א ד רא ר בא ק ד. The Great Holy Assembly. Picture from (with changes)

Transcription

1 ישא א ד רא ר בא ק ד The Great Holy Assembly Picture from (with changes)

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3 Foreword To the Selections from the Zohar's Idra Raba By Shaiya Rothberg Jerusalem, Shvat, 5772/2012 You are about to read selections from an extremely powerful, and extremely strange, piece of literature. While the Idra Rabba (or Great Assembly) is largely unknown to modern students of religion, it has been without doubt one of the formative pieces of Jewish religious selfunderstanding since its mysterious appearance roughly a thousand years ago. But if nobody's heard of it, how could it have been so influential? The answer is that the Idra Raba, like the Zohar in general, has been kept a secret. While many, if not most, of the central Jewish sages since the late Middle Ages were initiated into the secrets of the Zohar, they generally did not speak about these in public. Over the last few generations, this attitude about the Zohar has changed. Many central authorities, such as Rabbi Avraham HaKohen Kook, the first Ashkanazi Chief Rabbi of Israel, have argued that the time has come to reveal the Zohar to the general public. But even so, the Idra has remained largely a secret. This is partially due to its special status: some translations of the Zohar skip the Idra in order to conceal it. And even those translations that include the Idra may not shed much light on it: the text itself is cryptic and unusual, and may seem truly bizarre (or even forbidden) to those unfamiliar with it. I think it's clear that the authors intended the book to seem strange and dangerous. The text self consciously addresses these qualities, as you will see below. I'd like to suggest two metaphors for the way you might go about reading this text. 1) Metaphor One: Imagine that a friend of yours, whose opinion you highly respect, recommended that you watch a very abstract and artsy movie (I'm thinking of Eraserhead by David Lynch). When you begin to watch a movie like this, you don't expect to understand what's going on. You know that it'll take a while before the movie starts to make sense, and that many of the most interesting details may never have any clear linear kind of meaning. Watching a movie like that is like looking at an abstract painting: you let it make as much sense as it makes, and you're not worried about all the details that are just there, waiting for future interpretetion. I think that if you read the following pages of the Zohar in that state of mind, you'll find that some of it will make sense. Pay particular attention to ADAM. What do you learn about ADAM? 2) Metaphor Two: Imagine that you are an archeologist and student of mythology. You've been researching an ancient people that inhabited the fertile crescent (more or less the extended land of Israel) many thousands of years ago. You've researched these people because their culture intrigues you; you feel like if you could just understand more about them, you would I

4 discover something of transformative import. If you were going to make a movie about it, a metaphor for your feeling would be that these people had some lost technology that if India Jones can find it, there will be infinite clean energy for everybody, or something like that. Then one day, while digging at the site, you find a ceramic tube of the kind used by that ancient people to contain their holiest of scrolls. In the case are fragments of a text that you've never seen before. When you manage to decipher all the fragments, they are the numbered sections found below. The fragments tell the story of how the world seemed to that ancient people. Their story is cast in mythic snapshots laid out in a series and expressing some take on the meaning of life. Can you make any sense of their story of ADAM? An Overview of ADAM In the Idra, Rabbi Shimon and his students gather in an open space among the trees in the hills of the Galilee. Rabbi Shimon tells the story of how the world emerged from the all encompassing, empty divine nothingness. First, arose a First-Will-To-Create, like a spark of light inside a vast darkness. The Will yearned to cut out an Other from the endless oneness of the undefined 1. And so the Will created for itself a cosmic artist's canvas. And on that canvas, it sketched seven ancient Kings of Edom, from which to create the world. But the kings were flawed. They could not endure. And creation fell to pieces. Why did they crumble? What was their flaw? The answers are shrouded in mystery. But a few hints have been revealed. We are taught that the Kings of Edom did not "stand face to face"; that "the names of their wives are not mentioned"; that they were not "male and female"; and that they had not been "balanced on the scales". Subsequent to this failure (or perhaps necessary stage?), the First-Will-to-Create hoisted itself up onto its own canvas, and began the work of creation by first remaking itself. The contents of the Idra describe the new form that the Will took on. That form is the image of God. There are only two basic parts of God's image that are described in the Idra, but they are called by many names. Here are the two parts: 1) Arich Anpin (literally "long nosed/faced" and meaning "slow to anger"). He is also called Atika (Ancient One), Atika Kadisha (Holy Ancient One), Atik Yomin (Ancient of Days) and also names like the Hidden of Hiddens, Ancient of Ancients and so forth. These names appear variously and you'll have to try to remember that they're all names for the same part of God. 2 1 Notice that the Will sought to "cut out" an Other, that is, to bring definition into the vast undefined. "Cutting" and "defining" are qualities of din judgment about which you will learn more soon. 2 Although, be aware that many traditional commentators hold that each name is a different quality of God. Its not that I'm sure that they're wrong, but I prefer a simpler reading. II

5 Arich Anpin is the most transcendent and distant aspect of God (other than divine nothingness itself). It is the source of all existence, but cannot be fully grasped. In general, it has the shape of a head with long white hair and a long beard (I picture a bodiless Gandalf the White). Many of the descriptions of the head, though, are paradoxical. He has two eyes, but they are both on the right side. In his eyes, there are three colors: white and white and white. It seems like you're not meant to be able to hold the image of Arich Anpin before your eyes. 2) Zeir Anpin (literally "short nosed/faced" and meaning "quick to anger"). Zeir Anpin is the more concrete and immanent aspect of God. It often seems like Zeir Anpin is also called ADAM, but I think that the name ADAM only properly applies to Arich Anpin and Zeir Anpin as one unity. In this unity, the shape of Zeir Anpin is that of a whole human body. If you looked at ADAM, you would see Zeir Anpin, that is, a person with a head, chest, arms, legs and so forth. But S/he wouldn't really be ADAM unless the unseen Arich Anpin was resting inside. I imagine Arich Anpin as Zeir Anpin's inner self. Only the outer self and the inner self taken together are ADAM. In a visual model of ADAM, you would see the shape of a whole human being, and in his/her head would flicker a hologram. The hologram would be a vague and disembodied inner head inside the outer concrete and embodied head of ADAM as you see him from the outside. Zeir Anpin would be the outer 'public' body. Arich Anpin would be the hidden hologram. So when Rabbi Shimon says that Arich Anpin and Zeir Anpin are one unity, you can see what he means. Perhaps the most important difference between ADAM (אדם) and the Kings of EDOM is that ADAM is male and female. This seems to mean that, unlike EDOM, ADAM stands (אדום) "face to face" and is "balanced on the scales". The Idra tells that when ADAM first appeared S/he was male and female in one body and with no distinction. While this is not the whole story of ADAM in the Idra, it is as far as we will go in this course 3. In order to imagine ADAM at this stage, 3 The rest of the story is that later on the male and female aspects became distinct from each other. This happened in two stages. First, ADAM became two bodies, one male and one female, that were still attached to each other. Then they were separated. But ADAM is fully ADAM only when He and She are together in union. In union, ADAM is called by many names, such as Zeir Anpin and Nukba (=female), King and Queen, Brother and Sister, The Holy One and The Shechinah. But telling the story of the separation of ADAM into male and female would require much more space and time than is available in the present course. III

6 I think you need to imagine a person who is not clearly a man or a woman. Maybe this is because s/he is at some distance. Or maybe s/he's up close, and androgynous. Alternatively, you might picture both a man and a woman, and then try to get your head around the idea that both images are somehow the likeness of the same person. The Idra teaches about the dynamic relations between Zeir Anpin and Arich Anpin inside ADAM. Arich Anpin is the source of all divine power but far too transcendent and ethereal to create and govern the concrete world. This is expressed by Arich Anpin's disembodied and paradoxical nature. Zeir Anpin, however, who is symbolized by a full human body, is concrete enough to create and govern the world. This is because S/he has much more din. Din is judgment and definition. Creation is made possible by din because din draws the line between what is this and what is that. In Arich Anpin, there is very little din. That's why at that transcendent height there aren't even really two proper sides: they are both on the right. The right side represents in the Zohar the opposite of din: hesed (hesed means "loving-kindness)". Hesed is limitless shapeless potency flowing forth. Arich Anpin is too much about hesed to create and govern a world requiring so much din. So Zeir Anpin has plenty of din. S/he clearly has a right and a left. The left arm of Zeir Anpin judges wrongdoing and strikes down the wicked. And so it is Zeir Anpin, Arich Anpin's outer self, that is the fully bodied presence of God. But due to all that din, Zeir Anpin is prone to anger and suffering and loss. At these times, Zeir Anpin's eyes are filled with red anger (remember, Edom, the Land of the Kings that failed, means red). Left alone, Zeir Anpin might destroy all of creation in fury and despair. And so S/he must turn Her eyes away from the world causing so much grief, and focus inside, by looking into the eyes of Arich Anpin within. Then the whiteness of Arich Anpin's eyes flows into the blood-shot eyes of Zeir Anpin and baths all that harsh judgment in gentle white light. This causes the face of Zeir Anpin the short faced one to grow long (and the sense of slow-to-anger). And S/he stays the destructive arm of retribution in compassion. At these moments, Zeir Anpin and Arich Anpin are standing "face to face". Perhaps the dynamic tension of this inner-outer "facing" is some of what was missing in the Kings of Edom אדום) red). As you read the Idra, you'll learn many more things about ADAM. For instance, ADAM is the divine technology that made it possible for God to drive spirit 4 into the physical stuff of the world. It's no coincidence that we self-conscious human beings are called ADAM. We are that divine spirit-giving technology embodied in flesh and blood. In this role, we receive a flow of sustenance that flows from the nothingness into the Divine ADAM, and from ADAM above into 4 Or "mind" or "soul" or "consciousness" or "subjectivity". IV

7 humanity: the flesh and blood ADAM below. But we don't only receive from above. Our efforts to forge ourselves into the shape of ADAM, to bring goodness and beauty and truth to the world, send energies which rise above and irrigate Zeir Anpin and even Arich Anpin above (or inside). And thus we, too, like Zeir Anpin and Arich Anpin, stand in a face to face relation. Flesh and blood ADAM turns to divine ADAM above us (or perhaps inside us, like Arich Anpin is inside Zeir Anpin), and existence and meaning flow from above to below, and from below to above, like the angels on Jacob's latter. This balance of the two directional flow perhaps manifests the cosmic scales that they, too, were missing in the Kings of Edom. The scales, the essence of ADAM in a sense, are the foundation of the wholeness of all things. The Idra further teaches that the destructive forces abound in creation are not fully evil but rather they have lost their place in ADAM. All things find their completeness in ADAM. When parts of ADAM become dis-attached they take on sinister forms. Towards the end of the selections from the Idra below, this idea is expressed in that all things not included in the "holy body" of ADAM are impure and defile those who come near to them. The holy body of ADAM might be understood as creation itself when it is made whole in the constellation of ADAM. That which is outside is like a parasite or a mental disease: its dynamic is destructive to the good of the whole. The Zohar teaches that the purpose of our existence, and of the Torah and the Commandments, is to achieve ADAM in each of ourselves and in the entire world. There is no higher aspiration than ADAM. אדם ADAM is the divine secret of the goodness and the beauty of Humanity, combined with the glory and the mystery of God. M. C. Escher V

