Zohar Commentary Notes: Introduction, Chapter 9
The Text
Introduction Chapter 9
Said R. Jose: ‘Assuredly it is so, and I have heard the Sacred Lamp say the same, to wit, that bara is a term of mystery, a lock without a key, and as long as the world was locked within the term bara it was not in a state of being or existence. Over the whole there hovered Tohu (chaos), and as long as Tohu dominated, the world was not in being or existence.
When did that key open the gates and make the world fruitful? It was when Abraham appeared, as it is written, “These are the generations of the heavens and of the earth behibaream” (when they were created) (Gen. 2, 4). Now, BeHiBaReAm is an anagram of BeABeRaHaM (through Abraham), implying that what was hitherto sealed up and unproductive in the word bara has by a transposition of letters become serviceable, there has emerged a pillar of fruitfulness: for BaRa has been transformed into AiBeR (organ), which is the sacred foundation on which the world rests.
Further, in the same way, as AiBraHaM contains AiBeR, a transformation of BaRA, so it is with the splendour of the name of the Most High and most Concealed One. This is implied in the words MI BaRA AiLeH. Add the other sacred name MaH. Transpose BaRA into AiBeR. We have AiLeH on one side and AiBeR on the other side. Add the He (of MaH) to AiBeR and the Yod (of MI) to AiLeH.
When we take now the Mim of both MI and MaH and join each to each we have complete the sacred name AeLoHiM and also the name ABRaHaM. According to another view, the Holy One, blessed be He, took MI and joined it to AiLeH, so that there was shaped AeLoHiM; similarly He took MaH and joined it to AiBeR and there was shaped ABRaHaM. And thus He made the world unfold itself, and made the name complete, as it had not been hitherto. This is meant by the verse “These are the generations (i.e. unfoldings) of the heaven and of the earth BeHiBaReaM (when they were created)”. That is, the whole creation was in suspense until the name of ABRaHaM was created, and as soon as the name of Abraham was completed the Sacred Name was completed along with it, as it says further, “in the day that the Lord God made earth and heaven”.’
Commentary
This passage from The Zohar provides a deeply Kabbalistic interpretation of creation, focusing on the role of divine names, the transformation of letters, and the connection between Abraham and the unfolding of existence. It weaves together linguistic mysticism and cosmic structures, presenting a view in which creation remains incomplete until the emergence of Abraham, who is linked to the divine Name. Below is a detailed commentary on its imagery and language as it applies to Kabbalah.
1. The Word Bara as a Lock Without a Key
The text opens with R. Jose quoting “the Sacred Lamp,” a reference to R. Simeon bar Yochai, the central figure of The Zohar.
Mystery of Bara (ברא)
- The term bara (“created”) is described as a lock without a key, meaning that creation was initially concealed and unmanifested.
- This reflects the idea that divine energy (Shefa) was initially withheld, a Kabbalistic reference to Tzimtzum, the process of divine contraction that precedes creation.
The Role of Tohu (Chaos)
- The world was not fully “in being” because Tohu (chaos) still dominated.
- In Kabbalah, Tohu represents the raw, unstructured divine energy before it is refined into the ordered system of the Sefirot.
- This also parallels Genesis 1:2, where the world is described as “Tohu vaBohu” (formless and void), signifying a stage before divine harmony was established.
2. The Key to Creation: Abraham as the Unsealing Force
Creation “Unlocked” with Abraham
- The text claims that the world remained unfruitful until the emergence of Abraham.
- This is linked to Genesis 2:4: “These are the generations of the heavens and the earth when they were created (BeHiBaReAm).”
- The word BeHiBaReAm (בהבראם) is reinterpreted as an anagram for BeABeRaHaM (“through Abraham”), suggesting that Abraham’s existence enables divine creation to become manifest.
Abraham as the Pillar of Fruitfulness
- Abraham is linked to Yesod (Foundation), which is symbolically the male generative organ (AiBeR, אבר).
