![[Torah Studio logo.png]] <h1 style="text-align:center;">Seekers of the Face - At the Torah Studio</h1> ![[Shaar Hazohar.png]] This course is a chapter in the Torah Studio's ongoing program **How to Read the Zohar**. For background readings and additional materials, see the [[Coursebook]] for the Fall. # Table of Contents - [[#1 About the Course|1 About the Course]] - [[#1 About the Course#1.1 Course Description and Links|1.1 Course Description and Links]] - [[#1 About the Course#1.2 Course Objectives:|1.2 Course Objectives:]] - [[#1 About the Course#1.3 Why Study Zohar? Ethical and Spiritual Considerations:|1.3 Why Study Zohar? Ethical and Spiritual Considerations:]] - [[#1 About the Course#1.4 Preparing for Class|1.4 Preparing for Class]] - [[#1 About the Course#1.5 *Hevruta* Learning|1.5 *Hevruta* Learning]] - [[#1.5 *Hevruta* Learning#1.5.1 **What is Hevruta?**|1.5.1 **What is Hevruta?**]] - [[#1.5 *Hevruta* Learning#1.5.2 Hevruta During our Class|1.5.2 Hevruta During our Class]] - [[#2 Seder Limmud (Order of Study)|2 Seder Limmud (Order of Study)]] - [[#2 Seder Limmud (Order of Study)#2.1 Class 1 - Jan. 4 2026 : Introduction (Part 1)|2.1 Class 1 - Jan. 4 2026 : Introduction (Part 1)]] - [[#2.1 Class 1 - Jan. 4 2026 : Introduction (Part 1)#2.1.1 Text for Class One: The Opening of the Idra Rabba Qaddisha|2.1.1 Text for Class One: The Opening of the Idra Rabba Qaddisha]] - [[#2 Seder Limmud (Order of Study)#2.2 Class 2 - Jan. 11 (Introduction: Part II)|2.2 Class 2 - Jan. 11 (Introduction: Part II)]] - [[#2.2 Class 2 - Jan. 11 (Introduction: Part II)#2.2.1 Daniel Matt on the Opening of the Idra (Pritzker Zohar).|2.2.1 Daniel Matt on the Opening of the Idra (Pritzker Zohar).]] - [[#2 Seder Limmud (Order of Study)#2.3 Class 3 - Jan. 18: The Creation(s) of the World|2.3 Class 3 - Jan. 18: The Creation(s) of the World]] - [[#2.3 Class 3 - Jan. 18: The Creation(s) of the World#2.3.1 Genesis 36:31|2.3.1 Genesis 36:31]] - [[#2.3.1 Genesis 36:31#2.3.1.1 Selection from Jewish Study Bible Commentary on Genesis 36:31|2.3.1.1 Selection from Jewish Study Bible Commentary on Genesis 36:31]] - [[#2.3 Class 3 - Jan. 18: The Creation(s) of the World#2.3.2 The Idra's Creation Myth|2.3.2 The Idra's Creation Myth]] - [[#2.3.2 The Idra's Creation Myth#2.3.2.1 Melila Hellner-Eshed's Introduction to this section|2.3.2.1 Melila Hellner-Eshed's Introduction to this section]] - [[#2.3.2 The Idra's Creation Myth#2.3.2.2 Text of the Idra|2.3.2.2 Text of the Idra]] - [[#2.3.2 The Idra's Creation Myth#2.3.2.3 Daniel Matt on Paragraph 4:|2.3.2.3 Daniel Matt on Paragraph 4:]] - [[#2.3.2 The Idra's Creation Myth#2.3.2.4 Melila Hellner-Eshed on Paragraphs 4-5|2.3.2.4 Melila Hellner-Eshed on Paragraphs 4-5]] - [[#2 Seder Limmud (Order of Study)#2.4 Class 4 - Jan 25: The First Images of Arikh Anpin|2.4 Class 4 - Jan 25: The First Images of Arikh Anpin]] - [[#2.4 Class 4 - Jan 25: The First Images of Arikh Anpin#2.4.1 Text of Idra|2.4.1 Text of Idra]] - [[#2.4 Class 4 - Jan 25: The First Images of Arikh Anpin#2.4.2 Commentary from Shaiya|2.4.2 Commentary from Shaiya]] - [[#2 Seder Limmud (Order of Study)#2.5 Class 5 - Feb. 1: The Eyes of Arikh Anpin|2.5 Class 5 - Feb. 1: The Eyes of Arikh Anpin]] - [[#2.5 Class 5 - Feb. 1: The Eyes of Arikh Anpin#2.5.1 Text of Idra|2.5.1 Text of Idra]] - [[#2.5 Class 5 - Feb. 1: The Eyes of Arikh Anpin#2.5.2 **Commentary by Daniel Matt (abridged):**|2.5.2 **Commentary by Daniel Matt (abridged):**]] - [[#2 Seder Limmud (Order of Study)#2.6 Class 6 - Feb. 8: Follow the Noses! 👃👃|2.6 Class 6 - Feb. 8: Follow the Noses! 👃👃]] - [[#2.6 Class 6 - Feb. 8: Follow the Noses! 👃👃#2.6.1 The Biblical Story (Exodus 32-34). (JPS 1985 with changes)|2.6.1 The Biblical Story (Exodus 32-34). (JPS 1985 with changes)]] - [[#2.6 Class 6 - Feb. 8: Follow the Noses! 👃👃#2.6.2 Back to the Idra|2.6.2 Back to the Idra]] - [[#2.6.2 Back to the Idra#2.6.2.1 The Noses of Arikh Anpin and Zeir Anpin (Zohar 3:130b)|2.6.2.1 The Noses of Arikh Anpin and Zeir Anpin (Zohar 3:130b)]] - [[#2.6.2 Back to the Idra#2.6.2.2 Assuaging the Nose of Zeir Anpin (Zohar 3:137b-138a)|2.6.2.2 Assuaging the Nose of Zeir Anpin (Zohar 3:137b-138a)]] - [[#2.6.2 Back to the Idra#2.6.2.3 Daniel Matt's Commentary:|2.6.2.3 Daniel Matt's Commentary:]] ## 1 About the Course ### 1.1 Course Description and Links The Zohar is a Jewish _grimoire_, a spell book. Its pages contain strings of letter combinations imbued with powers. Depending on how you parse and activate the combinations, the letters will evoke images, tell stories, teach theology, unlock the divine energies in biblical verses, reveal the inner workings of your soul or become mind-altering physical vibrations in your body as you chant them. But like any _grimoire_, the powers are only unlocked if you know how to use it. In this course, we will learn how to access the Zohar. We will create an anchor of understanding for ourselves in the text by engaging in a close reading of the very beginning of the Zohar. There, we will carefully explore the Zohar's raw materials: biblical verses and kabbalistic symbols. We will taste them with our minds and mouths, until we can get inside the process the Zohar uses to fashion the verses and symbols into vehicles for connection with the divine. The course is open to students of all levels. We will study all texts in the original and in English translation. An important goal of the course is to enable you to explore the Zohar on your own using the English translation and commentary of the Pritzker Edition of the Zohar by Daniel Matt. All materials, including the Zohar translations, will be provided to you during the course. For those interested in making a significant investment in your Zohar practice, Shaiya recommends picking up a copy of the Pritzker Zohar Volume 1 in a digital or printed format. We know the Pritzker Zohar is prohibitively expensive, so we do not require or expect anyone to get their own copy. If you'd like to get your own copy anyway but the price looks steep, reach out to Shaiya; he may be able to help you get a cheaper option. - Feel free to contact me with comments or questions at [email protected] ### 1.2 Course Objectives: 1. Learning to connect with *elohut* (divinity) through the power of the Zohar. 2. Learning to understand the Zohar: How to read the text, how to understand its symbolism and how it fits into Jewish intertextuality. 3. Learning to approach the texts from which the Zohar is woven as themselves constituting connecting points to the divine. 4. Learning spiritual practices to access the Zohar and the texts from which it is woven, such as chanting, meditating on letters (including their sounds, shapes and numerical values), breath work, guided imagination and various methods originating in Rabbi Avraham Abulafia's school of prophetic Kabbalah. ### 1.3 Why Study Zohar? Ethical and Spiritual Considerations: - The Zohar is the foundational text of Kabbalah (Jewish mysticism). It is a powerful tool for connecting to the divine through Jewish tradition. - Understanding the Zohar involves entering alternative states of consciousness in connection with ancient and potent materials such as texts, sounds and the breath. - Judaism through the prism of the Zohar is a radical personal and spiritual endeavor. It is about transforming the self and the world. - The Zohar, like almost all traditional Jewish texts (as well as those of other religious traditions), contains elements which are racist, chauvinistic, homophobic and religiously intolerant. In order to make sure that the power of the Zohar is wielded for good, and not for evil, we as its students and devotees must take full moral responsibility for how we navigate these elements. ### 1.4 Preparing for Class Start by locating the material for the next class. The classes are listed by date in the section below entitled *Seder Limmud* (Order of Study). If you like, you can learn the materials before class, but its not necessary. If you weren't in the classes before the one you're joining, it is a good idea to familiarize yourself with the materials from the previous classes. Each class will consist of *hevruta* learning, discussion and spiritual practices involving the texts. You'll decide when you want to participate and when you just want to observe. ### 1.5 *Hevruta* Learning #### 1.5.1 **What is Hevruta?** > *by Liana Wertman* > *based on The Hevruta Triangle in A Philosophy of Havruta by Elie Holzer and Orit Kent* > > **Hevruta (khev-ROOT-ah) \- חברותא** > From the Hebrew root hever, חבר (khev-err) which means friend/partner/pal. Traditional form of text study where you learn as a team of two rather than on your own. > > ![[Pasted image 20250926103909.png]] > > There are always **3 partners** in any hevruta pair\! And you have a responsibility to each.  > > 1. **The Text** \- read it carefully, make sure you and your partner understand, let it have it’s own voice, use text to ground your points.  > 2. **Your Partner \-** listen carefully, make sure you understand what they’re saying, support their ideas, challenge kindly, help them develop their ideas.  > 3. **Yourself** \- challenge yourself, believe in your ideas, think through new ideas, learn from your partner, be open to the text, take risks. > #### 1.5.2 Hevruta During our Class In our meetings, we will break for *hevruta* study. Each time, I will specify which elements of the coursebook are meant for study in *hevruta*. Its great to begin your *hevruta* with a bit of schmoozing (free-form personal chatting). Getting to know each other, to share your different perspectives with each other, is what has made Jewish *hevruta* learning such a powerful traditional practice. Once you're introduced and relaxed, make sure you know what texts you're meant to study. There will always be instructions and guiding questions for *hevruta*. If you're not sure at any stage what's going on exactly, ask me! ## 2 Seder Limmud (Order of Study) Each meeting will involve class and discussion, text learning in *hevruta* and spiritual practices. You will find all there materials for each class in the *Seder Limmud* - Order of Study. It is easiest to navigate the coursebook on a PC, because an outline appears on the right. It is also possible to use a phone or tablet using the [[#Table of Contents]] that appears at the head of the document. ### 2.1 Class 1 - Jan. 4 2026 : Introduction (Part 1) Well, it looks like we have made it to 2026! For better or for worse :) In this quarter, we will study a remarkable text called the Idra Rabba Qaddisha. This is a section of the Zohar that contains what Zohar scholar Melila Hellner-Eshed has called "The Language of Faces". In class, I'll provide an overview and introduction to this material. Here is some [optional background material](https://drive.google.com/file/d/11XgkvYOxcWm7pIMcJoYvLaDsToH8f2-y/view?usp=sharing) if you'd like to get more into it. In today's class, we will read the beginning of the Idra Rabba, which we will entitle as *The Emergency Assembly*. #### 2.1.1 Text for Class One: The Opening of the Idra Rabba Qaddisha ###### The Emergency Assembly > [!NOTE] Commentary > The very existence of the world is under threat. The Face of the Ancient of Days must become manifest or the fabric of reality itself will fray and fall into nothingness. This divine countenance, also called Arikh Anpin, is the singular transcendent face of God, which forever radiates witness-consciousness, love, compassion and forgiveness. Due to the absence of this face, the world is overly inundated with *din* (strict justice), and will destroy itself. The Companions must convene the Idra Rabba so as to manifest the divine face of infinite compassion to save all living things and even creation itself. > [!Commentary] > *From Melila Hellner-Eshed, Seekers of the Face:* > > The fabric of the Idra Rabba is woven from scriptural interpretations that discuss the divine realms and from the narrative of Rabbi Shimʿon’s circle. The work begins with a stirring scene in which Rabbi Shimʿon and his disciples gather to configure and heal the face of God. > > The story is framed as an ancient mishnah, a classical rabbinic oral tradition. The opening lines describe Rabbi Shimʿon, the Zohar’s hero, addressing a question to his disciples— a question that leaves more hidden than revealed. *The English is based on Daniel Matt's translation in the Pritzker Zohar* | It has been taught: Rabbi Shim’on said to the Companions, “How long will we sit on a single-based pillar? For it is written: *Time to act for YHVH—they have violated Your Torah* (Psalms 119:126). Days are few and the creditor is pressing. A herald proclaims every day, but Reapers of the Field are few and at the edges of the vineyard, not noticing or knowing properly where the place is. | תַּנְיָא: אָמַר רַבִּי שִׁמְעוֹן לְחַבְרַיָּיא, עַד אֵימַתי נֵיתִיב בְּקַיְּימָא דְּחַד סַמְכָא? כְּתִיב (תהלים קיט) עֵת לַעֲשׂוֹת לַיהוה הֵפֵרוּ תּוֹרָתֶךָ. יוֹמִין זְעִירִין, וּמָארֵי דְּחוֹבָא דָּחִיק. כָּרוֹזָא קָארֵי כָּל יוֹמָא, וּמְחַצְדֵּי חַקְלָא זְעִירִין אִינּוּן. וְאִינְהוּ בְּשׁוּלֵי כַּרְמָא. לָא אַשְׁגְּחָן, וְלָא יַדְעִין, לְאָן אֲתָר אָזְלִין כְּמָה דְּיָאוּת | | ----- | :---: | > [!Commentary] > *From Melila Hellner-Eshed*: > The opening words of Rabbi Shimʿon, the great teacher summoning his disciples to assemble, are a question, a protest, and a proclamation. It is an enigmatic opening passage, but it is nonetheless clear that Rabbi Shimʿon is pointing to the fact that there is something deeply troubling in the present reality, that things cannot continue as they are, and that the present state of affairs must be changed. […] > > *Note from Shaiya*: "One pillar" has many possible interconnected meanings but one thing I think it means for sure: "One pillar" means that the foundation is too narrow. Existence needs at least three or even ten pillars or it will collapse. This narrowness of the foundation of the world involves there being too much *din* and not enough unconditional divine love and compassion for life to survive. | “Gather, Companions, at the threshing chamber, wearing coats of mail and lances\! Arm yourselves with your equipment: with counsel, wisdom, understanding, knowledge, vision, hands, and feet. Proclaim as your king the one who has power of life and death, so that you may decree words of truth, to which holy ones of the Highest listen, which they delight to know and hear.” | אִתְכָּנָשׁוּ חַבְרַיָיא לְבֵי אִדּרָא, מְלוּבָּשִׁין שַׁרְיָין סַיְיפֵי וְרוּמְחֵי בִּידֵיכוֹן, אִזְדְרָזוּ בְּתִקּוּנֵיכוֹן. בְּעֵיטָא, בְּחָכְמְתָא. בְּסוּכְלְתָנוּ. בְּדַעְתָּא. בְּחֵיזוּ. בְּיַדִין. בְּרַגְלִין. אַמְלִכוּ עֲלֵיכוֹן לְמַאן דְּבִרְשׁוּתֵיהּ חַיֵּי וּמוֹתָא. לְמִגְזַר מִלִּין דִּקְשׁוֹט. מִלִּין דְּקַדִּישֵׁי עֶלְיוֹנִין צַיְיתֵי לְהוּ, וַחֲדָאן לְמִשְׁמַע לְהוּ, וּלְמִנְדַּע לְהוּ. | | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ----------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | **He sat down and wept. He said, “Woe if I reveal\! Woe if I do not reveal\!” The Companions who were there kept silent. Rabbi Abba rose and said, “If it pleases my Master, behold what is written: *The secret of YHVH is for those who revere Hir* (Psalms 25:14), and these Companions revere the blessed Holy One, and they have already entered the Holy Assembly of the Dwelling, some of them entering and emerging.”** | **יָתִיב רַבִּי שִׁמְעוֹן וּבָכָה, וְאָמַר וַוי אִי גָּלֵינָא, וַוי אִי לָא גָּלֵינָא. חַבְרַיָיא דְּהֲוָה תַּמָּן אִשְׁתִּיקוּ. קָם רבִּי אַבָּא וְאָמַר לֵיהּ, אִי נִיחָא קַמֵּיהּ דְּמר לְגַלָּאָה, הָא כְּתִיב (תהלים כה) סוֹד יהוה לִירֵאָיו ובריתו להודיעם, וְהָא חַבְרַיָיא אִלֵּין דַחֲלִין דְקוּדְשָׁא בְּרִיךְ הוּא אִינּוּן, וּכְבַר עָאלוּ בְּאִדָרָא דְּבֵי מַשְׁכְּנָא, מִנְּהוֹן עָאלוּ, מִנְּהוֹן נַפְקוּ.** | | **It has been taught: The Companions were numbered in the presence of Rabbi Shim’on, and they were: Rabbi El’azar, his son, Rabbi Abba, Rabbi Yehudah, Rabbi Yose son of Ya’akov, Rabbi Yitsḥak, Rabbi Ḥizkiyah son of Rav, Rabbi Ḥiyya, Rabbi Yose, and Rabbi Yeisa. Extending hands to Rabbi Shim’on, raising fingers above, they entered the field among the trees and sat down. Rabbi Shim’on rose and offered his prayer. He sat down among them, and said, “Let each one place his hands on my potent breast.” They placed their hands, and he grasped them. He opened, saying, “*Cursed be the man who makes a carved or molten image—a craftsman’s handwork* \[128a\]—*and sets it up in secret\!* (Deuteronomy 27:15).” And they all called out and said, “Amen.”** | **תָּאנָא, אִתְמָנוּ חַבְרַיָיא קַמֵּיהּ דְּרַבִּי שִׁמְעוֹן, וְאִשְׁתְּכָחוּ, רִבִּי אֶלְעָזָר בְּרֵיהּ. וְרִבִּי אַבָּא. וְרִבִּי יְהוּדָה. וְרִבִּי יוֹסֵי בַּר יַעֲקֹב. וְרִבִּי יִצְחָק. וְרִבִּי חִזְקִיָּה בַּר רַב. ורִבִּי חִיָּיא. וְרִבִּי יוֹסֵי. וְרִבִּי יֵיסָא. יְדִין יָהַבוּ לְרַבִּי שִׁמְעוֹן, וְאֶצְבְּעָן זַקְפוּ לְעֵילָּא. וְעָאלוּ בְּחַקְלָא בֵּינֵי אִילָנֵי וְיָתְבוּ. קָם רַבִּי שִׁמְעוֹן וְצַלֵּי צְלוֹתֵיהּ, יָתִיב בְּגַוַּויְיהוּ וְאָמַר, כָּל חַד יְשַׁוֵּי יְדוֹי בְּתוּקְפּיּ. שַׁווּ יְדַיְיהוּ, וְנָסִיב לוֹן פָּתַח וְאָמַר (דברים כז) אָרוּר הָאִישׁ אֲשֶׁר יַעֲשֶׂה פֶסֶל וּמַסֵּכָה מַעֲשֵׂה יְדֵי חָרָשׁ (דף קכ''ח ע''א) וְשָׂם בַּסָּתֶר וְעָנּוּ כל העם וְאָמְרוּ אָמֵן.[^2]** | | **Rabbi Shim’on opened, saying, “*Time to act for YHVH*—*they have violated Your Torah* (Psalms 119:126). Why is it *time to act for YHVH*? Because *they have violated Your Torah*. What is meant by *they have violated Your Torah*? Torah above, which is nullified if this Name is not actualized by its enhancements. This is addressed to the Ancient of Days. It is written: *Happy are you, O Israel\! Who is like you?* (Deuteronomy 33:29), and it is written *Who is like You among the gods, O YHVH?* (Exodus 15:11).”** | **פָּתַח רַבִּי שִׁמְעוֹן וְאָמַר, (תהלים קיט) עֵת לַעֲשׂוֹת לַיְיָ, אֲמַאי עֵת לַעֲשׂוֹת לַיְיָ. מִשּׁוּם דְּהֵפֵרוּ תּוֹרָתֶךָ. מַאי הֵפֵרוּ תּוֹרָתֶךָ, תּוֹרָה דִּלְעֵילָּא. דְּאִיהִי מִתְבַּטְּלָא אִי לָא יִתְעֲבִיד בְּתִקּוּנוֹי שמא דָּא. וּלְעַתִּיק יוֹמִין אִתְּמַר. כְּתִיב (דברים לג) אַשְׁרֶיךְ יִשְׂרָאֵל מִי כָמוֹךָ. וּכְתִיב, (שמות טו) מִי כָמוֹךָ בָּאֵלִים יְיָ .** | > [!Commentary] > *From Shaiya:* > The Torah of the Ancient of Days is the whiteness behind the black letters of the written Torah as we have it. The teaching of that whiteness is the infinite witness-consiousness, love, compassion and forgiveness which flow from the face of the Ancient One (Arikh Anpin). The black letters are meant to express this unending love in the world of differentiation and history. But this can only work if the meaning of the text flows forth from its source in infinite compassion. If our interpretation of the words focuses too much on the narrow meaning of the words, and not enough on the purpose of those words which is to manifest love, compassion and forgiveness, then the Torah of the Ancient One becomes absent in the world, which will destroy itself. Therefore, the Companions must gather together to draw more love and compassion into the word of the Torah and the life-form of Judaism that emerges from it. | קָרָא לְרִבִּי אֶלְעָזָר בְּרֵיהּ, אוֹתְבֵיהּ קַמֵּיהּ, וּלְרַבִּי אַבָּא מִסִּטְרָא אַחֲרָא, וְאָמַר אֲנָן כְּלָלָא דְּכוֹלָא. עַד הַשְׁתָּא אִתְתְּקָנוּ קַיָימִין. אִשְׁתִּיקוּ, שְׁמַעוּ קָלָא, וְאַרְכּוּבָתָן דָא לְדָא נַקְשָׁן. מַאי קָלָא. קָלָא דִּכְנוּפְיָיא עִלָּאָה דְּמִתְכַּנְּפֵי. <br><br>חַדֵּי רַבִּי שִׁמְעוֹן וְאָמַר, (חבקוק ג) יהוה שָׁמַעְתִּי שִׁמְעֲךָ יָרֵאתִי. הָתָם יֵאוֹת הֲוָה לְמֶהֱוִי דָּחִיל. אֲנָן בַּחֲבִיבוּתָא תַּלְיָיא מִלְּתָא, דִּכְתִּיב (דברים ו) וְאָהַבְתָּ אֶת יְיָ אֱלֹהֶיךָ, וּכְתִיב (דברים ז) מֵאַהֲבַת יְיָ אֶתְכֶם, וּכְתִיב (מלאכי א) אָהַבְתִּי אֶתְכֶם וְגוֹ'. \[נוסח מבקשי הפנים: "דכתיב ואהבת לרעך כמוך (ויקרא יט יח) וכתיב אהבתי אתכם אמר ה' (מלאכי א ב)\] רַבִּי שִׁמְעוֹן פָּתַח וְאָמַר, (משלי יא) הוֹלֵךְ רָכִיל מְגַלֶּה סּוֹד וְנֶאֱמַן רוּחַ מְכַסֶּה דָבָר. הוֹלֵךְ רָכִיל, הַאי קְרָא קַשְׁיָא, כיון דאתמר רכיל אמאי הולך? אִישׁ רָכִיל מִבָּעֵי לֵיהּ לְמֵימַר, מַאן הוֹלֵךְ. אֶלָּא מַאן דְּלָא אִתְיְישָׁב בְּרוּחֵיהּ, וְלָא מְהֵימָנָא, הַהוּא מִלָּה דְּשָׁמַע, אָזִיל בְּגַוִויהּ כְּחִיזְרָא בְּמַיָּא, עַד דְּרָמֵּי לֵיהּ לְבַר. מַאי טַעְמָא. מִשּׁוּם דְּלֵית רוּחֵיהּ רוּחָא דְּקִיּוּמָא. אֲבָל מַאן דְּרוּחֵיהּ רוּחָא דְּקִיּוּמָא, בֵּיהּ כְּתִיב, וְנֶאֱמַן רוּחַ מְכַסֶּה דָבָר. וְנֶאֱמַן רוּחַ, קִיוּמָא דְּרוּחָא. בְּרוּחָא תַּלְיָיא מִלְּתָא. וּכְתִיב, (קהלת ה) אַל תִּתֵּן אֶת פִּיךָ לַחֲטִיא אֶת בְּשָׂרֶךָ. וְלֵית עָלְמָא מִתְקַיְּימָא אֶלָּא בְּרָזָא. וְכִי בְּמִלֵּי עָלְמָא אִצְטְרִיךְ רָזָא. בְּמִלִּין רָזִין דְּרָזַיָיא דְּעַתִּיק יוֹמִין, דְּלָא אִתְמַסְרָאן אֲפִילּוּ לְמַלְאָכִין עִלָּאִין עַל אַחַת כַּמָּה וְכַמָּה. <br><br>אָמַר רַבִּי שִׁמְעוֹן, לִשְׁמַיָּא לָא אֵימָא דְּיֵצִיתוּן (ס''א דיציתן), לְאַרְעָא לָא אֵימָא דְּתִשְׁמַע, דְּהָא אֲנָן קִיוּמֵי עָלְמִין. | He called Rabbi El’azar, his son, and seated him in front of him, with Rabbi Abba on the other side. He said, “We are the sum of the whole. Now the pillars have been firmly established.” They were silent. They heard a sound and their knees knocked together. What sound? The sound of the winged assembly on high assembling. <br><br>Rabbi Shim’on rejoiced, and said, “*I have heard Your sound; I am afraid* (Habakkuk 