Rabbinic Sources for Zohar Course with Daniel Matt, Fourth Series

And the Rabbis say: The earth stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. And some say: There are seven pillars, as it is stated: “She has hewn out her seven pillars” (Proverbs 9:1). Rabbi Elazar ben Shammua says: The earth rests on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” (Proverbs 10:25).

Zohar: Pritzker Edition, Vol. I, 198, Note 735, also 203, Note 781

(13) ... receive us /qablunu, you are the creation of the Holy One and we are his messengers. Immediately they receive them – that’s what is written, ‘the land will open’ [Is 45:8], like this female who opens for the male.

Zohar: Pritzker Edition, Vol. I, 199, Note 742.

(2) "And God said 'let there be a firmament in the midst of the waters'". The rabbis said regarding this in the name of Rabbi Chanina, but Rabbi Pinchas and Rabbi Jacob the son of Rabbi Avin said this in the name of Rabbi Samuel son of Nachman: "when the Holy One, blessed be He, said 'let there be a firmament in the midst of the waters', the middle liquid layer solidified, and the lower heavens were formed, and the heavens above the heavens, the upper ones [were formed]". Rab said "their works on the first day were liquid and on the second they were solid. "Let there be a firmament" [means] let the firmament solidify". Rabbi Yehudah the son of Rabbi Simon said "['let there be a firmament' means] let a thin plating be made for the firmament (raqi'a), just as you see it said "and they beat thin (vayeraq'u) the plates of gold (Exodus 39:3)"". Rabbi Chanina said "the fire came forth from above and dried the surface of the firmament [solidifying it]". Rabbi Yochanan came to this conclusion with this verse: "By His breath [meaning fire] the heavens are smoothed (Job 26:13)." He used to say: "Rabbi Chanina taught me well". Rabbi Yudan the son of Rabbi Shimon said "the fire went forth from above and it made the surface of the firmament gleam". R. Berakhyah, R. Yaakov bar R. Avina in the name of R. Abbah bar Kahana said: The work of creation came to teach about the giving of the Torah, and the teaching was revealed through it: "As when fire kindles the parts” (Isaiah 64:1)—its halves. When did the fire split between the upper and lower [heavens], is it not when the Torah was given!? Thus it was at the creation of the universe.Thus it was at the creation of the universe."

Zohar: Pritzker Edition, Vol. I, 199, Note 745.

...Another perspective: "This month is for you (Exodus 12:1). This refers to what is written (Psalm 104:19): "He appointed the moon for seasons, the sun knows its setting time." Many stories that Moses wrote in the Torah are obscure; David arose and interpreted them.

We find in the act of Creation, when [God] created the sky and the earth, He created light, as it is said (Genesis 1:1), "In the beginning of God's creating [the sky and the earth]..." and afterwards, (Genesis 1:3), "And God said let there be light."

David explained it: Since he created light he [simultaneously] created the heavens, as it is said (Psalm 104:2), "He wrapped himself with light as with a garment," and continues, "who stretches out the heavens like a curtain." So we learn that as he He created light, He created the sky.

Three creations preceded the world: Water, Wind/Spirit, and Fire. Water conceived and bore Darkness, Fire conceived and bore Light, Wind/Spirit became conceived and bore Wisdom. With these six creations the world is maintained: with Wind/Spirit, with Wisdom; and with Fire, and with Light; with Darkness, and with Water.

Therefore: David said (Psalm 104:1): "Bless YHWH, O My Soul, YHWH, my God, you are very great [the Psalm continues to speak of the creation of light, heavens/sky, water, wind, flame, deep, creatures, darkness, etc.]. . . .

Translation, JHD, following Note 750:

Zohar: Pritzker Edition, Vol. I, 200, Note 750.

Continuing the previous discussion, Rav Ketina said: When the Jewish people would ascend for one of the pilgrimage Festivals, the priests would roll up the curtain for them and show them the cherubs, which were clinging to one another, and say to them: See how you are beloved before God, like the love of a male and female. The two cherubs symbolize the Holy One, Blessed be He, and the Jewish people.

Zohar: Pritzker Edition, Vol. I, 200, Note 755.

§ The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7).

Zohar: Pritzker Edition, Vol. I, 201, Note 759.

With regard to the fate of ben Zoma, the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥananya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him to honor him, as he was deep in thought. Rabbi Yehoshua said to him: From where do you come and where are you going, ben Zoma, i.e., what is on your mind? He said to him: In my thoughts I was looking upon the act of Creation, at the gap between the upper waters and the lower waters, as there is only the breadth of a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them. Rabbi Yehoshua said to his students who had overheard this exchange: Ben Zoma is still outside; he has not yet achieved full understanding of these matters.

Zohar: Pritzker Edition, Vol. I, 201, Note 759 (continued)

(6) He formed substance out of chaos/ and made nonexistence into existence/ He carved great pillars from air/ that cannot be grasped./ This is a sign/ [Alef with them all, and all of them with Alef]/ He forsees, transforms and makes/ all that is formed and all that is spoken:/ one Name./ A sign for this thing:/ Twenty-two objects in a single body.

Zohar: Pritzker Edition, Vol. I, 201, Note 760

(6) "And God made the firmament", this is one of the verses that Ben Zoma shook the world with. He made - how remarkable! sure it [came into existence] at [God's] word, [as it is written], "With the word of God the heavens were made and with the wind of His mouth all of their armies". why doesn't it say "it was good" on the second day of creation?r yochanan taught in the name of r yosi the son of r chalafta, because hell was created on the second day, as it says " the topheth has been ready for him since yesterday, a day that has a yesterday but not three days ago. another reason that it dose not say "it was good" on the second day, r channina says its because division was created on the second day, as it says: "and it (the heavens) should separate between the two body's of water". r tivyomi said if division that is for the sake of fixing the world does not have good all the more so division that is to mix up the world doesn't have good. r shmuel says because the creation of water wasnt finished, it was written on the third day "it was good" twice, one for the creation of water and one for the days work. a noble woman asked r yosi, why dosen't it say "and it was good on the second day? he answered her even so it was included in the end as it says: "and god saw all that he did and it was very good" she said back to him this is analogous to six people coming to you give each one a manna and to one of them you don't give anything, then you go back and give one manna to everyone, is it not true that 5 of them have a mana and a 1/6 manna and the last one only has 1/6? he said to her like r shmuel says because the creation of water wasnt finished, it was written on the third day "it was good" twice, one for the creation of water and one for the days work. r levi in the name of r tanchum the son of r chnelyayi said, it states in the verse:" he (god) tells the end in the beginning", from the beginning of creation god saw Moses who is called "good" and was ultimately was going to be punished from an issue regarding water and therefore did not write and it was good regarding the water. r simon in the name of r levi said it is analogous to a king who had a bad legion, the king said since this legion is no good my name shouldn't be called on it, so too god said, since these waters punished the generation of the flood, dor enosh, and haflaga it should not be written regarding them "forit was good"

Zohar: Pritzker Edition, Vol. I, 202, Note 766

The Gemara asks: And was its fire created on Shabbat eve? Wasn’t it taught in a baraita that Rabbi Yosei says: The fire that the Holy One, Blessed be He, created on the second day of the week will never be extinguished, as it is stated: “And they shall go forth, and look upon the carcasses of the men who have rebelled against Me; for their worm shall not die, nor will their fire be extinguished; and they shall be an abhorrence to all flesh” (Isaiah 66:24)? And Rabbi Bana’a, son of Rabbi Ulla, said: Why doesn’t the verse state: That it was good, at the end of the second day of the week of Creation, as it does on the other days? It is because on that day the fire of Gehenna was created. And Rabbi Elazar said that even though: That it was good, was not stated with regard to Gehenna, He later included it on the sixth day, as it is stated: “And God saw all that He had done and behold, it was very good” (Genesis 1:31).

Zohar: Pritzker Edition, Vol. I, 202, Note 766, continued.

