; Yevamot 120b;
See
Batra 73b; Sanhedrin 110a; Ḥullin 7a.
Bava
the Zohar, tayya'a indicates one of several
In
wandering donkey-drivers who annoy,
and enlighten the Companions on
perplex,
road. See 2:45b, 94b±114a, 145b, 155b±157a;
the
186b; ZḤ 83a±d (MhN, Rut); TZ 23,
3:21a±23a,
Cf. Tosefta, Ḥagigah 2:1 (BT Ḥagigah 14b;
69a.
Ḥagigah 2:1, 77a); BT Mo'ed Qatan 25a±b;
JT
Rabbah 32:10; Shir ha-Shirim Rabbah
Bereshit
4:3; Steinschneider, Polemische und apologetische
on
Literatur, 248±54; Pushinski, in
2 (1940): 140±47; Scholem, Major
Yavneh
165, 388, n. 46; idem, Kabbalah, 227.
Trends,
My sanctuary . . . The continuation
216.
the verse with which Rabbi El'azar open-
of
My Sabbaths you are to observe . . .
ed:
19:30).
(Leviticus
Haqdamat Sefer ha-Zohar
[1:5b]
day constitutes the fourth leg of the celestial throne. 211
All the work of all of
That Arab donkey-driver 215
goading behind them said, ``And what is My
you are to hold in awe (Leviticus 19:30)?'' 216
sanctuary
replied, ``This is the holiness of the Sabbath.''
He
31
TKK
B
(Tayya'a),
215. Arab donkey-driver J
K (aravi), ``Arab'' in Rut Zuta 1:20; 4:11.
CZ
an
T
Creation.
included G MK N
213.
(Vaykhal), ``And He
(klh). Rabbi
from the root M N F
completed,''
El'azarunderstands this word in light of the
related root
M
N
N
(kll), ``include, comprise,
gather.''

the zohar [1:5b]
said, ``If so, you have turned the Sabbath into something not holy except
He
the holiness that rests upon it from above!''
for
Abba said, ``So it is: Call the Sabbath a delight, the holy of YHVH
Rabbi
(Isaiah 58:13). Sabbath and holy of YHVH are each mentioned sepa-
honored
rately.''
said, ``If so, who is holy of YHVH?''
He
replied, ``Holiness that descends from above, resting upon it.''
He
said, ``If holiness drawn down from above is called honored, then it
He
that the Sabbath is not honored. Yet it is written: And honor it (ibid.)!''
appears
El'azarsaid to Rabbi Abba, ``Let this man be! Within him lies a new
Rabbi
we do not know.''
word
said to him, ``Speak!''
They
\ (Et) 217
SabbathsÐone is the higherSabbath; the other, the lowerSabbath, 220 both
My
as one, concealed as one.
included
221 was left unmentioned and felt ashamed. She said before
``AnotherSabbath
`Master of the universe, since the day You created me, I have been called
Him,
there can be no day without night.' 222 He replied, `My daughter,
SabbathÐand
are SabbathÐI call you SabbathÐbut I am about to crown you with a
you
crown.' He issued a proclamation: My sanctuary you are to hold in awe.
higher
is the Sabbath of Sabbath eve, who is awe and in whom awe dwells. 223
This
sense, but Naḥum of Gimzo and
dependent
disciple Rabbi Akiva taught that when et
his
in a biblical verse, it amplifies the
appears
meaning.
original
BT Pesaḥim 22b; Ḥagigah 12a±b; Zohar
See
247a; 2:90a, 135b.
1:79b,
``to increase''Ðthat is, to include,
(le-rabbot),
orwiden the scope of meaning.
amplify,
2000 cubits The traditional limitation
219.
on how farone may walk beyond the
limits on the Sabbath. See Mekhilta,
city
6; cf. Zohar 2:207a. Here it refers
Vayassa
the range of holiness beyond the realm
to
the sefirot; according to KP, the feet of
of
the higher Sabbath . . . the lower
220.
The higherSabbath is Binah, the
Sabbath
sefirah counting up from Yesod. The
seventh
is Yesod, the seventh sefirah
lowerSabbath
down from Binah.
counting
Another Sabbath Sabbath eve, sy-
221.
Shekhinah.
mbolizing
there can be no day . . . The sefiro-
222.
day of Yesod needs the night of Shekhinah.
tic
Bereshit Rabbah 11:8, where according to
See
Shim'on son of Yoḥai, the Sabbath
Rabbi
to God that she has no partner
complains
the days of the week, and she is told:
among
Assembly of Israel is your partner.''
``The
BT Ḥullin 60b.
See
who is awe... The ``Sabbath of
223.
eve'' (Friday night) is Shekhinah,
Sabbath
conveys the attribute of Judgment, in-
who
awe and fear. The sefirah of Ḥokhmahspiring
the fatherof Shekhinah, is also called
opened, saying, `` B \ \G\C[ K (Et Shabbetotai), My Sabbaths. B
He
amplifies the meaning to include 218 the range of Sabbath, which is 2000 cubits
every direction. 219 So the meaning is expanded: B \ \G\C[ K (Et Shabbetotai),
in
32
B \ (Et) Grammatically, the accusa-
217.
particle B \ (et) has no ascertainable intive
218. amplifies the meaning to include
F
(Le-asga'ah), ``To increase,'' a Zoha-
BDSBN
rendering of the rabbinic Hebrew N \GCZ
ric
the divine chariot.

is that? The one included by the blessed Holy One when He said Iam
Who 224
YHVH.
My Sabbaths are a circle with a square inscribed within. 225
GNMK
And they [heaven and earth] were completed ...(Genesis 2:1±3); 226
(Vaykhullu),
and in the qiddush that we recite there are thirty-five words, 228
to seventy names of the blessed Holy One, 229 with which Assembly
amounting
Israel is adorned. 230 Since this circle and square are My Sabbaths, they are
of
and is reflected in His daughter, who
``awe''
lower Ḥokhmah.
is
I am YHVH The full verse reads:
224.
Sabbaths you are to observe, My sanctu-
My
you are to hold in awe, I am YHVH (Leviticuary
19:30). Through Shekhinah, God re-
the full spectrum of divine personalitveals
and is thus called I. In this phrase, I is
with YHVH (Tif'eret). Shekhinah manifests
joined
in both sacred time (Sabbath) and
space (sanctuary).
sacred
circle with a square inscribed
225.
cf. Bahir 83 (114±16). Here the reference
76b;
to the higher sefirot (beginning with Binah
is
culminating in Yesod) andShekhinah.
and
KP; Scholem. Cf. Zohar 2:127a, where
See
circle of the letter S (samekh) symbolizes
the
while the square of the letter O (final
Binah,
of the qiddush (``hallowing, sanctification''),
lines
the prayer recited over wine Friday
which includes the blessing over
prayer,
and the blessing of hallowing the
wine
Sabbath.
in the qiddush that we recite...
228.
O (ki vanu vaḥarta ve-otanu qiddashta mi-
KPTF
ha-ammim), ``forYou have chosen us and
kol
us from among all nations.''
hallowed
Scholem, 493 (unnumbered); Ta-
See
Ha-Nigleh she-ba-Nistar, 63, 138±39,
Shma,
159. The Zohar's phrase ``that we recite''
n.
a particular custom, which differs
indicates
the standard qiddush.
from
seventy names... See Bemidbar
229.
14:12; Naḥmanides, Kitvei Ramban,
Rabbah
cf. Zohar 2:207b. Forvarious lists of
1:135;
names, see Alfa Beita de-Rabbi Aqiva
these
Midrashot, 2:350±51); Shir ha-Shirim
(Battei
1:1; Midrash ha-Gadol, Genesis 46:8;
Zuta
Ba'al ha-Turim, Numbers 11:16.
and
Yisra'el). In rabbinic Hebrew this
(Keneset
denotes the people of Israel. The
phrase
on the Song of Songs describes the
midrash
affairbetween the maiden (the earthly
love
of Israel) and her lover (the
community
One, blessed be He). See Shir ha-Shir-
Holy
Rabbah on 2:1. In the Zohar, Keneset Yisra'eim
can refer to the earthly community but
(often primarily) to Shekhinah, the divine
also
feminine counterpart of the people, the
of God most intimately connected
aspect
them. The lovers in the Song of Songs
with
pictured as the divine couple: Tif'eret and
are
Shekhinah.
they are both included . . . Both aspects
231.
of the Sabbath, the masculine Yesod
Haqdamat Sefer ha-Zohar
[1:5b]
heard my father say so precisely: B \ (Et) includes the range of Sabbath.
``I
They are two,
corresponding to which are two hallowings we should recite. One is
G
the other,
GE [ (Qiddush), Hallowing. 227 Vaykhullu contains thirty-five words,
Y
altogether
included in [ GP Z (Shamor), Observe (Deuteronomy 5:12), as is written:
both
G (Tishmoru), You are to observe (Leviticus 19:30), 231 whereas the higher
ZGP[\
33
within
The phrase derives from BT Eruvin
Assembly of Israel M \SR NBZ[K
230.
mem) symbolizes Shekhinah.
G NMK 226.
G (Vaykhullu)... The opening
evening to hallow the Sabbath.
Y GE [ (Qiddush)... The rest of the
227.
thirty-five words
This total requires the
omission of the following ten words from
(ki hu yom), ``forit is
the qiddush:
M
K
BGF
GK
O
and the feminine Shekhinah, are included in
the day,'' and
M
K
GRC
\ZIC
GR\GBG
\[EY
NMP

