ספר ביאורי הזוהר — ויסר את אופן מרכבותיו

ספר ביאורי הזוהר

פרשת בשלח

וַיָּסַר אֶת אוֹפַן מַרְכְּבוֹתָיו

"And He Removed the Wheel of Their Chariots"

A Comprehensive Analysis of Zohar Beshalach

Paragraphs 95-133

With Commentary Based on the Sulam of the Baal HaSulam

And Insights from Classical Kabbalistic Sources

The Divine Chariot, the Fall of Egypt's Minister,

and the Cosmic Significance of the Splitting of the Sea

Table of Contents

Introduction: The Framework of the Divine Chariot............................3

Chapter One: The Dominion of God Through the Patriarchs.................5

Chapter Two: Jacob and the Tree of Life..........................................8

Chapter Three: The Celestial Hierarchy of Chariots..........................11

Chapter Four: The Great Sea — Malchut as Cosmic Ocean................14

Chapter Five: The Correspondence of Above and Below....................17

Chapter Six: Zebulun and the Inheritance of the Sea.........................19

Chapter Seven: The Breaking of Egypt's Chariot..............................21

Chapter Eight: The Principle of 'As Above, So Below'........................25

Chapter Nine: Israel's Unique Connection to Holiness........................28

Chapter Ten: The Story of Nov and the Priests..................................31

Chapter Eleven: The Cosmic Battle at the Sea...................................34

Conclusion: The Deeper Meaning of Divine Warfare.........................37

Appendix A: Glossary of Kabbalistic Terms........................................39

Appendix B: Sources and References..................................................42

Introduction

The Framework of the Divine Chariot

The passage before us from the Zohar on Parashat Beshalach represents one of the most profound expositions of Merkavah mysticism found in classical Kabbalistic literature. Opening with the verse "And He removed the wheel of their chariots" (Exodus 14:25), Rabbi Shimon bar Yochai weaves together multiple strands of mystical thought: the nature of divine sovereignty, the role of the Patriarchs in cosmic governance, the structure of the celestial hierarchies, and the spiritual mechanics underlying the defeat of Egypt at the Reed Sea.

The Zohar here draws upon the vision of Ezekiel (Chapter 1), where the prophet beheld the Divine Chariot (Merkavah) with its four living creatures (Chayot), the wheels (Ofanim), and the Throne of Glory. This vision, which forms the foundation of Jewish mystical speculation from the earliest rabbinic period, is here applied to understand the cosmic drama of the Exodus. The Holy Blessed One, we learn, exercises His dominion through interconnected spiritual structures—the Patriarchs above corresponding to the tribes below, the celestial ministers governing the nations, and the holy Chariot of Israel ascending through the Sefirot.

As the Sulam commentary of Rabbi Yehuda Ashlag (1885-1954) elucidates, every physical event described in the Torah corresponds to a spiritual process in the upper worlds. The drowning of the Egyptians in the sea was not merely a historical occurrence but a reflection of the breaking of spiritual forces—the removal of the angelic minister (Sar) appointed over Egypt, and the subsequent collapse of the entire spiritual infrastructure that sustained Egyptian power. This principle, encapsulated in the phrase "When He removes their strength above, He removes their strength below," reveals the Torah's teaching about the intimate connection between the spiritual and physical realms.

The Arizal (Rabbi Isaac Luria, 1534-1572) expanded upon these Zoharic teachings, explaining that every nation has a celestial minister (שר של מעלה) appointed over it. The minister of Egypt, according to Lurianic tradition, was a powerful force within the realm of the kelipot (spiritual husks). When God acted to redeem Israel, He first had to neutralize this spiritual guardian. The phrase "And He removed the wheel (ofan) of their chariots" thus refers not merely to physical wheels but to the Ofanim—the angelic wheel-beings described by Ezekiel—that empowered Egypt's celestial chariot.

