The Surreptitiously Subversive Zohar - The Case of Moses

• In Event: Mysticism as Resistance

Abstract

This paper introduces the concept of SURREPTITIOUS SUBVERSIVENESS as a key to understanding the Zohar as a commentary on Torah. The paper demonstrates through numerous proof texts that Sefer Ha Zohar is surreptitiously subversive to traditional rationalizing rabbinic exegesis based on the literal. Understanding this surreptitious subversiveness opens a pathway to decoding difficult passages and to recognize the Zohar’s brilliance as a Biblical commentary.

Based on over 40 years of Zohar study and teaching, I have developed a compressive glossary of anagogies relative to the poorly understood Sefirot of Netsach and Hod. This paper will elaborate on this glossary of symbols appellatives and code language and apply them to deciphering of controversial passages of Torah on Moses. The paper then applies this new insight on the Sefirot Netsach and Hod to better understand sample difficult Zohar sections.

In essence, the Zohar is subversive to the traditional midrash and the literal, (peshat) reading and interpretation. The hidden (sod) hermeneutics of the Zohar is largely communicated through the surreptitious, clandestine, cryptic techniques such as:
• Hiding of the subversiveness behind the symbolism and code language
• Providing in-depth discussion of passages from Psalms, Proverbs, Chronicles, Prophets and other Biblical sources that not only shed light on the Sefirot but also subtly question Moses's shortfalls relative to these Sefirot as portrayed in the literal, plain meaning of the Torah passage in discussion.
• Detailed discussion of the dynamics of Hochma, Hesed, Netsach, Hod, Yesod and Malchut that highlights the shortfalls of Moses as the manifestation of Netsach.
• Rote repetition by one of the companions of commonly accepted rationalizing rabbinic interpretation of a controversial Torah passage, only for R Shimon of Rabbi Abba to acclaim, “I think you have covered this very thoroughly.” Then, the rabbi cryptically undercuts the proceeding by discussing Yetzer ha Ra (evil inclination) that could result in shortfalls in Hochma, Shechinah or Hesed - never mentioning Moses by name.

The paper includes a dozen annotated samples of Zohar surreptitious subversiveness relative to Moses' actions, decisions and law-giving regarding to the Golden Calf, the building the Mishkan, the sacrificial rites, the role of the kohanim and culminating in the genocide of the Midianites in Parashat Mattot.

Finally, the paper will demonstrate that the Zohar is less about Kabbalah than is an exercise in DOING KABBALAH. It demonstrates that "engaging in Torah" is itself an anagogy for Moses' associated Sefirah, Netsach. The paper argues that Moses represents an early stage of Netsach as the ability to formulate principles, values, law and purpose - principles that are everlasting. Netsach is the ability to draw revelation down from Hochma and Binah on principles and mission. In the Zohar we learn from Moses' mistakes as the pioneer of Netsach.

Author

• Jay McCrensky, Contemporary Kabbalah Institute