- This aligns with Kabbalistic teachings that Yesod is the channel through which divine energy flows into the lower realms, making existence fertile and productive.
- In Jewish tradition, Abraham represents divine covenant (Brit), reinforcing his role as the foundation through which divine energy blesses creation.
3. Transformation of Divine Names: Mi and Mah
The text introduces a mystical transformation of divine names through the manipulation of letters.
The Mystery of Mi Bara Eleh (Who Created These?)
- This phrase, from Isaiah 40:26, is traditionally interpreted as a rhetorical question, but Kabbalah sees it as a formula for divine manifestation.
- Mi (מי, “Who?”) represents the higher, concealed aspect of divinity (Binah).
- Eleh (אלה, “These”) represents revealed existence, associated with Malkhut (sovereignty, the final Sefirah).
- The act of joining Mi with Eleh produces the divine name Elohim (אלהים), which denotes divine governance over creation.
Joining Mah and AiBer
- The text then applies the same method to Mah (מה, “What?”), a divine name associated with Tiferet (beauty, harmony).
- By joining Mah with AiBeR (אבר, “Organ” or “Limb”), the name Abraham (אברהם) is formed.
- This transformation suggests that Abraham’s name is an earthly parallel to Elohim, meaning that the divine and the human converge through him.
Sacred Name Completion
- The text states that creation was incomplete until Abraham appeared, just as the divine name Elohim was incomplete until Mi and Eleh were joined.
- This reflects the Kabbalistic teaching that Abraham, through his covenant, established a spiritual bridge between the higher and lower worlds.
4. Unfolding of Creation and Divine Name Completion
“These are the generations of the heavens and the earth”
- The word toledot (generations) implies a process of divine unfolding.
- Creation is not a single act but an ongoing process that requires the presence of righteous individuals (Tzadikim) to actualise divine potential.
The Role of Divine Names in Cosmic Structure
- The completion of the divine name Elohim is tied to the emergence of Abraham, signifying a harmonisation of divine and human realms.
- This teaching aligns with the idea that righteous individuals serve as conduits for divine energy, allowing the divine presence (Shekhinah) to dwell in the world.
Final Affirmation of Completion
- The passage concludes by linking the completion of Abraham’s name with the phrase “In the day that the Lord God made earth and heaven.”
- This affirms that divine governance (Elohim) and human righteousness (Abraham) work in harmony to sustain creation.
Conclusion: Abraham as the Key to Divine Manifestation
This passage from The Zohar presents a highly symbolic and linguistic approach to understanding creation, using letter permutations and divine names to reveal deeper spiritual truths. The key themes include:
1. Creation as Initially Concealed
- The word Bara signifies a lock, meaning creation was not fully revealed until the right conditions were met.
- Tohu (chaos) dominated the early stages, representing raw, unstructured divine energy.
2. Abraham as the Channel of Divine Flow
- The unlocking of creation occurs “through Abraham,” aligning with his role as the foundation (Yesod) of divine continuity.
- His name, embedded with AiBeR (organ), signifies his generative role in both physical and spiritual realms.
3. Transformation of Divine Names
- The mystical joining of Mi (“Who?”) and Eleh (“These”) forms Elohim, signifying divine revelation.
- The parallel transformation of Mah (“What?”) and AiBeR forms Abraham, establishing him as a cosmic counterpart to divine manifestation.
4. Creation as an Unfolding Process
- The Torah’s phrase “These are the generations” suggests that creation unfolds over time, requiring the presence of the righteous.
- The divine name is only completed when Abraham enters history, symbolising the unity between divine will and human righteousness.
Through this interpretation, The Zohar portrays Abraham not merely as a historical figure but as a metaphysical key that enables divine energy to manifest fully in the world. His name, derived through sacred letter permutations, mirrors the structure of the divine name Elohim, illustrating the profound unity between God and the righteous. This passage thus encapsulates the Kabbalistic vision of creation as a dynamic interplay between concealed divine energy and its structured revelation through human agency.