8 Table of Contents for the Idra Rabba Kadisha 5 The Foreword to the Idra Raba (included) "These are the Kings" Ancient One (included) Ancient of Ancients (included) The Skull (included) Membrane of air and the concealed brain Pure wool (hair) The will of the forehead The opening of the eyes The nose The thirteen Corrections of the beard The first Correction The second Correction The Third Correction The Fourth Correction The Fifth Correction The Sixth Correction The Seventh Correction The Eight Correction The Ninth Correction The Tenth Correction The Eleventh Correction The Twelfth Correction The Thirteenth Correction When the veil is spread (included) The formation of ADAM ADAM (included) These are the Kings - ADAM ADAM* (included) The skull of Zeir Anpin (ADAM) The three brains of Zeir Anpin The hair of the head of Zeir Anpin The forehead of Zeir Anpin The eyes of Zeir Anpin The nose of Zeir Anpin The ears of Zeir Anpin The nine Corrections of the beard of Zeir Anpin The first Correction of Zeir Anpin The second and third Corrections of Zeir Anpin The fourth Correction of Zeir Anpin The fifth Correction of Zeir Anpin The Sixth Correction of Zeir Anpin The Seventh Correction of Zeir Anpin The Eigth Correction of Zeir Anpin The Ninth Correction of Zeir Anpin The Form of ADAM ADAM (included) The Separation of Male and Female in ADAM A Pure Covering "These are the Kings" - Nukba The Arms of the Male The Sawing Cain and Able The Upper Grades below and the Lower Grades above General and Particular, Particular and General Universal ADAM ADAM (included) The Passing of the Three Friends (included) Elijah Elijah (included) 5 R. Yehudah Ashlag, the author of the Sulam commentary on the Zohar, broke the text up into sections or "maamarim" and gave a title to each one. The Sulam's titles appear in this Table of Contents above (I changed the wording here and there). They provide an overview of the contents of the Idra Rabba. Please note that I broke up the text into different sections, and gave them different titles, in the selections from the Idra that we're using in class (so the sections in your copy of the Idra don't match the titles above). * This title is not included in the Sulam. VI

9 Selections from the Idra as they appear in this packet Foreword Enter Friends into the Holy Assembly! 4.The Secret of the Kings of Edom 5. The Emergence of Arich Anpin 6. The Skull of Arich Anpin 7. The Glowing Living Tent 8. The Establishment of ADAM 9. The Kings of Edom (in relation to Zeir Anpin) 10. The Image of ADAM 11. The Universal ADAM VII

10 א'' נ( א'' א'' ב. א ת כּ נ שׁוּ ח ב ר י יא ל ב י א דּר א! תּ נ י א, אָמ ר ר בּ י שׁ מ עוֹן ל ח ב ר יּ יא, ע ד א ימ ת נ ית יב בּ ק יּ ימ א דּ ח ד ס מ כ א. כּ ת יב (תהלים קיט) ע ת ל ע שׂוֹת ל י י ה פ רוּ תּוֹר ת ך. יוֹמ ין ז ע יר ין, וּמ אר י דּ חוֹב א דּ ח יק. כּ רוֹז א ק אר י כּ ל יוֹמ א, וּמ ח צ דּ י ח ק ל א ז ע יר ין א ינּוּן. ו א ינ הוּ בּ שׁוּל י בשורי) כּ ר מ א. ל א אַשׁ גּ ח ן, ו ל א י ד ע ין, ל אָן א ת ר אָז ל ין כּ מ ה דּ י אוּת. א ת כּ נ שׁוּ ח ב ר י יא ל ב י א דּ ר א, מ לוּבּ שׁ ין שׁ ר י ין ס י יפ י ו רוּמ ח י בּ יד יכוֹן, א ז ד ר זוּ בּ ת קּוּנ יכוֹן. בּ ע יט א, בּ ח כ מ ת א. בּ סוּכ ל ת נוּ. בּ ד ע תּ א. בּ ח יזוּ. בּ י ד ין. בּ ר ג ל ין (נ''א בחילא דידין ורגלין). אַמ ל כוּ ע ל יכוֹן ל מ אן (ס''א למלכא) דּ ב ר שׁוּת יהּ ח יּ י וּמוֹת א. ל מ ג ז ר מ לּ ין דּ ק שׁוֹט. מ לּ ין דּ ק דּ ישׁ י ע ל יוֹנ ין צ י ית י ל הוּ, ו ח ד אן ל מ שׁ מ ע ל הוּ, וּל מ נ דּ ע ל הוּ. י ת יב ר בּ י שׁ מ עוֹן וּב כ ה, ו אָמ ר ו וי א י גּ ל ינ א, ו וי א י ל א גּ ל ינ א. ח ב ר י יא דּ ה ו ה תּ מּ ן א שׁ תּ יקוּ. ק ם ר בּ י אַבּ א ו אָמ ר ל יהּ, א י נ יח א ק מּ יהּ דּ מ ר ל ג לּ אָה, ה א כּ ת יב (תהלים כה) סוֹד י י ל יר אָיו, ו ה א ח ב ר י יא א לּ ין ד ח ל ין ד קוּד שׁ א בּ ר יך הוּא א ינּוּן, וּכ ב ר ע אלוּ בּ א ד ר א דּ ב י מ שׁ כּ נ א, מ נּ הוֹן ע אלוּ, מ נּ הוֹן נ פ קוּ. דף קכ''ח ע תּ אנ א, א ת מ נוּ ח ב ר י יא ק מּ יהּ דּ ר בּ י שׁ מ עוֹן, ו א שׁ תּ כ חוּ, ר בּ י א ל ע ז ר בּ ר יהּ. ו ר בּ י אַבּ א. ו ר בּ י י הוּד ה. ו ר בּ י יוֹס י בּ ר י ע ק ב. ו ר בּ י י צ ח ק. ו ר בּ י ח ז ק יּ ה בּ ר ר ב. ור בּ י ח יּ יא. ו ר בּ י יוֹס י. ו ר בּ י י יס א. י ד ין י ה בוּ ל ר בּ י שׁ מ עוֹן, ו א צ בּ ע ן ז ק פוּ ל ע ילּ א. ו ע אלוּ בּ ח ק ל א בּ ינ י א יל נ י ו י ת בוּ. ק ם ר בּ י שׁ מ עוֹן ו צ לּ י צ לוֹת יהּ, י ת יב בּ ג וּ וי יהוּ ו אָמ ר, כּ ל ח ד י שׁ וּ י י דוֹי בּ תוּק פּ יהּ. שׁ ווּ י ד י יהוּ, ו נ ס יב לוֹן פּ ת ח ו אָמ ר (דברים כז) אָרוּר ה א ישׁ א שׁ ר י ע שׂ ה פ ס ל וּמ סּ כ ה מ ע שׂ ה י ד י ח ר שׁ (דף קכ''ח ע תּוֹר ת ך, ( ו שׂ ם בּ סּ ת ר ו ע נּוּ (ס''א כל העם) כּ לּ ם ו אָמ רוּ אָמ ן. פּ ת ח ר בּ י שׁ מ עוֹן ו אָמ ר, (תהלים קיט) תּוֹר ה דּ ל ע ילּ א. ע ת ל ע שׂוֹת ל י י, א מ אי ע ת ל ע שׂוֹת ל י י. מ שּׁוּם דּ ה פ רוּ תּוֹר ת ך. מ אי ה פ רוּ דּ א יה י מ ת בּ טּ ל א א י ל א י ת ע ב יד בּ ת קּוּנוֹי (ס''א שמא) (דברים לג) אַשׁ ר יך י שׂ ר א ל מ י כ מוֹך. וּכ ת יב, (שמות טו) מ י כ מוֹך בּ א ל ים י י. דּ א. וּל ע תּ יק יוֹמ ין א תּ מ ר. כּ ת יב 2. Enter Friends into the Holy Assembly! 1 It is taught: Rabbi Shimon spoke unto his companions: "How long will we remain upheld by one pillar alone!? 2 It is written: 'It is time to act for God; they have made void Your Torah' 3 (Tehilim 119:126). The days are few, and the debt-master is pressing; the herald cries out daily, and the keepers of the field are few; and they are at the end of the vineyard, they pay attention not and know not where they go". 4 [Rabbi Shimon said] "Gather yourselves, O my companions, to the field of the Assembly, dressed in armor, swords and spears in your hands; be ye ready in your preparations 5 (tikkunim), in 1 I want to thank my teacher Reb Avraham Leader for opening for me the gates to the Idra Kaddisha. Note: The English translation is a mix. In some places, I translated it anew. In others, I reworked the Kabbalah Center's online translation which is presently located here: I added the notes. 2 Perhaps Rabbi Shimon means that until he reveals the deep secrets of divinity to the friends, he alone carries those secrets and is thus one pillar. A foundation built on one pillar is weaker than a foundation built on three. The sefirotic system (which can be understood as a map of all things; from the powers of divinity, to the structure of the world, to the workings of the mind) is built on a three-fold foundation of right (love), left (justice) and center (compassion). Below Rabbi Shimon, his son and Rabbi Abba will construct such a three-fold structure by positioning their bodies and minds in sacred learning. 3 I.e., the time has come to reveal the secrets, even though it is dangerous and possibility forbidden to do so, because loss of the knowledge of these secrets will result in making void the Torah, thus putting existence itself in jeopardy. 4 Compare Pirkei Avot 2 15: Rabbi Tarfon would say: The day is short, the work is much, the workers are lazy, the reward is great, and the Master is pressing. (trans. 5 The word tikkunim תיקונים appears hundreds of times in the Idra, and it has numerous meanings, many of them difficult to capture in translation. I won't make any attempt to translate this word consistently, but often I'll point out in the English that this is the word being translated. 4

