Zohar Commentary Notes: Introduction, Chapter 6

The Text

Introduction Chapter 6

IN THE BEGINNING. Rab Hamnuna the Venerable said: ‘We find here a reversal of the order of the letters of the Alphabet, the first two words Bereshith bara-“in-the-beginning He-created”-commencing with beth, whereas the two words following, Elohim eth-“God the”-commence with aleph. The reason is as follows. When the Holy One, blessed be He, was about to make the world, all the letters of the Alphabet were still embryonic, and for two thousand years the Holy One, blessed be He, had contemplated them and toyed with them.

When He came to create the world, all the letters presented themselves before Him in reversed order. The letter Tauadvanced in front and pleaded: May it please Thee, O Lord of the world, to place me first in the creation of the world, seeing that I am the concluding letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing that Thou art called by this very name of EMeTh, it is most appropriate for the King to begin with the final letter of EMeTh and to create with me the world. The Holy One, blessed be He, said to her: Thou art worthy and deserving, but it is not proper that I begin with thee the creation of the world, since thou art destined to serve as a mark on the foreheads of the faithful ones (videEzek. 9, 4) who have kept the Law from Aleph to Tau, and through the absence of this mark the rest will be killed; and, further, thou formest the conclusion of MaWeTh (death). Hence thou art not meet to initiate the creation of the world.

The Shin then came to the fore and pleaded: O Lord of the world, may it please Thee to begin with me the world, seeing that I am the initial letter of Thy name ShaDDaI (Almighty), and it is most fitting to create the world through that Holy Name. Said He in reply: Thou art worthy, thou art good, thou art true, but I may not begin through thee the creation of the world, since thou formest part of the group of letters expressing forgery, ShekeR (falsehood), which is not able to exist unless the Koph and Resh draw thee into their company.

(Hence it is that a lie, to obtain credence, must always commence with something true. For the shin is a letter of truth, that letter by which the Patriarchs communed with God; but koph and resh are letters belonging to the evil side, which in order to stand firm attach to themselves the shin, thus forming a conspiracy (QeSheR).) Having heard all this, the shin departed.

Enters the Zade and says: O Lord of the world, may it please Thee to create with me the world, inasmuch as I am the sign of the righteous (Zadikim) and of Thyself who art called righteous, as it is written, “For the Lord is righteous, he loveth righteousness” (Ps. 11, 7), and hence it is meet to create the world with me. The Lord made answer: O Zade, thou art Zade, and thou signifiest righteousness, but thou must be concealed, thou mayest not come out in the open so much lest thou givest the world cause for offence. For thou consistest of the letter nun surmounted by the letter yod (representing together the male and the female principles). And this is the mystery of the creation of the first man, who was created with two faces (male and female combined). In the same way the nun and the yod in the zade are turned back to back and not face to face, whether the zade is upright or turned downwards. The Holy One, blessed be He, said to her further, I will in time divide thee in two, so as to appear face to face, but thou wilt go up in another place. She then departed.

The letter Pe presented herself and pleaded thus: May it please Thee, O Lord of the world, to create through me the world, seeing that I signify redemption and deliverance (Purkana, Peduth), which Thou art to vouchsafe to the world. It is, hence, meet that through me the world be created. The Lord answered: Thou art worthy, but thou representest transgression (Pesha), and moreover thou art shapen like the serpent, who had his head curled up within his body, symbolic of the guilty man who bends his head and extends his hand. The letter ‘Ayin was likewise refused as standing for iniquity (‘Awon), despite her plea that she represents humility. (‘Anavah).

Then the Samekh appeared and said: O Lord of the world, may it please Thee to create through me the world, inasmuch as I represent upholding (Semikah) of the fallen, as it is written, “The Lord upholdeth all that fall” (Ps. 145, 14). The Lord answered her: This is just the reason why thou shouldst remain in thy place, for shouldst thou leave it, what will be the fate of the fallen, seeing that they are upheld by thee? She immediately departed.

The Nun entered and pleaded her merits as being the initial letter in “Fearful (Nora) in praises” (Ex. 15, 11), as well as in “Comely (Nawa) is praise for the righteous” (Ps. 33, 1). The Lord said: O Nun, return to thy place, for it is for thy sake (as representing the falling, Nofelim) that the Samekh returned to her place. Remain, therefore, under her support. The Nunimmediately returned to her place.

The Mim came up and said: O Lord of the world, may it please Thee to create by me the world, inasmuch as I commence the word Melekh (King) which is Thy title. The Lord replied: It is so assuredly, but I cannot employ thee in the creation of the world for the reason that the world requires a King. Return, therefore, to thy place, thou along with the Lamed and the Kaph, since the world cannot exist without a MeLeKh (King).

