Ezra Brand
Professor Jonathan Dauber
Fall 2015: Topics in 13th-Century Kabbalah (JPH 6745)
May 6, 2015
The Yeriah Gedolah: An Allusive Rendering of the Sefirot
HeYeriah HaGedolah (from here on: YG) is a fascinating, but
extremely difficult to understand, explanation of the theory of
the Sefirot. It was written in early- to mid-fourteenth-century
Italy and provides an insight into the first flourishing of
Italian Kabbalah.
The existence of YG was first pointed out by Scholem in his
famous Kiryat Sefer article indexing all the known manuscripts of
commentaries on the Ten Sefirot known to him.1 The alternate name
of the work in manuscripts is Iggeret Sippurim – “The Letter of
Stories” or “The Letter of Tales,”2 Scholem in another place in 1 Kiryat Sefer 10 (1934), “Mafteah Lepeirushim al Eser Sefirot,” pg. 504, no. 52.2 Scholem in his Kiryat Sefer article mistakenly transcribes the name of the work as “Iggeret Purim” instead of “Iggeret Sippurim.” It continues to be titled this way inthe Institute of Microfilmed Hebrew Mansuscripts online catalogue, as pointed out by Giulio Busi in his Introduction to the printed version of YG (in Busi, S. M. Bondoni, and S. Campanini (eds.), The Great Parchment: Flavius Mithradites’ Latin Translation, the Hebrew Text, and an English Version (Torino: N. Aragno editore), pg. 22,
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that article points out the existence of a commentary on YG, that
of R’ Reuven Tzarfati.3
Efraim Gottlieb raises the possibility that Tzarfati himself
wrote YG.4 Giulio Busi reacts to this by saying: “The commentary
[of Tzarfati on YG] has a distinctive philosophic flavor and
adheres to the work it elucidates in such a perfect way that it
has been suggested that Sarfatti [sic] was the author of the Great
Parchment as well. However, there is some evidence that allows us
to rule out this hypothesis and point instead to a circle of
Jewish mystics who shared a common vision.”5 Busi’s evidence is
that in one place Tzarfati writes in his commentary that “maybe
the author meant through reincarnation, but I did not receive.”
footnote 5). Scholem continued to make this error as late as 1974. See Scholem, Kabbalah (Jerusalem: Keter, 1974), pg. 63. There he describes “Iggeret Purim” (!) as “an unusual symbolic interpretation of the theory of the Sefirot.” Efraim Gottlieb, Studies in the Kabbala Literature (Hebrew), ed. J. Hacker (Tel Aviv: Tel Aviv University, 1976), pg. 365, is the first to correctly call it “Iggeret Sippurim.”3 Kiryat Sefer, ibid., no. 28. Busi writes on pg. 29, footnote 19, that Tzarfati's commentary has been transcribed at the institute with which he is affiliated. I contacted Busi a number of times requesting that he send me this transcription to be used for research purposes, with no response. JTS has a manuscript of Tzarfati’s commentary, and I perused the first few pages of it. On pg. 26, footnote 17, Busi incorrectly states that “[t]he authorship of the commentary [to YG] has been established by E. Gottlieb […].” In fact, that Tzarfati wrote the commentary is clear in the manuscripts, and was already stated by Scholem in his Kiryat Sefer article. Gottlieb uses this fact, among other things, to prove Tzarfati’s authorship of a different commentary (the well-know “Paz” commentary on Ma’arekhet Elohut).4 Gottlieb, pg. 365, footnote 33. 5 Busi, pg. 26-27.
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Busi earlier shows that it appears that the author of YG “was
familiar with Recanati’s writings or even belonged to his
circle.”6
A number of points should be made. Gottlieb did not explain
why he raised the possibility that Tzarfati himself wrote YG. I do
not understand what Busi means when he says that Tzarfati’s
commentary having “a distinct philosophic flavor” is a reason to
believe that he himself wrote YG. There is nothing philosophical
about YG.7 I believe that it is more likely that Gottlieb meant
that because YG is so difficult to interpret,8 it is likely that
it was never meant to be studied alone, but only together with
Tzarfati’s commentary. As for the proof from Tzarfati stating
that he is unsure about how to interpret a passage, it can be
said that since he said it only once, it is very possible that
this is part of the literary fiction performed by Tzarfati.
6 Busi, pg. 25. 7 As for Busi’s second statement - that Tzarfati’s commentary adheres to YG “ina perfect way” – I cannot judge this until I read Tzarfati’s entire commentary.8 Gottlieb himself briefly describes YG as “a work consisting of obscure treatises” (“םםםםם םם םםםםםם םםםםםםםם”). Gottlieb, pg. 365.
