Chapter 1 (PDF) - Stanford University Press

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.''