At that moment, the Kaph descended from its throne of glory and quaking and trembling said: O Lord of the universe, may it please Thee to begin through me the creation of the world, seeing that I am Thine own Kabod (honour). And when Kaph descended from its throne of glory, two hundred thousand worlds began to shake, the throne trembled, and all the worlds quaked and were about to fall in ruins. Said to her the Holy One, blessed be His Name: Kaph, Kaph, what doest thou here? I will not create the world with thee. Go back to thy place, since thou standest for extermination (Kelayah). Return, then, to thy place and remain there. Immediately she departed and returned to her own place.

The letter Yod then presented herself and said: May it please Thee, O Lord, to vouchsafe me first place in the creation of the world, since I stand first in the Sacred Name. The Lord said to her: It is sufficient for thee that thou art engraven and marked in Myself and that thou art the channel of My will; thou must not be removed from My Name.

The Teth then came up and said: O Lord of the universe, may it please Thee to place me at the head in the creation of the world, since through me Thou art called Good (Tob) and upright. The Lord said to her: I will not create the world through thee, as the goodness which thou representest is hidden and concealed within thyself, as it is written, “O how abundant is thy goodness which thou hast laid up for them that fear thee” (Ps. 31, 20). Since then it is treasured within thyself, it has no part in the world which I am going to create, but only in the world to come. And further, it is because thy goodness is hidden within thee that the gates of the Temple sank into the ground, as it is written, “Sunk (Tabe’u) in the ground are her gates” (Lam. 2, 9). And furthermore, the letter Heth is at thy side, and when joined you make sin (HeT). (It is for that reason that these two letters are not to be found in the names of any of the tribes.) She departed immediately.

Then the Zayin presented herself and put forth her claim, saying, O Lord of the World, may it please Thee to put me at the head of the creation, since I represent the observance of the Sabbath, as it is written, “Remember (Zakhor) the day of the Sabbath to keep it holy” (Ex. 20, 8). The Lord replied: I will not create the world through thee, since thou representest war, being in shape like a sharp-pointed sword, or a lance. The Zayin immediately departed from His presence.

The Vau entered and put forth her claim, saying: O Lord of the world, may it please Thee to use me first in the creation of the world, inasmuch as I am one of the letters of Thy name. Said the Lord to her: Thou, Vau, as well as He’, suffice it to you that you are of the letters of My name, part of the mystery of My name, engraven and impressed in My name. I will therefore not give you first place in the creation of the world.

Then appeared the letter Daleth as well as the letter Gimel and put forth similar claims. The Lord gave them a similar reply, saying: It should suffice you to remain side by side together, since “the poor will not cease from the land” (Deut. 15, 11), who will thus need benevolence. For the Daleth signifies poverty (Dalluth) and the Gimel beneficence (Gemul). Therefore separate not from each other, and let it suffice you that one maintains the other.

The Beth then entered and said: O Lord of the world, may it please Thee to put me first in the creation of the world, since I represent the benedictions (Berakhoth) offered to Thee on high and below. The Holy One, blessed be He, said to her: Assuredly, with thee I will create the world, and thou shalt form the beginning in the creation of the world.

The letter Aleph remained in her place without presenting herself. Said the Holy One, blessed be His name: Aleph, Aleph, wherefore comest thou not before Me like the rest of the letters? She answered: Because I saw all the other letters leaving Thy presence without any success. What, then, could I achieve there? And further, since Thou hast already bestowed on the letter Beth this great gift, it is not meet for the Supreme King to take away the gift which He has made to His servant and give it to another. The Lord said to her: Aleph, Aleph, although I will begin the creation of the world with the beth, thou wilt remain the first of the letters. My unity shall not be expressed except through thee, on thee shall be based all calculations and operations of the world, and unity shall not be expressed save by the letter Aleph.

Then the Holy One, blessed be His name, made higher-world letters of a large pattern and lower-world letters of a small pattern. It is therefore that we have here two words beginning with beth (Bereshith bara) and then two words beginning with aleph (Elohim eth). They represent the higher-world letters and the lower-world letters, which two operate, above and below, together and as one.’

Commentary

Commentary on The Zohar — Introduction Chapter 6

This section of The Zohar presents a mystical narrative about the process of creation, focusing on the divine selection of letters to serve as the foundation of existence. Through rich imagery and symbolic language, the passage encapsulates central Kabbalistic ideas about divine emanation, cosmic order, and the interplay between revealed and concealed aspects of the divine. Below is a detailed commentary on the text’s imagery and language as it applies to Kabbalah.

1. The Alphabet as the Blueprint of Creation

The passage opens with Rab Hamnuna the Venerable describing how the letters of the Hebrew alphabet were “embryonic” for two thousand years before being used in the creation of the world.

• Letters as Divine Thought: In Kabbalah, the Hebrew letters are not mere linguistic symbols but divine instruments of creation. They pre-exist the physical universe as pure potential within the divine mind (Binah). Their “embryonic” state suggests that they contain hidden creative power waiting to be actualised.
• Reversal of the Order: The letters present themselves in reverse order, highlighting the principle that creation unfolds from Ayin (nothingness) into Yesh (something). This reflects the Kabbalistic idea of Tzimtzum (divine contraction), where the divine essence withdraws to make space for the finite world.