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1. Reuven Tzarfati
Reuven Tzarfati is an important Kabbalist who lived in
fourteenth century Italy.9 According to Scholem, Tzarfati was
“[t]he outstanding Italian kabbalist of the 14th century.”10 He is
“rather neglected.”11 Gottlieb, in the article mentioned above,
uncovers a number of works by Tzarfati. Scholem in the
abovementioned article already points out that Tzarfati wrote
commentaries on YG and Yeriah Ketana. Gottlieb shows that, in
addition, Tzarfati wrote the commentary “Paz” on Ma’arechet
Ha’elohut; a small work called Ilot Ha’ilot; and a small work belonging
to the genre of “Commentary on Ten Sefirot.” His methodology is a
combination of Kabbalah together with some philosophy and
tzeirufim,12 in this he is an intellectual student of Abulafia.13
9 It should be pointed out that Busi consistently and incorrectly transcribes Tzarfati’s name as if it is spelled “םםםםם”. It is in fact spelled “םםםםם”. OnReuven Tzarfati see also A. Elkayam, Issues in the Commentary of R. Reuben Zarfati on the Book Ma’arekhet ha-Elohut (Hebrew), MA Thesis, The Hebrew University, Jerusalem, 1987; C. Mopsik, Les grande texts de la cabale. Les rites qui font Dieu, Lagrasse 1993, pg. 287-289; M. Idel, Kabbalah in Italy: 1280-1510 (New Haven: Yale University Press, 2011), pg. 148-150. The first two items are cited by Busi, pg. 26, footnote 17. I attempted to obtain a copy of Elkayam’s work, but was unable. 10 Scholem, Kabbalah, pg. 63.11 So writes Idel, Kabbalah in Italy, pg. 148. Idel there describes Tzarfati as “[o]ne of the most important among the minor Kabbalists between the period of Menahem Recanati, in the early fourteenth century, and Yohanan Alemanno, at the end of the fifteenth.”12 Gottlieb, ibid. 13 Idel, ibid. Gottlieb and Idel says this in regards to Tzarfati’s commentary“Paz.” I do not know if this describes the commentary on YG well.
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See below for my discussion of Tzarfati’s commentary on YG.
2. Layout of YG , and Busi’s edition
YG is also called in manuscripts “Iggeret Sippurim” – “The
Letter of Stories” or “The Letter of Tales,” as mentioned above.
These pieces are therefore titled “Tales” by Busi in his
introduction, and I have done so as well. However, they are not
“tales” in the conventional sense, but free-flowing extended
monologues.14 Each has a very loose theme. They begin with one
subject, but then by association segue into other topics.
Sometimes a topic will be mentioned in a few words, and sometimes
it will be explored and propounded upon for a relatively great
length. The topics that are explored at length are generally
pericopes in the Bible (see below).
The work is fairly short. In Busi’s edition it takes up 73
pages (pg. 119-191). This is even shorter than it sounds because
it is large print and only around ten lines a page. Busi’s
edition also contains Mithridates’ Latin translation, and Busi’s
14 Gottlieb points out that Tzarfati uses the term “sippur” to mean “treatise”,Gottlieb, pg. 368. This may explain well the title of Iggeret Sippurim .(”םםםם“)which according to Gottlieb was possibly written by Tzarfati.
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translation into English of Mithradates’ translation. Busi’s
edition of the original Hebrew is also accompanied by a critical
apparatus of a few selected manuscripts.
3. Biblical texts analyzed and form of quotation of Biblical
texts
The topics that are explored at relative length are
generally pericopes in the Bible, all in the Pentateuch besides
for the extended commentary/discussion on Ruth and Boaz (Ruth
chapter 3; pg. 160-163). By “relative length” I mean anywhere
from a few lines to a few pages. The types of pericopes in the
Bible discussed at length are narratives on the one hand – mostly
from Genesis – and law on the other.
Examples of narratives analyzed are the description of Eden,
the creation of Adam and Eve, and the sin of eating from the Tree
of Knowledge (Genesis 2:9-3:9; pg. 119-121); Bila’am hitting his
donkey (Numbers 22:25-31, ibid. 25:1-12; pg. 122-123); the very
long discussion of the Flood narrative taking up essentially the
entire Second Tale (Genesis 6:1-3, ibid. 7:6-8:21; pg. 125-131);
and the birth and expulsion of Ishmael (Genesis 16:12-15, ibid.
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21:10-19; pg. 136-137). Examples of law pericopes analyzed: Parah
Aduma (Numbers 19:2-18; almost the entire Tale Fifteen, pg. 182-
187)15; and Sotah (Numbers 5:17-31; almost the entire Tale
Fourteen, pg. 177-181).16 But not all extended discussions are
based on Biblical pericopes; for example, circumcision is
discussed at relative length on pg. 132-134.
The analysis of the pericopes often follow the order of the
verses very carefully, often incorporating the words of the
original in the analysis. For one to truly grasp the intention of
YG, one must carefully compare the text of the Biblical text with
the explication of YG. Often YG adds just a single word to the
Biblical text that makes a big difference.
For example, when analyzing the Flood story, YG consistently
adds either “sweet” or “bitter” to the word “water” when the word
“water” is quoted. See pg. 128 (1x); and 129 (4x). In all but one
of these cases the additional word is in the midst of direct
15 Presumably the connection between Parah Adumah and Tale Fifteen is that Parah Adumah is brought by the Kohen. On pg. 182 it is specified that somehow the Parah Adumah shows that the Kohen is holy (“ םםםם םםםם םםם םםםםםם םםםםםםםםם םם"ם םםםם םם םםםם םםם' (םםםם ם:ם) םםםם םםםם םםם םםם םםםםם םםםםםם םם םםם .It is unclear to me how this is showed in the continuation .”[...] םם16 The connection between Sotah and Tale Fourteen, which begins with the Urim Vetumim, is made clear on pg. 179, where a connection is made between Sotah and Urim Vetumim.
