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72

THE ZO HAR
rate from the other, kingdom interlinked with kingdom; one entering, one
ascending, embraced by a single nexus.
"That nexus has a single measure, three triple nexuses to
Within each nexus, a single crown; within each crown, a single suzerain,435
empowered by coronation above, empowered and descending below until stars
and constellations are linked with it-one star, one constellation distributed
among each and every one.
486
[177bj All stars are destined in those rungs above,
every rung crowned in certain suitable sites.
"As rungs diverge, you discover a pistachio cluster,487 until they link to their
suitable sides. Sides of rungs of defilement on the left all diverge into countless
ways and paths-flanks of red potencies.
488
So potencies dangle below, millions
and billions. Therefore, Behold, I make you least among the nations; YOII are
utterly despised, a we have said.
489
"Come and see: These are the kings who reigned in the land of Edam-on the
side of his rung, rung of Esau, as is said: Esau, that is, Edam (Genesis 36:1)- alI
issuing from the side of impure spirit.
"Before any king reigned over the Children of Israel, for they are rungs standing
at the gatehouse below, first of all.
490
So Jacob aid, Let my lord pass on ahead of
his servant (ibid. 3):14),491 si nce his rungs enter first. So, before any king reigned
n. 18S; Luria, Va-Ye'esof David, s.v. qftr,
qaftera; Liebes, Peraqill1, 349-S4. On quftera
as "rope," ee Vayiqra Rabbah 4:2 (and Mar-
gulies' s n. 3, pp. 81-82; Lieberman' s note,
p. 871); Qohelet Rabbah on 6:6; Tan!1Uma,
Miqqets 10; T a l / ~ l l l l 1 a (Buber), Miqqets IS
(and Buber' s n. n6); Arukh and Arukh ha-
Shalem, s.v. pi turei; Rashi on Berakhot 8a,
s.v. ke-fiturei.
484. three triple nexuses... A triadic
structure, characteristic of the sefirot, ap-
pears in the lower realms. Elsewhere the
Zohar describes a decade of demonic poten-
cies, grouped in three l',wp (qishrin), "knots,
bands, nexu es," just as the decade of sefirot
is arranged according to the triad of Hesed,
Cevurah, and Tif'eret. ee Zohar 2:38a, 40b.
48S. suzerain X'100P (Qaf: ora) , a Zoharic
neologism apparentl y meaning "ruler. " See
Zohar PS2b; Bei'lir ha-Millim ha-Zarot, 19l.
486. one star, one constellation di trib-
uted. .. Each star or constell ation is linked
with a ruli ng power (or an extension of that
power).
487. you di scover a pistachio cluster
Rather than bearing fruit individually likt
some trees, the pistachio produces its nuts
in heavy clusters somewhat like grapes. In
the same manner, says Rabbi Yeisa, the rungs
below increase and subdivide extensively.
On the term xpnol o (pu teqa), "pistachio,'
and its variants, see JT Kil'ayim 1:4. 2]a;
Ma'aserot 1:2, 48d; BT Gittin S9a, 69a; Zolur
2:lSb; Bei'lir ha-Millim ha-Zarot, 184.
488. rungs of defilement on the left ...
Deriving from the side of harsh judgment,
colored red.
489. Therefore, Behold, I make yo.
least. . . Esau, his prince (Samael ). and his
nation (Edom) lie farthest from the superml
realm of holiness.
490. rungs standing at the gatehouse be-
low, first of all Since the demonic rungs Ii
Edom are closest to earth, they gain d0-
minion first.
491. Let my lord pass on ahead of IriI
servant The verse continues: while J proatJ
slowly, at the pace of the livestock before lilt
72
THE ZO HAR
rate from the other, kingdom interlinked with kingdom; one entering, one
ascending, embraced by a single nexus.
"That nexus has a single measure, three triple nexuses to
Within each nexus, a single crown; within each crown, a single suzerain,435
empowered by coronation above, empowered and descending below until stars
and constellations are linked with it-one star, one constellation distributed
among each and every one.
486
[177bj All stars are destined in those rungs above,
every rung crowned in certain suitable sites.
"As rungs diverge, you discover a pistachio cluster,487 until they link to their
suitable sides. Sides of rungs of defilement on the left all diverge into countless
ways and paths-flanks of red potencies.