(17) Every dispute that is for the sake of Heaven, will in the end endure; But one that is not for the sake of Heaven, will not endure. Which is the controversy that is for the sake of Heaven? Such was the controversy of Hillel and Shammai. And which is the controversy that is not for the sake of Heaven? Such was the controversy of Korah and all his congregation.

Zohar: Pritzker Edition, Vol. I, 202, Note 767

And Rabbi Yosei HaGelili could respond: Do we vocalize the word as ani, as would be appropriate for a phrase meaning a poor man’s bread? In fact, we vocalize it oni, which means oppression, affliction, or mourning. And Rabbi Akiva could retort: The fact that we vocalize the word as oni is in accordance with a statement of Shmuel. As Shmuel said: The expression leḥem oni means bread over which many matters are recited [onin], an allusion to the Passover Seder, at which one recites the Haggadah and eats matza.

Zohar: Pritzker Edition, Vol. I, 203, Note 778

(6) These are the shreds which invalidate circumcision: flesh that covers the greater part of the corona; and he may not eat terumah. And if he is chubby, he must repair it for appearance sake. If one circumcises but does not uncover the circumcision, it is as though he has not circumcised.

Zohar: Pritzker Edition, Vol. I, 205, Note 795

(2) Twenty-two Foundation letters:/ He engraved them, He carved them,/ He permuted them, He weighed them,/ He transformed them,/ And with them, He depicted all that was formed/ and all that would be formed.

Zohar: Pritzker Edition, Vol. I, 206, Note 804

(5) How?/ He permuted them, weighed them, and transformed them,/ Alef with them all/ and all of them with Alef,/ Bet with them all/ and all of them with Bet./ They repeat in a cycle/ and exist in 231 Gates./ It comes out that all that is formed/ and all that is spoken/ emanates from one Name.

Zohar: Pritzker Edition, Vol. I, 206, Note 804 (continuation)

(9) Ten Sephirot of Nothingness:/ One is the Breath of the Living God/ Blessed and benedicted is the name/ of the Life of Worlds/ The voice of breath and speech/ And this is the Holy Breath.

Zohar: Pritzker Edition, Vol. I, 207, Note 810

On Wednesday they would fast over croup, that it should not befall the children, as on the fourth day the bodies of light [me’orot] were created, a textual allusion to curses [me’erot]. On Thursday they would fast for pregnant women and nursing women, as living beings were first created on this day. For pregnant women they would fast that they should not miscarry, while for nursing women they would fast that they should be able to nurse their children properly. And on Shabbat eve they would not fast, in deference to Shabbat, and a fortiori they would not fast on Shabbat itself.

Zohar: Pritzker Edition, Vol. I, 207-208, Note 813

§ Rabbi Shimon ben Pazi raises a contradiction between two verses. It is written: “And God made the two great lights” (Genesis 1:16), and it is also written in the same verse: “The greater light to rule the day, and the lesser light to rule the night,” indicating that only one was great. Rabbi Shimon ben Pazi explains: When God first created the sun and the moon, they were equally bright. Then, the moon said before the Holy One, Blessed be He: Master of the Universe, is it possible for two kings to serve with one crown? One of us must be subservient to the other. God therefore said to her, i.e., the moon: If so, go and diminish yourself.

Zohar: Pritzker Edition, Vol. I, 208, Note 818

The Gemara resolves the first contradiction: “I saw the Lord” is to be understood as it is taught in a baraita: All of the prophets observed their prophecies through an obscure looking glass [aspaklaria], i.e., their prophecies were given as metaphoric visions but were not a direct perception of the matter. However, Moses our master observed his prophecies through a clear looking glass, i.e., he gained a direct and accurate perception of the matter.

Zohar: Pritzker Edition, Vol. I, 209, Note 824

And the Rabbis say: The earth stands on twelve pillars, as it is stated: “He set the borders of the nations according to the number of the children of Israel” (Deuteronomy 32:8). Just as the children of Israel, i.e., the sons of Jacob, are twelve in number, so does the world rest on twelve pillars. And some say: There are seven pillars, as it is stated: “She has hewn out her seven pillars” (Proverbs 9:1). Rabbi Elazar ben Shammua says: The earth rests on one pillar and a righteous person is its name, as it is stated: “But a righteous person is the foundation of the world” (Proverbs 10:25).

Zohar: Pritzker Edition, Vol. I, 209, Note 829 and 210, Note 831

(8) As for the reason why the sages called it "the World to Come": it is not because it is not now in existence, so that it might be inferred that this world will be destroyed and thereafter will come that world; the matter is not so, for that World is and ready, even as it is said: "Oh how great is Thy goodness, which Thou hast laid up for them that fear Thee; which thou hast wrought for them that take their refuge in Thee" (Ps. 31.19–20). They called it not World to Come, save alone because that life comes to man after the life of this world wherein we exist with a body and soul, and this life is found by man first.

Zohar: Pritzker Edition, Vol. I, 210, Note 839

(6) Bar Sira said (Ben Sira 38:7-8), "God brings forth spices from the earth. With them the healer heals the ailments, and with them the perfumer perfumes the perfumes." Said Rabbi Simon, "There isn't a single herb or spice that doesn't have a constellation in the firmaments that smacks it and tells it to grow." And behold, this is written in Job 38:33: "Do you know the laws of Heaven? Can you place its authority (šiṭro) on Earth?" etc. The language is "šoṭer" (officer/regulator). "Can you tie binds on the Pleiades, or the cords of Orion loosen?" (Job 38:31) Rabbi Ḥanina bar Pappa and Rabbi Simon said, "The Pleiades binds the fruits, and Orion pulls from binding to binding." And behold, this is written (Job 38:32) "Can you bring out the Zodiac in its season, Ursa Major with her sons you can lead?" Rabbi Tanḥum bar Ḥiyya and Rabbi Simon said, "A constellation is 'Mazal' because it stretches [m'mazzer] out the fruits."

Zohar: Pritzker Edition, Vol. I, 211, Note 846

...And YHWH Elohim spoke to the snake, "Because you did this," (etc.): Proverbs, 16:28: "A whisperer separates an intimate. . .A whisperer--[this is the serpent] for he whispered rebelliously against his Creator, saying You surely will not die (Genesis 3:4). Separates an אלוף (aluf), intimate--for he separated the אלוף (Aluf) Chief, of the world [he caused the Shekhinah to depart] and was immediately cursed." ....

Zohar, Pritzker Editon, Vol. 1, 212, Note 855. Highlighted translation by Daniel Matt in the footnote, corresponds to the highlighted Hebrew.

(1) Another interpretation (of Lev. 12:2): WHEN A WOMAN EMITS HER SEED. This text is related (to Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE, < AND YOU HAVE LAID YOUR HAND UPON ME >. The text speaks of the first Adam.⁴Tanh., Lev. 4:1; cf. Gen. R. 8:1; 14:5; Lev. R. 14:1; M. Pss. 139:6. [R. Johanan] said: It is written about him that there were two creations. There is a double Y (i.e., a double yod in Gen. 2:7): THE LORD GOD FORMED (YYTsR) THE HUMAN. One formation is in this world, and one is for the world to come. But in the case of cattle, wild beasts, and birds, for them < only > one formation is written (without a double Y in Gen. 2:19): SO OUT OF THE EARTH THE LORD GOD FORMED (YTsR) ALL THE WILD BEASTS OF THE FIELD < AND ALL THE BIRDS OF THE HEAVENS >. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. R. Simeon ben Laqish says: BEHIND (in the sense of what comes afterwards) < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. What is the reason? {Resh Laqish said} [Thus has R. Simeon ben Laqish said] (in Gen. 1:2): AND THE SPIRIT OF GOD WAS HOVERING OVER THE FACE OF THE WATERS. This SPIRIT was the soul of the first Adam. It therefore says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the first day. R. Eleazar ben Pedat says: BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. How so? Because the Holy One created six things on the sixth day. They were these: (1) The soul, (2) wild beasts, (3) cattle, (4) creeping things, (5) beasts of the earth, and (6) Adam and Eve. Now Adam's soul was created first, as stated (in Gen. 1:24): LET THE EARTH BRING FORTH A LIVING SOUL. LIVING SOUL can only be the soul of Adam, since it is stated (in Gen. 2:7): AND THE HUMAN (adam) BECAME A LIVING SOUL. Hence, BEFORE < refers > to the < first > event of the sixth day, and BEHIND < refers > to the sixth day, since < the Holy One > was occupied with him all of the sixth day. Ergo (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE. BEHIND < refers > to an event of the sixth day, and BEFORE < refers > to an event of the sixth day. R. Samuel bar Nahman said: What is the meaning of BEHIND AND BEFORE? Having two faces, male and female. Hence it says (in Ps. 139:5): YOU HAVE FORMED ME BEHIND AND BEFORE.⁵Ber. 61a; ‘Eruv. 18a. Adam said: After the Holy One had created all the cattle and wild beasts, he created me. So it is with the infant. Before it comes forth from its mother's belly, the Holy One commands it: Eat of this, do not eat of that, (in Lev. 11:29:) THIS SHALL BE UNCLEAN FOR YOU. Then after it takes upon itself in its mother's belly all the commandments which are in the Torah, < only > after that it is born. Thus it is stated (in Lev. 12:2): WHEN A WOMAN EMITS HER SEED AND BEARS A MALE.

