<div style="text-align: center;"> <img src="shared/shared/Fuchsberg Logo.png" style="width: 40%; height: auto;" alt="Fuchsberg Logo"> </div> <h1 dir="ltr" style="text-align: center;">Visions of Zion </h1> ![[Aerial Jerusalem Wikicomons Andrew Shiva.jpg|align center]] *Photo Credit: Andrew Shiva Wikipedia Commons* --- Shalom! Welcome to the course. Link to this document: https://a-d-a-m.faith/Shared/Zion/Visions+of+Zion Please feel free to contact me with any questions or comments at [[email protected]](mailto:[email protected]) or 972-546420006 (phone or WhatsApp). --- <div style="page-break-after: always;"></div> # Table of Contents - [[#Course Description|Course Description]] - [[#Course Description#Project for Evaluation|Project for Evaluation]] - [[#Classes 1-3: A Kabbalistic Vision of Zion and Its Biblical Sources|Classes 1-3: A Kabbalistic Vision of Zion and Its Biblical Sources]] - [[#Classes 1-3: A Kabbalistic Vision of Zion and Its Biblical Sources#1.1 Introduction|1.1 Introduction]] - [[#Classes 1-3: A Kabbalistic Vision of Zion and Its Biblical Sources#1.2 Understanding Kabbalistic Symbolism|1.2 Understanding Kabbalistic Symbolism]] - [[#1.2 Understanding Kabbalistic Symbolism#1.21 Chart of Sefirot and Overview|1.21 Chart of Sefirot and Overview]] - [[#1.2 Understanding Kabbalistic Symbolism#1.22 Overview of Ein Sof and the Sefirot|1.22 Overview of Ein Sof and the Sefirot]] - [[#1.2 Understanding Kabbalistic Symbolism#1.23 A personal interpretation of the sefirotic system:|1.23 A personal interpretation of the sefirotic system:]] - [[#Classes 1-3: A Kabbalistic Vision of Zion and Its Biblical Sources#1.3 The Gates of Light|1.3 The Gates of Light]] - [[#1.3 The Gates of Light#1.31 Framing the Text (Interpretative Introduction)|1.31 Framing the Text (Interpretative Introduction)]] - [[#1.3 The Gates of Light#1.32 Primary Text: The Gates of Light|1.32 Primary Text: The Gates of Light]] - [[#1.3 The Gates of Light#1.33 Commentary and Questions|1.33 Commentary and Questions]] - [[#Classes 1-3: A Kabbalistic Vision of Zion and Its Biblical Sources#2. Biblical Visions of Zion Underlying the Kabbalistic Vision|2. Biblical Visions of Zion Underlying the Kabbalistic Vision]] - [[#2. Biblical Visions of Zion Underlying the Kabbalistic Vision#2.1 The Vision of Zion in Psalm 133|2.1 The Vision of Zion in Psalm 133]] - [[#2.1 The Vision of Zion in Psalm 133#2.11 The Jewish Study Bible on Psalm 133:|2.11 The Jewish Study Bible on Psalm 133:]] - [[#2.1 The Vision of Zion in Psalm 133#2.12 Metzudat David on Psalm 133|2.12 Metzudat David on Psalm 133]] - [[#2. Biblical Visions of Zion Underlying the Kabbalistic Vision#2.2 Ovadia's Vision of Zion|2.2 Ovadia's Vision of Zion]] - [[#2. Biblical Visions of Zion Underlying the Kabbalistic Vision#2.3 Isaiah's Vision of Zion|2.3 Isaiah's Vision of Zion]] - [[#2.3 Isaiah's Vision of Zion#2.31 Jewish Study Bible on Isaiah's Vision|2.31 Jewish Study Bible on Isaiah's Vision]] - [[#2. Biblical Visions of Zion Underlying the Kabbalistic Vision#2.4 Zecharia's Vision of Zion|2.4 Zecharia's Vision of Zion]] - [[#2.4 Zecharia's Vision of Zion#2.41 Jewish Study Bible on Zecharia|2.41 Jewish Study Bible on Zecharia]] - [[#Class 4: The Conflicting Zionisms of Yeshayahu Leibowitz|Class 4: The Conflicting Zionisms of Yeshayahu Leibowitz]] - [[#Class 5: Human Rights on the Temple Mount|Class 5: Human Rights on the Temple Mount]] - [[#Class 6: Human Rights in the