11 council, in wisdom, in understanding, in consciousness, in appearance, with hands and feet! 6 Appoint as King over you, He who wields life and death, so that words of truth may be decreed: words unto which the high holy creatures listen, and they rejoice to hear and to know them." Rabbi Shimon sat down and wept. He said: "woe if I reveal and woe if I do not reveal". The friends there kept silent. Rabbi Aba stood up and said to him: "If it is right before the master to reveal, behold it says, 'The secret of God is with them that fear Him' (Tehilim 25:14), and behold these friends fear the Holy One, blessed be He. These men have entered the assembly of the sanctuary. 7 There are those that went in and there are those that also came out". 8 It is taught: the friends were counted before Rabbi Shimon and were found to be Rabbi Elazar, his son, Rabbi Aba, Rabbi Yehuda, Rabbi Yosi bar Yaakov, Rabbi Yitzchak, Rabbi Chizkiyah bar Rav, Rabbi Chiya, Rabbi Yosi and Rabbi Yesa 9. They stretched their hands to Rabbi Shimon with the fingers straightened upward and entered a field among the trees and sat. Rabbi Shimon arose and offered a prayer. He sat in the midst of them, and said: "let each man place his hands in my bosom". They placed their hands and he took them [in his]. He began and said (Devarim 27.15): "Cursed is the man that makes any graven or molten image, the work of the hands of the craftsman, and puts it in a secret place". And the friends answered and said "Amen". Rabbi Shimon opened [and quoted again:]: "It is time to act for God, for they have made void your Torah". [He asked] "why is it time to act? Because they have made void Your Torah. What does it mean to 'make void?' They have made void the supernal Torah above, for [that Torah] is void if not done in its preparations (tikkunim). This was said about Atik Yomin (the Ancient of Days) 10, It says, "Happy are you, Yisrael: who is like you" (Devarim 33:29), and "Who is like You, Hashem, among the Elim" (Shemot 15:11) The task of entering the inner circle of knowledge of the divine secrets is in fact quite dangerous: not all the friends will leave alive. 7 This refers to a section of the Zohar called Idra d'vei Mashkenah (Zohar Mishpatim 2:122b) where similar secrets are revealed. 8 Compare Bavli Hagigah 14b: "four entered an orchard". Some of them also exited. And some of those who existed were still sane. 9 They are ten. There are also ten sefirot. The companions are a microcosm of the universe. 10 Try to remember: Atik Yomin (the Ancient of Days), Atika Kadisha (The Ancient Holy One), Arich Anpin (Slow to Anger) they're all the same transcendent aspect of God. 11 The health and strength of the supernal Torah above depend on Rabbi Shimon and the friends uncovering the great secrets to release their constructive power into the world. Many high holy creatures will arrive to receive their existential sustenance from the overflow of this Assembly. In some way, the divine life-giving infrastructure of all reality will be healed and made whole by the power of this sacred learning. God Himself, in God's role as creator and sustainer, needs Rabbi Shimon to proceed. 5

12 ב'' ב'' א'' ג. המשך הפתיחה ק ר א ל ר בּ י א ל ע ז ר בּ ר יהּ, אוֹת ב יהּ ק מּ יהּ, וּל ר בּ י אַבּ א מ סּ ט ר א אַח ר א, ו אָמ ר א נ ן כּ ל ל א דּ כוֹל א. ק י ימ ין. א שׁ תּ יקוּ, שׁ מ ע י ק ל א, ו אַר כּוּב ת ן ד א ל ד א נ ק שׁ ן. מ אי ק ל א. ק ל א דּ כ נוּפ י יא ע לּ אָה דּ מ ת כּ נּ פ י. ח דּ י ר בּ י שׁ מ עוֹן ו אָמ ר, (חבקוק ג) י י שׁ מ ע תּ י שׁ מ ע ך י ר את י. (אמר) (קל''ח ע א נ ן בּ ח ב יבוּת א תּ ל י יא מ לּ ת א, דּ כ תּ יב, (דברים ו) (מלאכי א) אָה ב תּ י א ת כ ם ו גוֹ'. ע ד ה שׁ תּ א א ת תּ ק נוּ ( ה ת ם י אוֹת ה ו ה ל מ ה ו י דּ ח יל. ו אָה ב תּ א ת י י א ל ה יך, וּכ ת יב (דברים ז) מ אַה ב ת י י א ת כ ם, וּכ ת יב ר בּ י שׁ מ עוֹן פּ ת ח ו אָמ ר, (משלי יא) הוֹל ך ר כ יל מ ג לּ ה סּוֹד ו נ א מ ן רוּח מ כ סּ ה ד ב ר. הוֹל ך ר כ יל, ה אי ק ר א ק שׁ י א, (כיון דאתמר רכיל אמאי הולך) א ישׁ ר כ יל מ בּ ע י ל יהּ ל מ ימ ר, מ אן הוֹל ך. א לּ א מ אן דּ ל א א ת י ישׁ ב בּ רוּח יהּ, ו ל א ה ו י מ ה ימ נ א, ה הוּא מ לּ ה דּ שׁ מ ע, אָז יל בּ ג ו ויהּ כּ ח יז ר א בּ מ יּ א, ע ד דּ ר מּ י ל יהּ ל ב ר. מ אי ט ע מ א. מ שּׁוּם דּ ל ית רוּח יהּ רוּח א דּ ק יּוּמ א. א ב ל מ אן דּ רוּח יהּ רוּח א דּ ק יּוּמ א, בּ יהּ כּ ת יב, ו נ א מ ן רוּח מ כ סּ ה ד ב ר. (כמו (ישעיה כ ל ח ט יא א ת בּ שׂ ר ך. דּ ע תּ יק יוֹמ ין, ו נ א מ ן רוּח, ק יוּמ א דּ רוּח א. ( ותקעתיו יתד במקום נאמן) בּ רוּח א תּ ל י יא (נ''א ברזא) מ לּ ת א. וּכ ת יב, (קהלת ה) אַל תּ תּ ן א ת פּ יך ו ל ית ע ל מ א מ ת ק יּ ימ א א לּ א בּ ר ז א. ו כ י א י (קל''ח ע ( דּ ל א א ת מ ס ר אן א פ ילּוּ ל מ ל אָכ ין ע לּ א ין ע ל אַח ת כּ מּ ה ו כ מּ ה. דּ י צ יתוּן (ס''א דיציתן), ל אַר ע א ל א א ימ א דּ ת שׁ מ ע, דּ ה א א נ ן ק יוּמ י ע ל מ ין. בּ מ לּ י ע ל מ א א צ ט ר יך ר ז א. אָמ ר ר בּ י שׁ מ עוֹן, בּ מ לּ ין ר ז ין דּ ר ז י יא ל שׁ מ יּ א ל א א ימ א 3. Con't of Introduction ("Enter Friends ") He called on Rabbi Elazar his son and sat him in front of him; and he sat Rabbi Aba on the other side 12, and he said: "We are the totality of all. Now the pillars have been established. 13 " [Some explain that at this moment, after Rabbi Shimon, Rabbi Elazar and Rabbi Abba emerged as three solid pillars for the foundation of the Assembly, a great radiant tent erected itself around the circle of learners. Angels and high holy creatures of all kinds noisily flocked from the heavens to the tent, hovering over its top and around its sides, ready to receive their sustenance from the mouths of the sages that would soon pour forth divine energy in the form of words containing divine mysteries 14.] They [the friends] were silent. [Then] they heard a noise that made their knees knock together [for they were utterly afraid]! What was that noise!? It was the great commotion of a gathering of [celestial] winged creatures [just over their heads]!! [But] Rabbi Shimon rejoiced and quoted the prophet Habbakuk (3:2), "God, I have heard the report of You, and I was afraid". There [in the context of that prophecy] it was right to fear. [But] we [in this holy Assembly] are in a place of love [and not fear]: as it is written (Devarim 6 5), "And 12 Rabbi Shimon sits in the center with Rabbi Elazar to his right and Rabbi Abba to his left. 13 Above, Rabbi Shimon had opened with the question, "how long will we remain upheld by one pillar alone!?" Now, by positioning himself, his son and Rabbi Abba in a threefold structure (perhaps a triangle), he establishes the foundation of the holy Assembly on three pillars. These three sages "are the totality of all" because they now embody and manifest the threefold divine structure that contains and nurtures all things. Already here, the sacred learning has begun its powerful impact upon the cosmos. In a sense, this three-fold structure is the essence of ADAM. 14 So explains Metok midvrash based on a description that comes later in the story of the Great Assembly (Idra Rabba 3:134b) that appears below. 6

13 you will love the Lord your God", and it is written (ibid. 7 8) "because of God's love for you", and it is written (Malachi 1:2) "I have loved you... " Rabbi Shimon opened the discussion saying, "A talebearer (lit. 'goer') reveals secrets: but he that is of a faithful spirit conceals the matter" (Mishlei 11:13). This verse is difficult, it should have said 'tale-man'. What is a goer? It refers to someone who is not settled in mind and not trustworthy. Whatever he has heard goes within him like a stick in [rushing] water; it is tossed outside. Why? Because his spirit is not stable. Of him who has a stable spirit, it says "But he that is of a faithful spirit conceals the matter". A faithful spirit is a stable spirit. It all depends on the spirit. It is also written: "Do not let your mouth cause your flesh to sin" (Kohelet 5:5). The world is preserved only through secrecy and if this is true regarding worldly things, how much more so regarding the mysteries of mysteries of Atik Yomin that are not even passed on to the angels above. Rabbi Shimon said: To the heavens, I don't say "listen!"; to the earth I don't say "hear!" 15 ; For we are the foundations of the worlds. 15 As opposed to Moshe in the Chumash, who brought the earth and heavens as witnesses for the covenant between God and Israel. Perhaps Rabbi Shimon means to say that here, in the Idra, the Earth and Sky (which in the Zohar are often symbols of the male and female aspects of God) are already present. 7