Zohar, Pritzker Editon, Vol. 1, 213, Note 857.

The verse states: “And God created the great sea monsters” (Genesis 1:21). Here, in Babylonia, they interpreted this as a reference to the sea oryx. Rabbi Yoḥanan says: This is leviathan the slant serpent, and leviathan the tortuous serpent, as it is stated: “In that day the Lord with His sore and great and strong sword will punish leviathan the slant serpent, and leviathan the tortuous serpent” (Isaiah 27:1).

Zohar, Pritzker Editon, Vol. 1, 213, Note 863 (continued below).

§ The Gemara provides a mnemonic for the following statements of Rav Yehuda citing Rav: Everything; time; Jordan. Rav Yehuda says that Rav says: Everything that the Holy One, Blessed be He, created in His world, He created male and female. Even leviathan the slant serpent and leviathan the tortuous serpent He created male and female. And if they would have coupled and produced offspring, they would have destroyed the entire world. What did the Holy One, Blessed be He, do? He castrated the male and killed the female, and salted the female to preserve it for the banquet for the righteous in the future. As it is stated: “And He will slay the serpent that is in the sea” (Isaiah 27:1).

Zohar, Pritzker Editon, Vol. 1, 213, Note 863 (continuation).

... What is meant by (Ecclesiastes 5:5): "And do not say, before the angel, that it was an error"? [It means] that you shouldn't say: I'm going to go and say bad things about other people (Lashon Hara), and know one will know. The Holy One says, "Know that I send an angel who stands with you and writes every thing that you say about your friend." How do we know? As it is said (Ecclesiastes 10:20) "Curse not the king, not even in your thought." Why? "For a bird of the sky shall carry the voice." And what is [meant by] "and that which has wings shall tell the matter"? (Eccliastes 10:20). These are the angels of which it is written (Isaiah 6:2): "Six wings, six wings to each."....

Highlighted part translated, JHD

Zohar, Pritzker Editon, Vol. 1, 214, Note 868.

This discussion in the Gemara concludes with a Tosefta that arrives at a hierarchy of angels based on the number of flights required by each to arrive at his destination. It was taught in a Tosefta: Michael, as stated above, in one flight; Gabriel, in two flights; Elijah the Prophet, in four flights; and the Angel of Death, in eight flights. During a time of plague, however, when the Angel of Death seems ubiquitous, he arrives everywhere in one flight.

Zohar, Pritzker Editon, Vol. 1, 214, Note 870 (Click on the text for the fuller context of this passage).

The Sages taught in a Tosefta: The night is comprised of four watches; this is the statement of Rabbi Yehuda HaNasi. Rabbi Natan says: The night is comprised of three watches.

Zohar, Pritzker Editon, Vol. 1, 215, Note 876

Four entered the orchard: Ben Azzai, Ben Zoma, another, and Rabbi Akiva. One looked and died. One looked and was harmed. One looked and cut down the trees. And one went up in peace and went down in peace. Ben Azzai looked and died. Scripture says about him (Psalms 116, 15): "Precious in the sight of the LORD Is the death of His saints". Ben Zoma looked and was harmed. Scripture says about him (Proverbs 25, 16): "Hast thou found honey? eat so much as is sufficient for thee" and the continuation. [Cont. of the verse: "Lest thou be filled therewith, and vomit it." Elisha looked and cut down the trees. Scripture says about him (Ecclesiastes 5, 5): "Suffer not thy mouth to bring thy flesh into guilt" etc. Rabbi Akiva went up in peace and went down in peace. Scripture says about him (Song of Songs 1, 4): "Draw me, we will run after thee" etc. They gave a parable: What is this similar to? To the orchard of a king and there is an attic above it. It is upon [the man] to look so long as he does not move [his eyes] from it. Another parable was given. What is this similar tp? To [a street] that passes between two paths, one of fire, and one of snow. If it leans one way, it gets burned [by the fire]. If it leans the other way it gets burned by the snow. A man must walk in the middle and not lean to or fro. A story of Rabbi Yehoshua [Who was walkin in the street and Ben Zoma came opposite him] he reached him and did not greet him. He said to him [from where and to where] Ben Zoma? He said to him: I was watching the creation, and there is not between the upper waters and the lower waters even a handbreadth. As it is written (Genesis 1, 2) "and the spirit of God hovered over the face of the waters". And it says (Deuteronomy 32, 11): "As a vulture that stirreth up her nest" etc. Just as the vulture flies over the nest, touching and not touching, so too there is not even a handbreadth between the upper waters and lower waters. Rabbi Yehoshua said to his students: Ben Zoma is already outside. In a few days, Ben Zoma passed away.

Zohar, Pritzker Editon, Vol. 1, 215, Note 878 (continued)

...It once happened that Simeon b. Zoma was standing wrapped in speculation, when R. Joshua passed and greeted him once and a second time, without his answering him. At the third time he answered him in confusion. 'What means this, Ben Zoma!' exclaimed he: 'whence are the feet?' 1 'From nowhere, Rabbi/ replied he. 2 'I call heaven and earth to witness that I will not stir hence until you inform me whence are the feet/ he urged. 'I was contemplating the Creation [and have come to the conclu- sion] that between the upper and the nether waters there is but two or three fingerbreadths/ he answered. 'For it is not written here, Andthespiritof God blew, but hovered, like a bird flying and flapping with its wings, its wings barely touching [the nest over which it hovers]/ Thereupon R. Joshua turned to his disciples and remarked to them, 'The son of Zoma has gone/ 3 But a few days elapsed and the son of Zoma was in his [eternal] home.

Translation from Soncino Edition of Midrash Rabbah

With regard to the fate of ben Zoma, the Sages taught: There was once an incident with regard to Rabbi Yehoshua ben Ḥananya, who was standing on a step on the Temple Mount, and ben Zoma saw him and did not stand before him to honor him, as he was deep in thought. Rabbi Yehoshua said to him: From where do you come and where are you going, ben Zoma, i.e., what is on your mind? He said to him: In my thoughts I was looking upon the act of Creation, at the gap between the upper waters and the lower waters, as there is only the breadth of a mere three fingers between them, as it is stated: “And the spirit of God hovered over the face of the waters” (Genesis 1:2), like a dove hovering over its young without touching them. Rabbi Yehoshua said to his students who had overheard this exchange: Ben Zoma is still outside; he has not yet achieved full understanding of these matters.

Zohar, Pritzker Editon, Vol. 1, 215, Note 878, continued

The Gemara presents a mnemonic for the statements that follow: At the time, to the end, Aramaic. Rav Yehuda says that Rav says: At the time that the Holy One, Blessed be He, sought to create a person, He created one group of ministering angels. He said to them: If you agree, let us fashion a person in our image. The angels said before him: Master of the Universe, what are the actions of this person You suggest to create? God said to them: His actions are such and such, according to human nature.

