By Robert Chazan
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All citations and references to the Zohar will be taken from Sefer ha-Zohar, ed. , 6th ed. (Jerusalem, 1984). References are to volume and page number. , 2nd ed. (Jerusalem, 1978) [hereafter cited as ZH]. 4. See Scholem, "Kabbalot R. Ya'akov ve-R. Yigbak ha-Kohen," Madda'ei ha- Yahadut2 (1927): 193-197; Liebes, "The Messiah," pp. 124-128. 5. Scholem, "Kabbalot R. Ya'akov ve-R. Yigbak"; J. Dan, "Samael, Lilith, and the Concept of Evil in Early Kabbalah," AJS Review 5 (1980): 17-41. 6. According to R.
Scholem, "R. Moshe," p. 209. " This should not be understood in any absolute sense, but rather as meaning that the left comprises its own powers which parallel those of the divine. , 23b, concerning the "worlds created and destroyed" (see n. 6 and below n. 22). Thatis to say, therefore,thatthe demonichas a root within the divine. '3Further8. Scholem, "Kabbalot," pp. 193-194. See also Shulamit Shahar, "Catharism and the Beginnings of the Kabbalah in Languedoc: Elements Common to Catharic Scriptures and the Book Bahir" [Hebrew], Tarbiz 40 (1971), esp.
8 (1975): 344. , the attribute of judgment together with that of mercy. , Shekhinah. This is furtherbroughtout in anotherpassageinterpretingthe sameverse. Here,as elsewherein the Zohar,Shekhinahis calledby the name"Night":55 "Andjudgmentwas carriedout on all of them when they all enteredtheir homes ... , "cutting the shoots," an expression used in the classical Aggadah to refer to Adam (see Gen. R. 19:3) or to Elisha ben Abuya (fIagigah 14b). (On the kabbalistic meaning of "cutting the shoots," see Scholem, "Te'udah Hadashah, le-Toledot Reshit ha-Kabbalah," in Sefer Bialik [Tel Aviv, 1934], p.
Ajs Review 1986: Spring, No 1 by Robert Chazan