3:2). There it is fitting to be afraid; for us the matter depends on love, as is written: *You shall love YHVH your God* (Deuteronomy 6:5), and it is written ‘*I have loved you*,’ *says YHVH* (Malachi 1:2).” Rabbi Shim’on opened, saying, “*One who goes about gossiping reveals a secret, but the faithful of spirit conceals a matter* (Proverbs 11:13). *One who goes about gossiping*—this verse is difficult: since it says *gossiping*, why *one who goes about*? It should say *a man who is gossiping*. What is meant by *one who goes about*? Well, if someone is unsettled in spirit and untrustworthy, whatever word he hears moves around inside him like a thorn in water, until he casts it out. Why? Because his spirit is unstable. But of one whose spirit is stable, it is written *but the faithful of spirit conceals a matter. The faithful of spirit*—of stable spirit. The matter depends on the spirit. “It is written: *Do not let your mouth make your flesh sin* (Ecclesiastes 5:5), and the world endures only through secrecy. Now, if in mundane matters secrecy is necessary, how much more so in the most mysterious matters of the Ancient of Ancients, which are not transmitted even to supernal angels\!” <br><br>Rabbi Shim’on said, “I will not tell the heavens to listen, nor will I tell the earth to hear, for we sustain the worlds.” | | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | | | We'll conclude our class by directly accessing the Face of Arikh Anpin through Rabbi Abraham Abulafia's Tenfold Circular Name: ![[Circular Tenfold Name Chart]] ### 2.2 Class 2 - Jan. 11 (Introduction: Part II) In today's class, we will continue our exploration of the opening of the Idra. We are seeking a wholistic take on this material, rather than getting deep into every detail. However, for *hevruta* study, we will add for out study this week Daniel Matt's commentary. You won't have time to read it all, but you can use it to get deeper into any particular part of the text you'd like to explore :) #### 2.2.1 Daniel Matt on the Opening of the Idra (Pritzker Zohar). (*Each numbered and indented paragraph with quote from the text in bold is a new note *) 1. **It has been taught** Here begins רבא‎ אדרא (_Idra Rabba_), _The Great Assembly_. This composition (3:127b–145a) describes a gathering of Rabbi Shim’on and his Companions, in which profound mysteries are expounded concerning the divine configurations of _Arikh Anpin_ and _Ze’eir Anpin_ (see below, notes 14, 27). On _Idra Rabba_, see above, pages xii–xiii. On the term _idra_, see below, note 4. On depictions of the divine anatomy in Jewish mysticism, see Scholem, _Kabbalah_, 16–18; idem, _On the Mystical Shape of the Godhead_, 15–55. 2. **How long will we sit on a single-based pillar?** Rabbi Shim’on seems to be saying, “How long will we remain with an inadequate, unstable understanding, in which the divine structure is not fully comprehended or not yet balanced?” See below, note 220. The precise meaning and significance of the question are intentionally unclear and multivalent. The phrase “on a single-based pillar” renders סמכא‎ דחד‎ בקיימא (_bi-qyama de-__ḥ__ad samkha_). _Qeyama_ means “pillar,” but in the _Zohar_ also “status, position.” _Samkha_ means “support, base, pedestal,” but in the _Zohar_ also “pillar.” The question could thus be rendered: “How long will we sit on a pillar of one pedestal?” or “How long will we stay in the pose of a single pillar?” “How long will we sit on an unstable pillar?” “How long will we stay in an unstable pose?” Cf. the Companions’ question in _Z__Ḥ_ 16a (_MhN_): “How long will we sit חדא‎ בקיימא (_bi-qyama_ _ḥ__ada_), on a single pillar [or: in a single pose], and be unable to proceed?” On _qeyama_ as referring to the event of the _Idra Rabba_, see below, note 139. The question here may also reflect the famous story (in BT _Shabbat_ 31a) of the potential convert who approached Shammai and then Hillel, demanding, “Teach me the whole Torah while I stand on one foot.” On the elements and scope of the question here, see _Or Yaqar_; Vital (in _Hadrat Melekh_); _Qol be-Ramah_; _Emet le-Ya’aqov_; _Addir ba-Marom_; _Rua__ḥ_ _David_; _Bei’urei ha-Gera_; _Nitsotsei Orot_; _Yayin ha-Reqa__ḥ_; _Sullam_; _Sha’arei ha-Idra_; Liebes, _Peraqim_, 359–60; idem, “Ha-Mashiaḥ shel ha-Zohar,” 118–32, 204–5, 227–29; idem, _Studies in the Zohar_, 12–21; _Matoq mi-Devash_; Hellner-Eshed, _Qeri’ah ba-Idra Rabba_. On insufficient support and balance, see BT _Berakhot_ 32a; _Z__Ḥ_ 25c (_MhN_); _Zohar_ 2:176b (_SdTs_). 3. **_Time to act for YHVH_…** The secrets must be revealed because the generation is violating the Torah. This verse is interpreted below at note 11. The sentence “Days are few…” is a paraphrase of M _Avot_ 2:20, in the name of Rabbi Tarfon: “The day is short, the work is immense, the laborers are lazy, the reward is abundant, and the master of the house is pressing.” See below, note 249. Here “the master of the house” is replaced by “the creditor,” on whom cf. M _Avot_ 3:16, in the name of Rabbi Akiva: “All is given on pledge, and a net is spread over all the living; the store is open, and the storekeeper gives credit; the ledger is open, and the hand writes; whoever wishes to borrow may come and borrow, but the collectors go around regularly every day and exact payment from the person, whether or not he realizes, and they have authority on which they can rely, and the judgment is true; and all is prepared for the banquet.” On the herald proclaiming, see _Avot_ 6:2, in the name of Rabbi Yehoshu’a son of Levi, “Every single day an echo resounds from Mount Horeb [Sinai], proclaiming: ‘Woe to creatures for the humiliation of Torah!’” See above, pp. 306–7, n. 56. The “Reapers of the Field” are those who harvest secrets of Torah, which can be pictured as sprouting in the field of _Shekhinah_. See _Or Yaqar_; above, p. 192, n. 401. Cf. Matthew 9:37; Luke 10:2: “The harvest is plentiful, but the laborers are few.” Here Rabbi Shim’on indicates that the Companions are only “at the edges of the vineyard,” that is, they are still at the margins of Wisdom and have not yet penetrated the secrets. The image of the vineyard recalls “the vineyard at Yavneh,” which designates the gathering of the Sanhedrin after the destruction of the Temple at Yavneh (Jabneh), northwest of Jerusalem. According to rabbinic sources, this gathering was called a “vineyard” because the members of the Sanhedrin sat in rows resembling vines in a vineyard. See JT _Berakhot_ 4:1, 7d; _Ta’anit_ 4:1, 67d; _Shir ha-Shirim Rabbah_ on 8:9–11; _Qohelet Rabbah_ on 2:8; Liebes, _Studies in the Zohar_, 32–33. On the verse in Psalms, see _Sifrei Zuta_ 27:1; M _Berakhot_ 9:5; _Tosefta Berakhot_ 6:24; JT _Berakhot_ 9:5, 14c–d; BT _Berakhot_ 63a, _Yoma_ 69a, _Gittin_ 60a, _Temurah_ 14b; _Midrash Shemu’el_ 1:1; _Midrash Mishlei_ 5:16; _Midrash Tehillim_ 119:57; Maimonides, _Guide of the Perplexed_ 1, intro; _Zohar_ 1:116b, 194a; 2:155b; 3:62b, 128a (_IR_); Gikatilla, _Sha’arei Orah_, 19b; Liebes, _Studies in the Zohar_, 31, 44–48; idem, “Zohar ve-Eros,” 72–73; Idel, _Kabbalah: New Perspectives_, 185. 4. **the threshing chamber** אדרא‎ בי (_Bei iddera_), “the threshing house.” The term אדרא (_iddera_) means “threshing floor; barn; chamber.” In _Shir ha-Shirim Rabbah_ on 7:3, the Sanhedrin is described as דאזהרה‎ אדרא (_iddera de-azharah_), “the threshing floor of enlightenment (or admonishment),” because the members of the Sanhedrin sat in semicircular rows, resembling half the shape of a threshing floor. See M _Sanhedrin_ 4:3: “The Sanhedrin was arranged like half of a circular threshing floor so that they could see one another.” See also _Targum_, Song of Songs 7:3; and cf. _Shir ha-Shirim Rabbah_ on 5:11, where Rabbi Yoḥanan describes nighttime study as “the threshing floor of Torah.” The _Zohar_ refers to this section (3:127b–145a) and to the dramatic assembly as _Idra_ or _Idra_ of Rabbi Shim’on. See 1:217a; 3:79a, 145b, 288a (_IZ_), 291a (_IZ_), 292a (_IZ_), 295a (_IZ_); cf. 3:58a, 145b. Later copyists and editors called it _Idra Rabba_ (The Great _Idra_), to distinguish it from another section (3:287b–296b), which they called _Idra Zuta_ (The Small _Idra_), reflecting the smaller number of participants. In these section titles, _idra_ (technically, _iddera_) is often understood as “assembly, convocation,” though the sense of “threshing place” still pertains because the Companions gather to thrash out the secrets. See the more general use of the term in _Zohar_ 3:148a: “I want to walk behind you and learn some of those sublime words that you taste every day from the Holy _Idra_.” Cf. the statement of David ben Judah he-Ḥasid (in _Mar’ot ha-Tsove’ot_, 116): “This secret [is clear]… to anyone who has entered the threshing house.” On the various connotations of the term _iddera_, see Liebes, _Peraqim_, 93–107. On the Sanhedrin as a threshing floor, cf. the image of the vineyard as explained in the preceding note. On the passage in M _Sanhedrin_, see the eschatological description of the threshing floor in _Vayiqra Rabbah_ 11:8; _Qohelet Rabbah_ on 1:11; _Tan__ḥ__uma, Shemot_ 29; _Shemot Rabbah_ 5:12. 5. **wearing coats of mail and lances…** The Companions are summoned to engage in the battle of Torah. The list of their “weapons” includes references or allusions to various _sefirot_. “Counsel” is associated with _Arikh Anpin_ in _Zohar_ 3:133b (_IR_). “Wisdom, understanding, knowledge” correspond to _Ḥ__okhmah, Binah_, and the hidden, mediating _sefirah_ of _Da’at_. (On this triad, cf. Exodus 31:3 and _Targum Onqelos_, ad loc.; and see below, note 235.) The term חיזו (_ḥ__eizu_) means “vision, appearance,” but in the _Zohar_ also “mirror,” sometimes referring to _Shekhinah_, who reflects the higher _sefirot_. (See Vol. 4, p. 79, n. 32.) Alternatively, this term could possibly allude both to _Tif’eret_ (together with its extension _Yesod_) and to _Shekhinah_, who are known respectively as “the speculum that shines” and “the speculum that does not shine.” (See Vol. 6, p. 100, n. 119; pp. 264–65, n. 15.) “Hands” corresponds to _Ḥ__esed_ and _Gevurah_, the two divine hands (or arms), while “feet” corresponds to _Netsa__ḥ_ and _Hod_, the two divine feet (or legs). The Companions are instructed to draw down, or equip themselves with, sefirotic powers in preparation for spiritual battle. The phrase “holy ones of the Highest” derives from Daniel 7:18, where it refers to Israel. Here, it refers to the angels, who are eager to hear secrets of Torah. See BT _Ḥ__agigah_ 14b; _Zohar_ 2:14b (_MhN_); 3:135a (_IR_), 138b (_IR_), 143a (_IR_). On the battle of Torah, see _Sifrei_, Deuteronomy 34, 321; _Midrash Tanna’im_, Deuteronomy 32:25; _Seder Olam Rabbah_ 25; JT _Ta’anit_ 4:6, 69b; _Eikhah Rabbah_ 2:4; BT _Shabbat_ 63a, _Megillah_ 15b, _Ḥ__agigah_ 14a, _Qiddushin_ 24a, 30b, _Sanhedrin_ 42a, 93b, 111b; _Rut Rabbah_ 4:3; _Tan__ḥ__uma, Noa__ḥ_ 3, _Vezot Haberakhah_ 5; _Midrash Tehillim_ 45:6; _Shir ha-Shirim Zuta_ 3:8; _Bemidbar Rabbah_ 11:3; 13:10; _Zohar_ 1:17b, 226a, 240b; 2:56a, 98a, 110a–b, 111b; 3:42a (_RM_), 59b, 188a–189b, 190b–191a, 278b (_RM_); _Z__Ḥ_ 14a (_MhN_). “Your equipment” renders תקוניכון (_tiqquneikhon_). The semantic range of the word תקונא (_tiqquna_)—Hebrew תקון (_tiqqun_)—includes: “mending, improvement, correction, perfection, restoration, alignment, preparation, order, arrangement, array, adornment, equipment, enhancement, configuration.” The term _tiqquna_ figures prominently throughout _Idra Rabba_. See below, notes 32, 38, 84. On _tiqqun_ as being associated with weapons, see _Targum Onqelos_, Exodus 34: 4, 6. On weapons as an adornment, see, e.g., M _Shabbat_ 6:4; _Sifrei_, Deuteronomy 356. 