Zohar, Pritzker Editon, Vol. 1, 215, Note 879 (continued below)

The angels said before him: Master of the Universe: “What is man that You are mindful of him? And the son of man that You think of him?” (Psalms 8:5), i.e., a creature such as this is not worth creating. God outstretched His small finger among them and burned them with fire. And the same occurred with a second group of angels. The third group of angels that He asked said before Him: Master of the Universe, the first two groups who spoke their mind before You, what did they accomplish? The entire world is Yours; whatever You wish to do in Your world, do. God then created the first person.

Zohar, Pritzker Editon, Vol. 1, 215, Note 879 (continuation).

(3) Let us make a human”—with whom did He rule/nimlokh? R’ Yehoshua in the name of R’ Levi said: With the work/m’la’khah of the heavens and the earth . . . R’ Shmuel bar Nachman said: With the work/ma`aseh of each and every day...

Zohar, Pritzker Editon, Vol. 1, 216, Note 888

(1) ADAM IN PARADISE
WITH love abounding did the Holy One, blessed be He, love the first man, inasmuch as He created him in a pure locality, in the place of the Temple, and He brought him into His palace, as it is said, "And the Lord God took the man, and put him into the garden of Eden to dress it and to keep it" (Gen. 2:15). From which place did He take him? From the place of the Temple, and He brought him into His palace, which is Eden, as it is said, "And he put him into the garden of Eden to dress it" (ibid.). Perhaps thou wilt say: To plough (the fields) and cast out the stones from the ground. But did not all the trees grow up of their own accord?

Zohar, Pritzker Editon, Vol. 1, 216, Note 889

he elevates its status, as Rav Ḥisda said: The letters mem and samekh that were in the tablets were standing miraculously. Each letter was chiseled all the way through the tablets. In that case, the segment of the tablets at the center of the samekh and final mem, letters that are completely closed, should have fallen. Miraculously, they remained in place. Consequently, rendering an open mem closed elevates its status. However, if one rendered a closed letter open, he diminishes its status, as Rabbi Yirmeya said, and some say that it was Rabbi Ḥiyya bar Abba who said: The prophets instituted the difference between the open and closed forms of the letters mem, nun, tzadi, peh, kaf. Since the closed letters date back to the Ten Commandments, apparently the prophets introduced the open versions of the letters, which are therefore less significant. The Gemara rejects this: And is that reasonable? Isn’t it written: “These are the commandments that the Lord commanded Moses to tell the children of Israel at Mount Sinai” (Leviticus 27:34). The word “these” underscores that a prophet is not permitted to introduce any new element related to the Torah and its mitzvot from here on. Rather, the prophets did not innovate these forms. Both the open and closed versions existed before then. However, people did not know which form appeared in the middle of a word and which form at the end of a word. And the prophets came and instituted their set positions. The Gemara asks: And still the question remains: Didn’t the Sages derive from the verse: “These are the commandments,” that a prophet is not permitted to introduce any new element from here on? How could they institute the position of the letters? Rather, over the course of time, the people forgot their positions in the words and the prophets then reestablished their positions. Apparently, closed letters are no more significant than the open ones. The Gemara returns to discuss the matter itself. Rav Ḥisda said: The letters mem and samekh that were in the tablets were standing miraculously. And furthermore, Rav Ḥisda said: The writing on the tablets was read from the inside, from one side of the tablets, and read from the outside, the other side of the tablets, in reverse order. The Gemara cites words that appear elsewhere in the Bible: Nevuv was read as bet, vav, bet, nun; rahav as beit, heh, reish; and saru as vav, reish, samekh. The Sages said to Rabbi Yehoshua ben Levi: Young students came today to the study hall and said things the likes of which were not said even in the days of Joshua bin Nun. These children who only knew the Hebrew alphabet interpreted the letters homiletically.
Alef beit means learn [elaf] the wisdom [bina] of the Torah.
Gimmel dalet means give to the poor [gemol dalim]. Why is the leg of the gimmel extended toward the dalet? Because it is the manner of one who bestows loving-kindness to pursue the poor. And why is the leg of the dalet extended toward the gimmel? It is so that a poor person will make himself available to him who wants to give him charity. And why does the dalet face away from the gimmel? It is to teach that one should give charity discreetly so that the poor person will not be embarrassed by him. The children continued to interpret the letters.
Heh vav: That is the principal name of the Holy One, Blessed be He.
Zayin ḥet, tet yod, kaf lamed: And if you do so, the Holy One, Blessed be He, feeds [zan] you, and shows you favor [ḥan], and bestows goodness [meitiv] upon you, and gives you an inheritance [yerusha], and ties a crown [keter] for you in the World to Come [la’olam haba].
The open mem and closed mem indicate that the Torah contains an open statement, understood by all, and an esoteric statement.
The bent nun and the straight nun at the end of a word refer to a faithful person who is bent [ne’eman kafuf] and is modest now, who will ultimately become a well-known faithful person [ne’eman pashut]. Samekh ayin: Support the poor [semokh aniyyim] to prevent them from falling further. Another version: Make mnemonic signs [simanim aseh] to remember the Torah and acquire it.
The bent peh and the straight peh: Sometimes one needs to have an open mouth [peh patuaḥ] and speak, and sometimes one needs to have a closed mouth [peh satum].
The bent tzadi and the straight tzadi indicate that a righteous person who is bent and humble [tzaddik kafuf] now will ultimately become a well-known righteous person [tzaddik pashut] whose righteousness is apparent to all. The Gemara asks: That is identical to the interpretation of the bent and straight nun: Ne’eman kafuf, ne’eman pashut. The Gemara explains: The verse added the bending of the righteous person to the bending of the faithful person. From here it is derived that the Torah was given in an atmosphere of gravity. One must receive the Torah with a sense of awe and extreme humility. The children continued:
Kuf: Holy [kadosh], referring to God.
Reish: A wicked person [rasha]. Why is the kuf facing away from the reish? This question was phrased euphemistically, as it is the reish that is facing away from the kuf. The Holy One, Blessed be He, said: I am unable look at a wicked person, i.e., the wicked person does not want to look toward God. And why is the crown of the letter kuf turned toward the reish? The Holy One, Blessed be He, said: If the wicked person repents his evil ways I will tie a crown for him like My own. And why is the leg of the kuf suspended and not connected to the roof of the letter? Because if the wicked person repents he can enter through this opening if he so desires. The Gemara asks: Let him enter through that opening, as the kuf is open on both sides at the bottom.The Gemara answers: This supports the statement of Reish Lakish, as Reish Lakish said: What is the meaning of that which is written: “If it concerns the scorners, He scorns them, and unto the humble He gives grace” (Proverbs 3:34)? One who comes in order to become impure, i.e., to sin, they, in Heaven, provide him with an opening to do so, and he is not prevented from sinning. However, if he comes in order to become purified, not only is he allowed to do so, but they, in Heaven, assist him. They further taught:
Shin: Falsehood [sheker]. Tav: Truth [emet].
Why are the letters of the word sheker adjacent to one another in the alphabet, while the letters of emet are distant from one another? That is because while falsehood is easily found, truth is found only with great difficulty. And why do the letters that comprise the word sheker all stand on one foot, and the letters that comprise the word emet stand on bases that are wide like bricks? Because the truth stands eternal and falsehood does not stand eternal. The Gemara cites another midrash that also deals with the letters of the alphabet. This one uses a code in which the first letter is paired with the last letter, the second letter with the penultimate one, and so on [alef tav, beit shin]. Alef tav, God said: If he despised Me [oti ti’ev] would I desire [etaveh] him? Beit shin: If he does not desire to worship Me [bi], shall My name [shemi] rest upon him? Gimmel reish: He defiled his body [gufo]; shall I have mercy [araḥem] on him? The word comprised of the letters gimmel and reish in Aramaic means licentiousness. Dalet kuf: He locked My doors [daltotai], shall I not cut off his horns [karnav]? To this point, the Gemara interpreted the letters as referring to the attribute of the wicked. However, with regard to the attribute of the righteous it is taught differently. Alef tav, beit shin: If you have shame [ata bosh], gimmel reish, dalet kuf: If you do so, you will reside [gur] in the heavens [bedok], as the verse says: “Who stretches out the Heavens like a curtain [dok]” (Isaiah 40:22). Heh tzadi, vav peh: There is a partition [ḥatzitza havei] between you and anger [af]. Zayin ayin, ḥet samekh, tet nun: And you will not be shaken [mizdaze’a] by the Satan. Yod mem, kaf lamed: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, send the righteous as well into the sea to which all go [yam kol], Gehenna. The interpretation of the alphabet continues with other combinations of letters. The Holy One, Blessed be He, said: Alef ḥet samekh, bet tet ayin, gimmel yod peh: I have mercy on them [Ani ḥas aleihem] because they spurned [ba’atu] adultery [gif]. The Gemara continues with this combination of the letters: Dalet kaf tzadi: They are pure [dakkim], they are honest [kenim], they are righteous [tzaddikim]. Heh lamed kuf: You have no portion [ḥelek] with them, based on the interchange of the letters ḥet and heh. Vav mem reish zayin nun, shin tav: The minister of Gehenna said [amar], based on vav mem reish, before Him: Master of the Universe, my Master [Mari], sustain me [zaneini] with the seed of Seth [Shet], which refers to all humankind, including the Jewish people. The Holy One, Blessed be He, said to him using another configuration of the alphabet: Alef lamed, beit mem: Not with them [al bam], i.e., you will have no portion of them. Gimmel nun, dalet samekh: To where will I lead them? I will lead them to the garden of myrtle [gan hadas], i.e., the Garden of Eden. Heh ayin, vav peh: The minister of Gehenna said before the Holy One, Blessed be He: Master of the Universe, I am tired [ayef anokhi] and thirsty and need people to care for me. The Holy One, Blessed be He, responded: Zayin tzadi, ḥet kuf: These are the descendants [zaro] of Isaac [Yitzḥak]. Tet reish, yod shin, kaf tav: Wait [tar], I have groups upon groups [yesh li kittot kittot] of other nations that I will give you instead.

