{"id":23942,"date":"2020-08-17T02:47:49","date_gmt":"2020-08-17T00:47:49","guid":{"rendered":"https:\/\/beithazohar.com\/les-corrections-lurianiques-du-texte-du-zohar\/"},"modified":"2024-02-07T17:21:33","modified_gmt":"2024-02-07T16:21:33","slug":"the-lurianic-corrections-of-zohar-text","status":"publish","type":"post","link":"https:\/\/beithazohar.com\/en\/the-lurianic-corrections-of-zohar-text\/","title":{"rendered":"Lurianic Corrections to the Zohar Text"},"content":{"rendered":"\n<p><\/p>\n<style>.kt-img-overlay_f7536a-fb .kt-image-overlay-wrap{max-width:483px;overflow:hidden;}.kt-img-overlay_f7536a-fb .kt-image-overlay-wrap .kt-block-intrisic{padding-bottom:100%;}.kt-img-overlay_f7536a-fb .kt-image-overlay-color-wrapper{opacity:0.01;}.kt-img-overlay_f7536a-fb .kt-image-overlay-wrap:has(:focus-visible) .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay_f7536a-fb .kt-image-overlay-wrap:hover .kt-image-overlay-color-wrapper{opacity:1 !important;}.kt-img-overlay_f7536a-fb .kt-image-overlay-color{background-color:#fcf9f9;opacity:0.6;}.kt-img-overlay_f7536a-fb .kt-image-overlay-message{border-top:2px solid rgba(255,255,255,0.8);border-right:2px solid rgba(255,255,255,0.8);border-bottom:2px solid rgba(255,255,255,0.8);border-left:2px solid rgba(255,255,255,0.8);inset:10px;}.wp-block-kadence-imageoverlay.kt-img-overlay_f7536a-fb .kt-image-overlay-message .image-overlay-title{color:#072c60;background:rgba(0, 0, 0, 0);padding-top:5px;padding-right:5px;padding-bottom:5px;padding-left:5px;margin-top:0px;margin-right:0px;margin-bottom:0px;margin-left:0px;font-weight:regular;font-style:normal;}.kt-img-overlay_f7536a-fb .kt-image-overlay-divider{border-top-color:#1a4380;border-top-width:2px;width:80%;border-top-style:solid;}.wp-block-kadence-imageoverlay.kt-img-overlay_f7536a-fb .kt-image-overlay-message .image-overlay-subtitle{color:#133260;background:rgba(0, 0, 0, 0);padding-top:5px;padding-right:5px;padding-bottom:5px;padding-left:5px;margin-top:0px;margin-right:0px;margin-bottom:0px;margin-left:0px;font-weight:regular;font-style:normal;}@media all and (max-width: 1024px){.kt-img-overlay_f7536a-fb .kt-image-overlay-wrap{max-width:483px;}}@media all and (max-width: 1024px){.kt-img-overlay_f7536a-fb .kt-image-overlay-message{border-top:2px solid rgba(255,255,255,0.8);border-right:2px solid rgba(255,255,255,0.8);border-bottom:2px solid rgba(255,255,255,0.8);border-left:2px solid rgba(255,255,255,0.8);}}@media all and (max-width: 767px){.kt-img-overlay_f7536a-fb .kt-image-overlay-wrap{max-width:483px;}.kt-img-overlay_f7536a-fb .kt-image-overlay-message{border-top:2px solid rgba(255,255,255,0.8);border-right:2px solid rgba(255,255,255,0.8);border-bottom:2px solid rgba(255,255,255,0.8);border-left:2px solid rgba(255,255,255,0.8);}}<\/style>\n          \n\n          <div class=\"wp-block-kadence-imageoverlay aligncenter kt-img-overlay_f7536a-fb\" data-aos=\"flip-up\">\n            <div class=\"kt-image-overlay-wrap kt-over-image-zoomin\" style=\"max-width:483px\">\n              <div class=\"kt-block-intrisic kt-over-set-ratio\" style=\"padding-bottom:50%\">\n                <img decoding=\"async\" src=\"https:\/\/mk0beithazohar2qngcg.kinstacdn.com\/wp-content\/uploads\/2020\/08\/d40053-67-edited.jpg\" alt=\"Zohar torah\" width=\"483\" height=\"735\" class=\"kt-img-overlay wp-image-23344\" srcset=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/d40053-67-edited.jpg 