6. **Woe if I reveal!…** On the tension between revealing and concealing, see BT _Bava Batra_ 89b, where Rabbi Yoḥanan son of Zakkai says, concerning the details of illegal practices, “Woe is me if I say it! Woe is me if I do not say it! If I say it, the deceivers will learn. If I do not say it, the deceivers will say, ‘Scholars are not expert in our practices.’” See M _Kelim_ 17:16; _Tosefta Kelim_ (_Bava Metsi’a_) 7:9; _Zohar_ 2:95a, 123b, 257b (_Heikh_); 3:74b; Tishby, _Wisdom of the Zohar_, 3:1086–88. See also _Zohar_ 1:11b: “Rabbi Shim’on wept and exclaimed, ‘Woe is me if I speak! Woe is me if I do not speak! If I speak, the wicked will know how to serve their Lord. If I do not speak, the Companions will be deprived of this word.’” See, as well, _Zohar_ 2:100b: “Now what should I do? If I speak—this hidden mystery must not be revealed. If I do not speak, these worthy ones will be left orphaned of this mystery.” 7. **_The secret of YHVH is for those who revere Him_…** So these Companions, who revere God, are worthy of learning the secrets. “The Holy _Idra_ of the Dwelling” designates another assembly of Rabbi Shim’on and the Companions, but there is currently no scholarly consensus on its exact nature or its location in the Zoharic corpus. It has sometimes been identified with _Zohar_ 2:122b–123b or with 2:127a–147a. See _Or Yaqar_; Scholem, _Major Trends_, 386, n. 14; idem, _Kabbalah_, 215; Tishby, _Wisdom of the Zohar_, 1:4; Liebes, _Peraqim_, 101–2; idem, “Ha-Mashiaḥ shel ha-Zohar,” 153–57 and n. 238; idem, _Studies in the Zohar_, 35–37, 177–78, n. 109; Wolfson, “Forms of Visionary Ascent,” 212, n. 17; Huss, _Ke-Zohar ha-Raqi’a_, 92; Sobol, “Ḥativat ha-Idrot,” 234–54; Vol. 5, p. 150, n. 33; p. 192, n. 19. The phrase “entering and emerging” derives from the famous story of four rabbis who “entered the orchard,” that is, who engaged in mystical contemplation. Only Rabbi Akiva “entered in peace and emerged in peace.” In the _Zohar_, “entering and emerging” refers to a kabbalist who has entered the realm of mystery and emerged unscathed, one who has plumbed the secrets and discovered how to endure and apply them in his life. See JT _Ḥ__agigah_ 2:1, 77b; _Shir ha-Shirim Rabbah_ on 1:4 (and cf. _Tosefta_ _Ḥ__agigah_ 2:4; BT _Ḥ__agigah_ 14b); _Targum Yerushalmi_, Deuteronomy 33:21; _Zohar_ 1:44a (_Heikh_), 112a (_MhN_), 147b (referring to venturing into the demonic realm); 2:176a, 179a (_SdTs_), 213b; 3:141a (_IR_), 144a–b (_IR_), 290a (_IZ_), 292a (_IZ_), 297a; _Z__Ḥ_ 2c (_SO_), 6c (_SO_), 19a (_MhN_), 105a; Moses de León, _Shushan Edut_, 345; Liebes, “Ha-Mashiaḥ shel ha-Zohar,” 153–56, and nn. 240–41; idem, _Studies in the Zohar_, 35, 97, 130–31; 178, nn. 110–11; Wolfson, “Forms of Visionary Ascent,” 211–14; Hellner-Eshed, _A River Flows from Eden_, 63–67. The verse in Psalms reads: _The counsel_ [or: _secret_] _of YHVH is for those who revere_ [or: _fear_] _Him, and to them He reveals His covenant_. See above, pp. 82–83, n. 82. 8. **The Companions were numbered…** The nine Companions together with Rabbi Shim’on constitute ten, corresponding to the ten _sefirot_. 9. **on my potent breast** בתוקפי (_Be-tuqpi_). The word תוקפא (_tuqpa_), means “power, strength,” and also “anger.” In the _Zohar_ this word usually means simply “power,” but occasionally it signifies “bosom, breast.” This new sense derives from _Targum Onqelos_ on Numbers 11:12, which renders the biblical expression בחיקך‎ שאהו (_sa’ehu ve-__ḥ__eiqekha_), _carry it_ [the people Israel] _in your bosom_, as בתוקפך‎ סוברהי (_sovarhi ve-tuqpakh_), “carry it in your strength.” This Targumic rendering is a paraphrase, unless the translator read or imagined the Hebrew בחזקך (_ve-__ḥ__ozqekha_), _in your strength_, instead of בחיקך (_ve-__ḥ__eiqekha_), _in your bosom_—a tiny orthographical difference. Based on this Targumic usage of _tuqpa_, the _Zohar_ sometimes employs the word to signify “bosom, breast.” Scholem contends that this is due to a misunderstanding: “The author mistook the Midrashic _interpretation_ for a _literal translation_!” However, it seems more likely that the newfangled meaning is due not to ignorance but to linguistic playfulness, so typical of the _Zohar_. See _Targum Yerushalmi_, Numbers 11:12; _Zohar_ 2:9a, 96a–b, 113a–b; 3:206a, 234a; _Z__Ḥ_ 55b, 92c–d (_MhN, Eikhah_); Luria, _Va-Ye’esof David_, s.v. _tuqpa_; Scholem, _Major Trends_, 165, 389, n. 48. Cf. _Zohar_ 3:161a–b, 201a. 10. **_Cursed be the man_ …** As Rabbi Shim’on prepares to reveal secrets of the divine body, he warns the Companions not to take his words and symbolic images literally. Such a misunderstanding would impute corporeality to God and be tantamount to idolatry. See Gikatilla, _Sha’arei Orah_, 2b–3a; _TZ_, intro, 6b. The context in Deuteronomy (27:14–15) reads: _The Levites shall call out and say to every man of Israel in a loud voice: “Cursed be the man who makes a carved or molten image—YHVH’s abhorrence, a craftsman’s handwork—and sets it up in secret!” And all the people shall call out and say, “Amen.”_ Here, the _Zohar_ quotes the last sentence slightly differently: “And they all called out and said [literally: shall call out and say], ‘Amen.’” This rewording may be intended to fit the situation here, recording the assent of the assembled Companions. 11. **_Time to act for YHVH_…** In the second half of the verse _Your Torah_ refers to “Torah above,” namely _Tif’eret_, which is identified with Written Torah and known by the name _YHVH_. Unless this Name and _sefirah_ are fittingly enhanced by contemplation, the supernal Torah is violated and nullified. Rabbi Shim’on may be construing the beginning of the verse as _Time to actualize YHVH_. According to _Or Yaqar_, here _YHVH_ pertains to _Arikh Anpin_. The biblical phrase _Your Torah_ “is addressed to the Ancient of Days,” namely to the primordial realm of _Arikh Anpin_, to whom _Tif’eret_ (identified with Torah) belongs. The term the Ancient of Days originates in Daniel 7:9: _As I watched, thrones were placed, and the Ancient of Days sat—His garment like white snow, the hair of His head like clean fleece, His throne flames of fire, its wheels blazing fire_. The final sentence indicates a verbal analogy between two verses, one praising Israel and the other praising God. Since both verses contain the same rhetorical question—_Who is like you?_—this implies that Israel and God share uniqueness, and that Israel is empowered to affect and actualize the divine realm. See _Zohar_ 3:138b–139a (_IR_). On the verse in Psalms, see above, note 3. On the parallel between the verses in Deuteronomy and Exodus, see _Mekhilta, Shirta_ 3; _Sifrei_, Deuteronomy 355–56; _Midrash Tanna’im_, Deuteronomy 33:26; _Shir ha-Shirim Rabbah_ on 2:16. For various interpretations of this paragraph, see Tishby, _Wisdom of the Zohar_, 1:156–57; Liebes, _Studies in the Zohar_, 44–48; Wolfson, _Venturing Beyond_, 213–18; Hellner-Eshed, _Qeri’ah ba-Idra Rabba_. 12. **on the other side…** Next to Rabbi El’azar. Rabbi Shim’on declares that he, his son, and Rabbi Abba constitute “the sum of the whole,” that is, they represent or embody the three columns of divine emanation: center, right, and left (or the three _sefirot: Keter,_ _Ḥ__okhmah_, and _Binah_; or _Ḥ__okhmah, Binah_, and _Da’at_). By their combined presence, the sefirotic structure has been stabilized. Cf. above, note 2. See _Pirqei de-Rabbi Eli’ezer_ 3: “By ten utterances was the world created … and by three are they comprised, namely _Ḥ__okhmah, Tevunah_, and _Da’at_.” See Liebes, _Studies in the Zohar_, 21; below, note 235. On the ten utterances by which the world was created, see M _Avot_ 5:1; Vol. 7, p. 65, n. 200. Cf. Rabbi Shim’on’s bold claim in BT _Sukkah_ 45b: “I have seen the sons of ascent [i.e., those privileged to ascend to heaven] and they are few. If there are a thousand, I and my son are among them; if there are a hundred, I and my son are among them; if there are two, they are I and my son.” See JT _Berakhot_ 9:2, 13d; _Bereshit Rabbah_ 35:2; _Pesiqta de-Rav Kahana_ 11:15. 13. **They heard a sound…** Of heavenly angels assembling to hear the secrets. See above, note 5. The clause “and their knees knocked together” derives from Daniel 5:6, describing King Belshazzar’s reaction when he saw the hand writing on the wall. 14. **_I have heard Your sound; I am afraid_…** The prophet Habakkuk experienced a frightening revelation, which stemmed from _Ze’eir Anpin_, the configuration of _sefirot_ from _Ḥ__okhmah_ through _Yesod_. This divine realm is characterized by a tension between opposites—right and left, loving-kindness and judgment—so the prophet was fittingly afraid. However, for Rabbi Shim’on and his Companions, “the matter depends on love”; he is about to focus on the highest sefirotic realm, _Arikh Anpin_, which is characterized by pure love and compassion (corresponding to _Keter_). The term אנפין‎ זעיר (_ze’eir anpin_) means “short-tempered, irascible, impatient,” taking a short time for one’s nostrils to flare (deriving from Proverbs 14:17). The contrasting term אנפין‎ אריך (_arikh anpin_) means “slow to anger, long-suffering, forbearing, patient,” taking a long time for one’s nostrils to flare (deriving from Exodus 34:6). See Ibn Ezra (short), ad loc.; _Zohar_ 3:129a–b (_IR_); below, notes 27, 230, 280, 295. The terms _Arikh Anpin_ and _Ze’eir Anpin_ are sometimes understood respectively as “the Large (or Vast) Countenance” and “the Small Countenance.” Cf. the Talmudic description of two of the faces of the creatures seen by Ezekiel: “A large face and a small face,” referring respectively to _the face of a human_ and _the face of a cherub_ (Ezekiel 10:14). See BT _Sukkah_ 5b, _Ḥ__agigah_ 13b; _TZ_ 70, 129b; Liebes, _Studies in the Zohar_, 170, n. 65; Vol. 7, p. 393, n. 110. On _Arikh Anpin_ and _Ze’eir Anpin_, see also Tishby, _Wisdom of the Zohar_, 1:245–46, 426–27; Idel, _Ben: Sonship and Jewish Mysticism_, 417–25. The full verse in Habakkuk reads: _YHVH, I have heard_ שמעך (_shim’akha_), _of Your renown_ [or: _Your sound_]; _I am afraid_. _YHVH, Your deed, in the midst of years revive it; in the midst of years make it known. In wrath remember compassion_. On Habakkuk and this particular verse, see _Bahir_ 46–49, 51, 53 (68–72, 76–77, 79); _Zohar_ 1:7b; 2:45a; 3:138b (_IR_); Liebes, _Studies in the Zohar_, 34–36. On the love pervading Rabbi Shim’on’s circle, see _Zohar_ 2:190b; 3:59b; Liebes, _Studies in the Zohar_, 37–43. 