14 ד. סוד המלכים תּ נ א ר ז ין דּ ר ז ין, כּ ד פּ ת ח ר בּ י שׁ מ עוֹן בּ ר ז י דּ ר ז ין, א ז דּ ע ז ע אַת ר א, ו ח ב ר ין א ת ח ל ח לוּ, גּ לּ י בּ ר ז א וּפ ת ח ו אָמ ר, כּ ת יב (בראשית לו) ו א לּ ה ה מּ ל כ ים א שׁ ר מ ל כוּ בּ א ר ץ א דוֹם ל פ נ י מ ל ך מ ל ך [לבני ישראל]. ז כּ א ין אַתּוּן צ דּ יק יּ יא, דּ א ת ג ל י ל כוֹן ר ז י דּ ר ז ין דּ אוֹר י ית א, דּ ל א א ת גּ לּ י ין ל ק דּ ישׁ י ע ל יוֹנ ין, מ אן י שׁ גּ ח בּ ה אי, וּמ אן י ז כּ ה בּ ה אי, דּ הוּא ס ה דוּת א ע ל מ ה ימ נוּת א דּ כ לּ א, צ לוֹת א בּ ר ע ו א י ה א, דּ ל א י ת ח שׁ ב ל חוֹב א ל ג לּ אָה דּ א. וּמ ה י ימ רוּן ח ב ר י יא, דּ ה אי ק ר א ק שׁ י א הוּא, דּ ה א ל א ה ו ה ל יהּ ל מ כ תּ ב ה כ י, דּ ה א ח ז ינ ן כּ מ ה מ ל כ ים ה ווֹ, ע ד דּ ל א י יתוּן בּ נ י י שׂ ר א ל, ו ע ד ל א י ה י מ ל כּ א ל ב נ י י שׂ ר א ל וּמ ה א ת ח ז י ה כ א, וּב ד א אַתּ ע רוּ ח ב ר י יא. א לּ א ר ז א דּ ר ז ין הוּא, דּ ל א י כ ל ין בּ נ י נ שׁ א ל מ נ דּ ע וּל א שׁ תּ מוֹד ע וּל מ ר ח שׁ בּ ד ע תּ י יהוּ בּ ה אי. תּ אנ א, ע תּ יק א דּ ע תּ יק ין, ט מ יר א דּ ט מ יר ין, ע ד ל א ז מּ ין תּ קּוּנוֹי, ו ע טּוּר י ע טּוּר ין, שׁ ירוּת א ו ס יּוּמ א ל א ה ו ה. ו ה ו ה מ ג ל יף וּמ שׁ ע ר בּ יהּ. וּפ ר יס ק מּ יהּ ח ד פּ ר ס א, וּב ה גּ ל יף ו שׁ יע ר מ ל כּ ין. ו ת קּוּנוֹי ל א א ת ק י ימוּ, ה ד א הוּא ד כ ת יב ו א לּ ה ה מּ ל כ ים א שׁ ר מ ל כוּ בּ א ר ץ א דוֹם ל פ נ י מ ל ך מ ל ך ל ב נ י י שׂ ר א ל. מ ל כּ א ק ד מ אָה, ל ב נ י י שׂ ר א ל ק ד מ אָה. ו כ לּ הוּ דּ ג ל יפוּ בּ שׁ מ ה ן א ת ק רוּן. ו ל א א ת ק י ימוּ, ע ד דּ אָנ ח ל הוּ, ו אַצ נ ע ל הוּ, וּל ב ת ר ז מ נ א הוּא א ס תּ לּ ק (נ''א הוה מסתכל) בּ ה הוּא פּ ר ס א, ו א ת תּ קּ ן בּ ת קּוּנוֹי. ו ת אנ א, כּ ד ס ל יק בּ ר עוּת א ל מ ב ר י אוֹר י ית א; ט מ יר א תּ ר י אַל פ י שׁ נ ין, ו אַפּ ק ה, מ יּ ד אָמ ר ה ק מּ יהּ, מ אן דּ ב ע י ל אַת ק נ א וּל מ ע בּ ד, י ת קּ ן בּ ק ד מ ית א תּ קּוּנוֹי. 4. The Secret of the Kings of Edom It is taught in the secrets of secrets: when Rabbi Shimon began with the secrets of secrets, the place shook and the friends they trembled, He revealed the secret and opened and said, it is written, "And these are the kings that reigned in the land of Edom, before there reigned a king [over the children of Israel]." (Breshit 36:31). Blessed are you, righteous ones, to whom are revealed the secrets of secrets of the Torah, which are not revealed to the holy ones on high. Who will be attentive to this and who will deserve it!? For [this verse] is testimony about the Faith of All. May the prayer be [accepted before God's] Will, that it not be thought a sin to reveal this. 8

15 What will the friends say?, that this verse is difficult, for behold it should not have been so written: for behold, we see how many kings there were before the children of Israel came, and before there was a king for the children of Israel, and what difference does this make here? 16 The friends have considered this, but it is a secret of secrets, that human beings are unable to know and to understand and to contemplate in their minds. It is taught: the Ancient of Ancients 17, the Hidden of Hiddens, when His preparations and crowns of crowns were not yet, there was no beginning and no end 18, and He would carve and fashion in Himself, and He unfolded a canvas 19, and on it carved and fashioned kings, but His work was not sustained. This is what is written (Breshit 36 31): "These are the kings that ruled in the land of Edom before there ruled a king in Israel." [before] the King of Old in Israel of Old. And all of those that were carved 20 were called by names, but they did not survive, and so He lay them down, and hid them away, until later, He rose up again on that canvas, and He was prepared in His preparations 21. It is taught: when it was His will to create the Torah, [she was] hidden for two thousand years, and then He brought her out, and immediately she said: "One who wishes to correct and to prepare [other things], must first prepare Himself. 22 " 16 That is, why does the Torah tell us about that here? 17 The Ancient of Ancients [who is also Arich Anpin, Atik Yomin, etc.) is the very earliest and most transcendent aspect of God; just one step closer to us than divine nothingness (ein sof). 18 I think that the text here assumes three stages. First, there was absolutely nothing but divine nothingness. Later, there was the Ancient of Ancients with His "preparations and crowns of crowns". But the text here teaches us that before there was the Ancient of Ancients, there was some carving and fashioning going on which eventually opened a canvas and carved out the seven Kings of Edom. This interim stage, before the Ancient of Ancients took shape, is what I called the first Will-To-Create in the foreword, above. canvas. : literally some kind of veil or division. I think of it as an artist's פרסא The Kings of Edom. 21 This is the stage where the first Will-To-Create hoisted itself up onto the canvas the remade itself into the form of the Ancient of Ancients. 9

16 ה. הופעת אריך אנפין תּ אנ א בּ צ נ יעוּת א דּ ס פ ר א, ע תּ יק א דּ ע תּ יק ין, ס ת ר א דּ ס ת ר ין ט מ יר דּ ט מ יר ין, א ת תּ קּ ן ו א ז דּ מ ן, כּ ח ד ס ב א דּ ס ב ין, ע תּ יק מ ע תּ יק ין, ט מ יר מ טּ מ יר ין, וּב תּ יקוּנוֹי י ד יע ו ל א י ד יע. מ אר י דּ ח וּ ור - כּ סוּ ו ח יזוּ בּוּס יט א דּ אַנ פּוֹי, י ת יב ע ל כּוּר ס י יא דּ שׁ ב יב ין, ל אַכ פּ י יא לוֹן. 22 The Torah tells the Ancient of Ancients what He already figured out, which is that first He had to remake Himself, and only then could He create the world. Since the Torah embodies God's wisdom, maybe what it says here is an expression of what God learned. 10

17 5. The Emergence of Arich Anpin 23 It is taught in the Book of Concealment: Ancient of Ancients, Hidden of Hiddens, Concealed of Concealed was prepared and arrived, like the oldest of men, more ancient than ancient, more hidden than hidden, through His preparations He is known but not known. He is the essence of whiteness white beard and white hair and the countenance of His face white. He sits upon a chariot of flames, to hold them in check The above section described how and why the Ancient of Ancients emerged. This section describes what he looked like when he came onto the scene. 24 Compare Daniel 7:9: "I beheld till the thrones were cast down, and the Ancient of days did sit, whose garment was white as snow, and the hair of his head like the pure wool: his throne was like the fiery flame, and his wheels as burning fire." 11

18 ב'' ט'' ו. גולגולתא דאריך אנפין אַר בּ ע מ אָה אַל פ י ע ל מ ין, א ת פּ שׁ ט ח וּ ור א דּ גוּל גּ ל תּ א דּ רישׁוֹי. וּמ נ ה ירוּ דּ ה אי ח יוּ ור א, י ר תּ י צ דּ יק יּ יא ל ע ל מ א דּ אָת י, ד' מ אָה ע ל מ ין, ה ד א הוּא ד כ ת יב, (בראשית כג) אַר בּ ע מ אוֹת שׁ ק ל כּ ס ף עוֹב ר ל סּוֹח ר. בּ גוּל גּ ל תּ א, תּ ל יס ר (ס''א תריסר) אַל פ י ר בּוֹא ע ל מ ין, דּ נ ט ל ין ע לוֹי ר ג ל ין, ו ס מ כ ין ע לוֹי. (בכל יומא) י ת ב ין וּמ ה אי גּוּל גּ ל תּ א נ ט יף ט לּ א, ל ה הוּא דּ ל ב ר, וּמ ל י יא ל ר ישׁ יהּ בּ כ ל יוֹמ א, דּ כ תּ יב, (שיר השירים ה) שׁ ר אשׁ י נ מ ל א ט ל. וּמ ה הוּא ט לּ א דּ אַנ ע ר מ ר ישׁ יהּ, ה הוּא דּ א יהוּ ל ב ר, י תּ ע רוּן מ ת יּ יא ל ע ל מ א דּ אָת י. כתיב, אלא נמלא) דּ כ ת יב (רצ דּ כ ת יב (שראשי נמלא טל, מלאתי טל לא (ישעיהו כו יט) [י ח יוּ מ ת י ך, נ ב ל ת י י קוּמוּן, ה ק יצוּ ו ר נּ נוּ שׁ כ נ י ע פ ר, כּ י ט ל אוֹר ת ט לּ ך ו אָר ץ ר פ א ים תּ פּ יל:]. כּ י ט ל אוֹרוֹת ט לּ ך :אוֹרוֹת - נ הוֹר א דּ ח ו ור תּ א דּ ע תּ יק א. וּמ ה הוּא ט לּ א, מ ת ק יּ ימ ין ק דּ ישׁ י ע ל יוֹנ ין. ו הוּא ( מ נ א דּ ט ח נ י ל צ דּ יק יּ יא ל ע ל מ א דּ אָת י. ו נ ט יף ה הוּא ט לּ א ל ח ק ל א דּ ת פּוּח ין ק דּ ישׁ ין. ה ד א הוּא ד כ ת יב, (שמות טז) ו תּ ע ל שׁ כ ב ת ה טּ ל ו ה נּ ה ע ל פּ נ י ה מּ ד בּ ר דּ ק מ חוּס פּ ס. ו ח יזוּ ה הוּא ט לּ א ח וּ ור. כּ ה אי גּ ו ונ א דּ אַב נ ין (מ דּ ב דּוֹל ח א, דּ א ת ח ז י יא כּ ל גּ ו ונ ין בּ ג וּ והּ. ה ד א הוּא ד כ ת יב, (במדבר יא) ו ע ינוֹ כּ ע ין ה בּ דוֹל ח. ( ה אי גּוּל גּ ל תּ א, ח וּ ור א דּ יל יהּ, אַנ ה יר ל ת ל יס ר ע יב ר גּ ל יפ ין בּ ס ח ר נוֹי. ל אַר בּ ע ע יב ר בּ ס ט ר א ח ד, וּל אַר בּ ע ע יב ר בּ ס ט ר א דּ א - בּ ס ט ר א דּ אַנ פּוֹי. וּל אַר בּ ע ע יב ר בּ ס ט ר א דּ א - ל ס ט ר א דּ א חוֹר א. ו ח ד ל ע ילּ א דּ גוּל גּ ל תּ א. (כלומר לסטרא דלעילא). וּמ ה אי א ת פּ שׁ ט אוֹר כ א דּ אַנ פּוֹי, ל ת ל ת מ אָה ו שׁ ב ע ין ר בּוֹא ע ל מ ין. ו ה הוּא א ת ק ר י א ר ך אַפּ י ם. ו ה אי ע תּ יק א דּ ע תּ יק ין א ת ק ר י א ר יכ א דּ אַנ פּ ין. ו ה הוּא דּ ל ב ר א ת ק ר י ז ע יר אַנ פּ ין. ל ק ב ל יהּ דּ ע תּ יק א ס ב א, ק ד שׁ ק ד שׁ ים דּ ק ד שׁ י א. מ ת פּ שּׁ ט ין ו א ר יכ ין בּ ה הוּא ז מ נ א, א ב ל ל א כּ ל שׁ ע ת א כּ מ ה דּ ע תּ יק א. וּמ ה אי גּוּל גּ ל תּ א, וּז ע יר אַנ פּ ין כּ ד א ס תּ כּ ל ל ה אי, נ פ יק ח ד ע יב ר ח יוּ ר ל גוּל גּ ל תּ א דּ ז ע יר אַנ פּ ין, ל ת קּ נ א ר ישׁ יהּ. כּ לּ א דּ ל תּ תּ א א ת תּ קּ ן, ו אַנ פּוֹי וּמ ה אי ל שׁ אַר גּוּל גּ ל תּ ין דּ ל תּ תּ א, דּ ל ית לוֹן חוּשׁ בּ נ א. ו כ ל גּוּל גּ ל תּ א י ה ב ין א ג ר ח יו ר תּ א (ס''א אוראותא) ל ע תּ יק יוֹמ ין כּ ד ע אל ין בּ חוּשׁ בּ נ א תּ חוֹת שׁ ר ב יט א. ו ל ק ב יל דּ א, בּ ק ע ל גוּל גּוֹל ת ל ת תּ א, כּ ד ע אל ין בּ חוּשׁ בּ נ א. 6. The Skull of Arich Anpin 25 The radiant white of the skull of His head emanates out into four hundred thousand worlds. And from the light of that radiant white, the righteous will inherit in the world to come four hundred worlds, as it is written (Breshit 23) "four hundred shekels of silver transferred to the merchant". On that skull sit thirteen million worlds 26 ; they move through His power, they rest upon Him. 27 And from that skull drips dew to He who is outside, 28 and fills His head every day, as it is written (Song of Songs 5), "for my head is filled with dew". And from the dew that flies from His head (He who is outside), the dead will rise in the world to come, as it is written (Isaiah 26 19) ["Your dead men shall live, together with my dead body shall they arise. Awake and sing, you that dwell in dust: for your dew is the dew of lights, and the earth shall cast out the dead."] 25 In the previous section, we got a view of Arich Anpin from a distance. Now we get a close up of His skull. The Idra will go on to describe in detail seven aspects of the skull and thirteen aspects of the beard. We're getting just a taste of all that here. 26 Literally: "thirteen-thousand ten-thousands". 27 The skull is at the center of existence. All things rely on it. Arich Anpin is the highest and most transcendent aspect of God, and the one from which all existence flows. 28 He who is outside is Zeir Anpin (=Quick to Anger, literally "short faced" or "short nosed"). Zeir Anpin is outside because the Ancient of Ancients can be understood to be Zeir Anpin's inner self. For more about this, see the foreword, above. 12