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quotes from the Bible. The one exception is the first mention of
water on pg. 129: “ It is clear 17.” םם םםםםםםםםםםם םם םםםם םםםם
that this is a paraphrase of the Biblical phrase mentioned three
times in the context of Moses praying in front of God: Exodus
םםם “) Deuteronomy 9:9, ibid:18 ;(”םםם םם םםם םםםם םם םםם“) 34:28
18.(”םם םםםםם םםםם םם םםםםם
Sometimes YG simply switches the order of words in the
Biblical verse, in order to stress the words at the beginning of
the quote. For example, on pg. 156: “ םםם םם םםם םם םםםםםםם [םםם
is stressed, and it ”םםםםם“ Right before the word .”םם] םםםם םםםם
is clear that the word “םםם םם” is meant to be stressed here as
well.19
YG often quotes verses with skipped words in between. In
some of these cases, the editors add the skipped words in
brackets.20 There are many examples of this. One representative 17 In all cases of my quoting YG, I quote exactly as it appears in Busi’s edition (including italics), except for the following sigla: “<>”; in addition, brackets and underlines are my additions. My brackets are based on manuscript variants quoted in the footnotes of Busi’s edition, and my underlines serve to indicate a point I mean to stress. 18 See also pg. 178 for the contrasting of “bitter” and “sweet” water. In thiscase, the water of the Sotah is explicitly called “bitter” in the Bible. Cf. pg. 189 (“םםםם םם םםםם םםם םםם םםםםם”). 19 The addition by the editors of “םםם םם” in brackets makes no sense here, as it ends up being repetitive.20 Brackets are not mentioned in the list of sigla on pg. 117.
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example is on pg. 166: “ ['םםם ם] םם"ם םם םםםם [םםםם] םםםם
Sometimes the editors even add letters in brackets in .”...םםם
cases of paraphrasing (e.g., pg. 167 - “[ם]םםם”).
YG generally does not introduce quotes from the Bible with
any formulaic phrase. But when he does, it is with the phrase “
”םם"ם“ However, I found one place where .םם"ם” (=”םםם םםם םםםםם”)
does not introduce a quote from the Bible, but a quote from an
earlier medieval source: On pg. 133 he writes: “ םם"ם םםםם םםםםם
This does not appear in the Bible, but is a quote .”[ם]םםםם םםםםם
from the Sefer Hahinukh, end of #419.
In light of YG’s constant quotation of Biblical verses, the
editorial decision to put all words from the Biblical text in
italics is extremely helpful. However, the editor was not careful
to italicize all words from the Bible. In addition, the words
that are paraphrased are not highlighted in any way.
Unfortunately, Busi’s edition does not contain any index at
all, not even of Biblical verses quoted.
4. Understanding YG ; Obscure Style of YG
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The text of YG is highly allusive and obscure. Busi writes:
“There is no doubt, however, that the Great Parchment is one of the
most obscure texts of the whole kabbalah.”21 It is likely that YG
is intentionally obscure, and one gets the sense that not all of
it is meant to be understood. Possibly the obscure style is meant
to convey a sense of mysteriousness (similar to the dense and
allusive “Sifra Detzniuta” section of the Zohar). In addition,
the difficulty to understand would keep away those who were not
qualified, and would possibly require a teacher to understand the
meaning. If Tzarfati himself is the author of YG, then it is very
likely that YG was never meant to be understood on its own, as
mentioned above.
It is interesting that YG does not constantly stress the
mysteriousness and difficulty of reaching a true understanding of
Kabbalistic secrets, as many Kabbalistic works do. But there are
a few statements saying that not everything is being stated
explicitly. After a discussion of the setup of the sefirot, he
quotes the verse in Proverbs often quoted in these contexts
(Proverbs 9:9): “Give to a wise man and he will become more
21 Pg. 29.
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wise.”22 At the end of Tale Seven, the Biblical story of Moses
hitting the rock is discussed at relative length (pg. 146-148).
YG says that Moses’s sin was hitting the rock with his staff
instead of speaking to the rock;23 because he hit the rock with
his staff people could have mistakenly believed that the staff
was magical. YG the ends the tale with the following (pg. 148): “
םםםםם םםםם םםםםם םםםםם םםםם םםם םםם םםםם םםםם םםםםםם םםםםם
This line is even more enigmatic .”םםםםםםם םםם םםםםםםםם םםםםםם
than usual, and YG specifically says that it is so on purpose.24
At the very end of Tale Fifteen, which is almost exclusively
devoted to the topic of Parah Adumah (as mentioned above), YG
quotes the verse in Ezekiel 28:3 (pg. 188): “ םםםם םםם םםם םםםםםם
This line has no connection to the context. It .”םם םםםם םם םםםםם
is simply saying that what he is writing is unclear, but a wise
person will understand.25
22 Pg. 145. According to the Parma manuscript and the manuscript used by Mithridates, this is the end of the Seventh Tale. See ibid., footnote 361, andeditor’s introduction, pg. 44. 23 This is the way Rashi there explains Moses’s sin, see Rashi on Numbers 20:20. Ramban brings other interpretations, as do others, see the long Ramban on Numbers 2:1. 24 Earlier on pg. 146, the Torah is described as “םםם םםםם”. In general, “ םםם is often an allusion to the Christian cross. This connection is even ”םםםםmore likely since we are discussing Korah, but it is very difficult to know for sure without some kind of parallel elsewhere.25 The quote on pg. 142 of the verse in Proverbs 25:2 – “םםםם םםםםם םםםם םםם” – is not directed at the reader (as it is often used in esoteric texts), but
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Busi writes that Tzarfati’s commentary is “the only starting
point we possess” in understanding YG (pg. 30). Busi’s overview
is therefore based on Tzarfati’s commentary. However, Busi’s
overview only scratches the surface of each Tale. Only a very
small part of each theme is summarized.
Tzarfati’s commentary of YG goes line-by-line, and attempts
to elucidate the Sefirotic symbolism in each line. However, the
commentary almost never gives YG’s sources in Chazal, of which
there are many.26 While much if not most of YG is meant to be
understood sefirotically, it is clear that at least on a simple
level much of it can be understood without recourse to sefirotic
symbolism. The same is true regarding the Zohar, that the Zohar
often makes midrash-type statements that can be understood on a
simple level, even if there may some kind of sefirotic symbolism
also intended to be conveyed at a deeper level.