(zakhor). 232
the zohar [1:6a]
233
That is why there is no strife above, because of the two peaces
(zakhor).
one, Jacob; the other, Joseph. 234 So it is written twice: Peace, peace to the
below:
and the near (Isaiah 57:19). To the far refers to Jacob, [6a] and the near refers
far
Joseph. To the far, as is said: From afar, YHVH appeared to me (Jeremiah
to
235 His sister stood far off (Exodus 2:4). 236 And the near, as is said: New
31:2),
who came from nearby (Deuteronomy 32:17). 237 From afar is the highest
[gods]
feminine, which is signified by the
the
word of the fourth of the Ten
opening
indicates the union of male and
observe,
female.
BT Berakhot 20b; Bahir 124 (182); Ezra
See
Gerona, Peirush Shir ha-Shirim, 496±97;
of
on Exodus 20:8; Zohar 1:47b,
Naḥmanides
164b; Moses de LeoÂn, Sefer ha-Rimmon,
48b,
(zakhar), ``male.'' Although often depict-
as the Divine Mother, Binah is also describeed
as ``World of the Male,'' encompassing
entire configuration of sefirot from Ḥesed
the
Yesod. Togetherthey constitute a
through
entity ready to join Shekhinah.
masculine
Zohar 1:96a, 147a, 149a, 160b, 246a,
See
2:127b; ZḤ 72b (ShS). Cf. 1:17b, 46b,
248b;
2:4a. 163a;
`the King who possesses peace' . . .
233.
midrashic literature this phrase is applied
In
God. See Pesiqta de-Rav Kahana 1:2; Shir
to
Rabbah on 1:2. Here it designates
ha-Shirim
who contains Yesod, who is called
Binah,
eitherbecause He mediates between
``peace''
right and left poles of the sefirot, or
the
He unites Tif'eret with Shekhinah.
because
BT Shabbat 152a, where Rabbi Shim'on
See
of Ḥalafta refers to the phallus as
son
the home.''
``peacemakerof
two peaces below . . . Jacob symbo-
234.
Tif'eret; Joseph symbolizes Yesod, the
lizes
phallus, since he withstood the test
divine
sexual temptation in Egypt (Genesis 39).
of
TZ 21, 43b, 45b. Both of these mediate
See
right and left, and unite with Shekhinah,
between
insuring peace in the sefirotic realm.
From afar, YHVH appeared . . . Tif'-
235.
who is called YHVH, appeared from afar.
eret,
Rashi, ad loc.; Zohar 1:120a.
See
His sister stood far off Miriam, the
236.
of the sentence, symbolizes Shekhinah,
subject
who faces Tif'eret. See BT Sotah 11a.
from nearby Idiomatic for``recently.''
237.
Joseph, Yesod, represents a more re-
emanation than Jacob, Tif'eret. This
cent
is striking, since the verse in Deu-
citation
refers to false gods.
teronomy
From afar is the highest point . . .
238.
Referring back to the two Sab-
Yesod and Shekhinah, who are indicatebaths,
togetherby the plural verb \ GZGP[
is not included here in [ GP Z (Shamor), Observe, but rather in H ZGM
Sabbath
Remember (Exodus 20:8), forthe supreme King is completed by H ZGM
(Zakhor),
So He is called `the King who possesses peace,' and His peace is
Z GMH
standing in its palace. 238 So it is written: \ ZGP[ G (Tishmoru), You are to
point,
included in [ GP Z (Shamor), Observe. 239 My sanctuary you are to hold in
observe,
[ GP Z (Shamor), Observe
Commandments:
34
Sabbath day to keep it holy. This word
the
the feminine because the otherver-
signifies
sion of the Ten Commandments (Exodus
(Zakhor), Remember, the
reads: H GM Z
20:8)
day, and H GM Z (zakhor) suggests H ZM
Sabbath
(zakhar), ``male.'' In the verse in Leviticus 19,
(tishmoru), You are to
plural verb \ ZGP[ G
the
118.
completed by H GM Z (zakhor) Binah,
232.
supreme King and higher Sabbath, finds
the
completion in the masculine sefirah of Ye-
its
sod, signified by
H
GM
Z
(zakhor), which implies
Z
MH
the primordial point of emanation,
Ḥokhmah,
is situated in the palace of Binah. Tif'eret
issues from them, from afar.
(Shamor),
So it is written . . . [ GP Z
239.
Observe
(Tishmoru), You are to observe.

awe is the point standing in the center, 240
I, 242 and on it rests that high concealed one, unrevealed. 243 This is YHVH,
called
all is one.'' 244
and
El'azarand Rabbi Abba dismounted 245 and kissed him. They said, ``All
Rabbi
wisdom in yourhand, and you are goading ourdonkeys behind us? Who
this
you?'' are
replied, ``Do not ask who I am! Rather, let us go together, engaging in
He
Let each one speak words of wisdom to illumine the way.''
Torah.
said to him, ``Who appointed you to go here, goading donkeys?
They
be bound togetherwith me. 246
to
since it cannot survive for a moment anywhere else. 247
bound,
point standing in the center The
240.
point of Shekhinah inside the square
central
within the circle.
inscribed
Zohar 2:204a±b; 3:250a; Moses de
See
n, Sefer ha-Mishqal, 110; Joseph Gikatilla,
LeoÂ
in Elijah de Vidas, Reshit Ḥokhmah,
cited
ha-Qedushah, 2. On the Sabbath as
Sha'ar
center, see Ginsburg, The Sabbath in
sacred
Classical Kabbalah, 85±92.
the
Whoever enters ...damages it Pro-
241.
the Sabbath damages the core of Shekhinahfaning
See Moses de Leo n, Sefer ha-Rim-
332±35; idem, Sefer ha-Mishqal, 111.
mon,
called I Shekhinah, who fully ex-
242.
the personality of God, is called I.
presses
that high concealed one... Tif'eret,
243.
concealed than Shekhinah.
more
all is one The conclusion of the
244.
IamYHVH, indicates that Tif'eret and
verse,
are united.
Shekhinah
dismounted Out of respect for the
245.
of Torah. See Tosefta, Ḥagigah 2:1,
sanctity
Yoḥanan son of Zakkai dismounts
where
his donkey to hear an exposition of
from
merkavah, ``the account of the chariot,''
ma'aseh
from El'azar son of Arakh, who had
driving the donkey from behind.
been
BT Ḥagigah 14b; JT Ḥagigah 2:1, 77a;
See
1:160a.
Zohar
to be bound together . . . These
246.
If all three had joined together,
``pocket.''
the wandering donkey-driver would
then
been wealthy, but such was not the
have
case.
X98 (transmitted in the name of Rav
page
Sava), where the throne begins to
Hamnuna
``supporting.'' See above, page
(somekh),
where God tells her: ``You are needed
X95,
Haqdamat Sefer ha-Zohar
[1:6a]
which one should fearmore than
anything, forits punishment is death, as is written:
(Meḥaleleha), Those
F
KNNI
P
P
FKNNI
who profane it, shall surely be put to death (Exodus 31:14). Who are
those who profane it? Whoeverenters the I N N (ḥalal), hollow, of
(meḥaleleha),
circle and the squareÐthe site where that point restsÐand damages it 241
the
surely be put to death. Soitiswritten:You are to hold in awe. That point is
shall
replied, `` K G E (Yod) waged warwith two letters, M U (kaf) and S P L (samekh),
He
U (Kaf) did not want to depart and be
M
35
P
L
(Samekh)
S
S
LP
did not want to depart, so it could support those who fall, for without
they cannot sur vive. 248 Alone, K G E (yod) came to me, kissing and
(samekh)
letters spell the word M K S (kis),
three
M U (Kaf) did not want . . . M
247.
U
(Kaf)
wanted to remain at the head of the word
B
(kisse), the divine ``throne.'' See above,
SM
M
U
tremble when
(kaf) descends from it.
S P L (Samekh) did not want . . . The
248.
S P L (samekh) stands forthe word S LPG
letter
you are; do not move! If you leave,
where
would happen to the fallen, who de-
what
pend on you?''