Ideal Jewish State|Class 6: Human Rights in the Ideal Jewish State]] ## Course Description Zion - as both place and vision - has stood at the center of Jewish identity for millennium. In this course, we will delve into ancient and contemporary texts on Zion to better understand its meaning for Jewish tradition and ourselves. The course is intended to enable participants to clarify and deepen the significance of Zion in their own version of Judaism. Zionist, anti-Zionist and other perspectives are welcome. ### Project for Evaluation Students will write a *drasha*, essay or piece of creative writing that expresses their take on Zion. It should be 2-3 pages, and touch on texts and ideas that we explored in the course. <div style="page-break-after: always;"></div> ## Classes 1-3: A Kabbalistic Vision of Zion and Its Biblical Sources ### 1.1 Introduction We will dedicate our first week of study to the Gates of Light on Zion. The Gates of Light is a 13th century Kabbalistic text written in Spain by Rabbi Joseph Gikatilla. In the first class, we'll focus on understanding the basic ideas and Kabbalistic symbolism of the text. In the second class, we'll get deeper into the biblical meanings of Zion as expressed in the verses appearing in this text, and read the Kabbalistic interpretation in their light. I want to begin with this text because it is the foundational prism through which I understand the meaning of Jerusalem and the Land of Israel. It also expresses many of the classic paradigms for the meaning of Zion in Jewish tradition. I hope it will be a powerful prism through which to explore the meanings of Zion in Jewish tradition in general and in your Torah in particular. <div style="page-break-after: always;"></div> ### 1.2 Understanding Kabbalistic Symbolism #### 1.21 Chart of Sefirot and Overview ![[Chart of Sefirot with YHVH - Matt.png]] <div style="page-break-after: always;"></div> #### 1.22 Overview of Ein Sof and the Sefirot ![[Overview of Ein Sof and the Sefirot]] [Link to background readings on Kabbalistic symbolism. ](https://drive.google.com/drive/folders/1p3uaQ7_UwIIwSja-bv6o5Qs72YdDzlE9?usp=drive_link) <div style="page-break-after: always;"></div> #### 1.23 A personal interpretation of the sefirotic system: ![[ADAM Y-H-V-H Graphic.png]] ### 1.3 The Gates of Light #### 1.31 Framing the Text (Interpretative Introduction) This text expresses the core Kabbalistic world view according to which all existence is constantly flowing out of divine nothingness (also called “the One”) through the sefirot. In this image, Mount Zion, which is the Temple Mount, is the conduit through which divine abundance flows into the world. The flow begins in the heavens, and then descends on Mount Hermon - the highest mountain in Eretz Yisrael - in the form of dew or rain. From there it somehow flows to the lower "mountains of Zion". From Zion, the divine abundance flows in to the House of YHVH, and from it to Jerusalem and the world.   