Zohar, Pritzker Editon, Vol. 1, 216, Note 893

Rather, what is the meaning of frequent? It means frequent with the Divine Presence, i.e., the Divine Presence [Shekhinah] is found on the western side, and therefore it is inappropriate to set up a tannery there with its foul odors. As Rabbi Yehoshua ben Levi says: Come and let us be grateful to our ancestors who revealed to us the place of prayer, as it is written: “And the hosts of heaven bow down to You” (Nehemiah 9:6). Since the celestial bodies move from east to west, they bow in that direction, which indicates that the Divine Presence is in the west.

Zohar, Pritzker Editon, Vol. 1, 217, Note 894

(1) ... Said R’ Yirmiyah ben Elazar: In the hour when the Holy One created the first human, He created him [as] an androgyne/androginos, as it is said, “male and female He created them”. Said R’ Shmuel bar Nachmani: In the hour when the Holy One created the first human, He created [for] him a double-face/di-prosopon/ du-par’tsufin, and sawed him and made him backs, a back here and a back [t]here, as it is said, “Back/achor and before/qedem You formed me” [Ps 139:5]. They objected to him: But it says, “He took one of his ribs/ts’la`ot . . . ” [Gn 2:21]! He said to them: [It means] “[one] of his sides/sit’rohi”, just as you would say, “And for the side/tsela` of the Tabernacle/ mishkan” [Ex 26:20], which they translate [in Aramaic] “for the side/seter”. R’ Tanchuma in the name of R’ Banayah and R’ B’rakhyah in the name of R’ Elazar said: In the time that the Holy One created Adam Harishon, [as] a golem He created him and he was set up from [one] end of the world and unto its [other] end – that’s what is written: “Your eyes saw my golem” [Ps 139:16]. R’ Yehoshua bar Nechemyah and R’ Yehudah bar Simon in R’ Elazar’s name said: He created him filling the whole world. From where [do we know he extended] from the East to West? That it’s said: “Back/achor (i.e., after, the place of sunset) and before/East/qedem You formed/enclosed me /tsartani” [Ps 139:5]. From where [that he went] from North to South? That it’s said: “and from the edge of the heavens and until the edge of the heavens” [Dt 4:32]. And from where [that he filled] even the world’s hollow-space? That it’s said: “. . . and You laid Your palm upon me” [Ps 139:5]...

Zohar, Pritzker Editon, Vol. 1, 217, 897

Alternatively, this duplication in the language of creation can be explained in accordance with the statement of Rabbi Yirmeya ben Elazar, as Rabbi Yirmeya ben Elazar said: The Holy One, Blessed be He, created two faces [du partzufin] on Adam the first man; he was created both male and female in a single body, as it is stated: “You have formed me [tzartani] behind and before” (Psalms 139:5); tzartani is derived from the word tzura [face]. God formed two faces on a single creation, back and front.

Zohar, Pritzker Editon, Vol. 1, 216, Note 897 (continued)

(1) "And God built [out of] the rib" - Rabbi Eliezer said in the name of Rabbi Yossi the son of Zimra: woman was endowed with more understanding than man. As it is taught: at eleven years and one day, her vows stick; at twelve years and one day her vows apply; and all twelve-year-olds are checked. But for males, at twelve years and one day his vows stick; at thirteen years they apply, and all thirteen-year-olds are checked. Rabbi Yirmiya said in the name of Rabbi Shmuel bar Yitzchak: there are those that say the opposite, as the way of a woman is to sit in her home, and the way of a many is to go out to the marketplace and learn understanding from others. Rabbi Aybu said, and some attribute it to the name of Rabbi Benaya, and it is [also] taught in the name of Rabbi Shimon ben Yochai: [God] adorned her [Eve] like a bride, and afterwards brought her to him [Adam]. In some places they call 'kil'ata' [braids] 'bin'yata' [net-works]. Rabbi Hamma bar Chanina said: you think that she was brought to him under a carob or sycamore tree, rather she was adorned with twenty four kinds of finery, and then brought to him, as it says: "In Eden, the garden of God you were, and all precious stones were your covering: the carnelian, the topaz..." (Ezekiel 28:13). The Rabbis and Rabbi Shimon ben Lakish; the Rabbis said: ten, and Rabbi Shimon said: eleven. Rabbi Hamma bar Chanina and Rabbi Shimon ben Lakish both said: a general rule followed by a specific; follow the general rule by adding the specific, and it is all in the general rule - "every precious stone is your covering" is a general rule. "Carnelian, topaz, emerald, beryl..." are the specifics. Follow the general rule - "every precious stone is your covering." Rabbi Levi and Rabbi Simon: one said nine, and one said ten. The one who said ten is like the Rabbis, and the one who said nine argues that the "gold" mentioned in the verse surely does not refer to a canopy. Rabbi Acha bar Chanina said: he made walls of gold and coverings of precious stones and pearls. Rabbi Eleazar bar Bisna said in the name of Rabbi Aha: He even made him hooks of gold.

Zohar, Pritzker Editon, Vol. 1, 217, Note 897 (continued)

The Gemara responds: This must be interpreted homiletically, in accordance with the opinion of Rabbi Shimon ben Menasya, as Rabbi Shimon ben Menasya interpreted homiletically: What is the meaning of that which is written: “And the Lord God built the tzela”? This verse teaches that the Holy One, Blessed be He, braided Eve’s hair, and then brought her to Adam, as in the coastal towns, they call braiding hair, building.

Zohar, Pritzker Editon, Vol. 1, 217, Note 897 (continued)

Having cited an aggadic statement of Rabbi Yirmeya ben Elazar, the Gemara cites other statements of his: Rabbi Yirmeya ben Elazar said: All those years during which Adam was ostracized for the sin involving the Tree of Knowledge, he bore spirits, demons, and female demons, as it is stated: “And Adam lived a hundred and thirty years, and begot a son in his own likeness, after his image, and called his name Seth” (Genesis 5:3). By inference, until now, the age of one hundred thirty, he did not bear after his image, but rather bore other creatures.

