[I recently purchased the new, English translation of the Zohar, the book that laid the foundation for Jewish mystical thought and the Kabbalah. It is the most important book in Judaism after the Bible and the Talmud. As I go through the Zohar, I will be publishing excerpts here for any readers who may be interested in addition to my series of commentaries on each week’s Torah portion.]
Haqdamat Sefer HaZohar (1:10a to 1:10b)
Rabbi Shim’on opened, saying, “In the beginning God created (Genesis 1:1). This verse calls for contemplation, for anyone claiming that there is another god is extirpated from worlds, as is said: Thus shall you say to them: The gods who did not make heaven and earth shall perish from earth and from under these heavens (Jeremiah 10:11), for there is no god other than the blessed Holy One alone. Now this verse is in Aramaic, except for the word ending the verse. If you suppose that this is because holy angels do not attend to Aramaic nor recognize it, then this word should have been spoken in the holy tongue, so that holy angels will listen and be obliged to acknowledge it. But indeed, precisely because of this it is written in Aramaic, for since holy angels do not attend to it, they will not become jealous of a human and harm him. For those holy angels are included in this verse, since they are called אלהים (Elohim), gods. They are included in the category of gods, though they did not make heaven and earth.
“וארקא (Ve-arqa), And earth — the verse should read וארעא (ve-ara), but ארקא (arqa) is one of those seven earths below, site of descendants of Cain. After he was banished from the face of the earth, he descended there, generating offspring. He blundered there, knowing nothing. It is a dual earth, dualized by darkness and light. Two officials rule there, one ruling darkness, the other light, inciting one another. When Cain descended there, they joined together — were completed as one — entirely befitting the offspring of Cain. So they have two heads like two snakes, but the one of light rules — prevailing, defeating the other. So those of darkness merged in those of light, and they became one. Those two officials are Afrira and Kastimon, who resemble six-winged angels. One resembles an ox, the other an eagle, but when they join they are transformed into the image of a human being. In darkness they turn into the image of a two-headed serpent, moving like a serpent, then swooping into the abyss, bathing in the vast ocean. Reaching the chains of Uzza and Azael, they agitate and arouse them. These then leap into the dark mountains, thinking the blessed Holy One is about to call them to judgment. Those two officials swim the vast ocean and fly through the night to Na’ama, mother of demons, after whom the primordial deities strayed. They intend to approach her, but she leaps 600,000 parasangs, transmogrifying herself into countless figures confronting human beings, so that they stray after her. These two officials fly and roam throughout the world, then return to their abode, arousing those descendants of Cain to generate offspring by the spirit of all evil impulses.
“The heavens ruling there do not resemble these, nor does the earth bear seed and harvest through their power as does this, and they only cycle once in many years of seasons. These gods who did not make heaven and earth shall perish from the higher earth of the world, so that they will not rule over it nor roam through it, causing humans to defile themselves through a nocturnal mishap. So, they shall perish from the earth and from under the heavens fashioned by the name אלה (elleh), these, as explained. That is why this verse is written in Aramaic: so that the celestial angels will not think it is being said about them and denounce us. So the mystery of אלה (elleh) accords with what has been said; it constitutes a sacred word, not to be exchanged from Aramaic.”
Rabbi El’azar said to him, “This verse that is written: Who would not be in awe of You, O King of the nations? For it befits You (Jeremiah 10:7) — what kind of praise is that?”
He replied, “El’azar, my son, this verse has been discussed in various places, but it is certainly not so, for it is written: since among all the wise of the nations and among all their kingdoms [there is none like You] (Jeremiah 10:7), providing a pretext for sinners who think that the blessed Holy One does not know their thoughts and fantasies. So their stupidity must be exposed.
“Once a Gentile philosopher came to me and said, ‘You claim that your God rules all the heights of heaven, that all the hosts and camps cannot grasp or know His site. Well, this verse does not exalt Him well: since among all the wise of the nations and among all their kingdoms there is none like You. What kind of comparison is this — to human beings who do not endure? Furthermore, you say: “Never again did there arise in Israel a prophet like Moses (Deuteronomy 34:10) — In Israel none arose, but among the nations of the world one did! Similarly I can say: Among all the wise of the nations there is none like Him, but among the wise of Israel there is! If so, a God who has an equal among the wise of Israel is not a God who reigns supreme. Look closely at the verse, and you will find I have been fittingly precise.’
“I replied, ‘You have certainly spoken well. Who revives the dead? The blessed Holy One alone. Along came Elijah and Elisha, and they revived the dead! Who makes the rain fall? The blessed Holy One alone. Along came Elijah and withheld it — and then brought it down through his prayer. Who created heaven and earth? The blessed Holy One alone. Abraham came, and they were firmly established because of him. Who controls the sun? The blessed Holy One. Joshua came and calmed it down, commanding it to stand in place, and it stood still, as is written: The sun stood still, and the moon halted (Joshua 10:13). The blessed Holy One issues decrees. Similarly Moses issued decrees, which were fulfilled. Further, the blessed Holy One issues decrees, and the righteous of Israel abolish them, as is written: The righteous one rules the awe of God (2 Samuel 23:3). Further, He commanded them to walk in His ways, literally, imitating Him consummately.’