483w, https:\/\/beithazohar.com\/wp-content\/uploads\/2020\/08\/d40053-67-edited-197x300.jpg 197w\" sizes=\"(max-width: 483px) 100vw, 483px\" \/>\n                <div class=\"kt-image-overlay-color-wrapper\" style=\"opacity:0.01\">\n                  <div class=\"kt-image-overlay-color\" style=\"background-color:#fcf9f9;opacity:0.6\"><\/div>\n                <\/div>\n                <span class=\"kt-imageoverlay-link\">\n                  <div class=\"kt-image-overlay-message kt-over-substyle-hidden_below kt-over-valign-center kt-over-halign-undefined\" style=\"border-color:rgba(252, 249, 249, 0.8);border-width:2px;left:10px;right:10px;bottom:10px;top:10px\">\n                    <div class=\"kt-image-overlay-inner\">\n                      <h1 class=\"image-overlay-title\" style=\"color:#072c60;background:rgba(0, 0, 0, 0);padding:5px 5px 5px 5px;margin:0px 0px 0px 0px\">Lurianic Corrections to the Zohar Text<\/h1>\n                      <div class=\"kt-image-overlay-divider\" style=\"border-top-color:rgba(26, 67, 128, 1);border-top-width:2px;width:80%;border-top-style:solid\"><\/div>\n                      <h4 class=\"image-overlay-subtitle\" style=\"color:#133260;background:rgba(0, 0, 0, 0);padding:5px 5px 5px 5px;margin:0px 0px 0px 0px\">Julien Darmon<\/h4>\n                    <\/div>\n                  <\/div>\n                <\/span>\n              <\/div>\n            <\/div>\n          <\/div>\n          \n\n        \n \r\n<style>\r\n.new-speakers .col-sm {\r\n    width: 24.33%;\r\n    display: table-cell;\r\n    padding: 8px;\r\n}\r\n.image_div {\r\n    overflow: hidden;\r\n    width: 100%;\r\n    height: 164%!important;\r\n    max-height: 206px !important;\r\n    border-radius: 50%;\r\n}\r\n\r\n\r\n.evenements-blockquote .image_div img {\r\n     width: 100%;\r\n    height: 170px !important;\r\n    object-fit: cover;\r\n    margin: 0 auto !important;\r\n    display: inline-block !important;\r\n}\r\nspan.evenements-text {\r\n    float: left;\r\n    width: 100%;\r\n}\r\n\r\nspan.evenements-author {\r\n    float: left;\r\n    width: 100%;\r\n    margin-bottom: 20px;\r\n}\r\nblockquote{\r\n\tmargin:unset !important;\r\n}\r\n\r\n.evenements-blockquote .row{\r\n    width: 100%;\r\n    display: flex;\t\r\n}\r\n\r\n.evenements-blockquote .row .col.span_1_of_3{\r\n      margin: auto;\r\n    text-align: center;\t\r\n}\r\n\r\n@media only screen and (max-width: 480px){\r\n.span_3_of_3, .span_2_of_3, .span_1_of_3 {\r\n    width: 62%!important;\r\n}\r\n}\r\n<\/style>\r\n\r\n<div id=\"article-block_5f5d7890b677e\" class=\"article\">\r\n    <blockquote class=\"evenements-blockquote\">\r\n\t\t<!--<span class=\"evenements-author\"><h3>Intervenants:<\/h3><\/span>-->\r\n\t\t\r\n\t\t\r\n\t\t<div class=\"section group\">\r\n\r\n\t\t\t<!--<div class=\"container new-speakers\">-->\r\n\t\t\t\t<div class=\"row\">\r\n\t\t\t\t\t\t\t<!--<div class=\"col-sm\">-->\r\n\t\t\t\t\t<div class=\"col span_1_of_3\">\r\n\t\t\t\t\t\t<a href=\"https:\/\/beithazohar.com\/en\/?post_type=intervenant&#038;p=37252\">\r\n\t\t\t\t\t\t\t<h3>Julien Darmon<\/h3>\r\n\t\t\t\t\t\t\t<div class=\"image_div\">\r\n\t\t\t\t\t\t\t\t<img decoding=\"async\" src=\"https:\/\/beithazohar.com\/wp-content\/uploads\/2019\/05\/Julien-Darmon-scaled.jpg\">\r\n\t\t\t\t\t\t\t<\/div>\r\n\t\t\t\t\t\t\t<\/a>\r\n\t\t\t\t\t\t<\/div>\r\n\t\t\t\t\r\n\t\t\t\t\t\r\n\t\t\t\t<!