Zohar, Pritzker Editon, Vol. 1, 217, Note 898

Alternatively, he was created on Shabbat eve, after all of the other creations, in order that he enter into a feast immediately, as the whole world was prepared for him. This is comparable to a king of flesh and blood, who first built palaces [palterin] and improved them, and prepared a feast and afterward brought in his guests. As it is stated: “Wisdom has built her house, and she has hewn out her seven pillars. She has killed her beasts; she has mingled her wine; she has also furnished her table. She has sent forth her maidens; she calls upon the top of the highest places of the city” (Proverbs 9:1–3).

Zohar, Pritzker Editon, Vol. 1, 218, Note 902

To erect the Dwelling [Mishkan]... Another explanation: "To erect the Dwelling [Mishkan]. Rabbi Simon said:

"When the blessed Holy One told Israel to erect the Dwelling, he hinted to the angels that they too, construct a Dwelling. When it was erected below, it was erected above." (Quoted translation from Daniel Matt Zohar, Pritzker Editon, Vol. 1, 217, Note 909.)

"And he took one of his sides" Genesis 2:21)... Rabbi Shmuel son of Nahman said, from his side, as where it is stated in [Exodus 26:20], 'and for the side of the Dwelling/Mishkan. ..."Rabbi Hanina son of Rav Adda said, 'From the beginning of the book until here, no ס (samekh) appears. Once she was created, סטן (Satan), Satan, was created with her. Now, if somone sites for you, הסובב (Ha-sovev), Circling (Genesis 2:11, 13, an earlier occurence of the letter samekh), answer him: 'The text refers there to rivers [and not to the creation of the human being]."....

Highlighted translation per footnote:

Zohar, Pritzker Editon, Vol. 1, 219, Note 911

(1) "And it was on the day that Moses had finished to erect the tabernacle" (Numbers 7:1). Rabbi Simon said, "At the time that the Holy One, blessed be He, told Israel to make the tabernacle, He indicated to the angels that they should also make a tabernacle above. And on the day that it was erected below, it was erected above, as stated, "And it was on the day that Moses had finished to erect the tabernacle (et hamishkan)." As is there nothing to learn to say [from the extra word], et? And what do we learn to say from [the extra word], et? Rather, it is [to include] the tabernacle from above. The Holy One, blessed be He, said, in this world I have commanded Aharon and his sons to bless them. But in the future to come, I will bless them [Myself] in My glory, as stated (Psalms 134:3), "May the Lord bless you from Zion, the Maker of the heavens and the earth."

Zohar, Pritzker Editon, Vol. 1, 218, Note 909

And out of the ground made the Lord God to grow [every tree that is pleasant to the sight, and good for food; the Tree of Life also in the midst of the Garden] (Genesis 2:9). It was taught: It was a tree which spread over all living things.

Rabbi Yehudah son of Rabbi Il'ai said, "The Tree of Life extends over a journey of five hundred years, and all the waters of Creation branch off beneath it." Rabbi Yudan said in the name of Rabbi Yehudah bar Ila'i : Not only its boughs but even its trunk was a five hundred years' journey.

Highlighted translation per footnote:

Zohar, Pritzker Editon, Vol. 1, 219, Note 911, Rest of translation based on Soncino Edition of Midrash Rabbah.

He said to me: As a reward for saying: I do not want, I will give you in the World-to-Come thirteen rivers of pure balsam oil as large as the Euphrates and the Tigris for you to enjoy. I said before Him: This and no more? He said to me: But if I give you more, what will I give to your colleagues? I said to Him: And do I request this from a person, who does not have enough? You are omnipotent. He playfully snapped His finger [askutla] on my forehead and said to me: Elazar, my son, My arrows I cast upon you, My arrows. This touch caused the ray of light to shine from his forehead.

Zohar, Pritzker Editon, Vol. 1, 220, Note 920

(2) Now the man knew his woman Chava, etc. Rabbi Huna and Rabbi Yaakov the son of Rabbi Avin, in the name of Rabbi Aba bar Kahana said: Before the man, the creations had never had sexual relations, behold here it is not written "and he knows" rather, and it is written "and he knew", that is, he made known the way of the land to all. Another interpretation: And Adam knew - he knew from what bliss he was expelled; he knew what Chava did to him. Said Rav Acha: Chivyiah [the snake] is your snake, and you are the snake of Adam. 'And she conceived and gave birth to Kayin' - Said Rabbi Eleazar ben Azaryiah three wonders happened on that day:on that day they were created, on that day they had relations, on that day they had children. Said Rabbi Yehoshua ben Korcha: two went up to the bed and seven descended, Kayin and his female twin, Hevel and his two female twins. 'And she said: I acquired a man with God' - the woman sees herself with a baby and says 'behold the acquiring of my husband [is definitely] in my hand.'Rabbi Ishmael asked Rabbi Akiva: since you have served Nachum Ish Gam Zu for twenty two years, and [he taught that] every 'ach' and every 'rak' make for exclusion and every 'et' and every 'gam' make for inclusion, in this verse what is 'et' doing here? He [Akiva] answered: if it were written 'I acquired a man of God [w/o the 'et']' that would be a difficult thing, rather it says 'I acquired a man with God'. He said to him: 'Because this is not an empty thing for you' (Devarim 32:47), and if it was empty, it is because of you, because you cannot LIDROSH, rather 'with God' [means] that in the past Adam was created from the adamah and Chavah was created from the adam. From here and onward, “in our image as our likeness”—not man without woman and not woman without man, and not both of them without Shekhinah [God’s presence].

Zohar, Pritzker Editon, Vol. 1, 221, Note 929

§ When is the ideal time for Torah scholars to fulfill their conjugal obligations? Rav Yehuda said that Shmuel said: The appropriate time for them is from Shabbat eve to Shabbat eve, i.e., on Friday nights. Similarly, it is stated with regard to the verse “that brings forth its fruit in its season” (Psalms 1:3): Rav Yehuda said, and some say that it was Rav Huna, and some say that it was Rav Naḥman: This is referring to one who engages in marital relations, bringing forth his fruit, from Shabbat eve to Shabbat eve.

Zohar, Pritzker Editon, Vol. 1, 221, Note 929, continued

And the Lord God commanded the man, saying: Of every tree of the garden thou mayest freely eat (ii, 16). R. Levi said: He gave him six precepts 1 : And He commanded (way- yezaw) alludes to idolatry, as you read: Because he willingly walked after zaw — i.e. idols (Hos. v, n). The Lord alludes to blasphemy, as you read, And he that blasphemeth the name of the Lord (Lev. xxiv, 16). God alludes to the [authority of] judges, as you read, Thou shalt not revile God — i.e. the judges (Ex. xxii, 27). The man: this alludes to bloodshed, as you read, Whoso sheddeth man's blood (Gen. ix, 6). Saying alludes to incest, 2 as you read : Saying : If a man put away his wife, etc. (Jer. m, i). Of every tree of the garden thou shalt freely eat: here He commanded him against theft. 3 The Rabbis interpreted the whole passage thus: And the Lord God commanded. He said to him: 'What am I? God, [and I command] that I be treated as a God and not cursed/ How do we know [that Adam was forbidden] incest? [From the passage], And cleave unto his wife (Gen. 11, 24), which implies, but not to his neighbour's wife, nor to a male, nor to an animal. Of every tree of the garden thou mayest freely eat. R. Jacob of Kefar Hanan said: When does [an animal] become food, and when is it fit to be eaten? When it is ritually slaughtered. Thus He intimated [the forbidden character of] a limb torn from a living animal. 4 But of the tree of the knowledge of good and evil, thou shalt not eat of it; for in the day that thou eatest thereof thou shalt SURELY DIE (moth tamoth) (ii, 17): [this intimated] death for Adam, death for Eve, and death for his descendants....