19 "[The dew of] lights": the light of the radiant white of the Ancient One. And from that dew subsist supreme holy creatures. And it is the manna that will be ground for the righteous in the world to come. And that dew drips down to the orchard of holy apples 29, as it is written (Shemot 16:14) "And when the layer of dew was gone up, behold, upon the face of the wilderness there lay a fine flaky substance". That dew is a transparent white like crystal stones that contain all colors, as is written (Bemidbar 11:7): "And its color [the manna] was like the color of crystal". 30 That skull, its radiant white illuminates thirteen paths engraved around its sides. Four paths on one side and four paths on the other all facing forward; and four paths facing back, and one that ascends above 31. These paths are the emanation of the length of His face 32 to three million and seven hundred thousand worlds. 33 And He is called Arich Anpin (="Long Faced"/slow to anger), and [in this formation] the Ancient of Ancients is called Long Faced. And He who is outside is called Zeir Anpin (="Short Faced"/quick to anger), and He [Zeir Anpin below or outside] is parallel to the Ancient Old Man who is the holy of holies [above or inside]. And when Zeir Anpin looks to Him [to the Long Faced One, then He is overwhelmed with loving kindness and becomes Himself slow to anger] and all things below are repaired, and His face extends and becomes long at that time, but never like the Ancient One. And from that skull [of Arich Anpin] goes out one path of radiant white to the skull of Zeir Anpin, to create/sustain His skull, and from there it extends forth to all the skulls below, those without number 34. And each skull contributes its part to the Ancient of Days when they all come under the staff to be counted. This is parallel [to what is written:] (Shemot 38 26) "A half shekel for every man 35 ", when they are counted The orchard is the sensual world and the Shechinah. 30 Sometimes it seems like the Zohar means "transparent" and not "white". The term in the original is ח וו ר א which normally means "white" but perhaps could also mean "pale" (so pale as to be transparent). 31 One commentator (Metok Midvash) suggests that four paths of light extend out from the right eye and cheek, four extend out from the left eye and cheek, four extend out from behind the skull, and one rises up, for a total of thirteen paths of light emanating out from the skull. 32 And thus He is called Arich Anpin or "long faced". 33 Literally 370 ten-thousands. This number represents perhaps the upper three sefirot (a hundred thousand each) and the seven lower sefirot (ten thousand each). Arich Anpin sustains the ten sefirot and thus the universe as a whole. 34 Your skull is included here. All the skulls in the world are connected, and they all receive their sustenance from their connection to Zeir Anpin above and He, in turn, receives His sustenance from Arich Anpin. 35 "Man" =,גולגולת literally "skull". 36 The skulls of the creatures below (here those of the children of Israel) not only receive sustenance from the Ancient of Ancients above, they also provide sustenance for Him when they are "counted". The verse refers to the counting of the children of Israel in the context of their contributions of the half shekel for the Sanctuary. 13

20 דף[ ז. כּ ד א ת פּ ר יס פּ ר יס א דּ א קל"ד ע"ב לא המשך של ו'] אָמ ר ר בּ י שׁ מ עוֹן ל ח ב ר יּ יא, כּ ד א ת פּ ר יס פּ ר יס א דּ א, דּ אַתּוּן ח מ אן ע ל נ א, א נ א ח מ ינ א דּ נ ח תּוּ כּ ל תּ קּוּנ ין בּ ג וּ וה, וּנ ה ירוּ בּ א ת ר דּ א. ו ח ד פּ רוֹכ תּ א בּוּצ ינ א דּ קוּד שׁ א (ס''א בוסיטא דקדושא) בּ ר יך הוּא, פּ ר יס א בּ אַר בּ ע ס מ כ ין, ל אַר בּ ע ע יב ר. ס מ כ א ח ד הוּא י ת יב מ תּ תּ א ל ע ילּ א, ו ח ד מ ג רוֹפ י א בּ יד יהּ. וּב מ ג רוֹפ י א אַר בּ ע מ פ תּ ח י שּׁ נ ינ ן (ס''א שניין) מ כּ ל ס ט רוֹי. וּמ ת אַח ד ן פּ ר ס א, ו נ ח תּ ין ל הּ מ ע ילּ א ל ת תּ א. ו כ ן ל ס מ כ א תּ נ י ינ א, וּת ל ית אָה וּר ב יע אָה. וּב ין ס מ כ א ל ס מ כ א, א ח יד ן תּ מ נ יס ר ר ג ל י דּ ס מ כ י וּמ ת נ ה ר ין בּ בוּצ ינ א דּ ג ל יפ א (בבוסיטא דגליפין) בּ ה הוּא פּ ר יס א. ו כ ן ל ד' ע יב ר. ו ח מ ינ א א לּ ין תּ קּוּנ ין דּ נ ה ר ין ע ל הּ, ו ה ווּ מ ח כּ אן מ לּ י דּ פוּמ נ א, ל א ת ע טּ ר א וּל א ס תּ לּ ק א כּ ל ח ד בּ אַת ר יהּ. ו כ ד ה ווֹ מ ת תּ קּ נ ן מ פּוּמ נ א, כּ ל ח ד ו ח ד ס ל יק ו א ת ע טּ ר ו א ת תּ קּ ן בּ ה הוּא תּ קּוּנ א דּ א ת תּ ק ן ה כ א, מ כּ ל (ס''א בהבל דכל) פּוּמ א דּ ח ד מ ינ ן. וּב שׁ ע ת א דּ ח ד מ ינ ן פּ ת ח פּוּמ א, ל ת קּ נ א בּ ה הוּא תּ קּוּנ א, ה הוּא תּ קּוּנ א ה ו ה י ת יב וּמ ח כּ ה ל מ לּ ה דּ נ פ יק מ פּוּמ יכוֹן, וּכ ד ין ס לּ ק א בּ דוּכ תּ יהּ ו א ת ע טּ ר. ו כ ל ס מ כ ין מ כּ אן וּמ כּ אן, ח דּ אן ע ל דּ שׁ מ ע ין מ ה דּ ל א י ד עוּ, ו צ י ית ין ל ק לּ יכוֹן. כּ מ ה ר ת יכ ין ק י ימ ין ה כ א בּ ג ינ יכוֹן. ז כּ א ין אַתּוּן ל ע ל מ א דּ אָת י, ו ל שׂ מ אל א. דּ כ לּ הוּ מ לּ י דּ נ פ ק י מ פּוּמ יכוֹן, כּ לּ הוּ מ לּ ין ק דּ ישׁ ין. מ לּ ין כּ שׁ ר ן דּ ל א אַס ט אן ל ימ ינ א קוּד שׁ א בּ ר יך הוּא ח דּ י ל מ שׁ מ ע, ו צ י ית ל ה נ י מ לּ י, ע ד דּ הוּא אַג מ ר (ס''א אגזר) דּ ינ א, דּ י ל ע ל מ א דּ אָת י תּ ימ רוּן ז מ נ א אַח ר א כּ ל ה נ י מ לּ י ק דּ ישׁ ין. ע ל י יכוּ כּ ת יב, (שיר השירים ז) ו ח כּ ך כּ י ין ה טּוֹב ו גוֹ', דּוֹב ב שׂ פ ת י י שׁ נ ים. מ אי דּוֹב ב שׂ פ ת י י שׁ נ ים. דּ א פ ילּוּ ל ע ל מ א דּ אָת י מ ר ח שׁ ן שׂ פ ו ות י כוּ אוֹר י ית א ק מּ יהּ. 7. The Glowing Living Tent [Section 7 does not follow section 6 in the Idra. In between are the descriptions of the rest of the skull, and the beard, of Arich Anpin. The text here picks up with the introduction before the description of the skull and the beard of Zeir Anpin.] Rabbi Shimon said to the friends: When this veil that you see over us is spread, I saw that all the divine qualities (tikkunim) descend into it and illuminate in this place. And one veil, a flame of the Holy One Blessed be He, is spread over four pillars in four directions 37. One pillar is situated from below upwards and a rake is in its hand. In that rake are four keys, different in every direction. They latch on to the veil and lower it from the top to the bottom. So, too, are the second, third and fourth pillars. Between one pillar and another are attached eighteen stakes of support, which are lit up with the flame which is engraved in that veil. So it is in all four directions. I saw that those divine qualities (tikkunim) [that came down on the tent] were shining on it. And the words of our mouths were waiting to be adorned and to ascend each one to its proper place. And when they were completed from our mouths, each one would rise up and become adorned and complete in that quality (tikkun) that was established here, from the mouth of each one of us. And at the time that one of us opened his mouth, to establish one of the qualities (tikkunim), that [parallel] quality above was sitting and waiting for the words to leave your mouth, and then it rose up in its place and was adorned. And all the pillars from both sides, were joyous, since they heard and understood what they had not previously known and were listening attentively to your voice. How many chariots were 37 I understand the veil to be the fabric of the tent. The tent is held up by pillars whom are angels holding rakes, as we will see. 14