The following image might help us understand the text: Imagine Mount Zion, the Temple Mount, as you see it from one of the mountains surrounding it (like when you’re standing at the top of the steps in the Jewish Quarter, or if you’re up on the Mount of Olives). It is a majestic sight: Covering the top of Mount Zion is a massive rectangular structure. In the center stands the Dome of the Rock: The golden dome reflects the sun from every angle, and extends down to a circular base of pastel blues, greens and yellows patterned in Islamic shapes and calligraphy, beneath which stands an octagonal structure decorated in the same pastel colors and patterns. Inside the structure, beneath the dome, lies the foundation stone, the stone from which (according to tradition) the earth was formed. The Dome of the Rock is framed by the Old City on one side, and the churches of the Mount of Olives on the other, but what truly fills your vision is the expanse of the sky, rising up from the dome and surrounding it on all sides.   The sky (shamayim) symbolizes the sefirah of Tiferet, the Vav of the divine name, which is the river through which divine abundance flows from the upper sefirot, higher even than the sky, and unseen by the human eye, until it reaches the end of the river, the sefirah of Yesod, which is Mount Zion. The divine abundance takes the form of rain that falls from the sky onto the mountains, and the dew that condenses on it from the atmosphere, until Mount Zion is filled with fresh waters. (In actual fact, the mountains around Jerusalem do collect rain and dew in deep cavities which then flow out from crevices in the rock in the form of springs). Imagine that from the top of the mountain, where you can see the foundation stone inside the Dome of the Rock, the water flows down in every direction to give water first to the city of Jerusalem Al-Quds and then to the whole world.   For context, remember that the prophet Isaiah (Chapter 2) imagined that in the End of Days, Mount Zion would rise up higher than all other mountains, and that the peoples of the world would flow up to it to hear God’s word, and then the word and spirit of God would wash down from the mountain and cleanse the peoples and the world of all violence and injustice (Isaiah 2). Another prophet, Zachariah, considerably less humanistic than Isaiah, envisioned that in the End of Days a great river would open up and flow out from Jerusalem (Zachariah 14).  Now consider that in fact millions of people direct their spiritual lives to Al-Quds / Jerusalem, praying and directing their intentions to the holy city. Mount Zion is in reality charged with a tremendous energy of human consciousness - religious, political, personal – that powerfully impacts millions or even billions of lives. It is not exactly a metaphor to say that a vast flow of energy emanates from this mountain, and this city, into the world. But is it divine abundance? Or is it a burning fire of dehumanization? I think it is both. That’s what this text is about. And in Kabbalistic fashion, it is fractal, it is not just about Jerusalem Al-Quds, but about humanity everywhere, and even existence itself. It’s a Kabbalistic prism on all things. <div style="page-break-after: always;"></div> #### 1.32 Primary Text: The Gates of Light | The Gates of Light - Second Gate | שערי אורה - שער ב' | | -------------------------------- | ---------------------- | | ![[The Gates of Light on Zion]] | ![[שערי אורה על ציון]] |    Link to the text on **[Sefaria](https://www.sefaria.org.il/Shaarei_Orah%2C_Second_Gate%2C_Ninth_Sefirah.26?lang=bi&with=all&lang2=he)**   #### 1.33 Commentary and Questions ![[The Gates of Light on Zion - Commentary]] ### 2. Biblical Visions of Zion Underlying the Kabbalistic Vision #### 2.1 The Vision of Zion in Psalm 133 | [Psalms 133](https://www.sefaria.org/Psalms.133) | [תהילים