488
So potencies dangle below, millions
and billions. Therefore, Behold, I make you least among the nations; YOII are
utterly despised, a we have said.
489
"Come and see: These are the kings who reigned in the land of Edam-on the
side of his rung, rung of Esau, as is said: Esau, that is, Edam (Genesis 36:1)- alI
issuing from the side of impure spirit.
"Before any king reigned over the Children of Israel, for they are rungs standing
at the gatehouse below, first of all.
490
So Jacob aid, Let my lord pass on ahead of
his servant (ibid. 3):14),491 si nce his rungs enter first. So, before any king reigned
n. 18S; Luria, Va-Ye'esof David, s.v. qftr,
qaftera; Liebes, Peraqill1, 349-S4. On quftera
as "rope," ee Vayiqra Rabbah 4:2 (and Mar-
gulies' s n. 3, pp. 81-82; Lieberman' s note,
p. 871); Qohelet Rabbah on 6:6; Tan!1Uma,
Miqqets 10; T a l / ~ l l l l 1 a (Buber), Miqqets IS
(and Buber' s n. n6); Arukh and Arukh ha-
Shalem, s.v. pi turei; Rashi on Berakhot 8a,
s.v. ke-fiturei.
484. three triple nexuses... A triadic
structure, characteristic of the sefirot, ap-
pears in the lower realms. Elsewhere the
Zohar describes a decade of demonic poten-
cies, grouped in three l',wp (qishrin), "knots,
bands, nexu es," just as the decade of sefirot
is arranged according to the triad of Hesed,
Cevurah, and Tif'eret. ee Zohar 2:38a, 40b.
48S. suzerain X'100P (Qaf: ora) , a Zoharic
neologism apparentl y meaning "ruler. " See
Zohar PS2b; Bei'lir ha-Millim ha-Zarot, 19l.
486. one star, one constellation di trib-
uted. .. Each star or constell ation is linked
with a ruli ng power (or an extension of that
power).
487. you di scover a pistachio cluster
Rather than bearing fruit individually likt
some trees, the pistachio produces its nuts
in heavy clusters somewhat like grapes. In
the same manner, says Rabbi Yeisa, the rungs
below increase and subdivide extensively.
On the term xpnol o (pu teqa), "pistachio,'
and its variants, see JT Kil'ayim 1:4. 2]a;
Ma'aserot 1:2, 48d; BT Gittin S9a, 69a; Zolur
2:lSb; Bei'lir ha-Millim ha-Zarot, 184.
488. rungs of defilement on the left ...
Deriving from the side of harsh judgment,
colored red.
489. Therefore, Behold, I make yo.
least. . . Esau, his prince (Samael ). and his
nation (Edom) lie farthest from the superml
realm of holiness.
490. rungs standing at the gatehouse be-
low, first of all Since the demonic rungs Ii
Edom are closest to earth, they gain d0-
minion first.
491. Let my lord pass on ahead of IriI
servant The verse continues: while J proatJ
slowly, at the pace of the livestock before lilt

of Israel, for the time had not yet come for Kingdom of Heaven
lItt emllr3Clflg the Children of Israel. Therefore he said, Let my lord pass on
Iris servant.
these rungs terminated, Kingdom of Heaven aroused to reign over
Beginning, it began with the youngest of all the tribes, Benjamin,
There is young Benjamin, ruling them . .. (Psalms 68:28). Through him
began to arOll e, later arriving at its site, firmly established, never to
opened, "Now hear, 0 Jacob My servant, Israel whom I have chosen!
YHVH who makes you, who forms you in the womb and will help you:
My servant Jacob, Jeshurun whom I have chosen (Isaiah 44:1-2).493
and see how often the blessed Holy One has promised to entitle Israel
that is coming! For He desired no nation or people for His share
Israel alone; so He gave them the Torah of truth, enabling them to
IImIseJv'es worthy and know the ways of the ble sed Holy One, so that
inherit the Holy Land. For whoever attains this Holy Land has a
the world that is coming, as is said: Your people, all of them righteous,
the land forever (Isaiah 60:21), as already noted.
494
rungs here: first Jacob, then Israel, then Jeshurun.
495
Come and see:
already established; Israel, similarly, although the rungs are as one.