15. **_One who goes about gossiping reveals a secret_…** Why does the verse mention “going about”? Because, Rabbi Shim’on explains, whatever word such a person hears moves around constantly inside him until he reveals it to another. The phrase “a thorn in water” renders במיא‎ חיזרא (_ḥ__izra be-mayya_). The word _ḥ__izra_ can also mean “bran,” which would yield the sense “bran in water,” resembling the Talmudic expression דחיזרא‎ מיא (_mayya de-__ḥ__izra_), “bran water, bran solution.” See BT _Bava Metsi’a_ 60a, and Rashi, ad loc., s.v. _mayya de-__ḥ__izra_; Lieberman, _Tosefta ki-Fshutah_, 3:111–12, n. 28. Cf. BT _Pesa__ḥ__im_ 42b. The word נאמן (_ne’eman_) means “faithful” but also “permanent, firm,” as in Isaiah 22:23. On the verse in Proverbs, see _Zohar_ 2:71b; 3:294b (_IZ_). Cf. above, note 6. 16. **_Do not let your mouth make your flesh sin_…** By revealing a secret that has been entrusted to you. “The Ancient of Ancients” (or the Ancient One, or the Holy Ancient One) is the Ancient of Days, namely the primordial realm of _Arikh Anpin_. See above, notes 11, 14. On the angels, see above, notes 5, 13. On the verse in Ecclesiastes, see _Tosefta_ _Ḥ__agigah_ 2:3; JT _Ḥ__agigah_ 2:1, 77b; BT _Ḥ__agigah_ 15a; _Shir ha-Shirim Rabbah_ on 1:4 (all pertaining to Elisha son of Avuyah); _Zohar_ 2:87a; 3:79a, 105b, 159a; _Z__Ḥ_ 89d (_MhN, Rut_). 17. **I will not tell the heavens to listen…** As did Moses, when he delivered his final song to Israel: _Give ear, O heavens, that I may speak; let the earth hear my mouth’s utterances_ (Deuteronomy 32:1). In Deuteronomy, Moses calls upon heaven and earth to witness the justice of the poem’s accusations, or (as understood traditionally) to be prepared to punish Israel if the people fail to fulfill the covenant. Here, Rabbi Shim’on feels no need to call upon heaven and earth, since all worlds are dependent on him and his Companions. For various interpretations, see _Or Yaqar_; _Rua__ḥ_ _David_; _Yayin ha-Reqa__ḥ_; _Sullam_; Liebes, _Studies in the Zohar_, 21; _Matoq mi-Devash_; Hellner-Eshed, _Qeri’ah ba-Idra Rabba_. On the verse in Deuteronomy, see _Targum Onqelos_, ad loc. Cf. Deuteronomy 4:26; 30:19; 31:28; Isaiah 1:2. ### 2.3 Class 3 - Jan. 18: The Creation(s) of the World In today's class, we will explore the creation myth of the Idra Rabba. This version of the creation of the world is both unique and a reworking on earlier materials from the Jewish tradition. The way it conceives of the creation of the world is very much part of its paradigm for understanding Judaism and the purpose of human life. The text we are studying this week is the immediate continuation of the text that we've studied so far. That is, right after it says, "Rabbi Shim’on rejoiced, and said, “I will not tell the heavens to listen, nor will I tell the earth to hear, for we sustain the worlds", the text continues below. #### 2.3.1 Genesis 36:31 *The Idra's story focuses on the following verse (Genesis 36:31):* **וְאֵ֙לֶּה֙ הַמְּלָכִ֔ים אֲשֶׁ֥ר מָלְכ֖וּ בְּאֶ֣רֶץ אֱד֑וֹם לִפְנֵ֥י מְלׇךְ־מֶ֖לֶךְ לִבְנֵ֥י יִשְׂרָאֵֽל:** **These are the kings who reigned in the land of Edom before any king reigned over the Israelites.** ##### 2.3.1.1 Selection from Jewish Study Bible Commentary on Genesis 36:31 > 36.1–43: The descendants of Esau. This chapter consists of several overlapping but not altogether consistent genealogies, most likely compiled from a variety of sources. Its placement here is perhaps owing to the list of Jacob’s twelve sons in 35.22b–26; it also serves to divide the Jacob cycle from the Joseph story. #### 2.3.2 The Idra's Creation Myth *In Hevruta, first read this text over in silence, without discussing it. Then explore it together, focusing particularly on the sections in bold (paragraphs 4 and 5), which also have commentaries which appear beneath the text.* ##### 2.3.2.1 Melila Hellner-Eshed's Introduction to this section > After the opening scene, the main body of the Idra commences, replete with its scriptural interpretations and tiqqunim. Although we might expect Rabbi Shimʿon’s first scriptural interpretation to be focused on the Godhead or on the process of emanation, he instead introduces an obscure verse from Genesis that has no apparent connection to the mysteries of the Divine. His interpretation of this verse takes us back to a time that precedes time itself, before language, long before the creation as described in the Torah, and even before the sefirot came to be…[I]it would seem that the myth of the kings is an expression of the human attempt to inquire into origins, to ponder the question of what came before existence as we know it. It opens a door to inquire into what comes before the Beginning— whether we are referring to the origins of the cosmos or of the Godhead itself. (*Seekers of the Face*, Ch. 9) ##### 2.3.2.2 Text of the Idra | | | | :--------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | -------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | | (1) It has been taught—mysteries of mysteries: When Rabbi Shim’on opened, the earth quaked and the Companions trembled. S/He revealed in mystery, and opened, saying, “These are the kings who reigned in the land of Edom before a king reigned over the Children of Israel (Genesis 36:31). <br><br>(2) Happy are you, O righteous ones, to whom are revealed mysteries of mysteries of Torah, which have not been revealed to holy ones of the Highest. Who will examine this? Who will be worthy of this? It is testimony to faith of total faith. May the prayer be accepted, that it may not be considered a sin to reveal this. <br><br>(3) “And what will the Companions say? For this verse is difficult, since it should not have been written so, because we see that there were numerous kings before the Children of Israel appeared and before they had a king; so what is intended here? <br><br>**(4) Well, it is mystery of mysteries, which humans cannot know or perceive or arouse in their minds. “It has been taught: Before the Ancient of Ancients, Concealed of the Concealed, had prepared adornments of the King and crowns of crowns, there was neither beginning nor end. S/He engraved and gauged within Hirself, and spread before Hirself one curtain, in which S/He engraved and gauged kings, but Hir adornments did not endure. As is written: These are the kings who reigned in the land of Edom before a king reigned—Primordial King—over the Children of Israel, the Primordial One (Genesis 36:31). **<br><br>**(5) All those who had been engraved were called by name, but they did not endure, so S/He eventually put them aside and concealed them. Afterward, S/He ascended in that curtain and was arrayed perfectly.** <br><br>(6) “And it has been taught: An impulse arose in the Will to create Torah, so S/He generated her. Immediately, she said before Hir, ‘S/He who wishes to arrange and form should first arrange Hir own array—concealed for two thousand years.’ | תָּנָא רָזִין דְּרָזִין, כַּד פָּתַח רַבִּי שִׁמְעוֹן בְּרָזֵי דְּרָזִין, אִזְדַּעְזָע אַתְרָא, וַחֲבֵרִין אִתְחַלְחָלוּ. גַּלֵּי בְּרָזָא וּפָתַח וְאָמַר, כְּתִיב (בראשית לו) וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מֶלֶךְ לבני ישראל. <br><br>זַכָּאִין אַתּוּן צַדִּיקַיָּיא, דְּאִתְגְלֵי לְכוֹן רָזֵי דְּרָזִין דְּאוֹרַיְיתָא, דְּלָא אִתְגַּלְּיָין לְקַדִּישֵׁי עֶלְיוֹנִין, מַאן יַשְׁגַּח בְּהַאי, וּמַאן יִזְכֶּה בְּהַאי, דְּהוּא סַהֲדוּתָא עַל מְהֵימְנוּתָא (דמהימנותא) דְּכֹלָּא. צְלוֹתָא בְּרַעֲוָא יְהֵא, דְּלָא יִתְחֲשָׁב לְחוֹבָא לְגַלָּאָה דָּא. <br><br>וּמַה יֵימְרוּן חַבְרַיָיא, דְּהַאי קְרָא קַשְׁיָא הוּא, דְּהָא לָא הֲוָה לֵיהּ לְמִכְתַּב הָכִי, דְּהָא חֲזֵינָן כַּמָה מְלָכִים הֲווֹ, עַד דְּלָא יֵיתוּן בְּנֵי יִשְׂרָאֵל, וְעַד לָא יְהִי מַלְכָּא לִבְנֵי יִשְׂרָאֵל וּמַה אִתְחֲזֵי הָכָא, וּבְדָא אַתְּעֲרוּ חַבְרַיָיא. <br><br>אֶלָּא רָזָא דְּרָזִין הוּא, דְּלָא יַכְלִין בְּנֵי נָשָׁא לְמִנְדַּע וּלְאִשְׁתְּמוֹדַע וּלְמִרְחַשׁ בְּדַעֲתַּיְיהוּ בְּהַאי. תָּאנָא, עַתִּיקָא דְּעַתִּיקִין, טְמִירָא דִּטְמִירִין, עַד לָא זַמִּין תִּקּוּנוֹי דמלכא, וְעִטּוּרֵי עִטּוּרִין, שֵׁירוּתָא וְסִיּוּמָא לָא הֲוָה. וַהֲוָה מגליף וּמְשַׁעֵר בֵּיהּ. וּפָרִיס קַמֵּיהּ חַד פַּרְסָא, וּבָה גְּלִיף וְשִׁיעֵר מַלְכִּין, וְתִקּוּנוֹי לָא אִתְקְיָימוּ. הֲדָא הוּא דִכְתִיב וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ בְּאֶרֶץ אֱדוֹם לִפְנֵי מְלָךְ מֶלֶךְ לִבְנֵי יִשְׂרָאֵל. מַלְכָּא קַדְמָאָה, לִבְנֵי יִשְׂרָאֵל קַדְמָאָה. <br><br>וְכֻלְּהוּ דִּגְלִיפוּ בִּשְׁמָהָן אִתְקְרוּן. וְלָא אִתְקְיָימוּ, עַד דְּאָנַח לְהוּ, וְאַצְנַע לְהוּ, וּלְבָתַר זִמְנָא הוּא אִסְתְּלַּק בְּהַהוּא פַּרְסָא, וְאִתְתְּקַּן בְּתִקּוּנוֹי. <br><br>וְתָאנָא, כַּד סָלִיק בִּרְעוּתָא, לְמִבְרֵי אוֹרַיְיתָא טְמִירָא תְּרֵי אַלְפֵי שְׁנִין, וְאַפְּקָה, מִיַּד אָמְרָה קַמֵּיהּ, מַאן דְּבָעֵי לְאַתְקְנָא וּלְמֶעְבַּד, יְתַקֵּן בְּקַדְמִיתָא תִּקּוּנוֹי. (דף קכ''ח ע''ב) | | | | ##### 2.3.2.3 Daniel Matt on Paragraph 4: > **Before the Ancient of Ancients**… The primordial manifestation of Ein Sof through Keter is known as the Holy Ancient One (or the Ancient of Ancients). Before this primal power had emanated any of the other sefirotic adornments, there was nothing but Infinity. The Ancient of Ancients engraved royal images (“kings”), but these did not endure. Eventually, He was arrayed successfully in sefirotic configurations. (*Pritzker Zohar, Vol. 8*) ##### 2.3.2.4 Melila Hellner-Eshed on Paragraphs 4-5 > According to this account, the first movements that occur in the infinite divine consciousness are initial attempts at tracing a boundary, first drafts of an outline, efforts to enable something to come into being that is not simply the vast and undifferentiated ocean…It is a divine dimension reminiscent of Jung’s and Neumann’s descriptions of the first stage of consciousness…that precedes the