the zohar [1:6a]
me. She wept with me, saying, `My son, what can I do for you? But
embracing
I will ascend and fill myself with goodnessÐwith hidden, celestial,
look,
goad the donkeys behind you.''
will
said to them, ``Didn't I tell you it is the command of the King, until the
He
one driving donkeys arrives?'' 250
said to him, ``But you haven't told us yourname. The site you
They
is it?''
inhabitÐwhat
replied, ``The site I inhabit is fine and lofty for me: a certain tower
He
in the air, 251 grand and splendid. Those dwelling in this tower are the
soaring
blessed Holy One and a certain poor person. 252
to Rabbi Yehoshu'a son of Levi (M
according
3:12), ``In the world to come, the
Uqtsin
Holy One will endow every righteous
blessed
with 310 worlds, as is written: So that
person
and fill their treasuries (Proverbs
substance,
See Gikatilla, Sha'arei Orah, 93a±b.
8:21).''
until the one driving . . . Until the
250.
arrives riding on a donkey. See Ze-
Messiah
9:9: Behold, your king is coming to
chariah
He is righteous and triumphant, humble
you.
poor] and riding on a donkey, on a colt,
[or:
foal of an ass.
the
tower soaring in the air . . . The
251.
originates in the Talmud (BT
expression
15b; Sanhedrin 106b), where the
Ḥagigah
counter of the towers (Isaiah 33:18) is
phrase
as: ``one who counted 300 fixed
interpreted
concerning a tower soaring in the air.''
laws
laws are apparently laws of defilement
The
M Oholot 4:1). Rashi (on both Talmudic
(see
offers several interpretations, including
passages)
one from his teacher that the tower
to the letter N (lamed), highest letter
refers
the alphabet. Todros Abulafia, in Otsar
of
discusses this interpretation of
ha-Kavod,
Ḥagigah passage (ad loc.); cf. Shoshan
the
108. In several Qumran texts the N
Sodot,
is written above the normal line of
[lamed]
See Birnbaum, The Hebrew Scripts,
letters.
143. 1:127,
the Zohar, the toweris Binah, towering
In
lowersefirot. See 2:91a, 102a; ZḤ 58a,
overthe
(ShS), and 66a±b (ShS), where the connection
70a
between N (lamed) and the toweris
from the Book of Rav Hamnuna Sava.
cited
Moses de LeoÂn, Sheqel ha-Qodesh, 89±90
Cf.
Zohar 1:9a, 37b, 96b; 3:164a±b.
(112±14);
the blessed Holy One and a certain
252.
the sense that She has no emanation
poorin
Herown but receives emanation from
of
other sefirot. These two sefirot are joined
the
the towerof Binah, the N (lamed). Accord-
in
to Todros Abulafia, Otsar ha-Kavod,
ing
15b, the N (lamed) is composed of
Ḥagigah
two letters E (dalet) and G (vav). In
the
E (dalet) symbolizes Shekhinah,
Kabbalah
splendid letters! Then I will come to you, serving as your support. I will endow
you with two letters, higher than those that departed, namely,
[ (yesh), K
K G E (yod) and [ K Q (shin)Ðas your treasuries filled with
substanceÐcelestial
So, my son, go and goad donkeys.' That is why I go like this.'' 249
everything.
El'azar and Rabbi Abba rejoiced and wept. They said, ``Go ride! We
Rabbi
This is where I reside, but I
have gone into exile, goading donkeys.''
36
K [ (yesh), ``substance'' . . . Com-
249.
posed of the two letters
G E (yod) and [ QK
K
(shin).
[ (Yesh) designates the flow of
K
from Ḥokhmah (``Wisdom'') and
emanation
(``Understanding''), which is the ulti-
Binah
mate substance, more valuable than wealth.
The gimatriyya of
[ (yesh) is 310, and
K
[ (yesh),
I may endow those who love Me with
K
poor person
Tif'eret and Shekhinah, who is
N
who is
(dallah), ``poor,'' while G (vav),
E
F

Abba and Rabbi El'azar gazed at him. He had flavored his words for
Rabbi
as sweet as manna and honey.
them
said to him, ``If you tell us the name of yourfather, we will kiss the
They
of yourfeet.''
dust
said, ``Why? It is not my habit to boast of Torah. 253
He
was in the great ocean. He was a fish, 254
dwelling
from one end to the other. So grand and splendid, ancient of days, he
ocean
swallow all the otherfish in the ocean, then spew them out alive,
would
filled with all goodness of the world. So strong, he could swim the
thriving,
in one moment. He shot me out like an arrow from the hand of a
ocean
mighty warrior, 255
site, disappearing into the ocean.''
his
El'azarcontemplated his words. He said, ``You are the son of the Holy
Rabbi
256 You are the son of Rav Hamnuna Sava, 257 son of the radiance of
Lamp!
and you are goading donkeys behind us?''
Torah,
numer ical value is six, symbolizes
whose
who joins with the five sefirot around
Tif'eret,
(Ḥesed, Gevurah, Netsaḥ, Hod, and Yesod)
Him
to form the sixfold sefirotic torso. The
city of Lydda (cf. KP), and the donkeydriver
the
is apparently hinting that on the ma-
plane he resides there. On the messianiterial
implication of ``poor,'' see Zechariah 9:9,
above, note 250.
cited
It is not my habit to boast . . . See
253.
Ḥasidim, ed. Wistinetzki, par . 1945
Sefer
Margaliot, par. 522): ``A person whose
(ed.
called `Rabbi,' e.g., `Rabbi Ya'akov,'
fatheris
his son [i.e., he himself] is called
and
should not sign his name
`Reu'ven,'
son of Rabbi Ya'akov,' but rather
`Reu'ven
of Torah. Sefirotically, the fish is Yesod,
ocean
swimming the ocean of divinity.
like an arrow . . . See Psalms 127:4:
255.
arrows in the hand of a warrior, so are
Like
children of one's youth. Cf. BT Ḥagigah
the
``Shemu'el said, `Any emission of semen
15a:
does not shoot forth like an arrow does
that
fructify.'''
not
forRabbi Shim'on son of Yoḥai. See
Zohar
note 124.
above,
Rav Hamnuna Sava Rav Hamnuna
257.
Elder, a Babylonian teacher who lived in
the
third century, though the Zohar assumes
the
he died in the lifetime of Rabbi
that
before the story related here. The
Shim'on,
had hinted at the name
donkey-driver
Zohar 3:187a; Tosafot, Qiddushin 25a,
See
hamnuna karnuna; Bereshit Rabbah 97:3.
s.v.
fish carries messianic overtones in both
The
and Christianity; see Stroumsa,
Judaism
Early Christian Fish Symbol Reconsidered.''
``The
the Talmud Rav Hamnuna occasionally
In
teachings of Rabbi Shim'on (e.g.,
transmits
Ḥullin 21a; Temurah 15a), and several
BT
are attributed to him (BT Berakhot
prayers
17a, 58a). Cf. BT Gittin 39b. In the Zohar,
11b,
are reversed and Rabbi Shim'on cites
roles
Hamnuna (e.g., 1:8a±b). Throughout
Rav
Zohar, Hamnuna is greatly revered,
the
several original ritual acts are attributed
and
him. to
1:240a, 250a; 2:88a, 124a, 136b; 3:87b,
See
145b (IR), 188a; Scholem, Das Buch
103b,
Haqdamat Sefer ha-Zohar
[1:6a]
But my father's
circumnavigating the vast
secreting me in that site I described. Then he returned to
37
letters joined together spell N G E (Lod),
three
Hamnuna by saying that his fatherwas a
B (nuna), ``fish.''
RGR
simply `Reu'ven.'''
fish R RG B
254.
(Nuna), swimming in the
(Botsina
Holy Lamp C BRKXG [KEY B
256.
Bahir, 68; idem, Major Trends, 368, n. 134;
Qaddisha), the title usually reserved by the

the zohar [1:6b]
both wept together, kissed him, and went on.
They
said to him, ``If it pleases our master, let him reveal his name to us.''
They
opened, saying, ``Benayahu son of Yehoyada (2 Samuel 23:20). 258 This verse
He
been established 259 Ðwhich is fineÐbut this verse alludes to supernal
has
of Torah. Benayahu son of Yehoyada appears on behalf of a mystery
mysteries
wisdomÐa concealed word, and the name prevails. Son of a living man
of
hosts. 262 Distinguished and supreme, He is called Master of deeds.
His
Qavtse'el (ibid.)Ðthis grand and dignified tree, supreme above all, 263
``From
which site did it emerge? From which rung did it come? The verse goes
from
to say: From Qavtse'el 264 Ða high, concealed rung that [6b] no eye has
on
seen ...(Isaiah 64:3), 265
in Eshel Be'er Sheva 4 (1996): 198±201;
Liebes,
in Masu'ot, 486±91.
Goldreich,
Benayahu son of Yehoyada The
258.
continues: son of a living man, abound-
verse
in deeds, from Qavtse'el. He smote the two
ing
of Moab. He went down and slew the
Ariel
within the pit on a snowy day. Thedonkey-driver
lion
begins to answer the question of
identity with a verse about Benayahu, a
his
followerof King David, one of the
loyal
mentioned in 2 Samuel 23.
heroes
This verse has been established
259.
BT Berakhot 18a±b: ``Rabbi Ḥiyya
See
`Son of a living man. Are all other
said...,
then sons of dead men? Rather, son
people
a living man, foreven in his death he was
of
living....'''
called
Gikatilla, Sha'arei Tsedeq, 7a; Zohar
Cf.
K F G (yod, he, vav), three letters symbo-
of,''
Ḥokhmah, Binah, and Tif'eret. See Zohar
lizing
164a. 1:136a,
``Vitality of the Worlds,'' animates
Yesod,
of existence. On various senses of this title
all
prevails,'' see BT Berakhot 7b; Zohar
name
2:179b.
1:58b;
the biblical word Z C (rav), abound-
interprets
according to its alternate meaning:
ing,
``master.''
insignia of all His hosts See BT
262.
16a, in the name of Rabbi Yoḥanan:
Ḥagigah
is the insignia among His myriad.'' Cf.
``He
2:232a.
Zohar
this grand and dignified tree . . .
263.
often identified with the Tree of
Yesod,
``to gather,'' and Qavtse'el refers to
means
who gathers in the upper light of
Binah,
Ḥokhmah.
no eye has seen The verse con-
265.
O God, but You, what You will do for
tinues:
who awaits You. See BT Berakhot 34b:
one
Ḥiyya son of Abba said in the name
``Rabbi
Rabbi Yoḥanan, `All the prophets prophe-
of
only concerning the days of the Messiahsied
but as forthe world that is coming, No
has seen, O God, but You, [what You will
eye
for one who awaits You] . . . All the pro-
do
prophesied only concerning masters of
phets
[those who succeed in turning back
return
X KE Y (Tsaddiq), Righteous OneÐVitality of the Worlds. 260 Master of
(ibid.)Ð
deeds (ibid.) 261 ÐMaster of all action, of all celestial powers, for all emerge
from Him. He is
FGF GBCX \ (YHVH Tseva'ot), Lord of Hosts, insignia of all
K
a rung containing all, gathered in from upper light,
and from which all emerges. It is the holy, hidden palace, in which all rungs are
38
261. Master of deeds The donkey-driver
Life.
(qvts)
Qavtse'el The root Y C W
264.
1:132a, 136a.
(Tsaddiq),
the name prevails . . . X KE Y
260.
One... The name C FKR G
Righteous
(ben), ``son
(Bena-
indicates Yesod, who is C Q
yahu)
see above, note 176. On the notion that ``the

