Zohar Commentary Notes: Introduction, Chapter 5
The Text
Introduction Chapter 5
R. Simeon said further: ‘The heavens and their hosts were created through the medium of Mah (What?), as it is written, “When I behold thy heavens, the work of thy fingers, etc… ‘O Lord our God (Adon), Mah, glorious is thy name in all the earth, whose majesty is rehearsed above the heavens.” (Ps. 8, 4, 2). God is “above the heavens” in respect of His name, for He created a light for His light, and one formed a vestment to the other, and so He ascended into the higher name; hence “In the beginning Elohim (God) created”, that is, the supernal Elohim. Whereas Mah was not so, nor was it built up
until these letters Eleh (from the name Elohim) were drawn from above below, and the Mother lent the Daughter her garments and decked her out gracefully with her own adornments. When did she so adorn her? When all the males (of Israel) appeared before her in accordance with the command “all thy males shall appear before the Lord (Adon) God” (Exod. 34, 23). This term Lord (Adon) is similarly used in the passage “Behold the Ark of the covenant of the Lord (Adon) of all the earth” (Jos. 3, 11). Then the letter He (of Mah) departed and her place was taken by Yod (making Mi), and then she decked herself in male garments, harmonizing with “every male in Israel”.
Other letters, too, Israel drew from on high to that place. Thus it says: “These (Eleh) I remember” (Ps. 42, 5), i.e., I make mention with my mouth and I pour out my tears, and thus “I make them (the letters) flit” from on high “unto the house of Elohim” (Ibid.) to be Elohim (God) after his form. And with what? “With the voice of song and praise and amidst a festive throng” (Ibid.).’ Said R. Eleazar, ‘My keeping silence was the means of building the sanctuary above and the sanctuary below. Verily “speech is worth a sela, silence two”. Speech is worth a sela, namely, my exposition and remarks on the subject; but silence is worth two, since through my silence two worlds were built together.’
R. Simeon said: ‘We will go on to expound the conclusion of the verse, viz. He who bringeth forth by number their host(Is. 40, 26). There are two grades which have to be distinguished, one of Mah and one of Mi-one of the higher and the other of the lower sphere. The higher is singled out here in the words, “He who bringeth forth by number their host”. “He who” expresses something definite and absolute, a being universally recognized and without equal. (Corresponding to this is the expression “He who bringeth forth bread from the earth”: here also “He who” implies the universally acknowledged one, though here visualised as the lower grade; the two, however, are one.) “By number”: six hundred thousand are they, and they have in turn produced according to their kinds beyond all number.
“All of them”, whether the six hundred -thousand or the rest of the hosts, “He calls by name”. This cannot mean by theirnames, for if it were so, it should have been written “by names”. What it means is that as long as this grade did not assume a name, and was still called Mi, it was unproductive, and did not bring into actuality the latent forces within it, each according to its kind. But as soon as it created ELeH (these), and assumed its rightful name and was called ELoHIM(God), then, by force of that name, it produced them in their complete form. This is the meaning of “calls by name”, to wit, He proclaimed His own name so as to bring about the emergence of each sort of being in its full form. (Analogous to this we read, “See, I have called by name” (Exod. 31, 2), to wit, I have bestowed my name on Bezalel (in the shadow of God) so that his work should emerge in perfection.
Further, the words “by the abundance of powers,’ (Is. 40, 26) refer to the supreme grade whereto all the volitions ascend by a mysterious path. “And mighty of strength”: the word “strength” (KoaH) symbolizes the supernal World which assumed the name Elohim (God), as already said. “No one is missing” of the six hundred thousand which emerged by the power of the Name. And because no one is missing, therefore whenever Israelites died on account of a national sin, the people were afterwards numbered, and it was found that the number of six hundred thousand had not been diminished even by one, so that the likeness to the supernal prototype was still complete; just as no one was missing above, so no one was missing here below.
Commentary
This section of The Zohar from its introduction explores Kabbalistic themes, focusing on the interplay between divine names, the process of creation, and the metaphysical structure of the universe. It uses intricate imagery and symbolic language, reflecting the mystical framework of Kabbalah. Below is a detailed commentary on the text’s imagery and language as it applies to Kabbalah.
1. Mah (What?) and the Creation of the Heavens
The passage begins with R. Simeon explaining that the heavens and their hosts were created through the medium of Mah(“What?”), referring to the immanent aspect of God.
- The Name Mah and Creation: The term Mah symbolises the divine energy that descends into creation, linked to Malkhut (the Sefirah of sovereignty), which receives and manifests the divine will. This suggests that the heavens are a direct product of divine emanation but remain connected to a higher source (Mi).