Zohar, Pritzker Editon, Vol. 1, 222, Note 933, and 226, note 962. Translation from Soncino Edition of Genesis (Bereshit) Rabbah

§ Since the halakhot of the descendants of Noah have been mentioned, a full discussion of the Noahide mitzvot is presented. The Sages taught in a baraita: The descendants of Noah, i.e., all of humanity, were commanded to observe seven mitzvot: The mitzva of establishing courts of judgment; and the prohibition against blessing, i.e., cursing, the name of God; and the prohibition of idol worship; and the prohibition against forbidden sexual relations; and the prohibition of bloodshed; and the prohibition of robbery; and the prohibition against eating a limb from a living animal.

Zohar, Pritzker Editon, Vol. 1, 222, Note 933, continued.

Rabbi Ḥananya ben Gamla says: The descendants of Noah are also commanded concerning the prohibition against consuming the blood from a living animal. Rabbi Ḥideka says: They are also commanded concerning castration, i.e., they are prohibited to castrate any living animal. Rabbi Shimon says: They are also commanded concerning the prohibition against engaging in sorcery.

Zohar, Pritzker Editon, Vol. 1, 222, Note 933, continued.

And further proof of the arrogance of Aaron's sons, said R. Phinehas, is to be had from the following verse: "And upon the nobles of the children of Israel, He laid not His hand, etc. (Exodus 24:11), from which is may be inferred that they deserved to have a hand laid upon them. For, as Rabbi Hoshaia said, when Scripture tells us that at Sinai, "They beheld God and did eat and drink" (ibid), are we to understand that food and drink went up with them at Sinai? No, what the verse is telling us is that they feasted their yes upon the Presence in the manner of a man who is eating and drinking without restraint. According to R. Johanan, however, they were actually nourished by beholding Him, as is proved by the verse, in the light of the King's Countenance is life (Proverbs 16:14). But according to R. Tanhuma, Exodus 24:11 teaches that Aaron's sons stood and stared in a gross way, feasting their eyes boldly on the Presence. In contrast to such behavior--so said R. Joshua of Siknin, citing R. Levi--Moses did not feast his eyes on the Presence and so unwittingly derived benefit from the Presence. Proof that he did not feast his eyes on the Presence? The verse, "And Moses hid his face" (Exodus 3:6). And proof that he derived benefit from the Presence? The verse, "Moses knew not that the skin of his face sent forth beams." (Exodus 34:29)...

Zohar, Pritzker Editon, Vol. 1, 222, Note 935. Translation is of the highlighted part of the Hebrew and is from Pesikta De-Rab Kahana, Braude and Kapstein.

This case is referring to words of Torah, while that case is referring to commerce. With regard to words of Torah, they were trustworthy; with regard to commerce, they were not. § The Gemara returns to the topic of the Design of the Divine Chariot. The Sages taught: An incident occurred involving Rabban Yoḥanan ben Zakkai, who was riding on a donkey and was traveling along the way, and his student, Rabbi Elazar ben Arakh, was riding a donkey behind him. Rabbi Elazar said to him: My teacher, teach me one chapter in the Design of the Divine Chariot. He said to him: Have I not taught you: And one may not expound the Design of the Divine Chariot to an individual, unless he is a Sage who understands on his own accord? Rabbi Elazar said to him: My teacher, allow me to say before you one thing that you taught me. In other words, he humbly requested to recite before him his own understanding of this issue. He said to him: Speak. Immediately, Rabban Yoḥanan ben Zakkai alighted from the donkey, and wrapped his head in his cloak in a manner of reverence, and sat on a stone under an olive tree. Rabbi Elazar said to him: My teacher, for what reason did you alight from the donkey? He said: Is it possible that while you are expounding the Design of the Divine Chariot, and the Divine Presence is with us, and the ministering angels are accompanying us, that I should ride on a donkey? Immediately, Rabbi Elazar ben Arakh began to discuss the Design of the Divine Chariot and expounded, and fire descended from heaven and encircled all the trees in the field, and all the trees began reciting song. What song did they recite? “Praise the Lord from the earth, sea monsters and all depths…fruit trees and all cedars…praise the Lord” (Psalms 148:7–14). An angel responded from the fire, saying: This is the very Design of the Divine Chariot, just as you expounded. Rabban Yoḥanan ben Zakkai stood and kissed Rabbi Elazar ben Arakh on his head, and said: Blessed be God, Lord of Israel, who gave our father Abraham a son like you, who knows how to understand, investigate, and expound the Design of the Divine Chariot. There are some who expound the Torah’s verses well but do not fulfill its imperatives well, and there are some who fulfill its imperatives well but do not expound its verses well, whereas you expound its verses well and fulfill its imperatives well. Happy are you, our father Abraham, that Elazar ben Arakh came from your loins. The Gemara relates: And when these matters, this story involving his colleague Rabbi Elazar ben Arakh, were recounted before Rabbi Yehoshua, he was walking along the way with Rabbi Yosei the Priest. They said: We too shall expound the Design of the Divine Chariot. Rabbi Yehoshua began expounding. And that was the day of the summer solstice, when there are no clouds in the sky. Yet the heavens became filled with clouds, and there was the appearance of a kind of rainbow in a cloud. And ministering angels gathered and came to listen, like people gathering and coming to see the rejoicing of a bridegroom and bride. Rabbi Yosei the Priest went and recited these matters before Rabban Yoḥanan ben Zakkai, who said to him: Happy are all of you, and happy are the mothers who gave birth to you; happy are my eyes that saw this, students such as these. As for you and I, I saw in my dream that we were seated at Mount Sinai, and a Divine Voice came to us from heaven: Ascend here, ascend here, for large halls [teraklin] and pleasant couches are made up for you. You, your students, and the students of your students are invited to the third group, those who will merit to welcome the Divine Presence. The Gemara poses a question: Is that so? But isn’t it taught in a baraita: Rabbi Yosei, son of Rabbi Yehuda, says: There are three lectures. In other words, there are three Sages with regard to whom it states that they delivered lectures on the mystical tradition: Rabbi Yehoshua lectured on these matters before Rabban Yoḥanan ben Zakkai; Rabbi Akiva lectured before Rabbi Yehoshua; and Ḥananya ben Ḥakhinai lectured before Rabbi Akiva. However, Rabbi Elazar ben Arakh was not included in the list, despite the testimony that he lectured before Rabban Yoḥanan. The Gemara explains: Those who lectured and were also lectured to were included; but those who lectured and were not lectured to were not included. The Gemara asks: But wasn’t there Ḥananya ben Ḥakhinai, who was not lectured to, and yet he is included? The Gemara answers: Ḥananya ben Ḥakhinai actually lectured before one who lectured in front of his own rabbi, so he was also included in this list. § The Sages taught: Four entered the orchard [pardes], i.e., dealt with the loftiest secrets of Torah, and they are as follows: Ben Azzai; and ben Zoma; Aḥer, the other, a name for Elisha ben Avuya; and Rabbi Akiva. Rabbi Akiva, the senior among them, said to them: When, upon your arrival in the upper worlds, you reach pure marble stones, do not say: Water, water, although they appear to be water, because it is stated: “He who speaks falsehood shall not be established before My eyes” (Psalms 101:7). The Gemara proceeds to relate what happened to each of them: Ben Azzai glimpsed at the Divine Presence and died. And with regard to him the verse states: “Precious in the eyes of the Lord is the death of His pious ones” (Psalms 116:15). Ben Zoma glimpsed at the Divine Presence and was harmed, i.e., he lost his mind. And with regard to him the verse states: “Have you found honey? Eat as much as is sufficient for you, lest you become full from it and vomit it” (Proverbs 25:16). Aḥer chopped down the shoots of saplings. In other words, he became a heretic. Rabbi Akiva came out safely [lit. in peace}The Gemara recounts the greatness of ben Zoma, who was an expert interpreter of the Torah and could find obscure proofs: They asked ben Zoma: What is the halakha with regard to castrating a dog? The prohibition against castration appears alongside the sacrificial blemishes, which may imply that it is permitted to castrate an animal that cannot be sacrificed as an offering. He said to them: The verse states “That which has its testicles bruised, or crushed, or torn, or cut, you shall not offer to God, nor shall you do so in your land” (Leviticus 22:24), from which we learn: With regard to any animal that is in your land, you shall not do such a thing. They also asked ben Zoma: A woman considered to be a virgin who became pregnant, what is the halakha? A High Priest may marry only a virgin; is he permitted to marry her? The answer depends on the following: Are we concerned for the opinion of Shmuel? Shmuel says:

Zohar, Pritzker Editon, Vol. 1, 222, Note 937

(1) CAIN AND ABEL
"BUT of the fruit of the tree which is in the midst of the garden" (Gen. 3:3). It was taught in a Baraitha, Rabbi Ẓe'era said: "Of the fruit of the tree"—here "tree" only means man, who is compared to the tree, as it is said, "For man is the tree of the field" (Deut. 20:19). "Which is in the midst of the garden"—"in the midst of the garden" is here merely an euphemism. "Which is in the midst of the garden"—for "garden" means here merely woman, who is compared to a garden, as it is said, "A garden shut up is my sister, a bride" (Cant. 4:12). Just as with this garden whatever is sown therein, it produces and brings forth, so (with) this woman, what seed she receives, she conceives and bears through sexual intercourse.