and concealed. 266 In the trunk of this tree all worlds exist; from it, all
gathered
powers are nourished and deployed.
holy
smote the two Ariel of Moab (2 Samuel, ibid.). Two sanctuaries existed
``He
of Him, were nourished by Him: First Temple and Second Tem-
because
267 As soon as He departed, the flow flowing from above ceased. He, as it
ple.
smote them, destroying and obliterating them, and the Holy Throne
were,
fell, 268
called I 269 was in the midst of the exile. Why?By the River Kevar (ibid.),
rung
Already, 270
on account of the river gushing and flowing, whose
Riverof
and springs ceased, so that it did not flow as before, as is written: A
waters
dries up and is parched (Job 14:11). 271
Dries upÐin the First Temple; is
river
destroyed and obliterated because of Him. 272
darkened.
He went down and slew the lion (2 Samuel, ibid.). 273
``Further,
when this river gushed its waters below, [the people of] Israel were
times,
offering offerings and sacrifices to atone for their souls. Then from
fulfilled,
God], but as forthe completely righteous,
to
eye has seen, O God, but You.'''
No
the Zohar, this verse often refers to
In
who is identified with ``the world that
Binah,
coming.'' See 1:4b; 2:97b, 163a; above,
is
19. note
holy, hidden palace . . . Binah, the
266.
Mother, contains within HerselfÐ
Divine
then gives birth toÐall the lower sefirot.
and
two Ariel ...Two sanctuaries...
267.
meaning of the wor d Ariel in the
The
in Samuel is unclear. In Ezekiel
verse
it apparently means ``hearth'' of
43:15±16
altar; in Isaiah 29:1 the name is applied
an
Jerusalem. In rabbinic sources Ariel of
to
refers to the Temple, since King
Moab
was descended from Ruth the Moabite.
David
See M Middot 4:7; and BT Berakhot
``Rabbi Ḥiyya said..., `He smote
18a±b:
two Ariel of Moab, forhe did not leave
the
like in eitherthe First Temple orthe
his
Second.'''
Holy Throne fell Shekhinah fell
268.
exile. into
that rung called I Shekhinah, who
269.
the full spectrum of divine person-
reveals
ality.
River Kevar, ...River of Already
270.
prophet Ezekiel experienced his vision
The
the RiverKevar, a stream nearNippurin
by
means ``already,'' ``long ago.'' The
(kevar)
here is that the river of Yesod was of
point
past and had ceased to flow, causing the
the
of the Temple and the exile of
destruction
Shekhinah.
Re'uyyot Yeḥezqel, ed. Gruenwald, in
See
1 (1972): 111±14; Matt, Essential
Temirin
126, 205; Zohar 1:85a, 149a±b.
Kabbalah,
Ariver dries up and is parched See
271.
1:26a (TZ ), 67a; 2:166b; 3:150b.
Zohar
they originated . . . were destroyed
272.
two Temples came into being through
The
flow of divine emanation, and when that
the
ceased they were destroyed.
flow
He went down and slew the lion
273.
verse continues: within the pit on a
The
Haqdamat Sefer ha-Zohar
[1:6b]
as is written: And I was in the midst of the exile (Ezekiel 1:1)Ðthat
the Second. So He smote the two Ariel of Moab. P BG C (Mo'av),
parchedÐin
originated P B C (me-av), from Father, in heaven and were
MoabÐforthey
All the lights illumining Israel
In former
39
above would descend the image of a lion, whom they could see on the altar,
In Hebrew, though, the word M ZC
Babylon.
snowy day.

the zohar [1:6b]
over its prey, 274 consuming sacrifices like a fierce warrior, while all
crouching 275
hid themselves away, not venturing out.
dogs
``When sins prevailed, He descended to the rungs below, 276
lion, no longer willing to provide its prey. He, as it were, killed it. He slew
that
lion, really! Within the pit (ibid.)Ðin plain sight of the evil OtherSide. 277
the
dogÐits face a dog. 279
image of a lion . . . See BT Yoma
274.
``Five things were reported about the
21b:
of the pile of wood on the Temple altar:
fire
crouched like a lion, it was as clear as
it
its flame was of substance, it devoured
sunlight,
wet wood like dry wood, and it
no smoke to rise.'' Cf. Zohar 3:32b,
caused
241a; Todros Abulafia, Sha'ar ha-Ra-
211a,
90. zim,
dogs The demonic powers.
275.
He descended . . . Sin severed the
276.
between Yesod and Shekhinah,
connection
the flow of emanation became available
and
``the rungs below,'' the demonic forces.
to
holy lion no longer received its prey
The
was thus killed, as it were, by Yesod.
and
aḥra bisha), the demonic realm, which
(Sitra
the shadow of the divine.
represents
light,'' though here connected by the
my
the similar-sounding B FKZ
Zoharwith
(Ariel), sym-
of the Temple. Uriel is one of the four
bol
of the Presence (along with Michael,
angels
and Raphael), who surround the
Gabriel,
throne. In Kabbalah these angels of
divine
Presence are identified with the four
the
creatures seen by Ezekiel. Uriel appears
holy
as the figure of the eagle, sometimes
sometimes
as the lion.
1 Enoch 9:1; 2 Esdras 4:1; Pesiqta
See
46; Bemidbar Rabbah 2:10; Midrash
Rabbati
(Beit ha-Midrash, 2:39); cf. Zohar
Konen
211a. 3:32b,
king of Babylon (722±710 b.c.e.),
Baladan,
whom King Hezekiah of Judea had
with
See 2 Kings 20:12±13; Isaiah 39:1±2,
contact.
he is named Merodach Baladan son
where
Baladan. On this the Talmud (BT Sanhedrin
of
96a) comments: ``Why was he called
the son of Baladan?
[Merodach-]Baladan
has been told: Baladan was a king whose
It
turned into that of a dog, so his son
face
upon his throne instead. In his docu-
sat
he wrote his own name and the
ments
of his father, King Baladan.'' Bala-
name
dog-face is probably a rabbinic explanatiodan's
of the dogs seen on Assyrian-
monuments (Ginzberg, Legends,
Babylonian
n. 82).
6:368,
of the demons. See OY; Shoshan
prince
104; Scholem, in Madda'ei ha-Yahadut
Sodot,
(1926): 112±27. In the continuation of the
1
cited above (note 274), BT Yoma 21b
passage
that in the First Temple the fire on
observes
altarappeared crouching like a lion,
the
in the Second Temple it crouched like a
while
See Zohar 3:32b, 211a.
dog.
the donkey-driver blends several of
Here
traditions to describe a demonic figure
these
the face of a dog who is empowered to
with
sacrifices.
devourthe
and He killed
Seeing this, that OtherSide was emboldened to send a dog to eat the offerings.
is the name of that lion? B BKZG N (Uri'el), forhis face is the face of B FKZ
What
a lion. 278 What is the name of that dog? C EBN Q (Bal'adan) isitsname,
(aryeh),
is excluded from the category of B E O (adam), human, but is rather a
forit
On a snowy dayÐa day when sins prevailed, and
name of that dog? C EBN Q
279.
(Bal'adan)...
The name derives from Merodach
40
evil Other Side S BZJ BZIB B[KC
277.
EBN
Q
(Bal'adan) is a demonic figure
Here
C
(bal
B BKZG N (Uri'el)... Literally, ``God is
278.
whose name is taken to mean:
NC
EB
O
adam), ``not human.'' KP refers to non-Jewish
traditions concerning C BNK E (Bil'ad),
magical
B
BKZ
(aryeh), ``lion'' and with
N