496
is Israel called by this name? But Israel and Jeshurun are
ODe. J'1',1ll' (Yeshurun), Jeshurun, as is said: i111J' (Yashor), He lines up,
33:17),497 for he obtains Xi11ll (shura), a row, on this side and on that
See BT Ketubbot llla; Ibn Ezra on Genesis
33=19. The Holy Land symbolizes Shekhinah,
while "the world that is coming" symbolizes
Binah, constantly coming and flowing. The
verse from Isaiah is cited in M Sanhedrin
10:1 to demonstrate that "all of Israel have
a share in the world that is coming."
495. Three r ungs here... The verse
from Isaiah mentions all three names.
496. Jacob ... Israel ... although the rungs
are as one As indicated above (note 364),
the name Jacob alludes to the patriarch's
initial status in the realm of Shekhinah,
whereas Israel refers to his ascent to Tif'eret.
Yet the two are united.
497. " 111' (Yashor), He li/les up, men The
attains this Holy Land ... clause's plain sense apparently is He sings out
73

of Israel, for the time had not yet come for Kingdom of Heaven
lItt emllr3Clflg the Children of Israel. Therefore he said, Let my lord pass on
Iris servant.
these rungs terminated, Kingdom of Heaven aroused to reign over
Beginning, it began with the youngest of all the tribes, Benjamin,
There is young Benjamin, ruling them . .. (Psalms 68:28). Through him
began to arOll e, later arriving at its site, firmly established, never to
opened, "Now hear, 0 Jacob My servant, Israel whom I have chosen!
YHVH who makes you, who forms you in the womb and will help you:
My servant Jacob, Jeshurun whom I have chosen (Isaiah 44:1-2).493
and see how often the blessed Holy One has promised to entitle Israel
that is coming! For He desired no nation or people for His share
Israel alone; so He gave them the Torah of truth, enabling them to
IImIseJv'es worthy and know the ways of the ble sed Holy One, so that
inherit the Holy Land. For whoever attains this Holy Land has a
the world that is coming, as is said: Your people, all of them righteous,
the land forever (Isaiah 60:21), as already noted.
494
rungs here: first Jacob, then Israel, then Jeshurun.
495
Come and see:
already established; Israel, similarly, although the rungs are as one.
496
is Israel called by this name? But Israel and Jeshurun are
ODe. J'1',1ll' (Yeshurun), Jeshurun, as is said: i111J' (Yashor), He lines up,
33:17),497 for he obtains Xi11ll (shura), a row, on this side and on that
See BT Ketubbot llla; Ibn Ezra on Genesis
33=19. The Holy Land symbolizes Shekhinah,
while "the world that is coming" symbolizes
Binah, constantly coming and flowing. The
verse from Isaiah is cited in M Sanhedrin
10:1 to demonstrate that "all of Israel have
a share in the world that is coming."
495. Three r ungs here... The verse
from Isaiah mentions all three names.
496. Jacob ... Israel ... although the rungs
are as one As indicated above (note 364),
the name Jacob alludes to the patriarch's
initial status in the realm of Shekhinah,
whereas Israel refers to his ascent to Tif'eret.
Yet the two are united.
497. " 111' (Yashor), He li/les up, men The
attains this Holy Land ... clause's plain sense apparently is He sings out
73
THE ZOHAR
side, and because of these two Pi'll1 (shurin), rows, he is called Yeshurun; and
this is Israe1.
498
Israel, because he acquires grandeur and power from all;499
Jeshurun, because of those portions: two sides, two rows that we have men
tioned. All is one; those names all amount to one.
"Jacob My servant--sometime he resembles a servant commanded by his
master, carrying out his will. Similarly, 7Xill1' (Yisra'e/), Israel, whom I have
chosen-il xill1x7 (le-ashra'ah), to hover, over him. All in supernal mystery.