--<\/div>-->\r\n\t\t\t<\/div>\r\n\t\t\t<\/div>\r\n  <\/blockquote>\r\n    <div class=\"testimonial-image\">\r\n            <\/div>\r\n   \r\n<\/div>\n<div class=\"wp-block-uagb-advanced-heading uagb-block-e90bb68c\"><h2 class=\"uagb-heading-text\"><br\/>Paper by <a href=\"https:\/\/beithazohar.com\/en\/?post_type=intervenant&amp;p=37252\" data-type=\"URL\" data-id=\"https:\/\/beithazohar.com\/intervenant\/julien-darmon\/\">Julien Darmon <\/a><\/h2><div class=\"uagb-separator-wrap\"><div class=\"uagb-separator\"><\/div><\/div><p class=\"uagb-desc-text\">\n          <a href=\"https:\/\/beithazohar.com\/en\/event\/the-first-edition-of-the-zohar\/\" data-type=\"URL\" data-id=\"https:\/\/beithazohar.com\/evenement\/la-premiere-edition-du-zohar\/\">Symposium on the first edition of the Zohar <\/a>\n        <\/p><\/div>\n\n<p class=\"has-drop-cap\">The text of the standard edition of The Zohar, that of Vilna (1895), sometimes differs significantly from that of the original Mantua edition. We will take a specific example of such differences, retrace its origin and highlight the debates to which it has given rise.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"1\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\"The main body of this presentation is taken from Yosef Avivi&#8217;s monumental work,  Qabbalat ha-Ari  (Makhon Ben-Tsvi, Jerusalem, 2008), vol. III, p. 1120-1129, courtesy of the author. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-1\">1<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-1\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"1\">The main body of this presentation is taken from Yosef Avivi&#8217;s monumental work, <em> Qabbalat ha-Ari <\/em> (Makhon Ben-Tsvi, Jerusalem, 2008), vol. III, p. 1120-1129, courtesy of the author. <\/span>.<\/p>\n\n<p class=\"has-text-align-center\">\n          <em>The Mantua Zohar in Safed<\/em>\n        <\/p>\n\n<p>Firstly, one should point out that it was the Mantua edition and not the competing Cremona edition that was mainly distributed to the cabalists of Safed, as well as in Italy. As Yosef Avivi1 points out;<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"2\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\" Yosef Avivi,  Qabbalat  Ha  &#8211;  Ari  ,  op  .  cit  ., flight. I, p. 253, n. 104.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-2\">2<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-2\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"2\"> Yosef Avivi, <em> Qabbalat <\/em><em> Ha <\/em> &#8211; <em> Ari <\/em> , <em> op <\/em> . <em> cit <\/em> ., flight. I, p. 253, n. 104.<\/span> ; the Cremona edition was mainly distributed in Germany and Poland. There are variants between these two editions. As R. Moshe Zacuto (1625-1697) wrote to his correspondent R. Shimshon Baqi: \u201cIt is not appropriate to base oneself on the\u201c Big <em> Zohar <\/em> \u201d [l\u2019\u00e9dition de Cr\u00e9mone], but only on the \u201cLittle <em> Zohar <\/em> \u201d [l\u2019\u00e9dition de Mantoue], on the one hand because the first one is almost impossible to find here, on the other hand because it is full of mistakes and the emendations of the Rav&#8217;s [R. Isaac Luria] that I published under the title <em>Derekh<\/em> <em>Emet<\/em>  don&#8217;t allow us to remedy them, as the paginations don&#8217;t match; and in any case, there are so many typos in the &#8220;Grand&#8221; that it&#8217;s impossible to correct them all.