Chapter One

The Dominion of God Through the Patriarchs

【מקור הזוהר】

וְעָבֵיד שׁוּלְטָנוּתָא בַּאֲבָהָן, נָטַל לְאַבְרָהָם, וְקִיֵּים בֵּיהּ עָלְמָא, דִּכְתִּיב אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ בְּהִבָּרְאָם, וְאוּקְמוּהָ. נָטִיל יִצְחָק, וְשָׁתִיל בֵּיהּ עָלְמָא, דְּאִיהוּ קַיָּים לְעָלְמִין, הה"ד וְאֶת בְּרִיתִי אָקִים אֶת יִצְחָק. נָטַל יַעֲקֹב, וְאוֹתְבֵיהּ קָמֵיהּ, וְאִשְׁתַּעֲשַׁע בַּהֲדֵיהּ, וְאִתְפָּאַר בֵּיהּ, הה"ד יִשְׂרָאֵל אֲשֶׁר בְּךָ אֶתְפָּאָר.

The Zohar begins its exposition by establishing the principle that God exercises His sovereignty through the Patriarchs. This is not merely a theological assertion but a mystical reality encoded in the structure of the Sefirot. Each Patriarch corresponds to one of the emotional attributes (Middot) through which divine energy flows into creation:

Abraham — corresponds to Chesed (Loving-kindness). The verse "These are the generations of the heavens and the earth when they were created (behibar'am)" (Genesis 2:4) can be read as be-Abraham — "through Abraham." This indicates that the world was established and sustained through the quality of loving-kindness that Abraham embodied.¹

Isaac — corresponds to Gevurah (Strength/Judgment). Through Isaac, God "planted" the world so that it would endure forever. The covenant established with Isaac represents the aspect of divine rigor and boundary that gives creation its stable structure. As the verse states: "And My covenant will I establish with Isaac" (Genesis 17:21).²

Jacob — corresponds to Tiferet (Beauty/Harmony). Jacob represents the perfect synthesis of Chesed and Gevurah. God "placed him before Him, was delighted with him, and glorified Himself with him," as written: "Israel, in whom I will be glorified" (Isaiah 49:3).³ Jacob is the "chosen among the Patriarchs" because Tiferet harmonizes all the divine attributes.

The Sulam commentary explains that the Hebrew word "behiba'ram" (בהבראם) can be rearranged to spell "be-Avraham" (באברהם), teaching that heaven and earth were created and sustained through the merit of Abraham. This interpretive technique, known as "notarikon" or letter rearrangement, reveals hidden dimensions of Scripture that point to cosmic truths beyond the literal meaning.

¹ Bereishit Rabbah 12:9; Zohar I, 86b. The connection between Abraham and the word בהבראם is an ancient midrashic interpretation elaborated by the Zohar.

² Zohar I, 119a explains that Isaac represents the "left column" of the divine structure, providing the necessary restriction (tzimtzum) for creation to exist.

³ See Tanya, Likutei Amarim, Chapter 23, where the Alter Rebbe explains that Jacob-Israel represents the perfect vessel for divine revelation.

Chapter Two

Jacob and the Tree of Life

【מקור הזוהר】

ות"ח, יַעֲקֹב אָחִיד בְּאִילָנָא דְּחַיֵּי, דְּלֵית בֵּיהּ מוֹתָא לְעָלְמִין, דְּכָל חַיִּין בְּהַהוּא אִילָנָא אִשְׁתָּכְלָלוּ, וְיָהַב חַיִּין לְכָל אִינּוּן דַּאֲחִידָן בֵּיהּ. ובג"כ, יַעֲקֹב לָא מִית.

"Come and behold," says Rabbi Shimon, "Jacob is attached to the Tree of Life (Ilan d'Chayyei), which never has any death in it." This profound statement requires careful unpacking, for it touches upon the deepest mysteries of the soul's connection to the Divine.

The Tree of Life in Kabbalistic thought refers to Zeir Anpin — the configuration of the six Sefirot (Chesed, Gevurah, Tiferet, Netzach, Hod, Yesod) that serves as the "small face" of the divine structure. This is the realm of pure holiness where death has no dominion, as death exists only in the realm of separation from the divine source.¹

The Talmud (Taanit 5b) records the famous statement of Rabbi Yochanan: "Our father Jacob did not die." When challenged by Rabbi Nachman that Jacob was embalmed and mourned, Rabbi Yochanan replied: "I derive it from a verse, as it says, 'Fear not, O Jacob My servant... for I will save you from afar, and your seed from the land of their captivity' (Jeremiah 30:10) — the verse compares him to his seed: just as his seed is alive, so too he is alive."