As mentioned above, many allusions are made to sources in
Chazal. Explicit reference to Chazal is made in a very few cases,
by saying “as they said, may their memories be blessed” [pg. 177:is to be understood in the context there, in the discussion of Jacob not revealing the date of the End of Days. 26 In perusing Tzarfati’s commentary, I noticed an interesting thing: Tzarfati calls the Sefirot of Chessed and Din by their first two letters: “.(”םםם“) for Din ”ם"ם“ and (םםם) for Chessed ”ם"ם
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In general, it is simple .([”םם"ם םםםם“ :pg. 178 ;”םםם םםםםם ם"ם“
to find a source in Chazal, but in some cases where “Chazal” is
quoted in this text, I could not. For example, see pg. 178 “ םם"ם
.”םםםם םםםם םםםם םם םםםם םםםם םםםםם םם םםםםםםם םםםםםם םם םםםםםםם
This line appears nowhere in Chazal in regards to Torah. However,
it does appear in regards to eating with a friend (Midrash Agadah
[Buber], Shemot, Parashat Shemot, 2:20): “ םם' םםםםם םםםם םםםםם
Another quote from .”םםםםם םםםםםם םם םםםםםםם, םםםםםם םם םםםםםםם
Chazal that I could not find the source for is on pg. 180: “ םם
.”םםםםם ם"ם םםםם םם םםםםם םםם םםםםם
Very few of the allusions, or even of direct citations, to
sources in Chazal are pointed out by the editors. However, there
are a few times where the editor does cite the source. I have
counted nine places that the editors cite Chazal. In a few of
those places, there are clear errors. For example, on pg. 153
there is a citation of “םםםםם םםם םם ם” for no reason that I can
fathom. On pg. 181 “םםםם םםםםםם םם.ם” (!) is cited. It should say
should be ”ם' םםםםם םםםם םםםםם םם.ם“ ,On pg. 189 .”םםםם םם ם"ם“
immediately after the words “םםםם םםםםםם םםםם” (and the word “
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,that appears a few words later should probably be omitted ”'םםם
as in the Munich manuscript cited in footnote 189).
One of the things that makes YG so difficult to study and
understand is its propensity throughout to jump from one topic to
another for no apparent reason. Because of this, YG has a very
disjointed feel. It is rare for a single topic to be discussed at
great length. The few times it is, a single biblical pericope is
usually being discussed, as mentioned previously. Often an idea
will be alluded to in a line, when suddenly a completely
different topic will be introduced. Each individual line may be
understandable, but understanding the flow of ideas is
difficult.27 For a representative example, in middle of the
Seventh Tale, a discussion of the Even Shetiya (םםם םםםםם)
abruptly begins (pg. 145),28 then suddenly the Korah incident is
briefly discussed (pg. 146), then suddenly – again for no
apparent reason – the story of Moses hitting the rock is
discussed at length (pg. 146-148).
27 I have not studied Tzarfati’s commentary well enough to notice whether he explains the flow of ideas, and if so, if his explanations are convincing.28 Because it begins so abruptly, the Parma manuscript and the manuscript usedby Mithridates begin a new Tale here. See above, footnote 22. Both of these manuscripts take a heavy editorial hand in the ordering of the Tales in order to “improve” the order, see Busi, pg. 111-113.
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5. Love of Language in YG
Examples can be found almost on every page of YG where usage
is made of linguistic association. In some cases, YG quotes a
verse seemingly for no reason other than a linguistic
association. Some examples: Pg. 141 (“ םםםםםםם םםם םםם םםםםםם םםם
(םםםם ם:ןןןןןןן ןןןן ןןןןן םםםם םםםם םםם 30 םם"ם םםםם םם'.29םםםםם
ןןןןן(םםםםם םם: םם) םםם םםםםם םםםםם םם"ם ןןןן ןןןן ןןןןן ןןןןם).
(םםם םםםםםם ם: םם). םםם םם םםםםם םםם םם ןןןןן ןןןן ןןןן ןןןןןן
םםםםם םם:ם) ןןןןן )ןןןןןןן ןןן ןן ןןן םם"ם 31םםם. ”); and pg. 172 (“
(םםםם םם: ןןןןןןןןןןןןןן ןןןןןןן ןןן' ןןןןן םםםםם םםםםםםם םםםם םם
Of course, in all these .(” (םםםםם םם:םם) ןן ןןןןןןןןןןןן ם)
cases a connection may be found under force,32 but the impression
that one gets is that the author of YG simply thought in terms of
Biblical associations.
Why is linguistic association so important? Italian Kabbalah
was strongly influenced by the Kabbalistic system of Abraham 29 This is a reference to the story in Bavli Shabbat 49a.30 This is a quote from Exodus 28:36 in regards to the tzitz. This verse is quote earlier in the Tale (pg. 140), and is applied here to tefillin, as is clear from the flow of the Tale.31 This is a medieval idea, and is found in other Hebrew sources as well. See,for example, Meiri to Hullin 43a s.v. “Benei”: “םםם םםםם םםם םםם םםם”. 32 It should be examined if Tzarfati in his commentary does so.
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Abulafia, as Idel points out.33 Abulafia famously focuses on
words and word permutations. However, it should be pointed out
that YG is not especially replete with word permutations. Only
one place in YG comes to mind: The permutation of Ishmael’s
description in Genesis 16:12 as a “ .(pg. 136) ”םםם“ into ” םםםםםם
There may be few word permutations, but there are a number
of acronyms in YG. The verse in Deuteronomy 30:12: “ םם םםםם םםם
is explained to refer to circumcision because it has the ”םםםםםם
acronym “םםםם” (pg. 134); in this case, it is clear that YG’s
intention in quoting this verse is for this acronym because an
apostrophe is put after each first letter of the cited verse.
