Zohar Commentary Notes: Introduction, Chapter 3
The Text
Introduction Chapter 3
IN THE BEGINNING. R. Eleazar opened his discourse with the text: Lift up your eyes on high and see: who hath created these? (Is. 40, 26). ‘“Lift up your eyes on high”: to which place? To that place to which all eyes are turned, to wit, Petah ‘Enaim (“eye-opener”). By doing so, you will know that it is the mysterious Ancient One, whose essence can be sought, but not found, that created these: to wit, Mi (Who?), the same who is called “from (Heb. mi) the extremity of heaven on high”, because everything is in His power, and because He is ever to be sought, though mysterious and unrevealable, since further we cannot enquire.
That extremity of heaven is called Mi, but there is another lower extremity which is called Mah (What?). The difference between the two is this. The first is the real subject of enquiry, but after a man by means of enquiry and reflection has reached the utmost limit of knowledge, he stops at Mah (What?), as if to say, what knowest thou? what have thy searchings achieved? Everything is as baffling as at the beginning.
In allusion to this, it is written “I, Mah, testify against thee, etc.” (Lam. 2, 13). When the Temple was destroyed a voice went forth and said: “I, Mah, have testified against thee day by day from the days of old,” as it is written, “I called heaven and earth to witness against you.” (Deut. 30, 19.) Further, I, Mah, likened myself to thee; I crowned thee with holy crowns, and made thee ruler over the earth, as it is written, “Is this the city that men call the perfection of beauty? etc.” (Lam. 2, 15), and again, “I called thee Jerusalem that is builded as a city compact together”. Further, I, Mah, am equal to thee; in the same plight in which thou, Jerusalem, art here, so I am, as it were, above; just as the holy people does not go up to thee any more in sacred array, so, I swear to thee, I will not ascend on high until the day when thy throngs will again stream to thee here below. And this may be thy consolation, inasmuch as to this extent I am thy equal in all things. But now that thou art in thy present state “thy breach is great like the sea” (Ibid.13). And lest thou sayest there is for thee no abiding and no healing, “Mi will heal thee” (Ibid.). Of a surety the veiled One, the most High, the sum of all existence will heal thee and uphold thee-
Mi, the extremity of heaven above, Mah, as far as the extremity of heaven below. And this is the inheritance of Jacob, he being the “bolt that passes from extremity to extremity” (Exod. 26, 28), that is, from the higher, identical with Mi, to the lower, identical with Mah, as he occupies a position in the middle. Hence “Mi (Who) created these.”’
Commentary
This excerpt from The Zohar, specifically from its introduction, delves into Kabbalistic concepts of divine inquiry, the limitations of human understanding, and the relationship between the upper and lower realms of creation. It employs symbolic language and imagery that are central to Kabbalah, reflecting its esoteric cosmology and the connection between the ineffable divine and the tangible world. Below is a detailed commentary on the text’s imagery and language as it applies to Kabbalistic thought.
1. The Question of Creation: “Lift up your eyes on high and see: who hath created these?”
The opening verse from Isaiah (40:26) sets the tone for the discourse, pointing to the act of divine creation and inviting inquiry into its source.
- “Lift up your eyes on high”: This imagery evokes the idea of spiritual ascent, a central theme in Kabbalah. The call to look upward symbolises the elevation of consciousness beyond the material realm to contemplate the divine mysteries. The phrase directs the seeker towards Petah ‘Enaim (“eye-opener”), a metaphor for the threshold of spiritual perception.
- “Who hath created these?”: The rhetorical question emphasises the unknowability of the divine. In Kabbalah, the act of creation is tied to the divine name Mi (“Who”), representing the infinite mystery of the Creator. This inquiry reflects the human desire to grasp the origins of existence, a pursuit that inevitably encounters the limits of comprehension.
2. The Dual Extremities: Mi and Mah
The text introduces the concepts of Mi (Who) and Mah (What), two divine aspects that frame the scope of human inquiry and the structure of creation.
- Mi as the Upper Extremity: Mi represents the higher, transcendent aspect of the divine, associated with the infinite and unknowable. It is “the extremity of heaven on high,” a realm beyond human comprehension, symbolising the highest point of divine emanation (Keter in the Sefirot). This aspect invites endless inquiry but offers no definitive answers, reinforcing the idea that the divine essence is ultimately mysterious and unattainable.