“That philosopher went and converted in the village of Shihlayim. They called him Yose the Small. He studied Torah intensively and is considered one of the righteous sages of that place.
“Now we should contemplate the verse. Isn’t it already written: All the nations are as nothing before Him (Isaiah 40:17)? What amplification appears here? But, Who would not be in awe of You, O King of the nations? Is He then King of the nations and not King of Israel? The blessed Holy One always desires to be glorified through Israel — and is named for Israel alone, as is written: God of Israel, God of the Hebrews (Exodus 5:1, 3), and similarly: Thus says God, King of Israel (Isaiah 44:6). King of Israel, indeed! The nations of the world said, ‘We have another patron in heaven, since your King rules only over you, not over us.’ So the verse comes and says: Who would not be in awe of You, O King of the nations? Supreme King, ruling them, punishing them, implementing His will upon them. For it befits You — to be in awe of You, above and below. Since among all the wise of the nations — the mighty rulers appointed over them. And among all their kingdoms — in that kingdom on high, for there are four kingdoms reigning above, reigning by His will over all other nations; nevertheless, none of them does even the slightest thing unless He commands them, as is written: He does as He wishes with the host of heaven and with the inhabitants of earth (Daniel 4:32). The wise of the nations — princes appointed on high, whose kingdom issues from His mouth. And among all their kingdoms — the reigning kingdom, as explained.
“This is the simple meaning of the verse, but: Among all the wise of the nations and among all their kingdoms — In the books of the ancients I have found as follows: Although those camps and hosts have been empowered over affairs of the world, and He has commanded each and every one to enact his action, מאין כמוך (mi ayin kamocha), who is Ayin like You? (Jeremiah 10:7). Who else is the holy concealed one? It is not His will that any of them act like You. For You are distinguished in esteem, distinguished from all of them in action and speech. This is מאין כמוך אלהים (Mi ayin kamocha Elohim), Who is Ayin like You, God? (Jeremiah 10:6). Who is the holy concealed one that would act or be like You, above or below, that would resemble You at all? The act of the holy King is heaven and earth, but they are chaos, and what they desire is worthless (Isaiah 44:9). Of the blessed Holy One is written: In the beginning God created… (Genesis 1:1); of their kingdoms, it is written: The earth was chaos and void (Genesis 1:2).”
Rabbi Shim’on said to the Companions, “Members of this wedding party, let each one of you adorn the Bride with one adornment.”
He said to Rabbi El’azar, his son, “El’azar, give one present to the Bride, for tomorrow when He enters the canopy He will gaze upon those songs of praise bestowed upon Her by initiates of the palace, to stand in His presence.”
Rabbi El’azar opened, saying, “Who is this that ascends from the wilderness…? (Song of Songs 3:6). Who is this? — sum of two sanctities, two worlds in one bond, one nexus. Ascends, literally, to become the holy of holies, for the holy of holies is Who and is joined with This, so that She ascends, becoming the holy of holies. From the wilderness — for in the desert She inherited the role of Bride, entering the canopy.
“Further, From the מדבר (midbar), wilderness, She ascends, as is said: ומדברך (umidbarech), and your speech, is lovely (Song of Songs 4:3). By that מדבר (midbar), speech — by the whispering of lips — She ascends. We have learned: What is the meaning of the verse These mighty gods — these are the gods who smote the Egyptians with every kind of plague בבדבר (bamidbar), in the wilderness (1 Samuel 4:8)? Was it in the wilderness that the blessed Holy One did everything to them? It was in inhabited land! Rather, בבדבר (bamidbar) means בדבורא (bedibura), by speech, as is said: ומדברך (u-midbarech), and your speech, is lovely. Similarly, ממדבר הרים (mi-midbar harim), from wilderness mountains (Psalms 75:7): from speech he raised. So, too: She ascends from המדבר (ha-midbar), indeed from ha-midbar! By that word of mouth, She ascends, hovering over the heads of the holy people.
“How does She ascend by speech? First, upon rising in the morning, one should bless his Lord, the moment he opens his eyes. How can he bless? This is what the ancient hasidim used to do: In front of them was a receptacle of water, and when they awoke at night they would wash their hands, rise, and study Torah — and offer a blessing over the crowing of the rooster. For the moment that the rooster crows is precisely midnight, when the blessed Holy One appears with the righteous in the Garden of Eden. It is forbidden to bless with impure, filthy hands, and similarly at all times. For when a person is sleeping, his spirit flies away from him, and as his spirit flies off, an impure spirit is ready to settle on his hands, defiling them. So it is forbidden to offer a blessing with them without first washing. Now if you ask, ‘If so, then during the daytime (when one has not been sleeping, and his spirit has not flown away and no impure spirit rests upon him), why is one who enters the bathroom forbidden to bless or read Torah — even a single word — until after washing his hands? If you say the reason is that his hands are dirty — not so: how have they become dirty?’ The answer is: Woe to the inhabitants of the world who fail to consider, who are unaware of the glory of their Lord, who do not realize the foundation of the world’s existence. There is one spirit in every bathroom of the world, dwelling there, reveling in that dirt and filth, and it settles immediately on the fingers of one’s hands.”