was decreed above by the celestial court. 280 Of this is written: She is
judgment
afraid of snow for her household (Proverbs 31:21)ÐJudgment on high. 281
not
Why? Because her whole household is clothed in crimson 282
the fierce fire.
endure
here, mystery of the verse. What is written next? He slew an Egyptian,
``Until
man of good appearance (2 Samuel, ibid., 21). Here the mystery of the verse
a
that wheneverIsrael sinned He 283 departed, withholding from them
discloses
the goodness, all the light illumining them. He slew an Egyptian manÐthe
all
of that light illumining Israel. Who is it? Moses, 284
as is written: They
light
(Numbers 12:8). 287
F (mar'eh), appearance, of the Presence of YHVH, 288
he was worthy of conducting this rung on earth in any way he wishedÐ
for
no otherhuman attained.
something
On a snowy day ...sins...judgment
280.
. . . Watersymbolizes Ḥesed, but
symbolizes Gevurah and Din (``Judgment''),
snow
the congealing and hardening of
See Zohar 1:16a; and Aggadat Olam
water.
(Beit ha-Midrash, 5:58): ``Snow is hu-
Qatan
sin.'' According to rabbinic literature,
man
yearlong punishment of the wicked in
the
is equally divided between fire and
Hell
See JT Sanhedrin 10:3, 29b; Pesiqta
snow.
Kahana 10:4; Zohar 1:62b, 68b,
de-Rav
238b. 107b,
Zohar 2:97b, 104a, 109a, the donkeydriver
In
who confounds the rabbis refers
to a snowy day on which he and
cryptically
Shim'on son of Yoḥai ``sowed beans in
Rabbi
whose gimatriyya is fifty-two. See
``son,''
in Eshel Be'er Sheva 4 (1996): 200.
Liebes,
She is not afraid . . . The She of
281.
31 is understood as Shekhinah, who
Proverbs
not fearthe powerof Din (``Judgment'').
does
clothed in crimson... Shekhinah
282.
an affinity with Gevurah and Din, sym-
has
by the colorred, and She executes
bolized
decrees of Judgment, so She does not
the
fire orsnow. See Zohar
fearJudgment's
1:238b.
He Yesod.
283.
the light of that light...Moses
284.
attained the sefirah of Tif'eret and
Moses
some of its light.
transmitted
`An Egyptian man . . .' A descr iption
285.
of Moses given by Jethro's daughters
theirfatherafterMoses rescued them
to
aggressive shepherds.
from
There...there...there... In
286.
See Zohar 2:34a.
Egypt.
plain sight. God appears to Moses
In
ectly, unlike the exper ience of other
dir
prophets.
Man of ElohimÐhusband, as it
288.
(mar'eh), appearance of the Pre-
of YHVH, the site of divine manifestationsence
She is also known as Elohim. Moses is
such intimate terms with Shekhinah that
on
is called Herhusband, as indicated by his
he
Man of Elohim (Deuteronomy 33:1;
title:
90:1).
Psalms
Midrash Tehillim 90:5; Pesiqta de-Rav
See
nispaḥim, Vezot Haberakhah, 443±
Kahana,
Haqdamat Sefer ha-Zohar
[1:6b]
(ibid.) and can
said, `An Egyptian man rescued us' (Exodus 2:19). 285 There he was born, there
was raised, there he rose to the highest light. 286 Amanof P BZ F (mar'eh),
he
appearance, as is said: G BZP F (u-mar'eh), In appearance, not in riddles
good
Man, as is said: Man of Elohim (Deuteronomy 33:1)Ðhusband,
as it were, of that
BZP
41
G BZP F (u-mar'eh), In appearance . . .
287.
were, of that
(ben),
fifty-two colors,'' alluding to the fifty-two-
of God and to the word C Q
lettername
BZ F (mar'eh)... Shekhinah
P
P
BZ
F
is the
44, 448 (variants); Tanḥuma, Vezot Haber-

the zohar [1:6b]
Egyptian had a spear in his hand (2 Samuel, ibid.). This is the staff of
``The
handed down to him, 289
as is said: With the staff of God in my hand
God,
as is said: He struck the rock with his staff twice (Numbers 20:11). The
rock,
Holy One said to him, `Moses, I did not give you My staff forthis. By
blessed
From now on, it will no longerbe in yourhand.' Immediately He
yourlife!
down to him with a club (2 Samuel, ibid.) 292 Ðwith severe judgment. And
went
the spear out of the Egyptian's hand, forfrom that moment it was
wrenched
from him and was never again in his hand. And killed him with his
withheld
spear. Because of the sin of striking with that staff, 293 he died and did not
own
Holy Land, and this light was withheld from Israel.
enterthe
the thirty, he was most honored (2 Samuel, ibid., 23). 294 These are the
``From
celestial years, 295 on which He drew, conveying them below. Drawing on
thirty
2(Ets Yosef, ad loc.); Devarim Rabbah
akhah
on 33:1; Zohar 1:21b±22a, 148a,
(Lieberman),
236b; 239a; 2:22b, 235b, 238b, 244b
152a±b,
(Heikh).
to rabbinic tradition, after encountering
According
God on Mount Sinai, Moses ab-
from sexual contact with his wife
stained
maintained union with Shekhinah.
and
Sifrei, Numbers 99; BT Shabbat 87a;
See
Tsav 13; Maimonides, Mishneh
Tanḥuma,
Hilkhot Yesodei ha-Torah 7:6; Zohar
Torah,
152b, 234b; 2:222a; 3:148a, 180a.
1:22a,
staff of God, handed down to him
289.
staff with which Moses performed
The
before Pharaoh, split the Red Sea,
miracles
struck the rock to produce water. Ac-
and
to Pirqei de-Rabbi Eli'ezer 40, the
cording
had previously been in the possession
rod
Adam, Enoch, Noah, Shem, Abr aham,
of
Jacob, Joseph, and Jethro. See Targum
Isaac,
Exodus 2:21; Ginzberg, Legends,
Yerushalmi,
n. 600.
6:106,
staff created on the eve of Sabbath
290.
. . . One of the ten things created in
last moments of the week of Creation,
the
before the first Sabbath began. See M
just
5:6. Avot
engraved with the holy name The
291.
Name, YHVH. SeeTargum Yerushalmi,
Ineffable
Exodus 2:21; Devarim Rabbah 3:8;
Tehillim 114:9; Sefer ha-Yashar, Shemot,
Midrash
307; Zohar 2:28a, 48a.
He went down to him with a club
292.
verse continues: and wrenched the spear
The
of the Egyptian's hand and killed him
out
his own spear. As the donkey-driver
with
the verse, the subject, Benayahu,
interprets
really Yesod, who confronts Moses the
is
See Zohar 2:114b (RM ).
Egyptian.
And killed him with his own spear
293.
. .that staff Benayahu killed Moses the
.
with Moses' own staff, i.e., because
Egyptian
Moses' own misuse of the staff. The notion
of
that Moses was an Egyptian who was
by an Israelite foreshadows Freud's
killed
See Amado LeÂvy-Valensi, Le MoõÈse
thesis.
not attain. David set him over his guard.
did
actual biblical verse does not include
The
Zohar's author or a later scribe replaced
the
phrase with a different one, several
this
earlier, describing another of King
verses
warriors, Avishai: Of the three, he
David's
most honored (2 Samuel 23:19). See Zohar
was
1:105b.
thirty celestial years The three sefirot,
295.
Ḥesed, Gevurah, and Tif'eret, each reflect
17:9). This is the staff created on the eve of Sabbath at twilight, 290
(Exodus
with the holy name, 291
engraved
a holy graving. With this he sinned at the
42
The verse continues: but the three he
Freud; Goldreich, in Masu'ot, 486±87.
de
From the thirty, he was most hon-
294.
ored
K
[ha-khi]). Apparently
the word most (
F
M