A fascinating case of interpretation of a verse based on an
acronym is on pg. 122. Here the interpretation is the opposite:
reading a Biblical word as an acronym (as opposed to taking a
Biblical phrase and creating an acronym from the initial
letters). In YG we find the following in the context of a brief
discussion of the sin of the Golden Calf (pg. 122):
33 Throughout his book Kabbalah in Italy. For Tzarfati specifically – the possible author of YG – see there pg. 148-150.
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"םםםם םםםם םםםם םם םם םםםם םםםםם [...] םםםםם םםםםם םםם
'םם םםם םםם' (םםםם םם:ם) םםםםםם םם34םםם םםםםם םםם.
םםםםם. 'םם םם םםם םםםם' םםםםם םם םםםםם."
Mithridates translates: “They entered into the golden calf
with the help of Joseph the just […] Joseph the just was an ox
and was turned into a calf, because Moses is delayed. Moses is
Michael is ,םםםםם םם םםםםם in Hebrew: his letters show that םםם
the highest arch-angel”.35 Mithridates understands that the
author’s intention is that “םםם” is an acronym for “ םםםםם םם
It is interesting that here there are no apostrophes) .”םםםםם
after the first letters of “םםםםם םם םםםםם”.) Mithridates does
not translate the words “36.”םםםםםם םם םםםםם But in any case it
is clear that here, too, as YG explains, “םםם” in the verse is an
acronym for “םםםםםם םם םםםםם” (and here, too, there are no
apostrophes).
34 See Mithridates’ translation. This is likely a reference to the idea in theMidrash that the coffin of Joseph was used to create the Golden Calf. See Louis Ginzberg, Legends of the Jews (Philadelphia: The Jewish Publication Society of America, 1954), vol. 3, pg. 123, with endnote 266 there (vol. 6, pg. 51); aswell as note 126 on vol. 4, pg. 49-50. In the latter place, Ginzberg quotes medieval references to this story. 35 Pg. 197.36 It is possible that he did not have these words in the manuscript in front of him. However, there is no mention in the footnotes of any manuscripts not containing these words.
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Yet another fascinating case is in the beginning of the
Thirteenth Tale, in which the Temple and prayer are discussed
(pg. 174):
"םםםםם םםםםםםם םםםםם םםםםם םםם םם םםםםם םםםם םםםםםם םםם
םםם37םםםםםםםם םםםם "םםם םםםם םםםםםם" (םםםםם ם:םם). <םםם>
םםםם םםםםם םםםם םםםםם ם'םםםם ם'םםם ם'םםםם. ם'ם ם'םםםםם
ם'םםם."
This entire statement is very strange, for a number of
reasons. But I find the last three words most fascinating. First
of all, why is it that saying the word “Yerushalayim” with proper
intention (“kavanah”) is so important? If the word “Yerushalayim”
is not a mistake, it is likely that he is referring either to the
section of “Yerushalyim” in the Amidah, or to the section of
“Boneh Yerushalayim” in Birkhat Hamazon. I found something
similar to the latter possibility in Recanati, where he quotes
the Bavli Berakhot 48b as follows: “ םםם םם םםםם םם"ם [םםםםם םם
37 This is how it appears in the printed edition. According the explanation ofsigla on pg. 117, these sigla signify “a text corrected on the basis of the manuscript tradition.” The footnote on pg. 174 (footnote 306) does not clarifywhich manuscript this is based in this case.
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םםםםםם םםם םםם םםםםם םםםםםםם ם"ם] םם םםם םםם םםם םםםם םםםם םםםםם
38.” םם םםם םםם םםםםםםםםםםם
But I think that it is more likely that “Yerushalayim” in
YG is a mistake, and it should say “Shema” instead. With this the
continuation makes sense: “ for the ,”' 'םםם םםםם םםםםםםםםםם
following reason: It is clear that the last two phrases in the
above quote – “ם'םםםם ם'םםם ם'םםםם. ם'ם ם'םםםםם ם'םםם” - are
meant to be the filling out of the acronym “םםם”. This is why
there are apostrophes after each first letter (as was the case on
pg. 134, as mentioned above). It appears clear that the two
phrases “םםם םםםם םםםםםםם” and “םםם םםם םםםם” which appear one
right after the other in the above quote, are meant to be the
filling out of the acronym “םםם”, even though there are no
apostrophes. In any case, YG at the end of the above quote says
something quite shocking: one of the things that “םםם” stands for
is "Please answer me Metatron"!39
38 Parashat Eikev 8:10, end, s.v. “Veheneh”. In our versions of the Bavli theword “םםםםםם” does not appear.39 For a discussion of prayer to Metatron, see the appendix to Idel, Ben (London: Continuum; Jerusalem: Shalom Hartman Institute, 2007), pg. 645-670. This instance and the previous instance are the only explicit mentions of Metatron. However, throughout the work, reference is made to an “angel of God” It is likely that this is a reference .(for example on pg. 183 – ”םםםם םםם“)to Metatron, or possibly Michael. See also pg. 122 (bottom) – 123: “םםםם םםםםם
and 'םם From .” (םםםםם םם:ם)ןן' ןןן ןןןן ןןןןן ןןןן ןן ן' ןןןןןןםםםםם םםם םםםםםםם
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Related to this phenomenon is YG’s interesting explanations
based on linguistic associations. He explains (pg. 177) the line
