By Robert Chazan
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Extra info for Ajs Review 1986: Spring, No 1
I, 81b, 83a, 249a; II, 30b, 35b, 38a, 191a, 192b; III, 50b, 69a, 70a. See below nn. 35-45. "33 Employing this symbolic correspondencebetween Egypt and the demonic,the author of the Zohar interpretsthe verse "And Abramwent down to Egypt"(Gen. '"35 In yet anotherplace,the Zoharwritesthat whenJosephcameto Egypt,"he 31. , I, 167a; II, 30b; III, 41b, 70a, 192a. This is also the underlying meaning of a repeated claim in the Zohar concerning the special relation between the feminine and magic. That is, the demonic realm vis-A-vis the divine is considered to be feminine (although there is both a feminine and masculine dimension within the left side; see above n.
Moshe," p. 210. Cf. also, Scholem, "Sitra Alira: ha-Tov ve-ha-Ra ba-Kabbalah," in Pirkei Yesod be-Havanat ha-Kabbalah u-Semaleha (Jerusalem, 1976), pp. 191-193. As Scholem points out (pp. , the last sefirah. This is reflected in the Zohar as well; see Tishby, MhZ, 1:298. 11. See Tishby, MhZ, 1:288-292. 12. Ibid. 1:288-289. It should be noted that Tishby (p. 292) distinguishes between morphological and ontological parallelism. In other words, while it is true that there is a parallelism of structure between the two realms, they are not of the same ontological standing; the demonic realm is of a secondary nature in comparison with the divine, or, according to one of the metaphors employed in the Zohar, the relation of the two is like that of an ape to a human being (see II, 148b).
194; idem, "Sitra Alira," p. 200; Tishby, MhZ, 1:296-298. 24. See I, 16a; II, 149b; III, 148a. See above n. 10. 25. See I, 17a-b. With regard to the question, What creates the imbalance in the sefirotic world? there are basically two approaches: it results either from an internal process or as a result of human sin. See Scholem, Pirkei Yesod, pp. 202-204. 26. Here I have made use of Tishby's terminology; see n. 12. 33 LEFT CONTAINED IN THE RIGHT Exile The biblicalnarrativeconcerningIsrael'ssojournin Egyptand its subsequent exodus represents one of the many exegetical bases upon which the author of the Zohar develops the gnostic drama.
Ajs Review 1986: Spring, No 1 by Robert Chazan