He drew near. But the three he did not attain. They approached Him,
them,
to Him wholeheartedly, but He did not approach Them. 296
Still,
giving
He was not counted as one of Them, David set him over his bodyguard,
although
for He never faded from the tablet of His heart. 297 [7a] They are never
David set His heart on Him, not He on David for with the praises,
separated.
and love that the moon offers to the sun, 298 She draws Him toward Her,
songs
that He dwell with Her. This is: David set him over his bodyguard.''
so
El'azarand Rabbi Abba fell before him. Meanwhile they did not see
Rabbi
They rose, looking in every direction, but could not see him. They sat
him.
and wept, and could not speak to one another. After a while Rabbi
down
said, ``This is precisely what we learned: On whatever path the righteous
Abba
walk, with words of Torah between them, virtuous ones of that world
to them. 299 This was indeed Rav Hamnuna Sava, 300 coming to us from
come
world to reveal these words to us. Before we could recognize him, he
that
full decade of the sefirot; so together
the
form a total of thirty, which flow into
They
through Yesod. See Gikatilla, Sha'arei
and
48a. Orah,
They approached Him . . . The
296.
triad of sefirot, Keter, Ḥokhmah, and
highest
emanate to Yesod, but He has no direct
Binah,
contact with Them.
David set him...bodyguard...
297.
David, who symbolizes Shekhinah,
King
obedient band,'' from the root [
hear.'' ``to
(oral communication) suggests that
Liebes
use of the word in this passage is influenced
the
by the Arabic Sufi term sama,
the ecstatic song and dance of
``hearing,''
Dervishes. Note the reference to ``songs
the
love'' in the following lines. One Sufi
and
of sama invokes the Koranic tradi-
defense
(34:10) that David sang praises to God
tion
13:30±31). See Schimmel, Mystical Di-
(ER
of Islam, 178±86.
mensions
moon...sun Shekhinah and Her
298.
Yesod.
partner,
On whatever path ...with words of
299.
in words of Torah, Shekhinah dwells
engaged
them.''' Here the seekers are walk-
between
not sitting, and they are visited not by
ing,
but by a righteous soul who has
Shekhinah,
and comes to puzzle and enlighten
reincarnated
them.
the importance of engaging in Torah
On
on a journey, see Deuteronomy 6:7; BT
while
54a; Ta'anit 10b; Zohar1:58b, 69b±
Eruvin
76a, 87a, 115b.
70a,
Rav Hamnuna Sava Earlier, the
300.
had hinted at the name
donkey-driver
rabbis concluded that he was the son
The
the late Hamnuna, but now they realize
of
he was really Hamnuna himself, reincarnated
that
as a lowly donkey-driver. Father
son are one and the same. Hamnuna's
and
is referred to (by his son) in
reincarnation
3:186a±88a; cf. Zohar 2:94b±95a; ZḤ
Zohar
(Tiq).
97b±c
to BT Berakhot 18a±b, the
According
son of a living man (2 Samuel 23:20)
phrase
Benayahu refers to the fact that
describing
(or the righteous in general) are
Benayahu
living even in death. In the Zohar, Rav
called
the donkey-driver, embodies
Hamnuna,
Haqdamat Sefer ha-Zohar
[1:7a]
vanished!''
43
\TP[
G
(mishma'ato), ``his
yearns to unite with Yesod. Bodyguard renders
the Hebrew
P
(shama),
Hamnuna when he said that his fatherwas
T P
R
RG
B
a
(nuna), ``fish'' (above, page XX254).
See M Avot 3:2: ``Rabbi Ḥananya
Torah . . .
Benayahu anew.
son of Teradyon said, `...If two are sitting

the zohar [1:7a]
rose and tried to goad the donkeys, but they would not move. They
They
to goad them, but they would not move. Frightened, they left the donkeys
tried
El'azaropened, saying, ``How immense is Your goodness that You have
Rabbi
away for those in awe of You! ...(Psalms 31:20). How great is the
hidden
supernal goodness the blessed Holy One intends to lavish upon
precious,
the supremely righteous, dreading sin, engaging in TorahÐ
humanityÐfor
they enter that world! The verse does not read Your goodness, but rather
when
immense goodness. Who is that? The memory of Your immense goodness they
Your
305 ImmenseÐthe immense and mighty tree, 306 for there is another,
explained. 307 but this one is immense, penetrating the vault of heaven. Your
smallertree,
Yesod, the divine male who transmits
denoting
the flow of emanation from the
sefirot to Shekhinah. The cited verse
upper
fitting because Yesod is also known as
is
``the world that is coming.'' This
ha-ba),
is often understood as referring to
concept
hereafter and is usually translated as
the
world to come.'' From another point
``the
view, however, ``the world that is coming''
of
already exists, occupying another di-
See Tanḥuma, Vayiqra 8: ``The
mension.
call it ha-olam ha-ba not because it does
wise
exist now, but forus today in this world
not
is still to come.'' Cf. Maimonides, Mis-
it
Torah, Hilkhot Teshuvah 8:8; and Guttmannhneh
Philosophies of Judaism, 37: ```The
to come' does not succeed `this
world
in time, but exists from eternity as a
world'
outside and above time, to which the
reality
ascends.''
soul
Kabbalah ``the world that is coming''
In
refers to Binah, the continuous source
often
emanation. See Zohar 3:290b (IZ ): ``the
of
that is coming, constantly coming,
world
neverceasing.''
Bahir 106 (160); Asherben David,
Cf.
Shelosh Esreh Middot, in Kabbalah 2
Peirush
293; Moses de Leo n, Sheqel ha-
(1997):
26 (30); idem, Sod Eser Sefirot, 375;
Qodesh,
1:83a, 92a.
Zohar
Vitality of the Worlds Yesod, who
303.
the flow of emanation to Shekhinah
channels
the worlds below. On this title, see
and
note 176.
above,
house of Israel Shekhinah, also
304.
as Assembly of Israel. See above,
known
230. note
P F 305.
is a name forShekhinah.
or``how,''
immense and mighty tree Tifer'et,
306.
of the cosmic tree. See Daniel 4:8.
trunk
another, smaller tree Shekhinah.
307.
Zohar 2:99b; 3:170a; Tishby, Wisdom of
See
Zohar, 2:696.
the
behind. Still today that spot is called Donkeys' Site.
301
(Psalms 145:7)Ðjoy of life flowing from the world that is coming 302
express
Vitality of the Worlds, 303
to
who is the memory of Your immense goodnessÐ
goodness for the house of Israel ...(Isaiah 63:7). 304
immense
How immense is Your goodness. Here is engraved a mystery of
``Further,
all mysteries intimated here. P F (Mah), How, as has been
wisdom,
44
memory... H M Z (Zekher), connected
301.
Rabbi El'azarwith H M Z (zakhar), ``male,''
by
``good.''
world that is coming T BPN K\BE
302.
(Alma de-atei), the Aramaic equivalent of
(ha-olam
the rabbinic Hebrew
F
ONGT
CF
B
Earlier (above, page XX30) Rabbi
(Mah), How, as has been explained
F
(mah), ``what''
El'azarhad explained that
P

light created on the first day. 308 That you have hidden away for
goodnessÐthe
in awe of You, forHe concealed it forthe righteous in that world. 309
those
``That You made (Psalms 31:20) 310 Ðthe upperGarden of Eden, 311
The place You have made to dwell in, O YHVH (Exodus 15:17). This is
written:
You made for those who take refuge in You. In the presence of human
that
lower Garden of Eden, where all the righteous abide in spirit
beingsÐthe
in a splendid garment resembling the image of this world. 312
This is
clothed
in the presence of, human beingsÐin the image of human beings of
(neged),
world. 313
There they stand, then fly through the air, ascending to the
this
of Heaven in that upperGarden of Eden. 314 They soarand bathe in
Academy
dew of rivers of pure balsam, 315 then descend and dwell below. Sometimes
the
light created on the first day
308.
the first of the lower seven sefirot,
Ḥesed,
seven primordial days. In the Torah, the
the
``good'' appears for the first time in
word
verse describing this light: God saw that
the
light was good (Genesis 1:4).
the
He concealed it... See BT Ḥagigah
309.
``Rabbi El'azarsaid, `With the light cre-
12a:
by the blessed Holy One on the first
ated
one could gaze and see from one end of
day,
universe to the other. When the blessed
the
One foresaw the corrupt deeds of the
Holy
of the Flood and the generation
generation
the Dispersion [the generation of the
of
Babel], He immediately hid it
Towerof
them, as is written: The light of the
from
is withheld (Job 38:15). Forwhom
wicked
He hide it? Forthe righteous in the time
did
come.''' to
Bereshit Rabbah 3:6; 41:3; Shemot
See
35:1; Tanḥuma, Shemini 9; Bahir
Rabbah
(147); Zohar 1:31b±32a, 45b±46a, 47a;
97±98
148b±149a, 220a±b; 3:88a, 173b.
2:127a,
That you made The verse con-
310.
for those who take refuge in You, in
tinues:
presence of human beings. Rabbi El'azar
the
concludes the verse that he began.
now
upper Garden of Eden Shekhinah,
311.
divine presence and dwelling, the culmination
the
of the emanation that was made.
actualizes the various divine
Shekhinah
qualities.
all the righteous abide . . . Righteous
312.
souls who have departed this world
in the Garden of Eden clothed in an
abide
body resembling their previous
ethereal
form. The soul is clothed in this
human
before descending to earth, retains
garment
while in the physical body until shortly
it
death, and then regains it upon
before
ascending.
Zohar 1:38b (Heikh), 81a (ST ), 90b±91a,
See
219a, 220a, 227b; 2:96b, 150a, 161b;
131a,
104a±b; Scholem, in Tarbiz 24
3:43a±b,
293±95; idem, Kabbalah, 158±59;
(1955):
On the Mystical Shape of the Godhead,
idem,
Tishby, Wisdom of the Zohar, 2:770±
251±73;
Cf. Rashi on BT Ḥagigah 12b, s.v. ve-ruḥot
73.
both ``in the presence of'' and ``corresponding
means
to.''
Academy of Heaven . . . Where the
314.
of the righteous study Torah with
souls
God.
dew of rivers of pure balsam Thir-
315.
rivers of pure balsam await the righteouteen
in the world that is coming. See BT
25a; Bereshit Rabbah 62:2.
Ta'anit
the Zohar, the rivers of balsam are the
In
flow of emanation from Binah, who
fragrant
known as ``the world that is coming,
is
coming, neverceasing'' (Zohar
constantly
[IZ ]; see 2:127a; 3:181a.
3:290b
reference to dew recalls the rabbinic
The
that God will resurrect the dead with
notion
Haqdamat Sefer ha-Zohar
[1:7a]
as is
E DR
45
unshamot.
R D E (neged), in the presence of ...
313.
in the image of . . .
The Hebrew word
dew. See BT Shabbat 88b; JT Berakhot 5:2, 9b.