in the Mishnah Sotah (9:12) of “םםםםם םםםםםם םםםם םםםםם םםםםםם”
(“when the Prophets40 died, the Urim Ve’tumim ended”), as that
the “םםם םםםםםםם” (“the light of innocence” or “perfection”)
ended. The association is made between the word “םםםםם” and “
”He proves that “the light of innocence/perfection ended .”םםםםםם
by quoting a Mishnah at the end of the chapter (9:15)41 that “םםם
When Rabbi died, humility“) ”ם םםםםם םםםםם םםםם םםםם םםםםם םםם
and fear of sin ended”).42
on is a quote from Numbers 25:4, as signified by the italics in the printed YG(Full verse: “ םםםםם ם' םם םםם םם םם םם םםםם םםם םםםםם םםםם םם' םםם םםםם םםםם is based on the verse in Samuel 2 ”םםםםםםם“ The word .(”םםםם םם ם' םםםםםם21:6, see Rashi on Numbers ibid. The phrase “םםםם םםםםם םםםםם םםם” is a literary phrase which appears a number of times in Zechariah (1:10, 13, 14, and more – “םםםםם םםם םםםםם םםםם םם”). In Numbers ibid. it says that God told the Israelites to hang them. It appears that YG is conveying that in this casein fact it is not God who commanded, but rather an angel, likely Metatron or Michael. See the continuation on pg. 123: “ םםם םםםם םם םםםםם םםםם םםם. םםםםםם
ןןן ןןןןן ןןן (םםםםם םם:םם) םםםם םםםם ןןן ןן ןןןן]ן[ ןןןןםם םםםם םםםם. םםם םם That Phineas is Elijah is in Pirkei D’Rabbi) .”[...] (םםםם םם:םם)ןןןןן
Eliezer 47. See also my further discussion of this passage below.) It is unclear what the message of the passage is, and if “Hanokh” is a continuation of the previous statement, or is a new statement. In any case, it appears that“Hanokh” symbolizes Metatron (as it does in many places in Kabbalistic writings, based on earlier Midrash), and the verse in Exodus 32:34 is meant toshow that Metatron the angel is leading the Israelites (this verse in Exodus is often used to show that, cf. Rashi ad. loc.). 40 In our versions of the Mishnah, specifically the “first Prophets” are mentioned. This may be another case of paraphrase.41 Only here is the citation given by the editor.42 It is unclear to me what the proof is.
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6. Themes and Symbols in YG
Evil is a major focus of YG, as it is of many late
thirteenth century works, most famously the Zohar. A number of
terms are used to symbolize the power of Evil.
According to – (pg. 132; 142; 149; 169; 170) ”םםםם םםםםםם“
Leviticus 16, a part of the Yom Kippur ritual is that two goats
are stood up, and by lottery one is chosen “for God,” and one
“for Azazel.” The one “for Azazel” is sent to the desert. This
“sent goat” (“םםםם םםםםםם”, as it is termed in Chazal) is
understood in Kabbalah to be sent to appease the power of Evil,
and therefore becomes itself a symbol of Evil. The fact that this
word (“םםםם”) is another name for Esau further strengthens this
association.
This is clearly a reference to the Golden – (pg. 123) ”םםם“
Calf. See also pg. 121-122 where the sin of Golden Calf is
briefly discussed.
Woman or female is also a common symbol for Evil. On pg.
174-175 it says that against the good powers there is an evil
woman:
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םםםםם םם םםם םםם םםםם םםםםם םםםם םםםם םםםםם םם םםםם. םםםםם "
".םםם םםםםםם םםםםם
The “man of war” battles her. Here we see that Sha’atnez
(the Biblically forbidden mixture of wool and linen), as well, is
a symbol for evil,43 as is the “donkey.”44 On pg. 183, it is said
that the Ox “rules” in the West (see discussion later), and
Shekhina, which resides in the West, must “remove” the “wife of
the Ox” (“םםםם [םםםם] םםםםם םםם םםםם”).45
Hagar symbolizes evil (pg. 136-137), and “one who
investigates (םםםםםםם)46 should drink from the waters of Rebecca,
and should not drink from the waters of Hagar the Egyptian which
is filled with anger (םםם םםםם םםםם)47.”
43 See also pg. 138 where YG explains that this is Cain’s sacrifice was not accepted, because it was a mixture of wool and linen. This is a common Kabbalistic explanation. (Rashi on Genesis 4:3 simply brings an opinion that Cain brought flax.) See also pg. 176, in the context of a discussion of tzitzit. 44 Cf. pg. 122 for YG’s analysis of the story of Bila’am, where there is an obscure reference to a donkey (“םםםם םם םםםםם םםם םםםםם”). 45 See also pg. 126: “ (םםםםםם ם:ם-ם)ןןןןן ןןןןן ןןן. ןןןןן ןןן ןןןןןן ןן ןןןן ןןןן .”םםם םם םםם םםם םם46 It is possible that YG is playing on the similarity of the word for “the one who investigates” (םםםםםם) and the word for spring (םםםםם), as water is being discussed.47 Previously (pg. 137) there was a play on the word “םםם” – “pitcher [of water]” - which appears in Genesis 21:14 in the context of Hagar and Ishmael’sexpulsion, which sounds similar to “םםם”, meaning “anger”.
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Ham, the son of Noah, is a representative of Evil (pg. 125):
.”םםם םםם םםם“
The word “limping” is a common symbol for weakness from the
power of evil. (It should be pointed out that “םםםם” is often
spelled plene, i.e. “םםםםם”.) “The thigh of Jacob” (םםם םםםם) is
a recurring symbol (e.g., pg. 165).