21 present here for your sake! Praised are you in the World to Come, since all the words that were uttered from your mouths are holy words, honest words that do not deviate right or left. The Holy One, blessed be He, was happy to hear and paid attention to these words until He judged and decided that in the World to Come you will say another time all these holy words. About you, it is written: "And the roof of your mouth like the best wine...causing the sleepers' lips to murmur" (Shir Hashirim 7:10). What is the meaning of "causing the sleepers' lips to murmur"? It means that your lips will be speaking of Torah in His presence even in the World to Come. 15

22 א'' ח. תיקון אד"ם (התפשטות ז"א) [המשך של ז'] ה שׁ תּ א א ת תּ ק נוּ ו א ת כּ ו ונוּ דּ ע תּ א, ל מ ת ק ן תּ קּוּנוֹי דּ ז ע יר אַפּ ין, ה יך י ת תּ קּ ן, ו ה יך י ת ל בּ שׁ בּ ת קּוּנוֹי מ ת קּוּנ י ע תּ יק יוֹמ ין, ק דּ ישׁ א דּ ק דּ יש ין, ט מ יר א דּ ט מ יר ין, ט מ יר א מ כּ לּ א. דּ ה שׁ תּ א חוֹב ת א (חכמתא) ע ל י יכוּ, ל מ ג ז ר דּ ינ א קוּש ט אָה י א ה ו שׁ פּ יר א וּל אַת ק נ א כּ ל תּ קּוּנ ין ע ל בּוּר י יהּ. תּ קּוּנ י דּ ז ע יר אַפּ ין, מ תּ קוּנ י דּ א ר יך אַפּ ין א ת תּ קּ נוּ. ו א ת פּ שׁ טוּ תּ קּוּנוֹי מ כּ אן וּמ כּ אן, כּ ח יזוּ בּ ר נ שׁ, ל מ ש ל ט א (ס ומשלחא) בּ יהּ רוּח א דּ ט מ יר א דּ כ ל ט מ יר ין. בּ ג ין ל מ ית ב ע ל כּוּר ס יּ יא, דּ כ תּ יב, (יחזקאל א) ו ע ל דּ מוּת ה כּ סּ א דּ מוּת כּ מ ר א ה אָד ם ע ל יו מ ל מ ע ל ה. כּ מ ר א ה אָד ם: דּ כ ל יל כּ ל דּ יוּק נ ין. כּ מ ר א ה אָד ם: דּ כ ל יל כּ ל שׁ מ ה ן. כּ מ ר א ה אָד ם: דּ ב יהּ ס ת ימ ין כּ ל ע ל מ ין ע לּ א ין ו ת תּ א ין. כּ מ ר א ה אָד ם: דּ כ ל יל כּ ל ר ז ין דּ א ת אַמּ רוּ ו א תּ ת ק נוּ ע ד דּ ל א א ב ר י ע ל מ א, ו אַף ע ל גּ ב דּ ל א א ת ק יּ ימוּ. 16

23 8. The Establishment of ADAM (3:135a-b) 38 [Rabbi Shimon turns to the companions in the Great Assembly and he says] Now prepare yourselves and direct your minds to constructing the image of Zeir Anpin, how He will be constructed, and how He will dress in His attributes from the attributes of the ancient of days, holy of holies, hidden of hiddens, most hidden of all 39. And now it is upon you to declare true, fitting and beautiful verdicts to firmly place all the [divine] structures on their foundations. The attributes of Zeir Anpin extend from Arich Anpin, and they spread out from here and from here 40, in the likeness of a human being, so as to establish in it 41 the spirit of He who is the most hidden [Arich Anpin]. 42 So that [He may] sit on the Throne as it is written (Yechezkel 1): "and upon the image of a throne, an image in the appearance of ADAM upon it from above" 43. The appearance of ADAM, that includes all constellations. The appearance of ADAM, that includes all names. The appearance of ADAM, in which are hidden all worlds higher and lower. The appearance of ADAM, that includes all secrets said and established before the world was created, even though they did not exist. 38 After have established in the previous section how much of an impact the words of the companions have upon the world, Rabbi Shimon calls upon them to direct the powers of their mind to establishing Zeir Anpin, the whole body in which Arich Anpin dwells, so as the bring ADAM to completion. 39 The Zohar often describes Zeir Anpin as "He", but I think its clear that "He" is actually both male and female at this stage. Keep in mind, though, that gender is never a simple thing in the Zohar (or in life!). 40 Imagine the attributes flowing "down" from Arich Anpin like a great river of water, and then "spreading out" into different streams flowing off in different directions. As the streams get smaller and more intricate (like capillaries), the more concret and detailed image of Zeir Anpin begins to emerge. 41 That is, in the likeness of the human being. 42 Zeir Anpin emerged from Arich Anpin so that Arich Anpin's spirit could literarily be "sent forth" or "control" that Image. That is, the spirit of Arich Anpin is embodied in the concreteness of Zeir Anpin. That spirit animates Zeir Anpin, transforming Her/Him into a living soul. 43 Ezekiel saw a great expanse (like a plate) resting on the heads of the holy creatures (each one with four faces), and on that expanse what a throne, and on that chair was an "image in the appearance of ADAM". This is generally understood be God. So the opening of Genesis teaches that we are created in God's image, and here in Ezekiel we learn that God is revealed in our image. The Zohar here teaches that Arich Anpin facilitated the emanation of Zeir Anpin from within Himself so that the two of them together ADAM could take their place as God upon that great throne in Ezekiel's chariot. 17

24 נ( ט. מלכים דז"א סעיף ט' הוא ההמשך הישיר שהאדרא המצוטט בסעיף ח'. (לה) ו יּ מ ת ח שׁ ם בראשית פרק לו (לא) ו א לּ ה ה מּ ל כ ים א שׁ ר מ ל כוּ בּ א ר ץ א דוֹם ל פ נ י מ ל ך מ ל ך ל ב נ י י שׂ ר א ל: (לב) ו יּ מ ל ך בּ א דוֹם בּ ל ע בּ ן בּ עוֹר ו שׁ ם ע ירוֹ דּ נ ה ב ה: (לג) ו יּ מ ת בּ ל ע ו יּ מ ל ך תּ ח תּ יו יוֹב ב בּ ן ז ר ח מ בּ צ ר ה: (לד) ו יּ מ ת יוֹב ב ו יּ מ ל ך תּ ח תּ יו ח שׁ ם מ א ר ץ ה תּ ימ נ י: ו יּ מ ל ך תּ ח תּ יו ה ד ד בּ ן בּ ד ד ה מּ כּ ה א ת מ ד י ן בּ שׂ דה מוֹאָב ו שׁ ם ע ירוֹ ע ו ית: (לו) ו יּ מ ת ה ד ד ו יּ מ ל ך תּ ח תּ יו שׂ מ ל ה מ מּ שׂ ר ק ה: (לז) ו יּ מ ת שׂ מ ל ה ו יּ מ ל ך תּ ח תּ יו שׁ אוּל מ ר ח בוֹת ה נּ ה ר: (לח) ו יּ מ ת שׁ אוּל ו יּ מ ל ך תּ ח תּ יו בּ ע ל ח נ ן בּ ן ע כ בּוֹר: (לט) ו יּ מ ת בּ ע ל ח נ ן בּ ן ע כ בּוֹר ו יּ מ ל ך תּ ח תּ יו ה ד ר ו שׁ ם ע ירוֹ פּ עוּ ו שׁ ם א שׁ תּוֹ מ ה יט ב א ל בּ ת מ ט ר ד בּ ת מ י תּ אנ א בּ צ נ יעוּת א דּ ס פ ר א, ע תּ יק א דּ ע תּ יק ין ע ד ל א ז מּ ין תּ קּוּנוֹי, בּ אנ י מ ל כ ין, כּ נ ס מ ל כ ין, 44 ז ה ב : ''א גליף מלכין) וּמ שׁ ע ר מ ל כ ין, ו ל א ה ווֹ מ ת ק יּ ימּ י, ע ד דּ ד ח י (ס''א דאנח) לוֹן, ו אַצ נ ע לוֹן ל ב ת ר ז מ נ א, ה ד א הוּא ד כ ת יב, (בראשית לו) ו א לּ ה ה מּ ל כ ים א שׁ ר מ ל כוּ בּ א ר ץ א דוֹם. בּ א ר ץ א דוֹם, בּ א ת ר דּ כ ל דּ ינ ין מ ת ק יּ ימ ין תּ מּ ן, ו כ לּ הוּ ל א א ת ק יּ ימוּ. ע ד דּ ר ישׁ א ח וּ ור א ע תּ יק א דּ ע תּ יק ין א ת תּ קּ ן. כּ ד א ת תּ קּ ן, תּ קּ ין כּ ל תּ קּוּנ ין דּ ל ת תּ א, תּ קּ ין כּ ל תּ קּוּנ ין דּ ע לּ א ין ו ת תּ א ין. מ כּ אן אוֹל יפ נ א, כּ ל ר ישׁ א דּ ע מּ א, דּ ל א א ת תּ קּ ן הוּא בּ ק ד מ ית א, ל ית ע מּ א מ ת תּ ק נ א. ו א י א יהוּ מ ת תּ קּ ן, כּ לּ הוּ מ ת תּ קּ נ ן. ו א י א יהוּ ל א מ ת תּ קּ ן בּ ק ד מ ית א, ל א י כ ל ין ע מּ א ל א ת תּ קּ נ א. מ נ ל ן. מ ע תּ יק יוֹמ ין. דּ ע ד ל א א ת תּ קּ ן הוּא בּ ת קּוּנוֹי, ל א א ת תּ קּ נוּ כּ ל א ינּוּן דּ ב עוּ ל א ת תּ קּ נ א, ו כ לּ הוּ ע ל מ ין א ת ח ר בוּ. ה ד א הוּא ד כ ת יב, (בראשית לו) ו יּ מ לוֹך בּ א דוֹם בּ ל ע בּ ן בּ עוֹר. ו יּ מ לוֹך בּ א דוֹם, ר ז א יקירא הוּא. א ת ר דּ כ ל דּ ינ ין מ ת ק טּ ר ין תּ מּ ן, ו תּ ל י ין, מ תּ מּ ן. (בראשית לו) בּ ל ע בּ ן בּ עוֹר, תּ אנ א הוּא גּ ז ר ת דּ ינ א, תּ קּ יפ א ד ת קּ יפ ין, דּ ב ג ינ יהּ מ ת ק טּ ר ן א ל ף אַל פ ין מ אר י דּ יב ב א ו יל ל ה. ו שׁ ם ע ירוֹ דּ נ ה ב ה. מ אי דּ נ ה ב ה. כּ לוֹמ ר דּ ין ה ב ה. כּ מ ה ד אַתּ אָמ ר, (משלי ל) ל ע לוּק ה שׁ תּ י בּ נוֹת ה ב ה ב. הקטע ממשך למטה The Kings of Edom (in relation to Zeir Anpin) 45 Section 9 is continuous in the Idra from the section quoted above in section 8. Breshit 36 American King James Version And these are the kings that reigned in the land of Edom, before there reigned any king over the children of Israel. 32 And Bela the son of Beor reigned in Edom: and the name of his city was Dinhabah. 33 And Bela died, and Jobab the son of Zerah of Bozrah reigned in his stead. 34 And Jobab died, and Husham of the land of Temani reigned in his stead. 35 And Husham died, and Hadad the son of Bedad, who smote Midian in the field of Moab, reigned in his stead: and the name of his city was Avith. 36 And Hadad died, and Samlah of Masrekah reigned in his stead. 37 And Samlah died, and Saul of Rehoboth by the river reigned in his stead. 38 And Saul died, and Baalhanan the son of Achbor reigned in his stead. 44 The full passages do not appear in the Idra. 45 The Zohar repeats the story of the Kings of Edom at the opening of three descriptions: of Atika Kadisha (who is also called Arich Anpin and Atik Yomin), of Zeir Anpin, and of the Nukba. This is the second appearnece of the kings, before Zeir Anpin. 46 The full quote does not appear in the Idra. 18