- God’s Majesty Beyond the Heavens: The description of God as “above the heavens” reflects the Kabbalistic principle that the divine transcends creation, even as it immanently sustains it. The imagery of light clothing light suggests layers of divine emanation, where one aspect of divinity becomes the “vestment” for another.
2. Eleh (These) and the Feminine Principle
The text introduces the letters Eleh (These) from the name Elohim as essential to the creative process, linking them to the feminine aspect of divinity.
- The Mother and Daughter Relationship: The feminine principle (Binah, understanding, often called “Mother”) adorns Malkhut (sovereignty, often called “Daughter”) with her garments, representing the flow of divine energy from higher to lower realms. This adornment highlights the nurturing and preparatory role of the higher Sefirot in enabling the lower ones to fulfil their purpose.
- Male Garments for the Daughter: The Daughter (Malkhut) is clothed in male garments, indicating her role in harmonising and channelling divine energy from the higher realms into the material world. This gendered symbolism reflects the dynamic interplay between giving (male) and receiving (female) energies in the Sefirot.
3. The Significance of Silence and Speech
The contrast between silence and speech is emphasised through R. Eleazar’s remarks.
- Silence Building Worlds: R. Eleazar states that his silence contributed to the building of both the upper and lower sanctuaries. In Kabbalistic thought, silence represents receptivity and inner contemplation, which are necessary for divine energy to manifest without distortion. This aligns with the role of Binah, the contemplative womb from which creation emerges.
- Speech and Creation: Speech, while valuable, is seen as a secondary act that brings the divine will into articulation. This duality between silence and speech mirrors the interplay between Chochmah (wisdom, associated with silence) and Binah (understanding, associated with articulation).
4. The Union of Mi and Eleh in the Name Elohim
The text elaborates on the union of Mi (“Who?”) and Eleh (“These”), which forms the name Elohim, symbolising the integration of transcendence and immanence.
- Mi as the Higher Principle: Mi represents the concealed, transcendent aspect of God, linked to Binah. It symbolises inquiry into the divine mystery, a search for the source of creation that cannot be fully grasped.
- Eleh as the Manifest Creation: Eleh signifies the revealed aspects of creation, rooted in Malkhut. When Elehemerges, it enables the divine name Elohim to manifest fully, signifying the integration of the hidden and the revealed.
- “Calls by Name”: The phrase reflects the act of divine creation, where the proclamation of names brings beings into their full form. This resonates with the idea that names in Kabbalah are not arbitrary but reflect the essence and purpose of the entities they describe.
5. The Six Hundred Thousand and Cosmic Order
The reference to the six hundred thousand Israelites ties the physical and spiritual realms together.
- Six Hundred Thousand Souls: This number symbolises the archetypal souls of Israel, reflecting the supernal structure of creation. Each soul corresponds to a specific aspect of the divine, and their collective unity mirrors the higher realms.
- No One Missing: The assertion that no one is missing among the six hundred thousand reflects the Kabbalistic principle of wholeness and completeness in the divine plan. Just as the heavenly archetype is perfect, its earthly counterpart remains intact despite individual transgressions, symbolising the enduring connection between the upper and lower worlds.
6. Divine Energy and Strength
The text describes the abundance of powers and mighty strength as central to creation and sustenance.
- Strength (Koach) as a Supernal Attribute: The term Koach (strength) symbolises the divine potency that brings creation into being and sustains it. This strength is associated with Gevurah (judgment or might), the aspect of the divine that provides structure and discipline to the emanations.
- Abundance of Powers: The reference to the abundance of powers reflects the multiplicity within unity, a key concept in Kabbalah. While the divine is ultimately one, it manifests in myriad forms and forces, each contributing to the harmony of creation.
7. The Name Elohim as the Creative Force
The name Elohim is central to the passage, representing the divine as both the Creator and Sustainer of the universe.
- Integration of Forces: The name Elohim encapsulates the union of Mi (the concealed) and Eleh (the revealed), symbolising the balance between the infinite and the finite, the transcendent and the immanent. This integration is essential for creation to emerge in its full form.
- Bestowal of Names: The act of bestowing names, as seen with Bezalel in Exodus 31:2, signifies the imbuing of beings with their divine purpose and function. This process mirrors the creative act of God naming creation, an act that both defines and empowers.
Conclusion
This section of The Zohar intricately weaves together themes of divine creation, the interplay of transcendence and immanence, and the structure of the cosmos. Through the symbolic language of Mi, Mah, and Eleh, the text explores the mysteries of the divine name Elohim, presenting it as the foundation of all existence. The emphasis on silence, speech, and the interplay between masculine and feminine principles reflects the dynamic balance within the Sefirot. Ultimately, the passage invites the reader to contemplate the unity underlying the diversity of creation and the profound mysteries of divine manifestation.
