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 sa id.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 since 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; Tal/~llll1a (Buber), Miqqets IS (and Buber's n. n6); Arukh and Arukh ha­Shalem, s.v. pi turei; Rashi on Berakhot 8a, s.v. ke- fiturei.

484. three triple nexuses... A triad ic structure, characteristic of the sefirot, ap­

pears in the lower realms. Elsewhere the

Zohar describes a decade of demonic poten­cies, 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 apparently meaning " ruler. " See

Zohar PS2b; Bei'lir ha-Millim ha-Zarot, 19l. 486. one star, one constellation di trib­

uted. .. Each star or conste llation is linked

with a ruli ng power (or an extension of that power).

487. yo u discover 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 xpnolo (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-Za rot, 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 be­low, 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 sa id.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 since 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; Tal/~llll1a (Buber), Miqqets IS (and Buber's n. n6); Arukh and Arukh ha­Shalem, s.v. pi turei; Rashi on Berakhot 8a, s.v. ke- fiturei.

484. three triple nexuses... A triad ic structure, characteristic of the sefirot, ap­

pears in the lower realms. Elsewhere the

Zohar describes a decade of demonic poten­cies, 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 apparently meaning " ruler. " See

Zohar PS2b; Bei'lir ha-Millim ha-Zarot, 19l. 486. one star, one constellation di trib­

uted. .. Each star or conste llation is linked

with a ruli ng power (or an extension of that power).

487. yo u discover 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 xpnolo (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-Za rot, 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 be­low, 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

Va-Yishla~

~(]Ijldr,,,,, 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 rungs 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 th is Holy Land ... clause's plain sense apparently is He sings out

73

Va-Yishla~

~(]Ijldr,,,,, 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 rungs 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 th is 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-ilxill1x7 (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 lin ked 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 (G reatness; referred to more often as Hesed, Loving­kindne 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 Hiyya, 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. Yits~/Qq ben Ya 'aqov ha-Kohen, 72-81;

Tishby, Wisdom of the Zohar, 2:555-58, 687-88.

501. They are vanity, objects of mock­ery. . . In the biblical verse, the ubject ~ 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-ilxill1x7 (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 lin ked 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 (G reatness; referred to more often as Hesed, Loving­kindne 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 Hiyya, 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. Yits~/Qq ben Ya 'aqov ha-Kohen, 72-81;

Tishby, Wisdom of the Zohar, 2:555-58, 687-88.

501. They are vanity, objects of mock­ery. . . In the biblical verse, the ubject ~ idols.

502. YHVH alone will be exalted on "." day The following verse reads: Idols will utterly vanish.

Va-Yjshla~

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

evildoings. 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 Zoha­apparently derived 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 originated 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 be­came 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 car­ried the art across the northern coast of Africa and into Spain, where sericulture flourished, reaching its peak in the thir­teenth 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 sto­ries 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.