"It is written: He who creates you, 0 Jacob; He who forms you, 0 Israel
(Isaiah 43:1), and it is written: Thus says YHVH who makes you. All these rungs
mount up to one, as they have established: creates, forms, makes-all of them
rungs one above the other, and all are one.
soo
"Happy is the share of Israel, in whom the blessed Holy One delight above
all other nations! For concerning all of them is written They are vanity, objects
of mockery; in the time of their punishment they will perish (Jeremiah 10:15)501-
when one day the blessed Holy One will eliminate them from the world and
He alone will remain, as is said: YHVH alone will be exalted on that day
(Isaiah 2:17). "S02
Rabbi Yehudah opened, '''Do not fear, 0 worm Jacob, 0 men of Israel! I myself
will help you,' declares YHVH. ' Your Redeemer is the Holy One of Israel'
(Isaiah 41:14).
to men. However, the unusual form " w'
(yashor) was linked midrashicaUy with m,w
(shurah), "line."
See JT Yoma 8:9, 45C; Bava Qamma 8:7, 6c;
BT Yoma 87a; Rashi on Job 33:27; Sha'arei
Tesllllvah, 69.
498. becau e of these two l"'w (shurin),
rows, he is called Yeshurun.. . The name
suggests the plural shurin ("rows"), alluding
to the right and left sefirotic columns, which
are harmonized by the patriarch's sefirah,
Ti('erel. See above, page 50.
499. Israel, because he acquires grandeur
and power. . . Alluding to the two sefirot on
the right and the left: Cedullah (Greatness;
referred to more often as Hesed, Loving-
kindne s) and Cevurah (Power) . The name
'nnw' (Yi ra'el) may a1 0 be linked here
with OI.,.,W (serarah), "authority, power. "
500. creates, form, makes. .. The three
verbs correspond respectively to three rungs:
Shekhinah, Tif'eret, and Binah. This sequence
contrasts with the later kabbalistic theory of
the four worlds, in which the order of Crt
ation, Formation, and Making is reversed.
See Abraham bar Hi yya, Megillat ha
Megalleh, 15-16; Bahir ]0 (13); Zohar 2: 15sa.
192b; Moses de Leon, Sefer ha-Rimmon, J8
(and Wolt: on' n. 12), 46-47, 407-8; idem,
Sefer ha-Mishqal, 39-40; idem, Sheqe/ ha
Qodesh, 8 (ll ); Scholem, Le- lfeqer QabbaUu
R. ben Ya 'aqov ha-Kohen, 72-81;
Tishby, Wisdom of the Zohar, 2:555-58,
687-88.
501. They are vanity, objects of mock-
ery. . . In the biblical verse, the ubj ect
idols.
502. YHVH alone will be exalted on "."
day The following verse reads: Idols will
utterly vanish.
THE ZOHAR
side, and because of these two Pi'll1 (shurin), rows, he is called Yeshurun; and
this is Israe1.
498
Israel, because he acquires grandeur and power from all;499
Jeshurun, because of those portions: two sides, two rows that we have men
tioned. All is one; those names all amount to one.
"Jacob My servant--sometime he resembles a servant commanded by his
master, carrying out his will. Similarly, 7Xill1' (Yisra'e/), Israel, whom I have
chosen-il xill1x7 (le-ashra'ah), to hover, over him. All in supernal mystery.
"It is written: He who creates you, 0 Jacob; He who forms you, 0 Israel
(Isaiah 43:1), and it is written: Thus says YHVH who makes you. All these rungs
mount up to one, as they have established: creates, forms, makes-all of them
rungs one above the other, and all are one.
soo
"Happy is the share of Israel, in whom the blessed Holy One delight above
all other nations! For concerning all of them is written They are vanity, objects
of mockery; in the time of their punishment they will perish (Jeremiah 10:15)501-
when one day the blessed Holy One will eliminate them from the world and
He alone will remain, as is said: YHVH alone will be exalted on that day
(Isaiah 2:17). "S02
Rabbi Yehudah opened, '''Do not fear, 0 worm Jacob, 0 men of Israel! I myself
will help you,' declares YHVH. ' Your Redeemer is the Holy One of Israel'
(Isaiah 41:14).
to men. However, the unusual form " w'
(yashor) was linked midrashicaUy with m,w
(shurah), "line."
See JT Yoma 8:9, 45C; Bava Qamma 8:7, 6c;
BT Yoma 87a; Rashi on Job 33:27; Sha'arei
Tesllllvah, 69.
498. becau e of these two l"'w (shurin),
rows, he is called Yeshurun.. . The name
suggests the plural shurin ("rows"), alluding
to the right and left sefirotic columns, which
are harmonized by the patriarch's sefirah,
Ti('erel. See above, page 50.