קל״ג](https://www.sefaria.org/Psalms.133) | | :------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------- | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | (1) A song of ascents. Of David. How good and how pleasant it is that brothers dwell together. (2) It is like fine oil on the head running down onto the beard, the beard of Aaron, that comes down over the collar of his robe; (3) like the dew of Hermon that falls upon the mountains of Zion. There the LORD ordained blessing, everlasting life. | (א) שִׁ֥יר הַֽמַּעֲל֗וֹת לְדָ֫וִ֥ד הִנֵּ֣ה מַה־טּ֭וֹב וּמַה־נָּעִ֑ים שֶׁ֖בֶת אַחִ֣ים גַּם־יָֽחַד׃ (ב) כַּשֶּׁ֤מֶן הַטּ֨וֹב ׀ עַל־הָרֹ֗אשׁ יֹרֵ֗ד עַֽל־הַזָּקָ֥ן זְקַֽן־אַהֲרֹ֑ן שֶׁ֝יֹּרֵ֗ד עַל־פִּ֥י מִדּוֹתָֽיו׃ (ג) כְּטַל־חֶרְמ֗וֹן שֶׁיֹּרֵד֮ עַל־הַרְרֵ֢י צִ֫יּ֥וֹן כִּ֤י שָׁ֨ם ׀ צִוָּ֣ה יְ֭הֹוָ-ה אֶת־הַבְּרָכָ֑ה חַ֝יִּ֗ים עַד־הָעוֹלָֽם׃ {פ} | ##### 2.11 The Jewish Study Bible on Psalm 133: *Second Edition: Adele Berlin and Marc Zvi Brettler* *What is the simple meaning of Psalm 133:3? What is the relationship between the biblical meaning and its Kabbalistic interpretation? What is the meaning of Zion according to Psalm 133?* > Ps. 133: Like other Songs of Ascents, this one focuses on Zion. The psalm is celebrating the restoration, the rebuilding of the Temple, the reconsecration of the priesthood, and the renewal of sacrificial worship, all of which bring prosperity to the restored community. It may have been recited by pilgrims as they approached Mt. Zion or as they partook of a sacrificial meal in the Temple, but we cannot know for sure what its liturgical setting was. Like several other of these poems, phrases in one line are repeated in the next (vv. 1–2, “tov,” good, fine; vv. 2–3, “y-rd,” running down, comes down, falls). The images used combine to produce a picture of great blessing in Zion. This psalm, together with the previous one, mentions rituals concerning the king and high priest, who shared power in the postexilic period (see Zech. 6.13). > > 1: While often taken to refer to brotherly harmony in a general sense, the v. is better understood as a hope for the reunification of the Northern and Southern Kingdoms (see Ezek. 37.15–28). Brothers dwell together: “Brothers” often designates members of a group, or all Israel. “To dwell together” is a legal term for joint tenancy of land, undivided land holdings (Gen. 13.6 \[“staying together; remain together”\]; 36.7; Deut. 25.5). It is here used metaphorically, for the reunited kingdom, a hope found also in prophetic literature (e.g., Jer. 31.20, 24). > > 2–3: **The NJPS translation (and many others) analyzes these vv. as two similes describing how pleasant living together is: it is like fine oil on the head and like the dew of Hermon. But it is better to disconnect the oil and dew images from v. 1 and link them to each other: oil on Aaron’s head is like dew on Hermon.** The syntax of “like X, like Y” equates the two items (see also Ps. 139.12). Both oil and dew signify prosperity; here the consecration of the priest is like the dew, a symbol of God’s blessing. **On the oil used for anointing Aaron, see Exod. 30.22–33; Lev. 8.12; our psalm adds the depiction of the overflowing, effulgent nature of this anointing. Mt. Hermon, on the northern tip of Israel, was very high, and therefore received much dew.