<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"3\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\" Mr. Zacuto,  Iggerot ha-Ramaz  , Livorno, 1790, 2a (ed. Ha-\u1e24ayyim we-ha-Shalom, Jerusalem, 1999 p. 5).\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-3\">3<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-3\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"3\"> Mr. Zacuto, <em> Iggerot ha-Ramaz <\/em> , Livorno, 1790, 2a (ed. Ha-\u1e24ayyim we-ha-Shalom, Jerusalem, 1999 p. 5).<\/span>. &#8220;<\/p>\n\n<p>As far as I know, we have no absolute certainty that the cabalists of Safed had a copy of the printed edition of the Zohar in their hands, although the opposite would be surprising: for the record, the Mantua edition dates from\u2026\u2026. , even though R. Moshe Cordovero died in , R. Isaac Luria arrived in Safed that same year and R. Moshe Cordovero, like R. Joseph Caro and many others, was in close contact with Italy, especially for the printing of his own works. It is certain in any case that R. \u1e24ayyim Vital (1542-1620) used it for his drafting of the Lurianic corpus, since it incorporates in his texts the pagination references of the Zohar of Mantua<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"4\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\" See, for example, the facsimile of a manuscript in  Sha&#8217;ar ha-Ma&#8217;amarim  , AhavatShalom, 2017, p.473 473.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-4\">4<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-4\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"4\"> See, for example, the facsimile of a manuscript in <em> Sha&#8217;ar ha-Ma&#8217;amarim <\/em> , Ahavat<br\/>Shalom, 2017, p.473 473.<\/span>.<\/p>\n\n<p class=\"has-text-align-center\">\n          <em>How R. Isaac Luria Studied The Zohar<\/em>\n        <\/p>\n\n<p>To summarize here the contribution of R. Isaac Luria to Kabbala, meaning to the understanding of the Zohar, would be a challenge. However Yosef Avivi has highlighted the interest in studying the Lurianic Kabbal not only in its systematic formatting that characterizes the most studied texts, such as the <em> &#8216;Ets \u1e24ayyim <\/em>, from several layers of elaboration by the different links of the Lurianic tradition &#8211; R. \u1e24ayyim Vital, R. Shmu&#8217;el Vital, R. Ya&#8217;aqov Tsema\u1e25, R. Me&#8217;ir Poppers -, but by retracing the method of study by R. Isaac Luria, which always starts from a text of the Zohar, and by following the chronological order of his rare writings and teachings, in order to observe the genesis of new ideas.<\/p>\n\n<p>R. Issac Luria himself writes<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"5\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\" In  Sha&#8217;ar Ma&#8217;amarei Rashbi  , Jerusalem 1959, 22a.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-5\">5<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-5\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"5\"> In <em> Sha&#8217;ar Ma&#8217;amarei Rashbi <\/em> , Jerusalem 1959, 22a.