emergence of the ego into independent existence, and it precedes gender, sex, and all other binarity. > > Next, a curtain or veil is spread, separate from the Divine itself, in which the kings are engraved. Before the ancient divine consciousness has been configured and enclothed in a face with which it can turn toward existence, these kings are its initial and inchoate conjectures and engravings, striving toward being and power. The kings are the first manifestation of Judgment (Din) in the sense of a boundary within the expanse of the Infinite, and they are therefore connected to the kingdom of Edom and to redness (adom), a color that represents Judgment. > > But the attempt fails. The kings are primordial, spectacular, terrifying, sparks glimmering from within the divine consciousness, blazing forth and fading back into the Infinite like fireworks. They are an attempt that cannot succeed because they are so unripe, one- dimensional; they are too near to the oceanic depths of the Divine, and their impulse after blazing out is to sink and dissolve back into that expanse as before, like flashing thoughts that arise in the mind and then sink back into the nether reaches of the unconscious. The kings do not have sufficient internal structure to endure independently outside the Infinite…Their primal existence cannot enable the creation and development of a human form, of Adam. (*Seekers of the Face*, pg. 182 ff.) ### 2.4 Class 4 - Jan 25: The First Images of Arikh Anpin In today's class we will encounter the first two images of the Expanded One (Arikh Anpin). We'll start off by chanting the text a bit. Then, in Hevruta, we'll get more into it. As we chant, and you encounter the text, let yourself see and feel whatever comes to mind. These associations are important! #### 2.4.1 Text of Idra <div class="hebrew" div style="font-weight: bold;"> תָּאנָא בִּצְנִיעוּתָא דְּסִפְרָא, עַתִּיקָא דְּעַתִּיקִין, סִתְרָא דְּסִתְרִין טמִיר דִּטְמִירִין, אִתְתְּקַּן וְאִזְדְּמַן, כְּחַד סָבָא דְּסָבִין, עַתִּיק מֵעַתִּיקִין, טמִיר מִטְּמִירִין, וּבְתִּיקוּנוֹי יְדִיעַ וְלָא יְדִיעַ. מָארֵי דְּחִוָּור: כְּסוּּ, וחזו בּוּסִיטָא דְּאַנְפּוֹי, יתִיב עַל כּוּרְסְיָיא דִּשְׁבִיבִין, לְאַכְפְּיָיא לוֹן </div> <div style="font-weight: bold;"> It was taught in the concealment of the book: The ancient of ancients, hidden of hiddens, concealed of concealed, was arrayed and emerged, like an elder of elders, more ancient than ancient, concealed of concealed, in hir features S/he is known yet unknown. Master of white: Hir garments and hair, and the appearance of the light of Hir face; S/he sits on a throne of flames, to subdue them. </div> > [!NOTE] Hevruta > In class, we chanted and connected to the text. In Hevruta, we'll get more into the details. Read the text out loud again together. > Then, read the commentary below. It will probably work best for each of you to read the commentary silently, and then to discuss those parts of the text and commentary that most interest you. > Study Questions: > 1) Recall the two images of Arikh Anpin that this text depicts. What do they evoke in you? What associations do they arouse? > 2) The Idra is an emergency gathering to fix reality, which has become overburdened with *din.* How might this initial image of Arikh Anpin set the stage for the work we need to do? #### 2.4.2 Commentary from Shaiya The text begins with the statement **It was taught in the concealment of the book.** This refers to a brief composition called *The Book of Concealment* that appears in the Zohar and is also written in the language of faces. After the reference to the Book of Concealment, the text presents two images of the expanded faced one. In keeping with our methodology, we want to imagine or visualize these two images. The second of the two images is very reminiscent of an image that appears in the Book of Daniel, Chapter 7, Verses 9-10. Before we unpack our passage, let's begin with imagining the picture from Daniel. He says, *As I looked on, Thrones were set in place, And the Ancient of Days took Hir seat. Hir garment was like white snow, And the hair of Hir head was like clean wool. Hir throne was tongues of flame; Its wheels were blazing fire. A river of fire streamed forth before Hir…* So, in the Book of Daniel, we meant to imagine a figure called the Ancient of Days, whose garment is white as snow, whose hair is like clean wool, so also white, and s/he sits on a throne that is constructed of flames. The throne is located on a chariot that has wheels made of blazing fire. Flowing before the chariot is a river of fire. The image of the Ancient of Days in Daniel is a good starting place to imagine the two images in our passage. The first image of the expanded faced one that our passage presented was described like this: **The ancient of ancients, hidden of hiddens, concealed of concealed, was arrayed and emerged.** S/he is here called the ancient of ancients, just as Daniel calls hir the Ancient of Days, because s/he embodies the aspect of reality that is beyond time. What does it mean to be beyond time? Maybe it's like the story that scientists tell, that before the Big Bang there was no time, because time was created in the Big Bang. From this perspective, we might say that the ancient of ancients, who will also be described as more ancient than ancient, is from that no-time before time. Or maybe it's like another story that scientists tell according to which time moves more slowly the faster you move through space, until, when you approach the speed of light, time stops altogether. So perhaps the ancient of ancients is moving at the speed of light, so for hir, no time passes, s/he exists in a kind of eternal now. S/he was also called **hidden of hiddens, concealed of concealed.** This is because s/he is on the very edge of what we can perceive. I can't really understand, for example, how there could have been no time before the Big Bang, or what it means that light, since it's moving at the speed of light, exists in some way outside of time. Something of these ideas touches me, but I cannot grasp them, they are *hidden and concealed*. So, too, s/he is called hidden of hiddens, concealed of concealed, because the face of the expanded one is only partially visible to us, s/he comes in and out of focus, we only catch glimpses of hir. Let's go back to the whole sentence: **The ancient of ancients, hidden of hiddens, concealed of concealed, *was arrayed and emerged*** . What does it mean that s/he was *arrayed*. What it means that s/he *was arrayed* is that s/he took on some form, s/he was revealed through some constellation of images or powers that are arrayed or arranged before us. Hir being arrayed or arranged means that we can begin to perceive hir in some way, some path to hir is being opened up for us. It says that s/he **was arrayed and *emerged,*** that is, s/he emerges before us, we can see hir, kind of. Imagine that off in the distance you can just barely see the emergence of a figure, it's hard to make out, but there seems to be a human figure radiating white light and seated upon burning red fire. This is the first image of the two images of the expanded faced one that appear in our passage. After describing hir as *was arrayed and emerged*, the passage says that s/he is, **like an elder of elders, more ancient than ancient, concealed of concealed, in hir features s/he is known yet unknown.** Even though we can begin to visualize hir, because s/he has *was arrayed and emerged* , none-the-less, s/he is on the very edge of our perceptions, so that, even though we can see some of hir characteristics, even then, s/he is known and also unknown. Now, we're ready to imagine the second image in our passage. This is what it said: **Master of white: Hir garments and hair, and appearance of the light of hir face; s/he sits on a throne of flames, to subdue them.** Let's compare this again to the Book of Daniel: *As I looked on, Thrones were set in place, And the Ancient of Days took Hir seat. Hir garment was like white snow, And the hair of Hir head was like clean wool. Hir throne was tongues of flame; Its wheels were blazing fire. A river of fire streamed forth before Hir…* The second image in our passage, and the picture from the Book of Daniel, are very similar. But our passage adds an important element: That the ancient of days does not only sit on a throne of flames, s/he sits on them in order to subdue them. We are invited to imagine the expanded faced one as a figure of radiant white light who is holding the burning red fire in its place, directing it to hir will. This is a crucial point for the language of faces. The burning fire in this image symbolizes, among other things, the dualistic nature of our experience as individual human beings. Sometimes we feel awash in creative energy, and we're in love with other people and with the world, and sometimes we constrict, we become too narrow, and feel completely cut off from any kind of creative energy, and we become lost in anxiety, alienation and depression. In the same way, sometimes we enjoy our bodies, and sometimes they cause us suffering and we hate them. In other words, sometimes the fire warms us and cooks our food, and sometimes it burns us. This is the dualistic nature of our individual existence that is symbolized in the image of the burning flames. When we visualize the expanded faced one, with white light radiating from hir face and hair as s/he subdues the burning flames, we are meant to remember that we are not only the fire of our dualistic individual existence, we are also hir, the expanded faced one, beyond time, and beyond dualism. When we visualize hir image, we are given an access point to see and feel hir transcendent light. That light expands our faces, and draws us into the flowing river of creative energy that forever flows from hir face. In the following classes, we will explore additional images presented by the language of faces so that we can tap into their power to help us expand who and what we experience ourselves to be. ### 2.5 Class 5 - Feb. 1: The Eyes of Arikh Anpin In today's class, we will get deeper into the encounter with Arikh Anpin. Get ready to look into Hir eyes! (The footnote links don't work unfortunately, but you can scroll down beneath the text to find the notes.) #### 2.5.1 Text of Idra “Eyes of the White Head are different from other eyes. There is no lid over the eye, nor any eyebrows. Why? Because it is written: *Behold, S/He neither slumbers nor sleeps, the Guardian of Israel* (Psalms 121:4)—Israel above. And it is written: *that Your eyes may be open* (1 Kings 8:52). And it has been taught: Whatever comes in Compassion has no lid over the eye, nor any eyebrows. All the more so, the White Head, which has no need.”