The Zohar explains this mystically: As long as Jacob held onto the Tree of Life (Zeir Anpin), he could not die. Death came only when "he gathered up his feet into the bed" (Genesis 49:33). "The bed" (ha-mitah) is a reference to Malchut, as in the verse "Behold, it is the litter (mitato) of Solomon" (Song of Songs 3:7). And of Malchut it is written: "Her feet go down to death" (Proverbs 5:5).²

This teaching reveals the Zohar's understanding of death: it is not an absolute end but a transition between spiritual levels. When the soul descends from Zeir Anpin (the Tree of Life) into Malchut (the realm of manifestation), it enters the domain where the possibility of death exists. Malchut, being the final Sefirah, is the gateway between the spiritual worlds and physical creation. It is the "bed" upon which all else rests, but also the threshold where the forces of the "other side" (Sitra Achra) can gain a foothold.³

¹ Etz Chaim, Sha'ar HaKlallim, Chapter 1. The Arizal explains that Zeir Anpin comprises the six emotional Sefirot and is sometimes called the "Tree of Life" because it channels pure divine vitality.

² Zohar II, 229a-b discusses the relationship between Malchut and death at length. Malchut is also called "the bed" because she receives from all the Sefirot above her.

³ See Tanya, Igeret HaTeshuvah, Chapter 6, where the Alter Rebbe explains that Malchut is the origin of both life and death, depending on whether it is connected to holiness or separated from it.

Chapter Three

The Celestial Hierarchy of Chariots

【מקור הזוהר】

ת"ח, כָּל מַשִׁרְיָין דִּלְעֵילָּא, וְכָל אִינּוּן רְתִיכִין, כֻּלְּהוּ אֲחִידָן אִלֵּין בְּאִלֵּין, דַּרְגִּין בְּדַרְגִּין, אִלֵּין עִלָּאִין וְאִלֵּין תַּתָּאִין. וְחֵיוָותָא קַדִּישָׁא עָלַיְיהוּ, וְכֻלְּהוּ אוֹכְלוֹסִין וּמַשִׁרְיָין, כֻּלְּהוּ נַטְלִין תְּחוֹת יְדָהָא, עַל מֵימְרָהָא נַטְלִין, וְעַל מֵימְרָהָא שָׁרָאן.

This section of the Zohar describes the elaborate hierarchy of celestial beings that populate the upper worlds. Understanding this hierarchy is essential for grasping how the defeat of Egypt's minister could cause the collapse of Egyptian power in the physical world.

The Zohar speaks of "all the camps above" (kol mashiryan d'l'eila) and "all the Chariots" (kol inun retikin). These are the angelic hosts organized in a precise hierarchical structure. Each level is connected to the others, "levels with levels" (dargin b'dargin), forming an interconnected spiritual ecosystem.¹

The key concept here is the "Holy Living Creature" (Chayata Kadisha) that stands over all the others. This refers to the highest aspect of Malchut, which receives from the three Chayot (Living Creatures) of Zeir Anpin and serves as the fourth Living Creature. She is the queen who commands all the multitudes and camps below her.²

The Structure of Ezekiel's Vision

To understand this passage, we must recall Ezekiel's vision of the Divine Chariot (Ezekiel Chapter 1). The prophet saw:

The Chayot (Living Creatures) — Four angelic beings with four faces each (human, lion, ox, eagle), representing the primary archetypes through which God interacts with creation.³

The Ofanim (Wheels) — Wheel-shaped angels positioned near the Chayot, described as "a wheel within a wheel." These represent the ways the divine archetypes combine to create actual entities in the world.⁴

The Throne (Kisei HaKavod) — Above all, the sapphire throne upon which sits "the likeness of a human form" — the image of the Divine Presence.⁵

¹ See Rambam, Mishneh Torah, Hilchot Yesodei HaTorah, Chapters 2-4, for a philosophical explanation of the angelic hierarchies.

² Zohar II, 43a. The Sulam explains that Malchut, when fully corrected, becomes the fourth Chayah receiving from the upper three.

