Zohar Commentary Notes: Introduction, Chapter 4
The Text
Introduction Chapter 4
Said R. Simeon, ‘Eleazar, son of mine, cease thy discourse, that there may be revealed the higher mysteries which remain sealed for the people of this world.’ R. Eleazar then fell into silence. R. Simeon wept a while and then said: ‘Eleazar, what is meant by the term “these”? Surely not the stars and the other heavenly bodies, since they are always visible, and were created through Mah, as we read, “By the word of the Lord were the heavens made” (Ps. 33, 6). Nor can it imply the things inaccessible to our gaze, since the vocable “these” obviously points to things that are revealed.
This mystery remained sealed until one day, whilst I was on the sea-shore, Elijah came and said to me, “Master, what means ‘Mi (Who?) created these?’ “I said to him, “That refers to the heavens and their hosts, the works of the Holy One, blessed be He, works through the contemplation of which man comes to bless Him, as it is written, ‘When I behold thy heavens, the work of thy fingers, etc. O Lord our God, how glorious is thy name in all the earth!’ ” (Ps. 8, 4–10).
Then he said to me, “Master, the Holy One, blessed be He, had a deep secret which He at length revealed at the celestial Academy. It is this. When the most Mysterious wished to reveal Himself, He first produced a single point which was transmuted into a thought, and in this He executed innumerable designs, and engraved innumerable gravings.
He further graved within the sacred and mystic lamp a mystic and most holy design, which was a wondrous edifice issuing from the midst of thought. This is called MI, and was the beginning of the edifice, existent and non-existent, deep-buried, unknowable by name. It was only called MI (Who?). It desired to become manifest and to be called by name. It therefore clothed itself in a refulgent and precious garment and created ELeH (these), and ELeH acquired a name. The letters of the two words intermingled, forming the complete name ELoHIM (God). (When the Israelites sinned in making the golden calf, they alluded to this mystery in saying ‘Eleh (these are) thy Gods, O Israel’ (Exod. 32, 4).)
And once MI became combined with ELeH, the name remained for all time. And upon this secret the world is built.” Elijah then flew away and vanished out of my sight. And it is from him that I became possessed of this profound mystery.’ R. Eleazar and all the companions came and prostrated themselves before him, weeping for joy and saying, ‘If we had come into the world only to hear this we should have been content.’
Commentary
This section of The Zohar, from its introduction, explores creation, divine revelation, and the interplay between the ineffable and the manifest. It employs highly symbolic imagery and language rooted in the Kabbalistic framework, with a focus on the mystery of the divine name Elohim and its connection to the terms Mi (Who?) and Eleh (These). Below is a detailed commentary on the imagery and language as they apply to the Kabbalah.
1. The Sealing and Revelation of Mysteries
R. Simeon’s directive to R. Eleazar to “cease thy discourse” and the subsequent narrative sets the tone for the unfolding of concealed Kabbalistic mysteries.
- Sealing and Revelation: The passage reflects a core principle of Kabbalah: divine mysteries are concealed from the mundane world but are accessible through spiritual insight. The act of silence creates a space for higher revelations, underscoring the idea that understanding comes not through verbosity but through inner contemplation and divine grace.
- Tears of R. Simeon: His weeping signifies the emotional and spiritual intensity of engaging with divine mysteries. In Kabbalah, tears often symbolise the breaking of boundaries and the movement from concealed to revealed realms.
2. The Question of Eleh (These)
The focus on the term Eleh and its relationship to Mi (Who?) introduces a rich symbolic framework for understanding the process of divine manifestation.
- Revealed and Concealed: R. Simeon rejects the notion that Eleh refers to visible heavenly bodies or entirely inaccessible realms. Instead, Eleh points to things revealed but derived from hidden sources. This reflects the Kabbalistic view that creation is both a revelation of divine energy and a concealment of its true source.
- **Symbolism of Eleh: The word represents the visible, manifest aspects of creation, which, while tangible, are rooted in a higher, concealed reality (Mi). This duality illustrates the interplay between the revealed (Malkhut) and the concealed (Keter), which together constitute the flow of divine energy in the Sefirot.