** The mention of Hermon, in the far north, and Mt. Zion in the south, reinforces the idea that the northern and southern kingdoms are pictured as one, with **the dew flowing down from the geologically-distinctive mountain in the far north to the religiously-distinctive mountain in the south, covering the entire land with blessing.** Some scholars suggest that Zion might here be associated with Mt. Hermon, as one of the northern mountains, as in 48.3 (see n. there). This is the only reference to mountains (plural\!) of Zion—perhaps the hills surrounding Jerusalem are meant, though the Dead Sea Psalms scroll reads the more expected “mountain.” Blessing refers to fertility, as in Lev. 25.21, and anticipates the theme of the following psalm. Everlasting life is hyperbolic for a long and prosperous life for individuals and permanent security for the homeland. Some commentators say this refers to life in the next world. The Dead Sea Psalms scroll instead concludes this psalm: “There the Lord ordained blessing forever; / May all be well with Israel” (see Pss. 125.5; 128.6). ##### 2.12 Metzudat David on Psalm 133 | [Metzudat David on Psalms 133:3:1](https://www.sefaria.org/Metzudat_David_on_Psalms.133.3.1) | [מצודת דוד על תהילים קל״ג:ג׳:א׳](https://www.sefaria.org/Metzudat_David_on_Psalms.133.3.1) | | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | ----------------------------------------------------------------------------------------------- | | As the dew of Hermon – Like the dew which descends from Mount Hermon onto the mountains of Zion which are lower than it, so comes the influx by way of the king to the rest of the people. | כטל חרמון. כמו הטל היורד מהר חרמון על הררי ציון הנמוכים ממנו כן באה השפע באמצעות המלך ליתר העם: | We'll also make reference to two modern Israeli commentaries: [Olam HaTanakh](https://drive.google.com/open?id=1-N_XKJG7-BQ856UmMEuB1Mjbo8jOKVH1) and [Daat Mikra](https://drive.google.com/open?id=1-JiwZo61x0_8VjlwwTOFayiiJeqhvhA7). #### 2.2 Ovadia's Vision of Zion According to the Jewish Study Bible on Ovadia, Edom or Esau in Ovadia symbolizes both the particular nation of Edom and also the nations in general. The book focuses on the destruction of Jerusalem in 586 BCE and contains a divine diatribe against Edom (as a particular people and as the nations) who stood idlily by, and even rejoiced, during Jerusalem's destruction by the Babylonians. Ovadia's vision of retribution by Mount Zion against Mount Esau is an important biblical "vision of Zion". | Ovadia JPS Revised 2023 | עבודיה א' | | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | ------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------------ | | (11) On that day when you stood aloof, When aliens carried off his goods, When foreigners entered his gates, And cast lots for Jerusalem, You were as one of them. (12) How could you gaze with glee On your brother that day, On his day of calamity! How could you gloat Over the people of Judah On that day of ruin! How could you loudly jeer On a day of anguish!: \[...] (14) How could you stand at the passes To cut down its fugitives! How could you betray those who fled On that day of anguish! (15) As you did, so shall it be done to you; Your conduct shall be requited. Yea, against all nations The day of GOD is at hand: [...] (17) And on Zion’s mount a remnant shall survive, And it shall be holy. The House of Jacob shall dispossess Those who dispossessed them. (18) The House of Jacob shall be fire, And the House of Joseph flame, And the House of Esau shall be straw; They shall burn it and devour it,And no survivor shall be left of the House of Esau—for GOD has spoken: [...] **(21) For liberators shall march up on Mount Zion to wreak judgment on Mount Esau; and dominion shall be GOD’s.