³ Chagigah 13b discusses the four faces of the Chayot and their correspondence to the four camps of the Shechinah.

⁴ Tikkunei Zohar, Tikkun 70. The Ofanim represent the combination of the basic archetypes into complex manifestations.

⁵ Ezekiel 1:26. The "likeness of a human form" is the highest anthropomorphic image that can be attributed to the Divine.

Chapter Four

The Great Sea — Malchut as Cosmic Ocean

【מקור הזוהר】

וְדָא הוּא חֵיוָתָא, דְּכָל שְׁאַר חֵיוָתָא, אֲחִידָן בָּהּ וְאִשְׁתַּלְשָׁלוּ בְּגִינָהּ כַּמָּה חֵיוָן לְחֵיוָן. וְאִתְאַחֲדָן דַּרְגִּין בְּדַרְגִּין, וְכֻלְּהוּ עִלָּאִין וְתַתָּאִין אַזְלִין וְשָׁאטִין בְּיַמָּא, הה"ד זֶה הַיָּם גָּדוֹל וּרְחַב יָדַיִם שָׁם רֶמֶשׂ וְאֵין מִסְפָּר.

One of the most striking images in this Zohar passage is the comparison of Malchut to the "Great Sea" (Yam HaGadol). The verse cited is Psalm 104:25: "So is this great and wide sea, wherein are creeping things innumerable." But the Zohar reads this mystically: the "sea" is Malchut, the divine feminine, and all the spiritual beings "swim" within her waters.¹

This image is particularly powerful when applied to the splitting of the Reed Sea. The physical sea that parted for Israel was a reflection of the spiritual Malchut. When God split the waters below, He was revealing the structure of the spiritual worlds above. The dry land upon which Israel walked represented the path of holiness that opens when Malchut parts her "waters" — when the divine feminine reveals the hidden pathways to connection with the Infinite.²

The Zohar continues with a powerful image: "When the sea raises its waves, all the ships go up and down... and a strong wind blows over it powerfully." This describes the periodic agitation of the spiritual realm when divine judgment is aroused. The "fish of the sea" (the various spiritual forces) scatter in different directions, and those who bear the mark of sin are "swallowed in caves in the ground."³

The Leviathan and the Calming of the Sea

The Zohar then introduces the figure of the "one leader of the sea" who knows how to calm the storm. Citing Psalm 104:26, "There go the ships, this is the Leviathan, whom you have made to play therein," the Zohar identifies this leader as "Zeh" (זה, "this") — the secret of Yesod of Zeir Anpin. Yesod, the foundation, is the conduit through which all divine energy flows into Malchut. When Yesod "rises over the sea," it calms the raging waters and restores harmony.⁴

¹ Zohar II, 52a. The image of Malchut as the sea appears frequently in Kabbalistic literature. See also Tikkunei Zohar, Introduction.

² The splitting of the sea is discussed at length in Zohar II, 48b-52a. The dry land represents the "revealed" aspect of Malchut when illuminated by Zeir Anpin.

³ This passage echoes the Talmudic teaching (Berakhot 59a) about the sound of thunder being God's voice "upon the waters."

⁴ The word "Zeh" (זה) has a numerical value of 12, corresponding to the 12 permutations of YHVH that flow through Yesod. See Pri Etz Chaim, Sha'ar Kriat Shema.

Chapter Five

The Breaking of Egypt's Chariot

【מקור הזוהר】

ת"ח, רְתִיכָא דִּי מְמָנָא עַל מִצְרָאֵי, אוּקְמוּהָ, רְתִיכָא שְׁלֵימָתָא לָא אִשְׁתְּכַח, דְּהָא כְּתִיב וַיָּסַר אֵת אוֹפַן מַרְכְּבוֹתָיו, כַּמָּה רְתִיכִין הֲווֹ, דַּהֲווֹ נַטְלִין עַל חַד סָמִיךְ גַּלְגַּלָּא, דְּאִתְפָּקְדוּ עֲלַיְיהוּ, כֵּיוָן דְּאִתְעֲבָר הַאי מִשּׁוּלְטָנוּתָא דִּילֵיהּ, כֻּלְּהוּ רְתִיכִין אִתְעֲבָרוּ מִשּׁוּלְטָנֵיהוֹן, וְלָא נַטְלוּ.