499. Israel, because he acquires grandeur
and power. . . Alluding to the two sefirot on
the right and the left: Cedullah (Greatness;
referred to more often as Hesed, Loving-
kindne s) and Cevurah (Power) . The name
'nnw' (Yi ra'el) may a1 0 be linked here
with OI.,.,W (serarah), "authority, power. "
500. creates, form, makes. .. The three
verbs correspond respectively to three rungs:
Shekhinah, Tif'eret, and Binah. This sequence
contrasts with the later kabbalistic theory of
the four worlds, in which the order of Crt
ation, Formation, and Making is reversed.
See Abraham bar Hi yya, Megillat ha
Megalleh, 15-16; Bahir ]0 (13); Zohar 2: 15sa.
192b; Moses de Leon, Sefer ha-Rimmon, J8
(and Wolt: on' n. 12), 46-47, 407-8; idem,
Sefer ha-Mishqal, 39-40; idem, Sheqe/ ha
Qodesh, 8 (ll ); Scholem, Le- lfeqer QabbaUu
R. ben Ya 'aqov ha-Kohen, 72-81;
Tishby, Wisdom of the Zohar, 2:555-58,
687-88.
501. They are vanity, objects of mock-
ery. . . In the biblical verse, the ubj ect
idols.
502. YHVH alone will be exalted on "."
day The following verse reads: Idols will
utterly vanish.

and see: All nations of the world have been rendered to certain ruling
as has been said,503 and they all follow their false gods, as is written:
the natio/ls] will walk each in the name of its god (Micah 4:S?04_all
waging war, stealing, robbing, fornicating, mingling [178a] with
evildoi ngs. They intensify their power to harass, while Israel has no
overcome them except through its mouth-like a worm who e only
strength lies in its mouth, by its mouth penetrating all. So Israel is
Do /lot fear, 0 worm Jacob-no creature in the world resembles a
from which all garments of glory exude: royal tusser.
506
After-
ruling archons... Angels
princes empowered over the
See above, note 476.
tilt nations] will walk each ill
god The verse reads: For all
will walk each ill the name of its
will walk ill the name of YHVH
Through
.. /('uo'u (Tistera), a Zoha-
apparently deri ved from the
liar wild silkworm of India and
in Sanskrit as tasara, "shut-
shape of the cocoon. (Various
of the word include: tusser,
of silkworms ori ginated in
which was known to the
Sms, Land of Silk. This precious
the most zealously guarded
The technique and process
were tightly controlled by
. anyone caught revealing
or smuggling silkworm eggs or
the country was execu ted as
the ilk Route linking China
lleditcrranea.n, silk thread and fab-
ric were prized commoditie ,and ilk be-
came a currency of international trade.
Supposedly in the sixth century C. E., two
estorian monks risked their lives to smug-
gle si lkworm eggs to the court of Emperor
Justinian in Byzantium, appearing there with
the eggs hidden in their bamboo walking
staffs. In the eighth century, the Moors car-
ried the art across the northern coast of
Africa and into Spain, where sericulture
flourished, reaching its peak in the thir-
teenth century, the age of the Zohar.
Generations of Muslim weavers supplied
silk fabrics for wealthy and royal clients.
Alfonso X el Sabio (1252-84) made silk a sign
of royalty, legislating that a monarch must
dress in silk with gold, silver, and precious
stones, so that all who ee him will recognize
his regal identity. In one of the miracle sto-
ries included in Alfonso's Cantigas de Santa
Maria, silkworms figure prominently.
Actually, the widely cultivated silkworm
was the mulberry sill.'Worm (Bombyx mori),
which feeds on mulberry leaves, whereas the
wild tusser silkworm (Antheraea mylitta)
feeds on oak leave and produces a coar er,
stronger silk.
See Asher ben Yel:Uel, She' elot u- Tshuvot
88:6; Alfonso X, Las siete partidas 2:5:5; idem,
Cantigas de Santa Mada, cantiga 18. For an
image of Alfonso X robed in heraldic silk
garb, see Florence L. May, Silk Textiles of
Spain: Eighth to Fifteenth Century, 100 and
fig. 7.

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