- Mah as the Lower Extremity: In contrast, Mah (“What”) represents the lower, immanent aspect of the divine, the tangible manifestations of creation. It reflects the point where human understanding ceases and acknowledges its limitations, as if asking, “What do you truly know?” This aligns with Malkhut, the lowest Sefirah, which receives and manifests the divine energy in the physical world.
- Relationship Between Mi and Mah: The text portrays these two extremities as interconnected, forming a continuum between the transcendent and the immanent. The journey from Mi to Mah mirrors the flow of divine energy from the infinite (Ein Sof) to the finite world, a fundamental theme in Kabbalah.
3. Symbolism of Inquiry and Reflection
The discourse explores the process of spiritual inquiry and its inherent limitations.
- “What knowest thou?”: This rhetorical question captures the essence of Kabbalistic humility, acknowledging the futility of fully comprehending the divine. The imagery of searching and stopping at Mah reflects the spiritual journey of reaching the boundaries of human understanding and recognising the mystery that lies beyond.
- The Destruction of the Temple: The lamentation over the destruction of the Temple introduces a sense of divine and human exile. The voice of Mah declares its solidarity with Jerusalem, symbolising the mutual interdependence of the divine and the physical world. This reflects the Kabbalistic concept of the Shekhinah (divine presence) in exile, yearning for reunification with its source.
4. Healing and Restoration: “Mi will heal thee”
The promise of healing through Mi reinforces the idea of divine transcendence as a source of renewal and redemption.
- Healing from Above: The text portrays Mi as “the veiled One,” the ultimate healer who encompasses all existence. This reflects the Kabbalistic belief in the restoration of balance and unity through the higher emanations of the Sefirot. The act of healing symbolises the rectification (Tikkun) of the fragmented world, a central goal in Kabbalistic practice.
- Hope Amid Despair: The juxtaposition of destruction and consolation reflects the cyclical nature of divine interaction with the world. The imagery of “thy breach is great like the sea” conveys the depth of exile, while the assurance that Mi will heal suggests the inevitability of redemption.
5. Jacob as the Bolt Between Extremities
Jacob is described as the “bolt that passes from extremity to extremity,” symbolising his unique role in bridging the upper and lower realms.
- Jacob and the Sefirot: In Kabbalah, Jacob is often associated with Tiferet (beauty and harmony), the central Sefirahthat mediates between the higher and lower emanations. His role as a unifier reflects the harmonisation of divine attributes and the connection between the infinite and the finite.
- Linking Mi and Mah: Jacob’s position as the intermediary between Mi and Mah underscores his spiritual significance as a model for humanity’s role in the cosmic order. By occupying the “middle,” Jacob embodies the integration of divine transcendence and immanence, reflecting the Kabbalistic ideal of balance and harmony.
6. Thematic Unity: Creation as a Continuum
The text presents creation as a continuum that flows from Mi to Mah, with humanity positioned as a participant in this divine process.
- Dynamic Interplay: The relationship between Mi and Mah reflects the dynamic interplay of divine forces, with creation emerging as a balance between the unknowable source and its tangible manifestations. This mirrors the structure of the Tree of Life, where the upper Sefirot flow into the lower ones, culminating in Malkhut.
- Human Role in Creation: The emphasis on inquiry and reflection highlights humanity’s role in bridging the divine and the earthly. By seeking to understand and align with the divine will, humans participate in the ongoing process of creation and restoration.
Conclusion
This passage from The Zohar introduces profound Kabbalistic themes, including the mystery of the divine, the structure of creation, and the human quest for understanding. The imagery of Mi and Mah encapsulates the tension between transcendence and immanence, inviting readers to contemplate the limits of their knowledge and the infinite depth of the divine. The text’s language is richly symbolic, weaving together biblical allusions, Kabbalistic cosmology, and themes of exile and redemption. Through its exploration of these ideas, the Zohar offers a mystical framework for understanding the relationship between the Creator, creation, and humanity’s role in the cosmic order.