We now arrive at the central teaching of this passage: the mechanism by which God destroyed Egypt. The Zohar explains that the chariot of Egypt's celestial minister was "not complete" because God had removed its "wheel" (ofan). This removal was not merely physical but spiritual — the angelic power that sustained all of Egypt's chariots was neutralized.

The text is precise: "There were many chariots that traveled upon the support of one wheel (chad samich galgala) that was appointed over them." This "one wheel" was the minister (Sar) of Egypt — the celestial being through whom divine energy flowed to sustain Egyptian power. As soon as this wheel "was removed from its dominion, all the Chariots were removed from their control and could not travel."¹

The Gematria Connection

A remarkable insight is found in the gematria (numerical value) of the word אופן (ofan), "wheel." In this verse, it is spelled deficiently as אפן (without the vav), which equals 131. This is the same numerical value as the name סמאל (Samael), the angel associated with the forces of the Other Side. This hints that the "wheel" that was removed was connected to the dark spiritual forces that empowered Egypt.²

The Zohar's phrase "driven heavily" (בכבדות) connects to Pharaoh's hardened heart: "And the heart of Pharaoh was heavy (ויכבד)" (Exodus 9:7). God led Pharaoh with the same quality Pharaoh had chosen for himself. This illustrates the principle that a person is led on the path they choose to follow — measure for measure, the divine response mirrors human action.³

The Cascade of Spiritual Collapse

The Zohar teaches a fundamental principle of spiritual governance: when the celestial minister of a nation falls, all the powers below it collapse as well. "Certainly, when their strength was broken above, the strength of all those attached to them was broken." This explains why all the nations trembled when they heard of the miracles at the sea: "Then the chiefs of Edom shall be amazed" (Exodus 15:15).⁴

Egypt at that time was the dominant world power, and other nations depended upon Egypt for protection and support. When Egypt's spiritual foundation was shattered, all nations connected to Egypt experienced a corresponding weakening. This teaches us that what appears as geopolitical power in this world is actually a reflection of spiritual dynamics in the upper worlds.

¹ See Zohar II, 52a and Sulam commentary, paragraph 105-108. The concept of the celestial minister is discussed extensively in Daniel 10:13-21.

² Daily Zohar #2351 elaborates on this gematria. The deficient spelling suggests a reduction in the power of this spiritual force.

³ Sota 8b: "In the measure that a person measures, so is it measured to him." This principle is fundamental to understanding divine providence.

⁴ Isaiah 24:21: "And it shall come to pass in that day, that the Lord will punish the host of the high ones on high, and the kings of the earth upon the earth."

Chapter Six

Israel's Unique Connection to Holiness

【מקור הזוהר】

זַכָּאָה חוּלָקֵהוֹן דְּיִשְׂרָאֵל, דְּקוּדְשָׁא בְּרִיךְ הוּא אִתְרָעֵי בְּהוּ, לְאִתְדַּבְּקָא בְּהוּ, וּלְמֶהֱוֵי לְהוּ חוּלָק, וּלְמֶהֱוֵי אִינּוּן חוּלָקֵיהּ. הֲדָא הוּא דִּכְתִּיב, וּבוֹ תִדְבָּקוּן. וּכְתִיב וְאַתֶּם הַדְּבֵקִים בַּיְיָ' אֱלֹֹהֵיכֶם, בַּיְיָ' מַמָּשׁ.

"Happy is the portion of Israel," declares the Zohar, "that the Holy One, blessed be He, wanted to join with them and to be their portion, and that they should be His portion." This passage establishes the unique spiritual status of Israel among the nations — a status that has profound implications for understanding the cosmic drama at the Reed Sea.