25 39 And Baalhanan the son of Achbor died, and Hadar reigned in his stead: and the name of his city was Pau; and his wife s name was Mehetabel, the daughter of Matred, the daughter of Mezahab. We have learned in the hidden book that the most Ancient of Ancients, before He became whole in his aspects (tikkunim), He built kings, collected kings, (another version: carved kings), measured kings, but they did not endure. He rejected them (another version: put them aside) and hid them away for another time. This is what is written: "And these are kings that reigned in the land of Edom " (Breshit 36:31). "In the land of Edom 47 "; in a place where all judgments (dinim) exist. And none of them endured Until the white head, Ancient of Ancients, was formed. When it took form itself, it established all the forms that are below, [that is,] all the forms above and below. 48 From here, we learn: until the head of state gets himself together, his people cannot get themselves together. And if he reforms himself, everybody will be all right. But if he doesn't form himself correctly, none of his subjects can. From where do we learn this? From Atik Yomin: as long as He did not become whole in his aspects,(אתתקן) nothing in the world could be whole. And all those worlds were destroyed. This is what is written: "And Bela the son of Be'or reigned in Edom" (Breshit 36:32). "Reigned in Edom" is a precious secret. [Edom is] a place where judgments join together, 49 and they hang impending, from that place. "Bela the son of Be'or": We have learned that he is a decree of judgment, harshest of the harsh, and he causes thousands of thousands of forces of wailing and lament to come together 50. [And the verse continues:] "and the name of his city was Dinhavah". What is the meaning of Dinhavah? It means literally: "Give me Judgement (din)!!", as it is written [in Proverbs 30:15) "The leech has two daughters, [and they] cry "Give [me]!!, Give [me]!! 51 This section con't on the next page. 47 Ie. in the Land of Redness, which represents din, so it is the land where all judgments (dinim) exist. 48 The line means "it established all the forms that are blow, that is to say, above and below". 49 Becoming powerful and dangerous. 50 Becoming powerful and dangerous. 51 "Din" means judgment and "hav" means "give". So the name of the town "Dinhavah" is read as "give judgment!". In Proverbs, the leech is a personification of the quality of selfishness. The "daughters" of the leech say, "give me! give me!" 19

26 ס( ב'' This section con't on the next page. זהו המשך סעיף ט' כּ יו ן דּ ס ל יק ל א ת י שּׁ ב א, בּ יהּ ל א ק א ים, ו ל א ה ו ה י כ יל ל מ יק ם, ו כ לּ הוּ ע ל מ ין א ת ח ר בוּ. מ אי ט ע מ א? מ שּׁוּם דּ אָד ם ל א א ת תּ קּ ן. דּ ת קּוּנ א דּ אָד ם בּ ד יוּק נ יהּ, כּ ל יל כּ לּ א, ו י כ יל (דף קל''ה ע ( כּ לּ א ל א ת י שּׁ ב א בּ יהּ. וּב ג ין דּ ת קּוּנ א דּ א דּ אָד ם, ל א א שׁ תּ כ ח. ל א י כ ילוּ ל מ יק ם וּל א ת י שּׁ ב א, ו א ת בּ ט לוּ. ו א ת בּ ט לוּ ס לּ ק א דּ ע תּ ך!? ו ה א כּ לּ הוּ בּ אָד ם א ת כּ ל יל ן! א לּ א א ת בּ ט לוּ ו א ס תּ לּ קוּ מ ה הוּא תּ קּוּנ א, ע ד דּ י ית י תּ קּוּנ א (נ''א דיוקנא) דּ אָד ם. ו כ ד אָת א ה אי דּ יּוּק נ א, א ת גּ ל פוּ (ס''א אתכללו) כּ לּ הוּ, ו א ת ח זּ רוּ ל ק יּוּמ א אַח ר א. מ נּ הוֹן א ת בּ ס מוּ, ''א מנהון אתבסמו ולא אתבסמו) וּמ נּ הוֹן ל א א ת בּ ס מוּ כּ ל ל. ו א י תּ ימ א ו ה א כּ ת יב ו יּ מ ת, ו יּ מ ת. דּ א ת בּ ט לוּ ל ג מ ר י. ל או ה כ י, א לּ א כּ ל מ אן דּ נ ח ית מ דּ ר גּ א ק ד מ אָה דּ ה ו ה בּ יהּ, ק אר י בּ יהּ מ ית ה. כּ מ ה ד אַתּ אָמ ר, (שמות ב) ו יּ מ ת מ ל ך מ צ ר י ם, דּ נ ח ת מ דּ ר גּ א ק ד מ אָה דּ ה ו ה ק ם בּ יהּ. ו כ יו ן דּ א ת תּ ק ן אָד ם, א ת ק רוּן בּ שׁ מ ה ן אַח ר נ ין, ו א ת בּ ס מוּ בּ ק יּוּמ א בּ יהּ, ו ק י ימ ין בּ דוּכ תּ י יהוּ. ו כ לּ הוּ א ת ק רוּן בּ שׁ מ ה ן אַח ר נ ין מ ן ק ד מ א ין, בּ ר ה הוּא דּ כ תּ יב בּ יהּ, (בראשית לו) ו שׁ ם א שׁ תּוֹ מ ה יט ב א ל בּ ת מ ט ר ד בּ ת מ י ז ה ב. מ אי ט ע מ א. מ שּׁוּם דּ ה נ י ל א א ת בּ ט לוּ כּ שׁ אַר אַח ר נ ין. מ שּׁוּם דּ ה ו ה דּ כ ר ו נוּק בּ א. כּ ה אי תּ מ ר א, דּ ל א ס לּ ק א א לּ א דּ כ ר ו נוּק בּ א. וּב ג ין כּ ך ה שׁ תּ א דּ א שׁ תּ כ חוּ דּ כ ר ו נוּק בּ א, ל א כּ ת יב בּ הוּ מ ית ה כּ אַח ר נ ין, ו א ת ק י ימוּ. א ב ל ל א א ת י שׁ בוּ, ע ד דּ א ת תּ ק ן דּ יּוּק נ א דּ אָד ם, ו כ יו ן דּ א ת תּ ק ן דּ יּוּק נ א דּ אָד ם, א ת ח ז רוּ ו א ת ק י ימוּ בּ ק יּוּמ א אַח ר א, ו א ת י יש בוּ. THIS IS THE CON'T OF SECTION 9 When Bela tried to take his seat 52, he could not withstand it, he could not endure, and all those worlds were destroyed. Why? Because ADAM had not yet been established; for the formation of ADAM in its image contains everything, and all things can settle in it. And since this image of ADAM was not to be found, they [the Kings of Edom] could not stand and endure, and they were annulled. "Annulled"!? Do you really think!? They were not really "annulled", because all things find their place in ADAM 53. But rather, they were annulled and disappeared from that aspect (tikkuna) 54, until the principle (tikkuna) of ADAM emerged. And when that image emerged, they [the Kings] were all carved, and they returned to a different existence. 55 Some were sweetened [in their new realities], and some were not at all [but rather remained harsh and dangerous] 56. If you say that since it says [there in Breshit about each King of Edom] "And he died", "And he died", and therefore they must have been utterly destroyed, it is not so. Anyone that descends from a higher level in which he existed at first is considered as if he died, as it is written: "The king of Egypt died" (Shemot 2:23) which means that he was lowered from the previous level in which he 52 Perhaps this means, "when Bela tried to function as the foundation of God's first (failed) attempt at creation". 53 Even the defunct Kings of Edom would later find their place in the universe built in the Image of ADAM. 54 Perhaps this means, "they disappeared from the role they had in that first attempt at creation". 55 Perhaps this means, "and they returned to the world in a new way, that is, in a different way of being than they had been before when creation failed". 56 Harsh judgment (din) is "sweetened" by being combined with loving-kindness (hesed). 20

27 was standing 57. As soon as ADAM was established, they [the Kings] were called by different names, and they were sweetened by resting in him [in ADAM], and they endured in their places. And they were all called by names different than those they had first, except the one of whom it is written: "And his wife's name was Mehitavel, daughter of Matred, daughter of Mi-zahav" (Breshit 36:39). Why? Because these were not annulled like the others; because they were male and female. Like the palm tree, which always comes up male and female. And for that reason, that they were now male and female, it does not say about them "and they died" like the others, and they endured. But they were not established, until the image of ADAM was formed, and when the image of ADAM was formed, then they returned to a different existence, and they were established. M. C. Escher 57 The Rabbis teach that Pharoh did not die but was stricken with leprosy. From here they deduce that anyone who descends from a higher level is counted as "dead". 21