[48](javascript:void\(0\)) Rabbi Shim’on said to Rabbi Abba, “To what does this allude?” He replied, “To fish, fish of the sea, whose eyes have neither lids nor brows, and they do not sleep and need no protection for the eye. All the more so, the Ancient of Ancients—who needs no protection; and all the more so, since S/He watches over all, and all is nourished by Hir, and S/He does not sleep, as is written: *Behold, S/He neither slumbers nor sleeps, the Guardian of Israel*—Israel above.[49](javascript:void\(0\)) “It is written: *Behold, the eye of YHVH is upon those who revere Hir* (Psalms 33:18), and it is written: *The eyes of YHVH range over the whole earth* (Zechariah 4:10). There is no contradiction. One refers to *Ze’eir Anpin*, the other to *Arikh Anpin*. Nevertheless, there are two eyes, turning into one. This eye is white within white, and a white including all whites.[50](javascript:void\(0\)) […] “It has been taught: This eye is not closed, and they are two, turning into one. All is right, there is no left. It neither slumbers nor sleeps, needs no protection. No one protects it; it protects all, watches over all. From the watching of this eye, all are nourished.[56](javascript:void\(0\)) <div class="hebrew" style="text-align:center;"> תָּאנָא, אִי עֵינָא דָּא אַסְתִּים רִגְעָא חֲדָא, לָא יַכְלִין לְקַיְּימָא כֻּלְּהוּ, בְּגִין כָּךְ אִקְרֵי עֵינָא פְּקִיחָא. עֵינָא עִלָּאָה. עֵינָא קַדִּישָׁא. עֵינָא דְּאַשְׁגָּחוּתָא. עֵינָא דְּלָא אַדְמִיךְ וְלָא נָאִים. עֵינָא דְּהוּא נְטוּרָא דְּכֹלָּא. עֵינָא דְּהוּא קִיוּמָא דְּכֹלָּא. </div> **“It has been taught: If this eye closed for one moment, none could endure. Therefore it is called open eye, supernal eye, holy eye, eye of watchfulness, eye that neither \[130a\] sleeps nor slumbers, eye that is protector of all, eye sustaining all.** Of this is written *S/He that has a good eye* יְבוֹרָךְ (*yevorakh*), *will be blessed* (Proverbs 22:9). Do not read *yevorakh, will be blessed*, but rather יְבָרֵךְ (*yevarekh*), *will bless*. For this is called *S/He that has a good eye*, through which S/He blesses all.[57](javascript:void\(0\)) “It has been taught: There is no illumination for the lower eye, to be washed of its redness and blackness, except when it is bathed by the white light of the supernal eye called *S/He that has a good eye*. No one knows when this supernal holy eye illumines and bathes the lower eye. And the supremely righteous are destined to see this through wisdom, as is written: *For eye-to-eye they will see*. When? *When YHVH returns to Zion* (Isaiah 52:8). And it is written: *For eye-to-eye You are seen, YHVH* (Numbers 14:14). Were it not for the supernal eye gazing upon and bathing the lower eye, the world could not endure for a single moment.[58](javascript:void\(0\)) “It has been taught in the Concealment of the Book: Watchfulness from the lower eye when radiance of above gazes upon it and that radiance of the one above penetrates the one below, as is written: *For eye-to-eye You are seen, YHVH* (Numbers 14:14).[59](javascript:void\(0\)) “It is written: *Behold, the eye of YHVH is upon those who revere Hir* (Psalms 33:18), and it is written: *The eyes of YHVH range* \[*over the whole earth*\] (Zechariah 4:10). If people are worthy, *the eye of YHVH is upon those who revere Hir*—the eye above. If they are not worthy, *the eyes of YHVH range*—those below.[60](javascript:void\(0\)) […] <div class="hebrew" style="text-align:center;"> וְתָאנָא, עֵינָא דָּא, דְּהוּא עֵינָא דְּאַשְׁגָּחוּתָא. פְּקִיחָא תָּדִיר. חַיְיכָאן תָּדִיר. וְחַדָּאן תָּדִיר </div> **“It has been taught: This eye, the eye of watchfulness, is constantly open, constantly smiling, constantly joyous**—which is not so with those below, mingled of red, black, and green: three colors. They are not constantly open, for they have a lid, a fold, over the eye. Thus it is written *Awake\! Why do You sleep, O YHVH? Rouse Yourself\!* (Psalms 44:24); *Open Your eyes* (Daniel 9:18).[63](javascript:void\(0\)) “When they are opened, on some they are opened for good, and on some they are not opened for good. Woe to hir upon whom they are opened and the eye is mingled with red, and red confronts hir, covering the eye\! Who can be saved from it?[64](javascript:void\(0\)) “As for the Ancient of Days, a good eye—white within white, a white including all whites. Happy is the share of one upon whom S/He gazes with one of these whites\! Surely it is written: *S/He that has a good eye will be blessed* (Proverbs 22:9); and it is written: *O House of Jacob\! Come, let us walk in the light of YHVH* (Isaiah 2:5).[65](javascript:void\(0\)) […] Rabbi Yehudah said, “It is written: *Hir throne, flames of fire* (ibid.), and the Ancient of Days sat upon this throne. Why? As it has been taught: If the Ancient of Days does not sit upon this throne, the world cannot endure that throne. When the Ancient of Days sits upon it, this is in order to subdue that throne, and whoever rides reigns. [69] […] Rabbi Shim’on said to Rabbi Yehudah, “Your path and your seating are prepared by the Ancient of Days\! #### 2.5.2 **Commentary by Daniel Matt (abridged):** [48\.](javascript:void\(0\)) **Eyes of the White Head…** The eyes of *Arikh Anpin* never close, since they watch constantly over *Ze’eir Anpin*, whose core is “Israel above,” namely *Tif’eret Yisra’el* (Beauty of Israel). The phrase “different from other eyes” implies specifically “different from those of *Ze’eir Anpin*.” The color white signifies pure Compassion. [49\.](javascript:void\(0\)) **the Ancient of Ancients…** *Arikh Anpin*, who is also known as the Ancient of Days. [50\.](javascript:void\(0\)) ***Behold, the eye of YHVH*****…** Whereas this verse describes a single *eye of YHVH*, the verse in Zechariah speaks of *the eyes of YHVH*. Rabbi Abba explains that the plural pertains to *Ze’eir Anpin*, whereas the singular pertains to *Arikh Anpin*. Actually, *Arikh Anpin* also has two eyes, but that realm is so unified that the two turn into one. [56\.](javascript:void\(0\)) **they are two, turning into one…** The two eyes of *Arikh Anpin* turn into one eye, since this realm of pure Compassion exhibits no duality of right and left. See above, [note 50](javascript:void\(0\)). [57\.](javascript:void\(0\)) ***S/He that has a good eye***** יבוֹרָך (*yevorakh*), *will be blessed*…** The full verse reads: *S/He that has a good* \[or: *generous*\] *eye* יְבֹרָךְ (*yevorakh*), *will be blessed, for S/He gives of Hir bread to the poor*. By a change in vocalization, the verse is construed differently: *S/He that has a good eye* יְבָרֵךְ (*yevarekh*), *will bless*. See BT *Sotah* 38b, in the name of Rabbi Yehoshu’a son of Levi: “We give the cup of blessing for the recital of Grace after Meals only to one who has a generous eye, as is said: *S/He that has a generous eye* יְבוֹרָךְ (*yevorakh*), *will be blessed, for S/He gives of Hir bread to the poor*. Do not read *yevorakh, will be blessed*, but rather יְבָרֵךְ (*yevarekh*), *will bless*.” [58\.](javascript:void\(0\)) **There is no illumination for the lower eye…** The eye—or eyes—of *Ze’eir Anpin* reflect Judgment, signified by the color red or black; and this harsh quality can be removed only by the white light of the eye of *Arikh Anpin*. The verse in Isaiah now implies that the righteous will see the eye of *Arikh Anpin* gazing into the eye(s) of *Ze’eir Anpin*. Similarly, the verse in Numbers implies that *Ze’eir Anpin* (known as *YHVH*) is *seen* by *Arikh Anpin eye-to-eye*. [59\.](javascript:void\(0\)) **the Concealment of the Book…** Referring to *Sifra di-Tsni’uta* (The Book of Concealment). See *Zohar* 2:176b (*SdTs*); *Zohar* 3:136b–137b (*IR*); above, [note 22](javascript:void\(0\)). [60\.](javascript:void\(0\)) ***Behold, the eye of YHVH*****…** Whereas this verse describes a single *eye of YHVH*, the verse in Zechariah speaks of *the eyes of YHVH*. Rabbi Shim’on explains that the singular pertains to the eye of *Arikh Anpin*, whereas the plural pertains to the eyes of *Ze’eir Anpin*. See above, [note 50](javascript:void\(0\)). [63\.](javascript:void\(0\)) **This eye, the eye of watchfulness…** The eye of *Arikh Anpin* is always open and beaming, whereas the multicolored eyes of *Ze’eir Anpin* are sometimes closed. On the multicolored eyes of *Ze’eir Anpin*, see *Zohar* 3:136b–137a (*IR*). The verse in Psalms reads: *Awake\! Why do You sleep, O Lord?*… [64\.](javascript:void\(0\)) **When they are opened…** When the eyes of *Ze’eir Anpin* are opened, if the color red (signifying Judgment) dominates the eye, then the divine gaze is dangerous. [65\.](javascript:void\(0\)) **the Ancient of Days…** *Arikh Anpin*. [69\.](javascript:void\(0\)) ***Hir throne, flames of fire*****…** The continuation of the verse describes the throne as *flames of fire*, signifying harsh Judgment. By sitting upon (or riding) this throne, *Arikh Anpin* (known as the Ancient of Days) subdues Judgment. Then S/He moves from the Throne of Judgment to the Throne of Compassion, and the first throne is, as it were, *cast down*. ### 2.6 Class 6 - Feb. 8: Follow the Noses! 👃👃 In today's class, we will focus on comparing the various noses of God, and see how they interact in the story of the golden calf. Inspirational Thought (and potential Jewish pick-up line, to be used at your own risk 😤 ): | Your Nose is like the Tower of Lebanon, With a View of Damascus**! | אַפֵּךְ֙ כְּמִגְדַּ֣ל הַלְּבָנ֔וֹן צוֹפֶ֖ה פְּנֵ֥י דַמָּֽשֶׂק! | | ------------------------------------------------------------------ | -------------------------------------------------------------- | | ** *Alternative Translation: Which can be viewed from Damascus!* | | -The Song of Songs 7:5 > [!Hevruta] > In Hevruta today, we will engage in a close reading of the story of the golden calf. Hint: Pay particular attention to nose references. > > In class, we will review the study questions, and read together the selections from the Zohar appearing below. #### 2.6.1 The Biblical Story (Exodus 32-34). (JPS 1985 with changes) ###### Exodus 32 (32:1) When the people saw that Moses was so long in coming down from the mountain, the people gathered against Aaron and said to him, “Come, make us a god who shall go before us, for that man Moses, who brought us from the land of Egypt—we do not know what has happened to him.”