While other nations are governed through intermediary ministers (Sarim), Israel is connected directly to the Holy One, blessed be He. The verses cited demonstrate this: "And to Him shall you cleave" (Deuteronomy 13:5), "You who cleave to Hashem your God" (Deuteronomy 4:4) — "to Hashem indeed" (b'Hashem mamash), emphasizing the direct, unmediated connection.¹

The Gift of Torah

The Zohar adds a remarkable detail: God "gave them the Holy Torah that was concealed two thousand years before the world was created." This refers to the midrashic tradition that Torah existed in the divine realm before creation. The gift of Torah to Israel was not merely the transmission of laws but the granting of access to the primordial blueprint of creation itself.²

This explains why Israel "grasps the trunk of the tree" (gufa d'ilana) while other nations hold only the branches. When Malchut is aroused, all who are connected to her are aroused — but Israel, connected directly to Zeir Anpin (the "trunk"), maintains a higher and more secure connection. Thus, "when they [the nations] rise to harm Israel, the power of those who dominate over them is broken."³

¹ See Ramban on Deuteronomy 32:9, where he explains that Israel's portion is God Himself, unlike other nations governed through angels.

² Bereishit Rabbah 1:1; Zohar II, 161a. The Torah is described as the "instrument" (כלי) with which God created the world.

³ Zohar II, 52b. This principle is applied throughout Jewish history — when enemies rise against Israel, their celestial support is first neutralized.

Chapter Seven

The Condition Established at Creation

【מקור הזוהר】

ר' יִצְחָק אָמַר, בְּשַׁעֲתָא דְּקָרִיבוּ יִשְׂרָאֵל לְיַמָּא, קָרָא קב"ה לַמְמָנָא רַבְרְבָא דְּעַל יַמָּא, אָמַר לֵיהּ, בְּשַׁעֲתָא דַּעֲבָדִית אֲנָא עָלְמָא, מָנִיתִי לָךְ עַל יַמָּא, וּתְנַאי אִית לִי עַל יַמָּא, דִּי יִבְזַע מֵימוֹי מִקָּמֵי בָּנַי.

Rabbi Yitzchak offers a profound teaching about the nature of miracles: the splitting of the sea was not an arbitrary suspension of natural law but the fulfillment of a condition established at creation. When God created the sea, He appointed a minister over it and made a stipulation: the waters would split before His children.

This teaching has far-reaching implications for understanding miracles in Jewish thought. A miracle is not God "breaking" nature but rather nature fulfilling its deeper purpose. The verse states that the sea "returned to its strength" (l'eitano) at morning (Exodus 14:27). The Zohar reads this as "l'tenao" — "to its condition" — a clever rearrangement of the Hebrew letters suggesting that the sea returned to fulfill its original conditional nature.¹

The Merit of Joseph

The Zohar also cites the famous teaching: "The sea saw and fled" (Psalm 114:3). What did it see? It saw the coffin of Joseph and fled before it. Joseph had earned this merit when he "fled and went outside" (Genesis 39:12) from Potiphar's wife, preserving his sexual purity. The word "vayanos" (he fled) in both verses creates a textual link between Joseph's righteousness and the splitting of the sea.²

¹ Bereishit Rabbah 5:5; Zohar II, 52b. The idea that God established conditions for future miracles at creation is found throughout rabbinic literature.

² Mechilta, Beshalach; Sotah 36b. Joseph's merit protected Israel throughout the Exodus, and his bones were carried throughout the wilderness.

Conclusion

The Deeper Meaning of Divine Warfare

The Zohar passage we have examined reveals multiple layers of meaning in the dramatic events at the Reed Sea. On the surface level, we see the physical defeat of Egypt. But the mystical teaching unveils the spiritual mechanics underlying this event — the interconnection of heavenly and earthly realms, the fall of celestial ministers preceding earthly collapse, and Israel's unique position in the cosmic hierarchy.

Several key principles emerge from our study:

First, the correspondence between above and below. Every event in the physical world reflects a parallel process in the spiritual worlds. Egypt's defeat below followed the removal of Egypt's celestial guardian above.

Second, the hierarchical structure of creation. The divine Chariot consists of interconnected levels — Chayot, Ofanim, and the Throne — all commanded by the "Holy Living Creature" (Malchut). Understanding this structure helps us grasp how spiritual forces interact.

Third, Israel's unique connection to God. Unlike other nations governed through intermediaries, Israel is connected directly to the Divine. This connection, sustained through Torah and mitzvot, provides protection and blessing.

Fourth, the principle of measure for measure. Pharaoh hardened his heart, and God led him with heaviness. Our choices shape the quality of divine response we receive.