the zohar [1:7a]
appear in the presence of human beings, enacting miracles for them like
they
angels 316 Ðas we just saw the radiance of the High Lamp, 317 though we
celestial
not privileged to contemplate and discover further mysteries of wisdom.''
were
Abba opened, saying, ``Manoah said to his wife, `We will surely die, for
Rabbi
have seen God!' (Judges 13:22). Even though Manoah did not know its
we 318 he said, `Since it is written: No human shall see Me and live (Exodus
nature,
and we certainly have seen, so we will surely die.' As forus, we have
33:20),
and attained this light moving with us, 319
yet we are still alive, for the
seen
Holy One sent him to us to reveal mysteries of wisdom. Happy is our
blessed
share!''
went on. They reached a certain mountain, as the sun was inclining.
They
branches of the tree on the mountain began lashing one another, emit-
The
a song. As they were walking, they heard a resounding voice proclaim:
ting
sons of God, 320
dispersed among the living of this world! Luminous
``Holy
initiates of the Academy! Assemble at yourplaces to delight with your
lamps,
in Torah!''
Lord
were frightened, stood in place, then sat down. Meanwhile a voice
They
out as before, proclaiming: ``Mighty boulders, towering hammers, 321
called
intensely, proclaiming: The voice of YHVH breaks cedars (Psalms
resounding 324
Rabbi El'azarand Rabbi Abba fell on theirfaces, immense fearfalling
29:5).
them. They rose hastily, went on, and heard nothing. Leaving the
upon
they walked on.
mountain,
Sometimes they appear . . . See
316.
on Genesis 49:33.
Naḥmanides
High Lamp Rav Hamnuna Sava.
317.
its nature The divine nature of the
318.
as indicated in Judges 13:16: Manoah
angel,
not know that he was an angel of YHVH.
did
BT Berakhot 61a; Gikatilla, Sha'arei
See
36b. Orah,
this light . . . Rav Hamnuna Sava.
319.
Holy sons of God . . . Souls of the
320.
such as Rav Hamnuna, who circulate
righteous,
among humanity, spreading wisdom.
towering hammers See BT Berakhot
321.
28b, where Yoḥanan son of Zakkai is
by his students as ``Mighty Hammer.''
addressed
Cf. Zohar 3:206a, and 187a: ``Rabbi
wept and said, `Rabbi Shim'on,
Yehudah
is yourshare! Happy is the genera-
happy
On account of you, even schoolchildretion!
are towering, mighty hammers!'''
Master of Colors Apparently Metatron
322.
(see KP). According to TZ, intro, 7a;
119b, Metatron has the appearance of the
70,
(Ezekiel 1:28). He is often asso-
rainbow
with the Heavenly Academy.
ciated
BT Avodah Zarah 3b; Bereshit Rabbati
See
Sefer Ḥanokh (Beit ha-Midrash, 2:115±
5:24;
Seder Gan Eden (Beit ha-Midrash, 3:134±
16);
(Itstevana). See Tar-
to 2 Kings 11:14; Radak, ad loc.
gum
branches of the trees . . . In Pereq
324.
(2:80), an early mystical text according
Shirah
to which every created thing sings a
verse to God, the trees of the field
biblical
differently: Then all the trees of the forest
sing
46
the Masterof Colors, 322 embroidered in figures, standing on a dais. 323
behold
and assemble!'' That moment, they heard the branches of the trees
Enter
35); Zohar 2:169b; ZḤ 36b (ST ).
adais B RGGJX B
323.

eaching the house of Rabbi Yose son of Rabbi Shim'on son of
Upon 325
they saw Rabbi Shim'on son of Yoḥai and rejoiced. [7b] Rabbi
Lekonya,
rejoiced, saying to them, ``Indeed you have traversed a path of heavenly
Shim'on
miracles and signs. For I was just now sleeping, and I saw you and
son of Yehoyada, who was sending you two crowns 326 by the hand
Benayahu
a certain old man to crown you. The blessed Holy One was certainly on this
of
Further, I see your faces transfigured.''
path!
Yose said, ``Well have you said, `A sage is preferable to a prophet.''' 327
Rabbi
I heard what You made heard; I am awed (Habakkuk 3:2). This verse
``YHVH,
spoken by Habakkuk when he saw his death and was restored to life by
was
Kings 4:16). He 330 was the son of the Shunammite! Furthermore there were
(2
embracings 331 Ðone by his mother, one by ElishaÐas is written: He placed
two
sing before YHVH because He is coming to
will
the earth (Psalms 96:12±13; 1 Chroni-
judge
16:33). cles
too the trees exult in song at
Elsewhere
revelation of secrets of Torah. See JT
the
2:1, 77a; BT Ḥagigah 14b; Zohar
Ḥagigah
Seder Gan Eden (Beit ha-Midrash,
1:77a;
3:138).
Rabbi Yose son of Rabbi Shim'on
325.
of Lekonya See the beginning of this
son
above, page XX205. As noted there,
story,
Zohar changes Shim'on son of Yose
the
Yose son of Shim'on, transposing
into
and son. Similarly, the apparent son
father
Hamnuna turned out to be Hamnuna
of
himself.
two crowns Two new words of
326.
each of which becomes a crown.
Torah,
donkey-driver presented the rabbis with
The
interpretations of two biblical passages,
new
concerning the Sabbath, the other concerning
one
Benayahu son of Yehoyada. See BT
88a; Zohar 1:4b;3:291a(IZ ).
Shabbat
A sage is preferable to a prophet
327.
BT Bava Batra 12a, in the name of
See
Zohar 1:183b; 2:6b; 3:35a. Rabbi
Amemar;
placed his head . . . Placing one's
328.
between one's own knees was a medi-
head
posture in early rabbinic mysticism.
tative
1 Kings 18:42; Zohar 3:166b. Here Rabbi
See
his head between his father's
El'azarplaces
before relating what has happened to
knees
on the road.
them
spoken by Habakkuk when he saw
329.
was born miraculously, died suddenly,
who
was restored to life by the prophet
and
(2 Kings 4), is identified by the Zohar
Elisha
the prophet Habakkuk. See 2:44b±45a;
with
and El'azarof Worms, Rimzei Haftarot
3:195a;
for Shavu'ot (Scholem).
desire to know secrets and his
Habakkuk's
intimacy with God are noted in
special
Tehillim 7:17; 77:1; cf. BT Ta'anit 23a.
Midrash
appears as a paradigmatic mystic in Bahir
He
(68±69). This particular verse, which
46±47
Habakkuk's theophany, appears again
opens
Zohar 2:45a; 3:128a, 138b (IR). See Liebes,
in
in the Zohar, 34±35.
Studies
Haqdamat Sefer ha-Zohar
[1:7b]
El'azarapproached, placed his head between the knees of his father 328
Rabbi
told him what happened. Rabbi Shim'on was frightened and wept. He said,
and
329 Why was he named I GYC Y (Ḥavaqquq), Habakkuk? Because it is
Elisha.
At this time next year, you will be I YCG \ (ḥoveqet), embracing, a son
written:
47
his mouth on his mouth (ibid., 34).
his death . . .
The son of the Shunammite,
330. He Habakkuk.
two embracings I KYGC Q [(Ḥibbu-
331.
qin]), which explains the doubling in the
name
GYC
(Ḥavaqquq).
Shim'on's visionary power is unrivaled.
I
Y