Zohar, Pritzker Editon, Vol. 1, 223, Note 942

Reish Lakish says: Satan, the evil inclination, and the Angel of Death are one, that is, they are three aspects of the same essence. He is the Satan who seduces people and then accuses them, as it is written: “So the Satan went forth from the presence of the Lord, and smote Job with vile sores” (Job 2:7). He is also the evil inclination, as it is written there: “The impulse of the thoughts of his heart was only evil continuously” (Genesis 6:5); and it is written here: “Only upon himself do not put forth your hand” (Job 1:12). The verbal analogy between the various uses of the word “only” teaches that the evil inclination is to be identified with the Satan. He is also the Angel of Death, as it is written: “Only spare his life” (Job 2:6); apparently Job’s life depends upon him, the Satan, and accordingly the Satan must also be the Angel of Death.

Zohar, Pritzker Editon, Vol. 1, 224, Note 946, and 225, Note 952

(2) Sammael was the great prince in heaven; the Chajjôth had four wings and the Seraphim had six wings, and Sammael had twelve wings. What did Sammael do? He took his band and descended and saw all the creatures which the Holy One, blessed be He, had created in His world and he found among them none so skilled to do evil as the serpent, as it is said, "Now the serpent was more subtil than any beast of the field" (Gen. 3:1). Its appearance was something like that of the camel, and he mounted and rode upon it. The Torah began to cry aloud, saying, Why, O Sammael! now that the world is created, is it the time to rebel against the Omnipresent? Is it like a time when thou shouldst lift up thyself on high? The Lord of the world "will laugh at the horse and its rider" (Job 39:18).

Zohar, Pritzker Editon, Vol. 1, 224, Note 947

The Gemara asks: Is that so? Was Rabbi Yoḥanan so beautiful? But doesn’t the Master say: The beauty of Rav Kahana is a semblance of the beauty of Rabbi Abbahu; the beauty of Rabbi Abbahu is a semblance of the beauty of Jacob, our forefather; and the beauty of Jacob, our forefather, is a semblance of the beauty of Adam the first man, who was created in the image of God. And yet Rabbi Yoḥanan is not included in this list. The Gemara answers: Rabbi Yoḥanan is different from these other men, as he did not have a beauty of countenance, i.e., he did not have a beard.

Zohar, Pritzker Editon, Vol. 1, 224, Note 950

...And he said unto the woman: Yea (af), hath God said: Ye shall not eat of any tree of the garden? R. Hanina b. Sansan said: Four commenced [their sin] with ' af (yea) and were destroyed through ' af'.* And these are they: The serpent, the chief baker, the congregation of Korah, and Haman. The serpent: And he said unto the woman: Yea (af), hath God said, etc. The chief baker: I also (af) saw in my dream (Gen. xl, 16). The congregation of Korah: Moreover (af) thou hast not brought us unto a land, etc. (Num. xvi, 14). Haman: Yea (af), Esther the queen did let no man come in, etc. (Est. v, 12).

Zohar, Pritzker Edition, Vol. 1, 225 Note 955. Translation from Soncino Edition of Midrash Rabbah

(4) ...

R. Tanhuma said: I was asked this question in Antioch. 3 I answered : It is not written, For the gods know (yod'eim), but, 'For God knows (yodea').' R. Joshua of Siknin said in R. Levi's name: He [the serpent] began speaking slander of his Creator, saying, ' Of this tree did He eat and then create the world; hence He orders you, ye shall not eat thereof, so that you may not create other worlds, for every person hates his fellow craftsmen/ R. Judah b. R. Simon said: He argued: 'Whatever was created after its companion dominates it. Thus: heaven was created on the first day and the firma- ment on the second : does it not bear its weight? The firmament was created on the second and herbs on the third: do they not interrupt its waters ? 6Herbs were created on the third day and the luminaries on the fourth; 1 the luminaries on the fourth and the birds on the fifth/ R. Judah b. R. Simon said: The ziz is a clean bird, and when it flies it obscures the orb of the sun. ' Now you were created after everything in order to rule over every- thing; make haste and eat before He creates other worlds which will rule over you/ Hence it is written, And the woman saw that it was good, etc. (ib. in, 6) : she saw [how plausible were] the words of the serpent.

Zohar, Pritzker Edition, Vol. 1, 225 Note 958. Translation from Soncino Edition of Midrash Rabbah

One may not send greetings to a woman even with a messenger, as this may cause the messenger and the woman to relate to each other inappropriately. Rav Naḥman countered by suggesting that he send his greetings with her husband, which would remove all concerns. Rav Yehuda said to him: This is what Shmuel says: One may not send greetings to a woman at all. Yalta, his wife, who overheard that Rav Yehuda was getting the better of the exchange, sent a message to him: Release him and conclude your business with him, so that he not equate you with another ignoramus.

Zohar, Pritzker Edition, Vol. 1, 226-7, Note 968

(5) The serpent argued with itself, saying: If I go and speak to Adam, I know that he will not listen to me, for a man is always hard (to be persuaded), as it is said, "For a man is churlish and evil in his doings" (1 Sam. 25:3); but behold I will speak to Eve, for I know that she will listen to me; for women listen to all creatures, as it is said, "She is simple and knoweth nothing" (Prov. 9:18). The serpent went and spake to the woman: || Is it (true that) you also have been commanded concerning the fruit of the tree? She said (to him): Yes, as it is said, "Of the fruit of the tree which is in the midst of the garden" (Gen. 3:8). And when the serpent heard the words of Eve, he found a way through which he could enter (to approach her), so he said to her: This precept is nought else except the evil eye, for in the hour when ye eat thereof, ye will be like Him, a God. Just as He creates worlds and destroys worlds, so will ye be able to create worlds and to destroy worlds. Just as He slays and brings to life, so also will ye be able to kill and to bring to life, as it is said, "For God doth know that in the day ye eat thereof, then your eyes shall be opened" (Gen. 3:5).

Zohar, Pritzker Edition, Vol, 1, 227, Note 90

The Gemara mentions a couple of other statements in the name of the same Sages mentioned above. First, it cites a verse that is referring to the Babylonian exile. “To give to you a future and a hope” (Jeremiah 29:11). Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: These are palm trees and garments of linen, which are long-lasting and bring benefit as long as they exist. With regard to Isaac’s comment about Jacob: “And he said: See, the smell of my son is as the smell of a field which the Lord has blessed” (Genesis 27:27), Rav Yehuda, son of Rav Shmuel bar Sheilat, said in the name of Rav: This smell was like that of a field of apple trees.

Zohar, Pritzker Edition, Vol. 1, 227, Note 972

Indeed, Rava created a man, a golem, using forces of sanctity. Rava sent his creation before Rabbi Zeira. Rabbi Zeira would speak to him but he would not reply. Rabbi Zeira said to him: You were created by one of the members of the group, one of the Sages. Return to your dust.

Zohar, Pritzker Edition, Vol. 1, 228, Note 977