The splitting of the sea remains one of the greatest revelations of divine power in human history. The simple handmaiden at the sea, say the sages, saw more than the prophet Ezekiel in his vision of the Chariot. For at that moment, the hidden structures of creation were revealed, and every Israelite witnessed the defeat of evil at its spiritual root.

May the merit of studying these holy teachings bring blessing upon all who seek to understand the depths of Torah. And may we witness speedily in our days the final redemption, when God will once again reveal His mighty hand, and the knowledge of God will fill the earth as waters cover the sea.

Appendix A: Glossary of Kabbalistic Terms

Arizal — Rabbi Isaac Luria (1534-1572), the foremost Kabbalist of Safed, whose teachings form the foundation of modern Kabbalah.

Baal HaSulam — Rabbi Yehuda Ashlag (1885-1954), author of the Sulam (Ladder) commentary on the Zohar, which provides the primary framework for understanding Zoharic teachings.

Chesed — Loving-kindness; the fourth Sefirah, associated with Abraham and the expansive, giving quality of divine energy.

Chayot (Chayah) — The "living creatures" of Ezekiel's vision; angelic beings that carry the Divine Throne. In Kabbalah, they represent the highest level of angels.

Gevurah — Strength/Judgment; the fifth Sefirah, associated with Isaac and the restricting, boundary-setting quality of divine energy.

Kelipot — "Shells" or "husks"; the spiritual forces of impurity that conceal divine light. The minister of Egypt drew power from the kelipot.

Malchut — Kingdom; the tenth and final Sefirah, associated with the Shechinah, the divine feminine, and the gateway to physical creation.

Merkavah — The Divine Chariot described in Ezekiel Chapter 1; the structure of the spiritual worlds.

Ofanim — "Wheels"; a class of angels described in Ezekiel's vision, shaped like wheels within wheels. They represent the combinations of divine archetypes.

Sar — "Minister" or "prince"; a celestial being appointed to govern a nation or spiritual force.

Sefirot — The ten divine emanations through which God creates and sustains the world.

Tiferet — Beauty/Harmony; the sixth Sefirah, associated with Jacob and the harmonizing of Chesed and Gevurah.

Yesod — Foundation; the ninth Sefirah, the channel through which divine energy flows into Malchut.

Zeir Anpin — "Small Face"; the configuration of the six emotional Sefirot (Chesed through Yesod), also called the "Tree of Life."

Zohar — "Splendor"; the central text of Jewish mysticism, attributed to Rabbi Shimon bar Yochai (2nd century CE).

Appendix B: Sources and References

Primary Texts

Zohar Beshalach, Vol. II, 44a-54b. The Zohar with Sulam Commentary by Rabbi Yehuda Ashlag.

Etz Chaim (Tree of Life) by Rabbi Chaim Vital, recording the teachings of the Arizal.

Pri Etz Chaim (Fruit of the Tree of Life) — Kabbalistic meditations based on the Arizal's system.

Tanya by Rabbi Shneur Zalman of Liadi (The Alter Rebbe).

Commentaries

Metok MiDevash — Hebrew translation and commentary on the Zohar by Rabbi Daniel Frish.

Or HaChamah — Classic commentary on the Zohar.

Mikdash Melech — Commentary elucidating difficult passages in the Zohar.

Midrashic and Talmudic Sources

Talmud Bavli: Taanit 5b, Chagigah 13a-b, Sotah 36b, Berakhot 59a.

Bereishit Rabbah 1:1, 5:5, 12:9.

Mechilta d'Rabbi Yishmael on Beshalach.

Shemot Rabbah.

Biblical Verses Cited

Exodus 14:25, 27; 15:4, 14-15

Genesis 2:4; 17:21; 39:12; 49:33

Isaiah 49:3; 24:21; 41:8; 6:3

Ezekiel 1:1-28; 10:14

Psalms 104:25-26; 114:3; 22:4

Proverbs 5:5; 4:18; 3:13

Deuteronomy 4:4; 13:5; 32:9

Song of Songs 3:7

Jeremiah 30:10; 46:25

Daniel 4:14

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Compiled and Composed with Assistance

for the Study and Dissemination of the Holy Zohar

תשפ"ו