28 מדלג על התפשטות הגולגותא והזקן של ז"א י. דיוקנא דאדם כּ ל ל א דּ כ ל מ לּ ין, ע תּ יק א דּ ע תּ יק ין, וּז ע יר אַפּ ין, כּ לּ א ח ד. כּ לּ א ה ו ה. כּ לּ א ה ו י. כּ לּ א י ה א. ל א י שׁ תּ נ י. ו ל א מ ש תּ נ י. ו ל א שׁ נ א. א ת תּ קּ ן בּ ת קוּנ ין א לּ ין. א שׁ תּ ל ים דּ יּוּק נ א דּ כ ל יל כּ ל דּ יוּק נ ין. דּ יּוּק נ א דּ כ ל יל כּ ל שׁ מ ה ן. דּ יּוּק נ א דּ א ת ח ז י בּ גוו נ יה כּ ה אי דּ יּוּק נ א (נ''א בגוויה כל דיוקנין) ל או ה אי דּ יּוּק נ א ה ו י, א לּ א כּ ע ין ה אי דּ יּוּק נ א. כּ ד א ת ח בּ ר ן ע ט ר ין ו כ ת ר ין, כּ ד ין הוּא אַשׁ ל מוּת א דּ כ לּ א. בּ ג ין, דּ ד יּוּק נ א דּ אָד ם, ה ו י דּ יּוּק נ א דּ ע לּ א ין ו ת תּ א ין דּ א ת כּ ל לוּ בּ יהּ. וּב ג ין דּ ה אי דּ יּוּק נ א כּ ל יל ע לּ א ין ו ת תּ א ין, אַת ק ין ע תּ יק א ק דּ ישׁ א תּ קּוּנוֹי, ו ת קּוּנ א דּ ז ע יר אַפּ ין, בּ ה אי דּ יּוּק נ א ו ת קּוּנ א. ו א י תּ ימ א מ ה בּ ין ה אי ל ה אי. כּ לּ א הוּא בּ מ ת ק ל א ח ד א, א ב ל מ כּ אן (נ''א מנן) א ת פּ ר שׁ ן אָר חוֹי. (נ''א אתפשטן רחמי) וּמ כּ אן (נ''א ומנן) א שׁ תּ כ ח דּ ינ א. וּמ סּ ט ר א דּ יל ן ה ווֹ שׁ נ י ין דּ א מ ן דּ א. ו ר ז ין א לּ ין ל א א ת מ ס רוּ, בּ ר ל מ ח צּ ד י ח ק ל א ק דּ ישׁ א. וּכ ת יב (תהלים כה) סוֹד י י ל יר אָיו. כּ ת יב (בראשית ב) ו יּ יצ ר י י א ל ה ים א ת ה אָד ם, בּ ת ר י יוֹד י''ן. אַשׁ ל ים תּ קּוּנ א גּוֹ תּ קּוּנ א, ט ב ר ק א דּ גוּשׁ פּ נ ק א. ו ד א הוּא ו יּ יצ ר. תּ ר ין יוֹד ין ל מּ ה. ר ז א דּ ע תּ יק א ק דּ ישׁ א, ו ר ז א דּ ז ע יר אַפּ ין. ו יּ יצ ר, מ אי צ ר. צ ר צוּר ה בּ גוֹ צוּר ה. (ודא הוא וייצר) וּמ הוּ צוּר ה בּ גוֹ צוּר ה. תּ ר ין שׁ מ ה ן, דּ א ת ק ר י שׁ ם מ לּ א, י י א ל ה ים. ו ד א הוּא ר ז א דּ ת ר ין יוֹד י''ן דּ ו יּ יצ ר, דּ צ ר צוּר ה גּוֹ צוּר ה. תּ קּוּנ א דּ שׁ מ א שׁ ל ים, י י א ל ה ים. וּב מ ה א ת כּ ל ילוּ. בּ ד יּוּק נ א ע לּ אָה דּ א, דּ א ק ר י אָד ם. דּ כ ל יל דּ כ ר ו נוּק בּ א. ו ע ל דּ א כּ ת יב א ת ה אָד ם דּ כ ל יל דּ כ ר ו נוּק בּ א. א ת: ל אַפּ ק א וּל מ ס גּ י ז ינ א דּ נ פ יק מ נּ יהּ. (מדכר ונוקבא). הקטע ממשיך למטה 10. The Image of ADAM This section is not continuous from section 9. In between are the descriptions of the skull and beard of Zeir Anpin. The principle of all things is that the Ancient of Ancients and Zeir Anpin are entirely one. The All was, the All is, the All will be. It will not change. It does not change. It has not changed. It has been established in these aspects.(תיקונין) [In ADAM,] the image which contains all images was completed; an image that contains all names; an image which is revealed in all other images they are not identical to it, but they are all in its likeness. 58 When the decorations and crowns 59 came together, then was the completeness of everything, because the Image of ADAM is the image that everything high and low is included within; and since this image contains all things high and low, the Ancient Holy One established Himself, and Zeir Anpin, in that image and formation [ADAM]. And if you say, what is the difference between this one and that [between Arich Anpin and Zeir Anpin]? For everything is measured by one set of scales! But here the paths divide: from here, we find loving-kindness, and from here, we find judgment. But it is from our perspective that they are different one from the other. 60 And these secrets have not been revealed except to those reapers 58 This line is difficult and I've taken some liberties in the translation. 59 These decorations and crowns are potent clusters of energy that flow down from Arich Anpin in order to create and to sustain Zeir Anpin. They all come together into the Form of ADAM. 60 The paths divide because Arich Anpin and Zeir Anpin are different: from Arich Anpin comes loving-kindness, from Zeir Anpin comes judgment. But this division is only real from our limited perspective down here below. For Ein Sof (which is the great divine nothingness), Zeir Anpin and Arich Anpin are the same. Here the Zohar emphasizes that everything we say about God is always only a partial truth that reflects our limited perspective. 22

29 of the holy orchard 61, as it says, "The counsel (lit. 'secret') of Hashem is with them that fear Him" (Tehilim 25:14). It is written, "And Y-H-V-H Elohim formed (Heb. vayyitzer (וייצר ADAM [dust from the earth]" (Breshit 2:7 62 ), with two Yuds: He fashioned a form inside a form, like a signet stone cased inside a metal signet ring 63. And that's.וייצר Two Yud's why? This is the secret of the Ancient Holy One, and the secret of Zeir Anpin. וייצר and He created what did He create? He created an image inside an image. And what is an image inside an image? It is two names, that are called the complete name, Y-H-V-H ELOHIM 64. And this is the secret of the two yuds in,וייצר that He made an image inside an image. And this establishes the complete name, Y-H-V-H ELOHIM. And what are they included in? In that supernal image which is called ADAM 65, which contains,את female: that ADAM contains both male and,את האדם male and female. And that's why it says to include what emerged from it "The reapers of the orchard" is a name for the learners of Kabbalistic secrets. ו יּ יצ ר י ק ו ק א ל ה ים א ת ה אָד ם ע פ ר מ ן ה א ד מ ה ו יּ פּ ח בּ אַפּ יו נ שׁ מ ת ח יּ ים ו י ה י ה אָד ם ל נ פ שׁ ח יּ ה: 7 And the LORD God formed man (ADAM) of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. 63 Each Yud represents one form. The Zohar is talking as if one Yud is inside the other Yud. Arich Anpin is inside Zeir Anpin and together they are ADAM. 64 Here, Y-H-V-H is Arich Anpin, the higher transcendent name, who is made whole by being embedded in Elohim, the more concrete and lower name of God. 65 ADAM includes both the name Y-H-V-H (Arich Anpin) and Elohim (Zeir Anpin). 66 This is a difficult line, but I think that the Zohar is drashing the את in this verse to teach us that ADAM means both Zeir Anpin and Nukba together

30 המשך מלמעלה ע פ ר מ ן ה א ד מ ה: דּ יּוּק נ א בּ גוֹ דּ יּוּק נ א. ו יּ פּ ח בּ אַפּ יו נ שׁ מ ת ח יּ ים: ט ב ר ק א דּ גוּשׁ פּ נ ק א גּוֹ בּ גוֹ. ו כ ל דּ א ל מּ ה. בּ ג ין ל א שׁ תּ לּ פ א וּל ע יּ יל א בּ יהּ ס ת ים דּ ס תּ ימ א ע לּ אָה, ע ד סוֹפ א דּ כ ל ס ת ימ ין. (הדא הוא דכתיב (בראשית ב) ויפח באפיו נשמת חיים) נ שׁ מ ת א, דּ כ ל ח יּ י דּ ע ילּ א ו ת תּ א תּ ל י ין מ ה ה יא נ שׁ מ ת א, וּמ ת ק י ימ י בּ הּ. ו י ה י ה אָד ם ל נ פ שׁ ח יּ ה, ל אַתּ ר ק א, וּל ע יּ יל א בּ ת קוּנ ין כּ ג ו ונ א דּ א, וּל אַשׁ ל פ א ל ה ה יא (נ''א מההיא) נ שׁ מ ת א. מ דּ ר גּ א ל ד ר גּ א ע ד סוֹפ א דּ כ ל דּ ר גּ ין. בּ ג ין דּ יה ו י ה ה יא נ שׁ מ ת א מ שׁ תּ כּ ח א בּ כ לּ א, וּמ ת פּ שּׁ ט א בּ כ לּ א. וּל מ ה ו י כּ לּ א בּ י חוּד א ח ד. וּמ אן דּ פ ס יק ה אי י חוּד א מ ן ע ל מ א, כּ מ אן דּ פ ס יק נ שׁ מ ת א דּ א, וּמ חז י דּ א ית נ שׁ מ ת א אַח ר א, בּ ר מ ה אי. וּב ג ין כּ ך, י שׁ תּ צ י הוּא ו דוּכ ר נ יה מ ן ע ל מ א ל ד ר י דּ ר ין. This is the con't of the section from above: "[And Y-H-V-H Elohim formed man] dust from the earth". That is a form within a form. 67 "And breathed into his nostrils the breath of life" (Ibid.): the signet stone cast inside the metal signet ring, one inside the other. 68 And all this why? So as to draw from the highest reaches of the most hidden supernal essence, and to embody what is drawn down into Zeir Anpin. 69 And about this it is written, "And the man became a living soul" (Ibid.). A soul that all life above and below, is dependent upon it and all life exists through it. "And the man became a living soul" (ibid.), to pour down that living soul from above, and to embody it through the attributes [of ADAM], and to bring [that soul] down to the bottom of all rungs. 70 So that that soul is present in all things and emanates into all things, and so that everything is One unity. One that prevents that unity from the world, is like one who cuts off the soul, and shows that another [evil] soul exists, other than this [holy] one. And for that reason, he and his memory will disappear from this world for generation after generation Dust is from the earth, a form from a form, Arich Anpin inside Zeir Anpin. 68 The transcendent aspect of God called Arich Anpin is the signet stone and He's cast inside the outer more concrete.וייצר verse: form of God called Zeir Anpin. Together they are ADAM, formed with the two letter yuds appearing the 69 This is a difficult line, I'm not sure about the translation. But the idea is clear: this two-fold structure of Arich Anpin inside Zeir Anpin is what makes it possible to bring the supernal essence above (which will soon be called "spirit") and to embed it into the din-laden physical stuff of created reality. 70 I think, this means into our flesh and blood human bodies. 71 Cutting off the holy soul creates evil dynamic which are called a foreign soul. Perhaps the evil soul is "other" and "foreign" because it is outside of ADAM. 24

31 M.C. Escher 25