Front Matter (PDF) - Stanford University Press
Front Matter (PDF) - Stanford University Press
Front Matter (PDF) - Stanford University Press
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this way, the Zohar is very much a mystical, often even an ecstatic,<br />
Read<br />
or at least one in which the ecstatic dimension is very highly developed.<br />
work,<br />
of the strongest expressions of this reality is found in the Zohar's powerful<br />
One<br />
and poetic soliloquies around the word ``Zohar'' itself, and on the verse<br />
12:3) from which the work's title is taken: ``The enlightened shall shine<br />
(Daniel<br />
the radiance [zohar] of the sky, and those who lead multitudes to right-<br />
like<br />
like the stars, forever.'' Zohar represents a hidden radiance issuing<br />
eousness,<br />
from the highest se®rotic realms, a showering of sparks lighting up all<br />
forth<br />
comes in its path. Its inspiration is surely the night sky, the wondrous<br />
that<br />
of shootingstars against the background of the Milky Way. But like all<br />
event<br />
images in mystical literature, the beacon of light or drop of divine seed is<br />
such<br />
pictorial representation of an event that takes place also within the mystic's<br />
a<br />
the inspiration that ``sparks'' this creative vision.<br />
heart,<br />
inner event of this radiant presence is outwardly manifest in the<br />
The<br />
of the kabbalist's face. ``The enlightened shall shine'' is also<br />
shininggaze<br />
in this rather literal way. Here, as frequently in the Zohar, there is<br />
understood<br />
assimilation of the kabbalist to the biblical description of Moses as he<br />
an<br />
from the Tent of Meeting, his face glowing with the radiant presence<br />
emerged<br />
God. But the kabbalist is also Moses' brother Aaron, the ancient priest<br />
of<br />
face shines with divine presence as he bestows the blessingof God's<br />
whose<br />
countenance upon the children of Israel. ``May the Lord cause His face to<br />
own<br />
upon you'' (Numbers 6:25) is seen as the Torah's personi®ed way of<br />
shine<br />
the same light that the kabbalist as Neoplatonist perceives to be<br />
callingforth<br />
from one cosmic rungto another. He now seeks to become the<br />
shiningforth<br />
bearer of that light, transmitting it to his community of disciples and<br />
earthly<br />
This is the kabbalist (most often personi®ed in the Zohar by Rabbi<br />
readers.<br />
son of Yoḥai) in the role of tsaddiq, conveyer of divine light.<br />
Shim'on<br />
main purpose of the Zohar is to arouse within the reader a constant<br />
A<br />
for such ``enlightenment'' or inspiration. The great religious creativityÐand<br />
longing<br />
even the ecstatic deathsÐof Rabbi Shim'on and his disciples are<br />
to induce in the reader a sense that he too, as an initiate into the<br />
meant<br />
secrets, may continue in this path. While no generation before the<br />
Zohar's<br />
of messiah will fully equal that of Rabbi Shim'on, all those who come<br />
advent<br />
his wake are encouraged to follow in his path. The Zohar is thus a highly<br />
in<br />
work, one that seeks to create and sustain a mood of ecstatic devotion.<br />
evocative<br />
Certain familiar biblical verses, includingthe ``garden'' passages men-<br />
above, are used as awakenersÐone might almost think of them as<br />
tioned<br />
regularly restimulate awareness, rousing readers from their daily<br />
``bells''Ðto<br />
and remindingthem of the constant vital ¯ow needed to quicken the<br />
torpor<br />
This reminder is meant to renew and refresh their participation in<br />
cosmos.<br />
great collective task of rousing Shekhinah. She in turn awakens Her<br />
Israel's<br />
Lover to release the ¯ow of light/water/seed, enveloping Her in His<br />
divine<br />
Introduction<br />
lxviii<br />
presence and renewingthe universal ¯ow of life.