A number of times the term “םםםםם” (“chain”) is used in the
context of emanation of sefirot. It is unclear to me what it
means. In the Zoharic corpus the term does not appear to be
unequivocal. In Zohar 3:10b the term seems to symbolize the
three-fold (hence the name “םםםםם”, whose root means “three”)
combination of Keter, Hokhma, and Bina.48 In a Zoharic passage
which is part of the Tikkunei Zohar, it appears that “Shalshelet”
means Tiferet.49 Here is a list of places that it appears: Pg.
48 See Tishby on that passage (I. Tishby, The Wisdom of the Zohar (Oxford: Oxford University Press, 1989), vol. 1, pg. 342-343); Matt on that passage (D. Matt (tr.), The Zohar, vol. 7 (Stanford: Stanford University Press, 2012), pg. 53-54,and footnotes 159-161). 49 Zohar 1:24b. In Ra’aya Mehemna, 2:20a, as well, it appears that “Shalshelet” refers to Tiferet. This is because Tiferet ties together Chesed and Gevurah, thus creating a “three-fold chain.” However, see the commentary Matok Mid’vash there on Zohar 1:24b (D. Frisch, Matok Mid’vash, vol. 1 (Jerusalem: Mechon Da’at Yosef, 1993), pg. 279), where “Shalshelet” is explained to mean the musical note, as it often means in Rabbinic texts. For the fact that this passage is in fact part of Tikkunei Zohar, see Matt there (Matt, The Zohar, vol.1 (Stanford: Stanford University Press, 2004), pg. 170, footnote 499, based onScholem, Kabbalah, pg. 218.
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119 (“ (םםםםםם ם:ם) םםםם םםםם םםםםם ןןןןןן ןןןןןםםםם םםםםםם
םםםםםם“) pg. 122 ;(”םם םםםםםם םםםם םםםםם םםםםם“) pg. 121 ;(”םםםםם
;(”םםםםםם םםםםם םם םםםם םםם םםםםםם םםםם םםםםם“) pg. 123 ;(”םםםםם
pg. 124 (“ םםם “) pg. 136 ;(” (םםםםםם ם:םם) םםם םםםםםםןןן ןןןןןןן
“) pg. 143 ;(”םם םםםםם םםם םםםםם םםםםםם (םםםםם ןןןןן ןןןןן ןןןןן
“) pg. 164 ;(”םם:םם) םםם םםםםם םםםם םםם םםםםם םםםם םםםםםם םםםםםםם
It may be .(”םםםם םםם םםםםםם םם םםםםםם“) pg. 166 ;(”םםם םםםםםם
that “Shalshelet” means the actual chain of emanation.50 The
phrases “םםםםם םםםםם” and “םםםםם םםםםם” are especially
intriguing; I could not find them anywhere else in the
Kabbalistic literature, and I am unsure as to what it means.
7. Theme of Netzach and Hod
YG has a somewhat strange fixation on the Sefirot of Netzach
and Hod. These Sefirot are relatively neglected among Kabbalists.
50 This is the common meaning of the term “Shalshelet” in Kabbalah. See Idel, Enchanted Chains (Los Angeles: Cherub Press, 2005), especially pg. 44-53; HartleyLachter, Kabbalistic Revolution (New Brunswick: Rutgers University Press, 2014), pg.61-63. See also Elliot K. Ginsburg, “The Image of the Divine and Person in Zoharic Kabbalah,” In Search of the Divine (New York: Paragon House Publishers, 1987), pg. 76. The “three-fold thread” on pg. 150 (“ םםם םם םםםם םםםם םםםםםmay also be related to this. However, explaining “Shalshelet” as (”[...] םםםםםmeaning emanation this does not seem to fit the appearance of the term on pg. 143. There it is more likely that it means a specific entiry, such as Ein Sof,Keter, or Tiferet.
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They often seem to be somewhat irrelevant and extraneous when
compared to the great meanings invested in the other sefirot, as
if they are only there to fill out the number of sefirot to ten.
However, in YG Netzach and Hod are mentioned very often, possibly
more often than any other sefirah.51
In YG, mention is often made of the fact that Netzach is
equivalent to the Negative Commandments (םם םםםם), while Hod is
equivalent to the Positive Commandments (םםם). Noah corresponds
to Netzach and to Negative Commandments,52 while Abraham
corresponds to Hod and to Positive Commandments.53 Bila’am also
51 This is especially true when comparing sefirot which are mentioned in YG explicitly. However, I have not made a count of explicit mentions of sefirot. The creation of an index would be very helpful in general for interpretation of YG, and would answer this specific question as well.52 Pg. 154. See also pg. 121 and pg. 123 (Netzach = Noah); pg. 124 (Netzach = Negative Commandments).53 Pg. 156, beginning of Tale Ten. As an aside, there is a fascinating statement made in YG that the Akedah of Isaac was a dream (pg. 138): “םםםם םםם
.”םםםםם םם םםםם םםם םםםםם םםםם םם םםםם םםםם םםםםם םםםם םםםם םםם םםם םםם םםםProfessor Marc Shapiro related to me by email (April 23, 2015) that there wereother medieval scholars who said this, and that he gives the sources in his forthcoming book, Changing the Immutable. One of the censorships Shapiro discusses there deals with this very point. In any case, Shapiro pointed out to me that the line in YG is hard to understand: If YG assumes that the Akedahwas only a dream, then what is the great hesed to offer up Isaac? Dr. Dauber suggested to me that it is possible that this line in YG needs to be read sefirotically: Isaac is a common reference to gevurah while Abraham is a reference to hesed (even though he also functions as hod). The akeida is perhaps being read as an amelioration of gevurah by hesed. However, this does not help with the dream about what is meant when YG states that the akeida wasa dream.