** | (יא) בְּיוֹם֙ עֲמׇֽדְךָ֣ מִנֶּ֔גֶד בְּי֛וֹם שְׁב֥וֹת זָרִ֖ים חֵיל֑וֹ וְנׇכְרִ֞ים בָּ֣אוּ שְׁעָרָ֗ו וְעַל־יְרוּשָׁלַ֙͏ִם֙ יַדּ֣וּ גוֹרָ֔ל גַּם־אַתָּ֖ה כְּאַחַ֥ד מֵהֶֽם׃ (יב) וְאַל־תֵּ֤רֶא בְיוֹם־אָחִ֙יךָ֙ בְּי֣וֹם נׇכְר֔וֹ וְאַל־תִּשְׂמַ֥ח לִבְנֵֽי־יְהוּדָ֖ה בְּי֣וֹם אׇבְדָ֑ם וְאַל־תַּגְדֵּ֥ל פִּ֖יךָ בְּי֥וֹם צָרָֽה׃ [...] (יד) וְאַֽל־תַּעֲמֹד֙ עַל־הַפֶּ֔רֶק לְהַכְרִ֖ית אֶת־פְּלִיטָ֑יו וְאַל־תַּסְגֵּ֥ר שְׂרִידָ֖יו בְּי֥וֹם צָרָֽה׃ (טו) כִּֽי־קָר֥וֹב יוֹם־יהו-ה עַל־כׇּל־הַגּוֹיִ֑ם כַּאֲשֶׁ֤ר עָשִׂ֙יתָ֙ יֵעָ֣שֶׂה לָּ֔ךְ גְּמֻלְךָ֖ יָשׁ֥וּב בְּרֹאשֶֽׁךָ׃ [...] (יז) וּבְהַ֥ר צִיּ֛וֹן תִּהְיֶ֥ה פְלֵיטָ֖ה וְהָ֣יָה קֹ֑דֶשׁ וְיָֽרְשׁוּ֙ בֵּ֣ית יַֽעֲקֹ֔ב אֵ֖ת מוֹרָֽשֵׁיהֶֽם׃ (יח) וְהָיָה֩ בֵית־יַעֲקֹ֨ב אֵ֜שׁ וּבֵ֧ית יוֹסֵ֣ף לֶהָבָ֗ה וּבֵ֤ית עֵשָׂו֙ לְקַ֔שׁ וְדָלְק֥וּ בָהֶ֖ם וַאֲכָל֑וּם וְלֹֽא־יִֽהְיֶ֤ה שָׂרִיד֙ לְבֵ֣ית עֵשָׂ֔ו כִּ֥י יהו-ה דִּבֵּֽר׃ [...] **(כא) וְעָל֤וּ מֽוֹשִׁעִים֙ בְּהַ֣ר צִיּ֔וֹן לִשְׁפֹּ֖ט אֶת־הַ֣ר עֵשָׂ֑ו וְהָיְתָ֥ה לַֽיהו-ה הַמְּלוּכָֽה׃** | #### 2.3 Isaiah's Vision of Zion As mentioned above in the introduction, Isaiah's vision of Zion in the End of Days seems to be in the background from Gikatilla's vision. ![[Isaiah's Vision]] ##### 2.31 Jewish Study Bible on Isaiah's Vision *by Benjamin Sommer* ![[Sommer on Isaiah 2]] #### 2.4 Zecharia's Vision of Zion | | | | ------------------------------ | ----------------------------- | | ![[Zecharia's Vision of Zion]] | ![[חזון זכריה על ירושלים יד]] | | | | ##### 2.41 Jewish Study Bible on Zecharia ![[JSB on Zehariah's Vision]] [[#Table of Contents]] ## Class 4: The Conflicting Zionisms of Yeshayahu Leibowitz We will explore Leibowitz's Torah on Zion through the multimedia and texts that appear here: [Leibowitz at the Fuchsberg Jerusalem Center - Summer 2025](https://docs.google.com/document/d/1uS8-8UcyxI41e3KmgYg9isXxv6VfBGM_UmZtUtVISRw/edit?usp=sharing) [[#Table of Contents]] ## Class 5: Human Rights on the Temple Mount In today's class, we will explore the religious-Zionist world view of Rabbi Haim Hirschensohn (1857-1935). Rabbi Hirschensohn is in some ways the opposite of Prof. Leibowitz, and in other ways shares much of Leibowitz's humanistic commitment. In comparing these two modern Jewish thinkers, we encounter different approaches to integrating the ancient Jewish sources that we've seen into a modern conception of what Zion means for Israel and humanity. [Here are the sourcesheets for today's class. ](https://drive.google.com/file/d/1DSll4asDEuKRfQ6a4Lr0Cr7BwK9qeajc/view?usp=sharing) [[#Table of Contents]] ## Class 6: Human Rights in the Ideal Jewish State In our final class, we explore the role of human rights in the ideal of Zion through the prism of the anti-Zionist Rabbi Shimshon Rafael Hirsch (1808-1888). While Rabbi Hirsch shares with Rabbi Hirschensohn the idea that human rights are central to what Zion means in our time, in other ways they could not be more different. For Rabbi Hirschensohn, Zion will help redeem the world through human rights as a result of the ingathering of the exiles and the establishment of a Jewish State. For Hirsch, it seems like the real drama of Zion is occurring in Germany. [Here is the sourcesheets for our final class. ](https://drive.google.com/file/d/1O1K1A0xeWaS5GrE4Q-ZZmvSdFLbrFKQK/view?usp=sharing)