By Robert Chazan
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Extra info for Ajs Review 1986: Spring, No 1
Pirkei de-Rabbi Eliezer, chap. 9] that the entire world evolved only upon the scales of that [crocodile]" (II, 34b). For a discussion of the literary sources and theosophical significance of this passage, see Liebes, "The Messiah," pp. 123-126. The statement concerning Moses' attainment of knowledge of the "great crocodile" succeeds a discussion about Job. The error of Job, according to the Zohar, was that he did not give any portion of his sacrifices (which were all burnt-offerings) to the "Other Side," and thereby aroused its jealousy.
Moses of Burgos, they emanated from Gevurah, the fifth sefirah, or the attribute of judgment. See Scholem, "Kabbalot," p. 194; idem, "R. 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.
It is in his exegesisof this portionthat the authorof the Zoharis able to develop most fully his theosophicunderstandingof redemptionand to introducehis unique parlance: the containment of the left within the right. tran'vn] which the Lord wrought against the Egyptians" (Exod. 14:31), the author of the Zohar writes: R. Thatis to say, 'hand' [wr]is not less than five fingers. 76 Shekhinah,insofar as it is the sefirahwhich comprisesall ten gradations 71. See I, 17a, 253a. 72. II, 52b. 73. See Nabmanides, Exod.