2. The Selection Process: Symbolism of Individual Letters

Each letter approaches the divine throne and pleads to be chosen as the first letter of creation, revealing profound symbolic meanings.

a. The Letter Tav (ת)

• Tav represents Emet (truth), suggesting that truth is foundational to creation.
• However, it is also the final letter in Mavet (death), indicating its association with finality and judgment (Gevurah).
• The refusal of Tav signifies that while truth is essential, creation requires mercy (Chesed) rather than strict justice.

b. The Letter Shin (ש)

• Shin begins Shaddai (Almighty) but also appears in Sheker (falsehood), reflecting the paradox that even truth can be manipulated into deception.
• In Kabbalah, Shin is a symbol of divine fire and transformation, but because it is linked to illusion when combined with Koph (ק) and Resh (ר), it is deemed unsuitable.

c. The Letter Zade (צ)

• Zade symbolises righteousness (Tzadik), but it is depicted as a combination of Nun (נ) and Yod (י), which are “back to back” rather than “face to face.”
• This reflects the Kabbalistic idea that the primordial human (Adam Kadmon) was originally androgynous, with male and female aspects separated later.

d. The Letter Pe (פ)

• Pe represents Purkana (redemption) but also Pesha (transgression).
• It is associated with the shape of a serpent, suggesting its dual nature as both a redeemer and a source of sin.
• This recalls the Kabbalistic interpretation of the Nachash (serpent) in the Garden of Eden, which represents both temptation and potential enlightenment.

e. The Letter Samekh (ס)

• Samekh symbolises support (Semikah), but if it were removed from its position, the fallen would lack stability.
• This represents divine sustenance, implying that Samekh must remain where it is to provide continuous spiritual support.

f. The Letter Nun (נ)

• Nun means “falling” (Nofel), associated with the fallen.
• It must remain under the support of Samekh, illustrating the interconnectedness of divine attributes — judgment (Gevurah) must be balanced by support (Chesed).

g. The Letter Mem (מ)

• Mem represents Melekh (king), implying divine sovereignty.
• However, a king requires a kingdom, meaning Mem cannot stand alone — it must work in harmony with Lamed (ל) and Kaph (כ) to form Melekh.

h. The Letter Kaph (כ)

• Kaph stands for Kabod (glory), but it is also linked to Kelayah (destruction).
• The trembling of the worlds when Kaph descends suggests the fragility of divine order when glory is misused.

i. The Letter Yod (י)

• Yod is the first letter of the Tetragrammaton (YHVH), representing the divine spark.
• It is told that its place is already within God’s name, showing that some divine aspects are too transcendent to serve as a foundation for creation.

j. The Letter Teth (ט)

• Teth means goodness (Tov), but its goodness is hidden, reserved for the world to come.
• This reflects the Kabbalistic idea that the ultimate good (Olam HaBa) is concealed within the process of creation.

k. The Letter Zayin (ז)

• Zayin represents the Sabbath (Zakhor), yet it is rejected because it also symbolises war (it is shaped like a sword).
• This duality highlights the tension between rest (Shabbat) and struggle (Milchamah).

l. The Letter Vav (ו)

• Vav is part of the divine name and symbolises connection (Chibur).
• It is already embedded within the divine structure and does not need to initiate creation.

m. The Letters Daleth (ד) and Gimel (ג)

• Daleth means poverty (Dalluth), and Gimel means beneficence (Gemul).
• They must remain together, illustrating the relationship between giving and receiving, another fundamental Kabbalistic principle.

3. The Choice of Beth (ב) and the Role of Aleph (א)

After rejecting all other letters, God selects Beth (ב) as the first letter of creation.

• Beth as the Letter of Creation:
• Beth begins Berakhah (blessing), symbolising divine benevolence.
• It also represents duality (Beit means “house”), highlighting the separation of upper and lower worlds.
• Aleph as the Silent Leader:
• Unlike the other letters, Aleph does not approach God, displaying humility.
• Though Beth begins creation, Aleph remains first in divine unity.
• This aligns with Aleph’s role as the letter of Echad (one), signifying the unity of God beyond creation.

4. The Two Sets of Letters: Upper and Lower Worlds

The passage concludes by explaining the presence of two sets of letters:

• Higher-world letters (Bereshith bara — ב)
• Lower-world letters (Elohim eth — א)
• This division reflects the Kabbalistic duality between:
• Atzilut (higher world of divine emanation)
• Asiyah (lower world of physical action)
• Unity of Above and Below:
• Just as the upper and lower letters work together, so too must the spiritual and material realms be harmonised.

Conclusion

This section of The Zohar masterfully blends linguistic symbolism with deep Kabbalistic ideas. The rejection of most letters demonstrates that creation must be based on balance, unity, and mercy rather than strict justice or hidden good. The selection of Beth as the first letter of creation highlights the centrality of blessing and divine duality, while Aleph retains its primacy as the silent, transcendent source of unity. Through this mystical dialogue, the text reveals the profound structure underlying both the spiritual and material worlds.