The Zohar — A Basic Commentary, Introduction, Chapter 6
Introduction
In this article, we introduce some basic interpretations and a commentary on an early portion of the Zohar, translated and quoted above from Sefaria.org. As many people find the Zohar a difficult text to interpret, and recognising that there are an almost infinite number of interpretations of its highly symbolic text, we began this series of articles by examining the language of small sections.
In doing this, the reader is hopefully aided in at least being able to begin to penetrate the text and reveal its meanings for themselves. I do not claim that this article is complete, comprehensive, or without errors, but rather, it is a basic introduction to help you read the Zohar. As with any interpretation, there is as much concealing as there is revealing, this being the natural process of unfolding the Zohar’s hidden meanings.
Our last exploration of the symbolism of a portion of the Zohar can be found here:
Zohar Introduction 6
The portion of the Zohar that we explore in this article can be found at the below link:
Essence
This section of the Zohar covers a range of Kabbalistic topics embedded in the mystical interpretation of the Hebrew alphabet and its role in the creation of the universe.
The passage is rich in symbolism and allegory, reflecting the spiritual and metaphysical concepts in Kabbalistic thought.
Here are the key topics covered:
Primacy and Spiritual Significance of Hebrew Letters
The passage begins with a discussion on the first four words of the Torah (Bereshit bara Elohim Et, בְּרֵאשִׁ֖ית בָּרָ֣א אֱלֹהִ֑ים אֵ֥ת), emphasizing the letters Bet (beginning the first two words, and Aleph beginning the third and fourth words).
This introduces the concept that Hebrew letters are not just linguistic tools but hold spiritual significance and are instrumental in the process of creation.
The Concept of Divine Play and Creation
The idea that the Creator “gazed into the letters and played with them” before creating the world suggests a mystical relationship between God and the letters, portraying creation as an act of divine expression and creativity.
The Letters as Active Participants in Creation
Each Hebrew letter is personified and presented as coming before God to argue its case for being the tool of creation. This anthropomorphism of the letters illustrates the belief in their active, dynamic role in the divine plan.
Moral and Ethical Qualities of the Letters
Each letter’s argument to be the first letter in the creation of the world is based on its inherent qualities, which are tied to moral and ethical concepts. For example, Tav represents truth, Shin is associated with God’s name Shaddai, and Tsade with righteousness, and so on.
Reasons for Rejection of Each Letter
God’s response to each letter reveals why it is not suitable to be the primary tool of creation, often based on the dual nature of each letter’s qualities. For instance, Tav is associated with truth but also with death, and Shin, while part of God’s name, is also part of the word for falsehood.
The Role of Aleph and Bet in Creation
The narrative concludes with the selection of Bet to begin the Torah, symbolizing the connection between the upper (spiritual) and lower (material) worlds. Aleph’s humility and its role as the first of all letters underscore the importance of unity and oneness in Kabbalistic thought.
Interplay of Upper and Lower Realms
The final part of the passage discusses the formation of large upper (Binah) and smaller lower (Malkuth) letters, symbolizing the connection and unity between the spiritual and physical realms.
The Mystical Process of Creation
Overall, the passage reflects on the mystical process of creation, where the spiritual and material worlds are intricately linked through the medium of the Hebrew alphabet, each letter holding a unique role and significance in the divine scheme.
God Uses The Hebrew Alphabet to Create the Universe
This section of the Zohar is an example of how Kabbalistic literature explores and interprets spiritual concepts, using the Hebrew alphabet as a framework to understand the mysteries of the universe and the process of creation.
Step-by-Step Commentary
Rabbi Hamnuna-Saba’s Observation
He notes that the first four words of the Torah start with the letters Bet and Aleph. This observation sets the stage for a deeper mystical exploration of these letters and their significance in creation.
The Allegory of the Letters
The Letters and Creation
Before the world was created, all the Hebrew letters were hidden. They are personified and presented as coming before God, each proposing why it should be used to create the world.
Each Letter’s Proposal and Rejection
Tav
Tav argues it represents truth and should be used for creation.
God rejects Tav because it is also associated with death, highlighting the dual nature of elements in creation.
Shin
Shin points out it’s part of God’s name (Shaddai) and should be used.
God rejects it because it’s also part of the word for falsehood, emphasizing the complexity of truth and lies.
Tsade
Tsade, representing the righteous, argues for its use.
God says Tsade must remain hidden, suggesting some aspects of divinity and righteousness are beyond human understanding.
Pe
Pe suggests it represents redemption.
God rejects it, comparing it to a serpent that hides its head, symbolizing hidden intentions or deceit.
Ayin
Ayin claims it represents humility.
God rejects it due to its association with iniquity, showing how virtues can be close to vices.
Samekh
Samekh, symbolizing support, is told to stay in its place, emphasizing the importance of maintaining support for those who “stumble” in life.
Nun
Nun, associated with praise, is told to rely on Samekh, illustrating interdependence.
Mem
Mem, linked to kingship, is rejected because the world needs a king, suggesting the necessity of leadership.
Kaph
Kaph, representing glory, is rejected due to its association with destruction, showing how glory can lead to downfall.
Yud
Yud, the first letter of God’s name, is told it’s already integral to God, emphasizing the importance of humility and its existing roles.
Teth
Teth, symbolizing goodness, is rejected because its goodness is hidden, indicating that not all virtues are meant for this world.
Zayin
Zayin, linked to Shabbat, is rejected due to its association with war, showing the duality of rest and conflict.
Vav
Vav, part of God’s (Tetragrammaton) name, is told to be content with its place, highlighting contentment with one’s role.
Dalet and Gimel
Representing the poor and benefactors, they are told to stay together, emphasizing the relationship between giving and receiving.
Bet
Bet, symbolizing blessing, is chosen to start creation, showing the importance of blessing in the world.
Conclusion
Aleph’s Humility
Aleph doesn’t present itself, showing humility. God honours this by making Aleph the first of all letters, emphasizing the value of humility and unity.
Formation of Letters
God forms large upper (Binah) and smaller lower (Malkuth) letters, symbolizing the connection between the spiritual and physical realms. Bet and Aleph are used to represent this unity.
Summary
This section of the Zohar uses the allegory of the Hebrew letters to explore deep concepts about creation, the nature of good and evil, the dual aspects of reality, and the importance of humility, unity, and the roles we play in the divine plan. It’s a mystical reflection on how every aspect of creation, even letters, has a purpose and a place in the grand scheme of the universe.
