By Pinchas Giller
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Additional info for The Enlightened Will Shine: Symbolization and Theurgy in the Later Strata of the Zohar
Example text
Was afraid because! was naked, so ! hid. 26 R. Eliezer seems to concede that the sin was of such magnitude that it had repercussions in Moses' spiritual possibilities. Nonetheless, he insists that the sin ruptured only the secondary sefirah I;bkhmah. Essentially he is arguing for the ultimate tran- The Myth of Chaos 39 scendence and abstraction in God, a principle clearly derived from philosophical rationalism. Rabbi Shimon's prevailing argument for the accessibility of 'Ilat ha-'Ilot, the most "potential" and infinite aspects of God, is a victory of mystical antirationalism over Aristotelean rationalism: R.
62 In this example, the kabbalistic symbol is the device that obstructs the essence of the Divine. The adept discards the "shoe" that has been thrown in the face of the lesser interpreter of the Divine text. Just as levirate marriage is up to the discretion of the couple, so the decision to accept the oblique meaning or delve into the deeper meaning of the text is up to the reader. The use of the term kinnui in Tiqqunei ha-Zohar is significant, as it admits a distinction between a symbol and the meaning that it signifies.
19 One aspect of messianic redemption will be the cessation of temurot, the textual distinctions between names and their pronunciations. 21 The author seems to have adopted the kabbalistic traditions of the Divine name, but the ubiquity of the Divine name is ultimately less profound than the general presence of other kinds of symbols. Another ancient tradition contributed to these works' understanding of the nature of the Torah. This tradition understood the Hebrew alphabet as the material for the creation of the world.