…(4) This he took from them [the gold] and…made it into a molten calf. And they exclaimed, “These are your gods, O Israel, who brought you out of the land of Egypt!” […] [Meanwhile, up on Mount Sinai…] (7) The LORD spoke to Moses, “Hurry down, for your people, whom you brought out of the land of Egypt have…(8) made themselves a molten calf…(9) I see that this is a stiffnecked people. (10) Now, let Me be, that My anger may blaze forth against them and that I may destroy them, and make of you a great nation.” (11) But Moses implored the LORD his God, saying, “Let not Your anger, O LORD, blaze forth against Your people…(12) Let not the Egyptians say, ‘It was with evil intent that He delivered them, only to kill them off in the mountains and annihilate them from the face of the earth.’ Turn from Your blazing anger, and renounce the evil [you plan] for Your people. (13) Remember Your servants, Abraham, Isaac, and Israel, how You swore to them by Your Self and said to them: I will make your offspring as numerous as the stars of heaven, and I will give to your offspring this whole land of which I spoke, to possess forever.” (14) And the LORD renounced the evil He had planned to bring upon His people. […] | Focusing on 32:10 | | | --------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------ | | (10) Now, let Me be, that My anger may blaze forth against them and that I may destroy them, and make of you a great nation.” | וְעַתָּה֙ הַנִּ֣יחָה לִּ֔י וְיִֽחַר־אַפִּ֥י בָהֶ֖ם וַאֲכַלֵּ֑ם וְאֶֽעֱשֶׂ֥ה אוֹתְךָ֖ לְג֥וֹי גָּדֽוֹל׃ | | "that My anger may blaze" | וְיִֽחַר־אַפִּ֥י | | *af* (n-m) heb<br>1. - nostril, nose, face<br> - anger | אף | | חָרָה (v) heb<br>to be hot, furious, burn, become angry, be kindled<br>(Qal) to burn, kindle (anger)<br>(Niphal) to be angry with, be incensed<br>(Hiphil) to burn, kindle<br>(Hithpael) to heat oneself in vexation | ויחר | | *alt. trans. for 'that my anger may blaze:*<br>"that my nose will burn" | וְיִֽחַר־אַפִּ֥י | > [!Questions] > What's with the nose? > > Also on 32: 10: Why does God need Moses to "let him be"? This could also be translated as "Don't hold me back". > > What do you think of Moses' arguments? (19) As soon as Moses came near the camp and saw the calf and the dancing, he became enraged; and he hurled the tablets from his hands and shattered them at the foot of the mountain. (20) He took the calf that they had made and burned it; he ground it to powder and strewed it upon the water and so made the Israelites drink it… (22) Aaron said, “Let not my lord be enraged...!" | Focusing on 32:19 and 22 | | | ------------------------------------------------------------------------------------------------------- | ------------------------ | | "he [Moses] became enraged" | וַיִּֽחַר־אַ֣ף מֹשֶׁ֗ה | | "Aaron said, “Let not my lord be enraged...!"<br>*alt. trans.*<br>"Let not the nose of my master burn!" | אַל־יִ֥חַר אַ֖ף אֲדֹנִ֑י | > [! What's with the Nose?] > > [Then Moses and the Levites kill some 3000 Israelites. Its not clear why them in particular. He praises the killers for killing their sons and brothers. And then…] (31) Moses went back to the LORD and said, “Alas, this people is guilty of a great sin in making for themselves a god of gold. (32) Now, if You will forgive their sin, but if not, erase me from the book which You have written!” (33) But the LORD said to Moses, “He who has sinned against Me, him only will I erase from My book. (34) Go now, lead the people where I told you…. (35) Then the LORD sent a plague upon the people, for what they did… > [!Questions] > God made a proposal to Moses above in 32:10. Moses answers it in 32:32 (paragraph directly above). What's his answer? ###### Exodus 33 (33:1) Then the LORD said to Moses, “Set out from here, you and the people that you have brought up from the land of Egypt, to the land of which I swore to Abraham, Isaac, and Jacob, saying, ‘To your offspring will I give it’— (2) I will send an angel before you, and I will drive out the Canaanites, the Amorites, the Hittites, the Perizzites, the Hivites, and the Jebusites…(3) But I will not go in your midst, since you are a stiffnecked people, lest I destroy you on the way.” (7) Now Moses would take the Tent and pitch it outside the camp, at some distance from the camp. It was called the Tent of Meeting… (9) And when Moses entered the Tent, the pillar of cloud would descend and stand at the entrance of the Tent, while He spoke with Moses…(11) The LORD would speak to Moses face to face, as one man speaks to another... (12) Moses said to the LORD, “See, You say to me, ‘Lead this people forward,’ but You have not made known to me whom You will send with me…(13) Consider, too, that this nation is Your people.” (14) And He [God] said, “I will go in the lead [lit. "I will make my face go"] and will lighten your burden.” (15) And he [Moses] said to Him, “Unless You go in the lead [lit. "if your face will not go"], do not raise us up from this place… ###### Exodus 34 (34:1) The LORD said to Moses…(2) in the morning come up to Mount Sinai and present yourself there to Me…(4) early in the morning he went up on Mount Sinai…(5) The LORD came down in a cloud; He stood with him there, and proclaimed the name YHVH. (6) YHVH passed before him and he [or He] proclaimed: “YHVH | YHVH! a God compassionate and gracious, slow to anger, abounding in kindness and faithfulness, (7) extending kindness to the thousandth generation, forgiving iniquity, transgression, and sin; yet He does not remit all punishment, but visits the iniquity of parents upon children and children’s children, upon the third and fourth generations.” | Focus on 34:6 | | | ------------------------------------------------------------------- | ------------------------- | | "slow to anger" | אֶ֥רֶךְ אַפַּ֖יִם | | אָרֵךְ (a) heb<br>- long (pinions)<br>- patient, slow to anger<br> | אֶ֥רֶךְ | | *alt. trans.*<br>"long nosed one"<br>"one of expanded face" | | | Note: The \| between the names below is called a "pausal sign" | | | YHVH \| YHVH | **יְהֹוָ"֣ה ׀ יְהֹוָ֔"ה** | (8) Moses hastened to bow low to the ground in homage, (9) and said, “If I have gained Your favor, O Lord, pray, let the Lord go in our midst, even though this is a stiffnecked people, [now that we have established the 13 principles of mercy] you will pardon our iniquity and our sin, and take us for Your own!” (10) He [God] said: I hereby make a covenant. Before all your people I will work such wonders as have not been wrought on all the earth…! > [!Questions] > Before, God said that since they are a stiff-necked (33:3) people, God might kill them all. Now, Moses says (34:9), "you will pardon". What changed? > > How does the change involve God's nose? [Some time later, in the Book of Numbers, the people sin again by declaring that they are not able to conquer the Land of Israel and prefer to return to Egypt. This is known as the “sin of the spies”. “God” again becomes genocidal:] ###### Numbers 14 (14:11) And the LORD said to Moses, “How long will this people spurn Me, and how long will they have no faith in Me despite all the signs that I have performed in their midst? (12) I will strike them with pestilence and disown them, and I will make of you a nation far more numerous than they!” (13) But Moses said to the LORD, “When the Egyptians, from whose midst You brought up this people in Your might, hear the news, (14) they will tell it to the inhabitants of that land. Now they have heard that You, O LORD, are in the midst of this people; that You, O LORD, appear in plain sight when Your cloud rests over them and when You go before them in a pillar of cloud by day and in a pillar of fire by night. (15) If then You slay this people to a man, the nations who have heard Your fame will say, (16) ‘It must be because the LORD was powerless to bring that people into the land He had promised them on oath that He slaughtered them in the wilderness.’ (17) Therefore, I pray, let my Lord’s strength be great, as You have declared, saying, ‘(18) The LORD! slow to anger and abounding in kindness; forgiving iniquity and transgression; yet not remitting all punishment, but visiting the iniquity of parents upon children, upon the third and fourth generations.’ (19) Pardon, I pray, the iniquity of this people according to Your great kindness, as You have forgiven this people ever since Egypt.” | Focus on 14:18 | | | -------------- | ------------------ | | slow to anger | אֶ֤רֶךְ אַפַּ֙יִם֙ | | long nosed one | | (20) And the LORD said, “I pardon, as you have asked”. #### 2.6.2 Back to the Idra ##### 2.6.2.1 The Noses of Arikh Anpin and Zeir Anpin (Zohar 3:130b) “This nose \[of Arikh Anpin\] is an armoire, through which blows breath to Ze’eir Anpin. We call it Forgiveness \[**סליחה**\], tranquil pleasure of spirit. \[…\] “Come and see what is the difference between one nose and another. The nose of the Ancient of Days—life from all its sides. Regarding the nose of Ze’eir Anpin, it is written Smoke rose from His nostrils, consuming fire from His mouth, coals blazed from it (2 Samuel 22:9) ##### 2.6.2.2 Assuaging the Nose of Zeir Anpin (Zohar 3:137b-138a) “It has been taught: This nose is small, and when smoke begins to emerge, it comes out hurriedly and Judgment is executed. Who prevents this nose from spewing smoke? The nose of the Holy Ancient One, who is called **אפים**‎ **ארך** (Erekh Appayim), Long-nosed, Long-suffering, of all. “This corresponds to the mystery that we have learned: **יְהֹוָ"֣ה ׀ יְהֹוָ֔"ה** YHVH\! YHVH\! (Exodus 34:6)—a pausal sign interposing between them...\[For example\] “Samuel\! Samuel\!—a sign interposing between them. Why? The latter was complete, the former incomplete; for now he was a prophet, whereas before he was not… “Here, too, YHVH\! YHVH\!—a sign interposing between them, the first complete, the second complete in every way. “Moses spoke in a place of Judgment, to bring them from the Holy Ancient One down to Ze’eir Anpin. For we have learned as follows: ‘How great is the power of Moses, who conveyed the attributes of Compassion below\!’ “When the Holy Ancient One is revealed to Ze’eir Anpin, all appear in Compassion; the nose is assuaged, and no smoke emerges ##### 2.6.2.3 Daniel Matt's Commentary: **YHVH\! YHVH**\! **יְהֹוָ"֣ה ׀ יְהֹוָ֔"ה** The pausal sign between the two names implies that the first refers to Ze’eir Anpin when He is characterized by Judgment, whereas the second refers to when the influx of Compassion from Arikh Anpin renders Ze’eir Anpin “complete in every way.”…When Israel sinned by worshiping the Golden Calf, Judgment loomed, threatening to destroy them. Moses saved his people by uttering the thirteen attributes of Compassion, thereby drawing these down from Arikh Anpin (known as the Holy Ancient One) to Ze’eir Anpin…