Zohar Commentary Notes: Bereshit, Chapter 12, The Three Lights

The Text

Bereshit Chapter 12

much less can one know the En Sof, of which no trace can be found and to which thought cannot reach by any means. But from the midst of the impenetrable mystery, from the first descent of the En Sof there glimmers a faint undiscernible light like the point of a needle, the hidden recess of thought, which even yet is not knowable until there extends from it a light in a place where there is some imprint of letters, and from which they all issue.

First of all is Aleph, the beginning and end of all grades, that on which all the grades are imprinted and which yet is always called “one”, to show that although the Godhead contains many forms, it is still only one. This is the letter on which depend both the lower and the upper entities.

The top point of the Aleph symbolises the hidden supernal thought, in which is contained potentially the extension of the supernal firmament. When Aleph issues from that firmament in a form symbolising the commencement of Thought, there issue in its middle bar six grades, corresponding to the hidden supernal Hayyoth which are suspended from the Thought.

One is the light which shone and was withdrawn. This is the “heat of the day” which Abraham felt when he was sitting at “the door of his tent”, the door which opens the way from below to above, and on which shone “the heat of the day”.

A second light is that which fades away at eventide, to restore which was the object of Isaac’s prayer, as it is written, “Isaac went forth into the field to meditate at eventide” (Gen. 24, 63).

A third light is that which combines these other two, and shines for healing, and it is hinted at in the verse which says of Jacob that “the sun rose upon him, etc.” (Gen. 32, 32). Of a surety it was after he had attained the degree of “eventide”. From this point he was “halting on his thigh”, i.e. he attained imperfectly to the conception of the “strength (Nezah) of Israel”.

It is written “on his thigh” and not “on his thighs”; this is the fourth degree, by which no prophet was inspired till Samuel came, of whom it is written, “and also the strength (Nezah) of Israel, etc.” (I Sam. 15, 29). Thus he restored to its pristine strength that which was weak from the time that Jacob was injured by the guardian angel of Esau.

“He touched the hollow of his thigh.” When he came to Jacob, he derived strength from that “eventide” which is associated with the attribute of stern justice. Jacob, however, being embraced in that grade, was proof against him. “He saw that he could not prevail against him and he touched the hollow of his thigh.” He found a weak spot in the thigh, because that is outside of the trunk, which is the symbolical name of Jacob, whose body was therefore under the protection of two degrees symbolised by the name “man”. So when the angel found a point of attack outside the trunk, straightway “the hollow of Jacob’s thigh sank”,

and no man received prophetic inspiration from that source till Samuel came. Joshua derived prophetic inspiration from the majesty of Moses, as it is written, “thou shalt confer of thy majesty upon him” (Num. 27, 20); this, then, is the fifth grade. Nezah is the left thigh, the grade of Jacob, and therefore David came and united it with the right, as it is written, “bliss in thy right hand is Nezah״.

The reason why Jacob’s thigh was weak was because the side of impurity touched it and deprived it of its strength; and it remained weak till the time of Samuel. Hence Samuel spoke of the Nezah of Israel; and hence, too, he spoke always with severity.

Later, however, God brought him under the aegis of Hod, after he had anointed kings. On this account he is ranked with Moses and Aaron, since he combined two lower grades, as they combined two upper grades, though all the grades are linked with one another.

Commentary Notes

This mystical chapter from The Zohar on Bereshit provides an esoteric exploration into the divine emanation (En Sof), Hebrew letters, prophetic illumination, and the symbolism of biblical patriarchs. The text intricately weaves together spiritual hierarchies, divine attributes, and prophetic experiences, framing them within the sophisticated symbolic language central to Kabbalah.

1. En Sof and the Primordial Light

“Much less can one know the En Sof… from the first descent of the En Sof there glimmers a faint undiscernible light…”

a. En Sof (The Infinite)

• En Sof represents ultimate divine infinity, beyond comprehension or definition. It transcends all categories of thought, emanation, or existence.
• Its initial emanation — a faint glimmer of divine light — symbolizes the first divine contraction (tzimtzum), initiating the emanative process and allowing finite realities to manifest.

b. Needle-Point Imagery (Concealed Divine Thought)

• The metaphor of a “needle point” symbolizes the initial emergence of divine potentiality — tiny, concentrated, and subtle — initiating the divine creative process through hidden thought (Machshava).

2. Aleph: Divine Unity and Hierarchical Structure

“First of all is Aleph… the beginning and end of all grades…”

a. Aleph as Unity (Echad)

• Aleph symbolizes absolute divine unity (numerical value of Aleph = 1), reflecting the foundational unity of God amid diversity and multiplicity.
• Its structure (upper and lower points connected by a middle bar) visually symbolizes unity connecting upper spiritual realms with lower realities through intermediary structures.

b. Supernal Firmament and Thought (Machshava)

• Aleph’s top point symbolizes hidden divine intellect (supernal thought), containing potentiality for creation.
• The middle bar, representing six hidden grades (Hayyoth, celestial beings), symbolizes spiritual structures suspended from divine thought, mediating between infinite divine potential and manifest realities.