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corresponds to Netzach and to Negative Commandments, and Phineas
battled him by “grasping Hod and stabbing the snake and Eve.”54
8. Theme of the Vessels of the Temple
One of the major themes in YG is the vessels of the Temple.
In fact, the majority of the Tales begin with a symbol related to
the Temple.55 Nine out of the sixteen Tales begin with a symbol
related to the Temple : #3 – Golden Altar; #5 – Incense; #6 –
Tzitz; #11 – Menorah; #12 – Cherubim; #13 – Zion; #14 – Urim
Vetumim; #15 – Kohen; #16 – Show Bread. The key to these symbols
is given only at the beginning of the Eleventh Tale (pg. 163),
with no introduction of any sort:
םםםםם םםםם םםםםםםם. םםםם [ם]םםםם םםםם. םםםםם םםםם. םםםםםם "
םםםםם םםםם םםםםם םםםםם םםםםםם םםם. םםם םםםם םם םםםםםם. םםם םםם.
".םםם םםםםם םםםם. םםםם םםםם םםםםם. םםם םם םם םםםם םם םםם
54 Pg. 122-123. This is yet another instance of the female as epitomizing Evil. In addition, we have the common symbol of Evil, the snake. More examplesof the snake as Evil: Pg. 121; 124. 55 This fact is not mentioned at all by the editor in his general introduction. It is somewhat hinted to in the titles of the Tales in his list of Tales on pg. 114-115.
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Then, YG abruptly begins a long discourse on the Menorah
(which it had begun with), lasting almost to the end of the
Tale.56
These symbols are used as well for their respective sefirot
throughout YG, presumably to refer to their respective sefirot as
delineated in the list.
It would appear that the term “Ben Bag Bag” (at the end of
this list) signifies Ein Sof, as it is “above all of them,”57 and
Menorah clearly symbolizes Keter. “Ben Bag Bag” is the name of a
Tanna, mentioned in the Mishnah in Avot (8:22) among other
places. Some commentaries there say that this is a pseudonym, and
is equivalent to the other similar sounding name mentioned in
Tractate Avot, “Ben He He.” They point out that both names are
56 Pg. 168. However, there is another quick mention of the Menorah at the endof pg. 169. Starting from the end of the Tale there is suddenly a discussion of the symbolism of the four beings depicted on the side of the Chariot according to Ezekiel 1:10. Each being is corresponded to one of the four arch-angels. In addition, in the first three out of the four beings there is an unclear reference to a cardinal direction, as well as a list of attributes. Among the terms in the lists of attributes, a few are standard terms for specific sefirot, while others are not. (It is unclear to me why the additional attributes appear, maybe to confuse?) The following terms appear inthe presentation of YG there: 1) Human = Gavriel = West (“םםם םםם”) = Tiferet,Hokhma, Bina; 2) Ox = Michael = West, North = Shekhina; 3) Eagle = Uriel = South (“םםםם”) = Hod, Yesod; 4) Lion = Refael. However, on pg. 183 it appears that Human is in the East, and Ox is in the West. Further investigation is necessary. 57 That “Ben Bag Bag stands above them” is mentioned also on pg. 145.
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numerically equivalent to ten (Ben Bag Bag because ם + ם + ם + ם
=10 , and Ben He He because the letter “he” plus the letter “he”
equals ten). Presumably, YG therefore uses the name to signify
the entity above all the ten sefirot. I have not found “Ben Bag
Bag” used in any other Kabbalistic work as a symbolic term.
9. Beginning and Ending of Tales
The First Tale and the Second Tale both begin with
introductory verses. This is not continued with the rest of the
Tales. (As mentioned, the majority of Tales begin with a symbol
related to the Temple.) The verses appear to have no relation to
the ensuing content of Tales, and are not translated by
Mithridates (despite the fact that there is no mention of any
manuscripts not containing the passages). They appear to be
general statements of hope and positivity. These introductory
verses are similar in style to those placed at the beginning of
the books of Mishneh Torah by Maimoinides. In fact, the second
verse quoted at the beginning of the First Tale (pg. 119) is from
Psalms 119:80, which says “My heart should be perfect in your
laws, in order that I should not be ashamed”; similarly,
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Maimonides at the beginning of his introduction to Mishneh Torah
quotes the verse in Psalms 119:6: “Then I will not be ashamed
when I gaze upon all your laws.”
In the Second Tale, after the introductory verses, a
programmatic statement is made: “םםםםםם םםםם םםםם םם םםם םםם םםם”
(pg. 125). After the conclusion of the Tale, the statement is
repeated, with the addition of “and here you have[…]”, and a
paraphrase of the ending: “ םםםם םם םםםםם םםםם [ם]םםם[ם] םם םםם
.No other Tale has this programmatic statement .”םםם םםםם
10. Conclusion
YG, from fourteenth century Italy, provides further evidence
of a flourishing Kabbalah in Italy in the fourteenth century. It
is quite a fascinating work, providing a formidable riddle for
the reader. It may be that it was never meant to be grasped on
its own. But it is possible to map out the basic skeleton of the
work, and to identify a number of themes. The majority of “Tales”
begin with items relating to the Temple; each item is clearly
given a sefirotic equivalent. Linguistic associations play a
strong role in the hermeneutic of YG, as well as a close, but
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creative, reading of Biblical verses. YG has a strong focus on
Evil. There still remains much to be investigated, first and
foremost the true relationship between YG and Reuven Tzarfati, as
well as YG’s relationship with other works of its time. In
addition, it remains to be clarified why YG is written in such an
obscure and difficult-to-understand way.
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