the zohar [1:7b]
that his fatherhad originally inscribed on him 335 flew away from him
alphabet
he died. Now that Elisha embraced him, he inscribed on him all those
when
of the seventy-two names. The letters of these seventy-two engraved
letters
are 216 letters, 336 all of which Elisha inscribed with his breath to restore
names
YGYC
a name fulfilling all sides: fulfilling embracings, as explained, and
(Ḥavaqquq),
fulfilling the mystery of the 216 letters of the holy name. 337
The Book of King Solomon One of
332.
many volumes housed in the real or im-
the
library of the author of the Zohar.
aginary
1:13b, 33b, 225b; Matt, Zohar, 25; and the
See
on this passage by Shim'on Lavi,
comment
``All such books mentioned in the Zo-
KP:
...have been lost in the wanderings of
har
is left of them except what
exile....Nothing
mentioned in the Zohar.''
is
He inscribed on him Elisha in-
333.
on Habakkuk, the son of the Shunammitscribed
woman.
engraved name of seventy-two
334.
The divine name derived from the
names
of the splitting of the Red Sea:
description
14:19±21. Each of these three verses
Exodus
seventy-two letters. The name is composed
contains
of seventy-two triads (or ``words''),
to the following pattern: the first
according
the first verse, the last letterof the
letterof
verse, the first letter of the third
second
(forming the first triad); the second
verse
the first verse, the penultimate letterof
letterof
the second verse, the second letterof
third verse (the second triad); etc.
the
by means of a divine name recalls
Revival
legend of the Golem, according to which
the
could be animated by the recitation of
dust
names, and in fact Abraham Abulafia
magical
notes that the seventy-two-lettername
the Golem. See Idel, Golem, 98±101;
animates
in Kiryat Sefer 63 (1990±91): 1318±21.
Liebes,
to a magical text (British Museum
According
107a), Elisha used the forty-two-letter
752:17,
(see Scholem). Sefer Ḥasidim
Shunamite
Wistinetzki, par. 219) states that Elisha
(ed.
punished with illness forusing the fortytwo-lettername
was
of God to curse a group of
who had insulted him by calling
children
``Baldhead'' (2 Kings 2:23±24). As a result
him
his curse, forty-two of the children were
of
by two she-bears.
killed
the seventy-two-lettername, see Leqaḥ
On
Exodus 14:21; Bereshit Rabbah 44:19;
Tov,
Rabbah 23:2; Shir ha-Shirim Rabbah
Vayiqra
2:2; Hai Gaon, Otsar ha-Ge'onim, Ḥagi-
on
23; Rashi on BT Sukkah 45a, s.v. ani; Ibn
gah,
on Exodus 14:19; Bahir 79 (110); Zohar
Ezra
2:51b, 132b, 270a; 3:150b±151a; Trachtenberg,
1:17a;
Jewish Magic and Superstition, 95±97;
Torah Shelemah, 14:67, 284±86.
Kasher,
letters ...that his father... Habak-
335.
the son of the Shunamite, was born
kuk,
the power of the letters of the al-
through
but not the particular combination
phabet,
seventy-two triads of letters that Elisha
of
employed.
216 letters The total numberof
336.
in the seventy-two triads derived
letters
the three verses (Exodus 14:19±21).
from
216.
with words The seventy-two
338.
whose greater spiritual potency is required
triads,
for the restoration of the spirit.
with letters The 216 individual
339.
whose potency suffices to restore
letters,
have discovered in The Book of King Solomon: 332 He inscribed on him 333
``I
words the engraved name of seventy-two names. 334
in
Forthe letters of the
him to life through the letters of the seventy-two names. He called him
I
He was revived
with words, 338 restoring his spirit, and with letters, 339 reviving his entire body
48
I GYC Y 337.
(Ḥavaqquq)...216 letters...
I
GYC
Y
has a numerical value of
The name
the body.
name of God to revive the son of the

So he was called Habakkuk; it was he who said, `YHVH, I heard
enduringly.
You made heard; I am awed. I heard what happened to me, my tasting of
what
world, 340 and I am frightened.' He began begging for compassion for his
that
exclaiming, `YHVH, Your action that You did forme, in the midst of years
soul,
GKK
its life. 341 Whoeveris bound to those primordial years, 342 life is bound
(ḥayyav):
him. Convey it in the midst of years (ibid.)ÐConvey it to that level that has
to
life at all.'' 343
no
Shim'on wept and said, ``From what I have heard, I, too, am afraid of
Rabbi
blessed Holy One.''
the
his hands above his head, he exclaimed: ``What a privilege that
Raising
saw Rav Hamnuna Sava, radiance of Torah, face-to-face! I was not so
you
privileged.''
fell on his face and saw him 344 uprooting mountains, 345 kindling lights in
He
palace of King Messiah. 346 He said to him, 347 ``Rabbi, in that world you will
the
neighbors, empowered masters in the presence of the blessed Holy One.''
be
Face of God, as is said: For I have seen God face-to-face
(Peni'el),
32:31). 348
(Genesis
Ḥiyya opened, ``The beginning
Rabbi
wisdom is awe of YHVH; all who
of
it gain good insight. His
actualize
endures forever (Psalms 111:10). The beginning of wisdomÐthis verse
praise
my tasting of that world My brief
340.
of death.
experience
it. Rabbi Shim'on reads this last word
revive
as a verb but as a noun: its life.
not
those primordial years See Malachi
342.
3:4. Here the phrase refers to the sefirot
Ḥesed through Yesod, flowing into Shekhinah.
from
SeeZohar 1:238b; 2:105b; 3:134b, 138b
They are also the six primordial days
(IR).
the week culminating in the Sabbath of
of
Shekhinah.
that level that has no life at all
343.
who has nothing of Herown and
Shekhinah,
dependent on the flow from above.
is
uprooting mountains In BT Berakhot
345.
64a, Rabbah son of Naḥamani is called
of Mountains,'' based on his
``Uprooter
mind.
sharp
palace of King Messiah Also
346.
in the Zoharas ``the bird's nest''
known
Cf. 3:164b; Seder Gan Eden (Beit
(2:7b±8b).
3:132).
ha-Midrash,
He said to him Rav Hamnuna said
347.
Rabbi Shim'on.
to
For I have seen God face-to-face
348.
verse continues: and my life has been
The
Aftersurviving his wrestling match
saved.
the angel, Jacob names the site Peni'el.
with
here the name is understood in the
Perhaps
Penei El, Faces of God, referring to
plural:
Haqdamat Sefer ha-Zohar
[1:7b]
G (ḥayyehu), may its life be' (Habakkuk, ibid.). I FKK G (Ḥayyehu), like I
FKKI
49
From that day on, he called Rabbi El'azar, his son, and Rabbi Abba
N BKRV
\ (Be-reshit), In the beginning.
K[BZC
should read The end of wisdom is awe of YHVH, because awe of YHVH is really
341. Your action...in the midst of years
G FKK
The verse concludes: I (ḥayyehu),
...
344. him Rav Hamnuna Sava.
both rabbis.

the end of Wisdom. 349
the zohar [1:8a]
Wisdom, as is written: Open for me gates of righteousness. This is the
supernal
to YHVH (Psalms 118:19±20). 350 Truly! For unless one enters this gate, one
gate
neverenter.
will
can be compared to an exalted kingÐhigh, concealed and hidden
``This
built gates forhimself, one above the other. At the end of all the
awayÐwho
he fashioned one gate with many locks, openings, palacesÐone above
gates,
other. He said, `Whoever wishes to enter my presence, this gate will be
the
Whoever enters, will enter through this gate.'
first.
``Similarly, the first gate to supernal Wisdom is awe of YHVH. 351
(reshit), beginning; C (bet)Ðtwo joined togetheras one. 352 These are
\
points: one hidden and concealed, one existing overtly. 353
Since they are
two
K[B \ (reshit), beginningÐone, not two. Who-
Z
one attains the other. 354
everattains 355
one,
83:19).
(Psalms
is it called awe of YHVH? Because it is the Tree of Good and Evil. 356 If
``Why
person is deserving, it is good; if not, evil. [8a] So awe abides at this site,
a
to all goodness of the world.
gateway
awe of YHVH is really the end of
349.
Shekhinah is called awe of YHVH
Wisdom
She is characterized by the power
because
Judgment and inspires awe. See above,
of
XX230. She is also lowerWisdom, culmination
page
of the process of emanation that
at upperWisdom.
begins
gates of righteousness. This is the
350.
Her one enters the realm of sefirot
Through
can eventually ascend to Wisdom. See
and
1:11b, 36b±37a, 141b; Gikatilla, Sha'arei
Zohar
4b. Orah,
Similarly . . . The king in the parable
351.
symbolizes supernal Wisdom, who has
the various gates (sefirot). The
fashioned
gate, first to be encountered, is Shekhi-
last
but even before reaching Her, one
nah,
pass through several levels of camps
must
angels, char iots, and palaces. See BT
of
31a±b.
Shabbat
to both Wisdom (Ḥokhmah) andShekhinah.
alludes
The letter C (bet), the second letterof
Wisdom is the beginning of emanation,
beginning:
while Shekhinah is the first gate on
spiritual path.
the
two points Ḥokhmah and Shekhi-
353.
See above, page XX240.
nah.
Whoever attains one... Upon en-
354.
Shekhinah, lowerWisdom, one encountertering
higher Wisdom, reflected in Her.
He and His name are one Shekhinah
355.
reveals the sefirot, the various divine
and is therefore called the name
qualities,
God. See Zohar 1:18a; 2:134a, 161b.
of
Tree of Good and Evil The Tree of
356.
Knowledge of Good and Evil, whose
the
was eaten by Adam and Eve. In Kabbalah
fruit
this Tree symbolizes Shekhinah, who
either reward or punishment, depending
transmits
on human behavior.
However, it is the beginning of entering the level of
This is
K[BZ
inseparable, they are called
All is one, forHe and His name are
as is written: They will know that You, YHVH, alone are Your name
50
C K[BZ \ (Be-reshit), In the beginning,
Torah,
the alphabet, signifies ``two,'' and both of
sefirot are called Z K[B \ (reshit),
these
gate . . .
Shekhinah is called Righteousness.
This is Z K[B \ (reshit), beginning; C
352.
(bet)Ðtwo . . .
The opening word of the