3. Three Lights: Patriarchal Symbolism and Spiritual States

a. Abraham: First Light (“Heat of the Day”)

• Abraham’s experience at “the door of his tent” symbolizes openness and receptivity to initial divine revelation (Or HaGanuz, concealed primordial light).
• “Heat of the day” indicates direct, intense spiritual illumination associated with Abraham’s attribute (Chesed, divine lovingkindness).

b. Isaac: Second Light (“Eventide”)

• Isaac’s meditation at eventide symbolizes contemplative withdrawal, associated with divine judgment (Gevurah) and spiritual concealment or diminishing illumination.
• Isaac’s prayer symbolizes yearning to restore the diminishing spiritual clarity.

c. Jacob: Third Light (Harmonizing Illumination)

• Jacob’s encounter — “the sun rose upon him” — symbolizes balanced illumination, harmonizing previous extremes of direct revelation (Abraham) and concealed illumination (Isaac).
• Jacob, however, attained this balance incompletely, symbolized by limping, indicating imperfect realization of spiritual strength (Netzach).

4. Jacob’s Limp and Prophetic Weakness

“He touched the hollow of his thigh… weak spot outside the trunk… until Samuel came…”

a. Thigh Imagery: Netzach and Hod

• Jacob’s injured thigh symbolizes vulnerability and incomplete strength (Netzach), linked to the divine attribute of endurance and victory.
• Thighs represent supporting sefirot (Netzach — right thigh, Hod — left thigh) sustaining the central sefirot (Tiferet, Jacob).

b. Prophetic Consequences

• Jacob’s injury caused prophetic limitation until Samuel’s era, symbolizing spiritual impediments arising from impurity and imbalance.
• Samuel eventually restored prophetic strength by harmonizing Netzach with other divine attributes, exemplifying prophetic restoration and rectification (Tikkun).

5. Samuel: Restoration of Netzach and Severity of Speech

“No prophet inspired from that source until Samuel… Samuel spoke with severity.”

a. Samuel’s Spiritual Role

• Samuel symbolizes prophetic restoration, rectifying spiritual deficiency initiated at Jacob’s injury.
• His severity (Gevurah) reflects his spiritual origin in Netzach, manifesting in disciplined, authoritative communication, necessary for spiritual correction.

b. Integration of Hod (Majesty)

• Samuel’s later integration under Hod symbolizes balanced prophetic authority, aligning severity (Netzach) with humility and majesty (Hod).
• Samuel’s association with Moses and Aaron indicates his spiritual stature in harmonizing critical divine attributes and prophetic channels.

6. Moses and Joshua: Transmission of Majesty

“Joshua derived prophetic inspiration from Moses’ majesty…”

a. Majesty (Hod) Transmission

• Moses represents supreme prophetic authority; Joshua’s prophetic capability derives from Moses’ spiritual majesty (Hod), highlighting prophetic continuity and hierarchical spiritual transmission.

b. Fifth Grade Prophecy

• Joshua’s position symbolizes prophetic continuity and transfer of spiritual authority, reinforcing structured hierarchy within divine revelation and spiritual leadership.

7. Symbolism of Netzach and Hod in Davidic Unity

“David united Netzach with the right, ‘bliss in thy right hand is Netzach’…”

a. Davidic Harmony

• King David symbolizes unification of spiritual attributes, harmonizing Netzach (left thigh, endurance, severity) with the right (Chesed, divine mercy).
• This unity achieves balanced spiritual governance, illustrating David’s central role within divine structures.

8. Impurity and Prophetic Vulnerability

“Jacob’s thigh was weak because impurity touched it…”

a. Impurity (Kelipah) and Spiritual Weakness

• Symbolizes external negative forces (Kelipot) weakening divine structures and human prophetic capabilities.
• Spiritual rectification involves overcoming impurity through balanced divine attributes, prophetic clarity, and human spiritual actions.

Summary Table of Core Kabbalistic Themes

Conclusion: Spiritual Structure, Prophetic Rectification, and Divine Unity

Bereshit Chapter 12 of The Zohar intricately depicts divine emanation, prophetic experiences, and spiritual symbolism through detailed allegories. Its mystical language emphasizes foundational Kabbalistic themes: the delicate interplay of divine attributes, hierarchical spiritual structures, and human prophetic experiences shaping cosmic balance.

The symbolic narrative of Jacob’s limp, Samuel’s prophetic restoration, and David’s harmonizing unity vividly illustrates humanity’s spiritual role in rectifying divine attributes, overcoming impurity, and continuously restoring cosmic equilibrium.

Ultimately, this passage reinforces central Kabbalistic teachings: spiritual unity underlying multiplicity, human involvement in divine rectification, and the profound interconnectedness of spiritual realms and earthly existence within the dynamic and ongoing drama of divine revelation and cosmic harmony.

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