3. Elijah’s Revelation: The Beginning of Creation
The arrival of Elijah and his explanation to R. Simeon marks the central moment of this passage. Elijah reveals the process by which the divine sought to manifest itself.
- The Primordial Point and Thought: Elijah describes the divine act of producing a “single point,” which expands into a thought containing innumerable designs and engravings. This imagery aligns with the concept of the Sefirot, beginning with Keter (the crown), the first emanation of divine will. The “point” symbolises the seed of all existence, encapsulating infinite potential.
- The Mystic Lamp and Edifice: The sacred lamp is a recurring Kabbalistic symbol representing divine illumination and wisdom (Chochmah). The “wondrous edifice issuing from thought” refers to the structure of creation, built from divine wisdom and engraved with purpose. This aligns with the idea that the universe is a reflection of divine thought, a structured emanation of the infinite.
4. The Name Elohim: Union of Mi and Eleh
The passage explores the formation of the divine name Elohim through the union of Mi (Who?) and Eleh (These).
- Mi as the Transcendent Source: Mi symbolises the hidden, unknowable aspect of God, associated with Binah(understanding). It represents the divine question, the mystery that invites contemplation but resists definitive comprehension.
- Eleh as the Manifest Creation: Eleh represents the tangible, revealed aspects of creation, linked to Malkhut(sovereignty), the final and most accessible Sefirah. The interplay between Mi and Eleh encapsulates the dynamic relationship between the concealed and the revealed.
- Union of Mi and Eleh in Elohim: When the two terms combine, they form the name Elohim, signifying the integration of divine transcendence and immanence. This name represents God as both the Creator of the heavens (Mi) and the tangible manifestations (Eleh) in the physical world. The text thus highlights the unity of opposites within the divine.
- The Golden Calf Incident: The allusion to the Israelites’ statement, “Eleh are thy gods, O Israel,” reflects their misunderstanding of this mystery. By focusing solely on Eleh (the manifest), they divorced creation from its transcendent source (Mi), leading to idolatry. This misstep illustrates the Kabbalistic warning against losing sight of the balance between the revealed and the hidden.
5. The Cosmic Secret and the Foundation of the World
Elijah’s declaration that the secret of Mi and Eleh forms the foundation of the world encapsulates a core Kabbalistic teaching.
- Creation as an Act of Balance: The foundation of the world lies in the interplay between hidden and revealed dimensions of the divine. This mirrors the balance within the Sefirot, where higher emanations (e.g., Keter and Binah) flow into lower ones (e.g., Malkhut) to create harmony in the cosmos.
- Eternal Nature of the Name: The permanence of the name Elohim signifies the ongoing nature of creation, with the divine continually sustaining and manifesting within the world.
6. The Response of the Companions
The reaction of R. Eleazar and his companions — prostration, weeping, and gratitude — underscores the gravity and spiritual significance of the revealed mystery.
- Weeping for Joy: Their tears reflect a profound recognition of divine truth, a moment of spiritual enlightenment that justifies their existence. This emotional response aligns with the Kabbalistic view of divine revelation as an overwhelming and transformative experience.
- Gratitude for Revelation: The companions’ declaration, “If we had come into the world only to hear this we should have been content,” reflects the centrality of divine mysteries in the Kabbalistic path. The pursuit and reception of such truths are seen as the ultimate purpose of human life.
Conclusion
This section of The Zohar presents a meditation on creation, divine revelation, and the unity of opposites within the divine name Elohim. The imagery of Mi (the concealed) and Eleh (the revealed) encapsulates the Kabbalistic view of creation as a dynamic process that bridges the infinite and the finite. The narrative structure, with Elijah serving as the divine messenger, reinforces the importance of spiritual ascent and divine grace in accessing these truths. Ultimately, the passage invites readers to contemplate the mysteries of creation, the interconnectedness of all existence, and the balance between divine transcendence and immanence that sustains the world.