<\/span> that his essential contribution is the reading of the ten <em> sefirot, <\/em> not, like R. Moshe Cordovero, according to a three-level scheme &#8211; <em> Arikh Anpin <\/em> , <em> Ze&#8217;ir Anpin <\/em> and <em> Nuqva <\/em> -, but according to a five-level scheme &#8211; <em> Arikh Anpin <\/em> , <em> Abba <\/em> , <em>Imma<\/em>, <em>Ze&#8217;ir Anpin <\/em>and <em>Nuqva <\/em>&#8211; and that this new paradigm stems from a careful comparative reading of the two most obscure parts of the Zohar, the <em>Idra Rabba <\/em>and the <em>Idra Zutta<\/em>. What essentially emerges from this new paradigm is a finer distinction between what <em> Ze&#8217;ir Anpin <\/em> receives from <em> Arikh Anpin <\/em> and what he gets from <em> Abba <\/em> and <em> Imma <\/em> in terms of &#8220;supplements of being&#8221;, which he calls <em> mo\u1e25in <\/em> , &#8220;Brains&#8221;.<\/p>\n\n<p>However the <em> Idra Zutta <\/em> is essentially devoted to these questions, and we shall see that the Lurianic contribution had the effect of introducing &#8220;corrections&#8221; into the text of this <em> Idra Zutta <\/em> .<\/p>\n\n<p class=\"has-text-align-center\">\n          <em>From Mantua to Vilna<\/em>\n        <\/p>\n\n<p>In the Mantua edition (vol. III, 291a), the <em> Zohar <\/em> refers to &#8220;heir&#8221; ( <em> yeruta <\/em> ) of <em> Ze&#8217;ir Anpin <\/em> in the following terms :<\/p>\n\n<div class=\"wp-block-uagb-blockquote uagb-blockquote__outer-wrap uagb-block-2d23155b\"><div class=\"uagb-blockquote__wrap uagb-blockquote__skin-border uagb-blockquote__stack-img-none\"><blockquote class=\"uagb-blockquote\"><div class=\"uagb-blockquote__content-wrap\"><div class=\"uagb-blockquote__content\"><br\/>\u05d4\u05e0\u05d9 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05d9\u05e8\u05d9\u05ea. \u05de\u05d0\u05d9 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05d3\u05d0 \u05e2\u05d8\u05e8\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4\u05d5 \u05d5\u05d0\u05d7\u05e1\u05d9\u05e0\u05d5 \u05dc\u05d1\u05df \u05d3\u05d0 \u05de\u05e1\u05d8\u05e8\u05d0 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d4\u05d5\u05d4 \u05d2\u05e0\u05d9\u05d6 \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4 \u05d7\u05d3 \u05e2\u05d8\u05e8\u05d0 \u05d3\u05d0\u05e7\u05e8\u05d9 \u05d7\u05e1\u05d3 \u05d5\u05de\u05e1\u05d8\u05e8\u05d0 \u05d3\u05d0\u05d9\u05de\u05d0 \u05d7\u05d3 \u05e2\u05d8\u05e8\u05d0 \u05d3\u05d0\u05e7\u05e8\u05d9 \u05d2\u05d1\u05d9\u05e8\u05d4 \u05d5\u05d1\u05e8\u05d5\u05d9 \u05dc\u05d5\u05d9 \u05d5\u05d9 \u05d5\u05d9 \u05d5\u05d9 \u05d5\u05d9 \u05d5\u05d9 \u05d5\u05d9 \u05d9 <br\/>\u05ea\u05e4\u05d9\u05dc\u05d9\u05df \u05d3\u05e8\u05d9\u05e9\u05d0 \u05d5\u05db\u05dc\u05d0 \u05e0\u05d8\u05d9\u05dc \u05d1\u05df \u05d3\u05d0 \u05d5\u05d9\u05e8\u05d9\u05ea \u05db\u05dc\u05d0<br\/>Behold, he inherits the inheritance from his father and mother. What is this inheritance? These are the tiaras that were hidden in them and which they passed on as an inheritance to this son: on his father&#8217;s side was hidden in him a tiara called <em>\u1e25essed<\/em>and on the mother&#8217;s side a diadem called  <em>gevura<\/em>  all come to crown his head and he unifies them. And when the father and the mother cast their light upon him, all are called \u201c <em> tefillin <\/em> of the head \u201dand the son inherits the whole thing.<\/div><footer><div class=\"uagb-blockquote__author-wrap uagb-blockquote__author-at-left\"><\/div><\/footer><\/div><\/blockquote><\/div><\/div>\n\n<p>The Cremona edition bears exactly the same text, and this is also the lesson learned by Daniel Matt in his critical edition of the text of the Zohar , based on existing manuscripts5. On the other hand, the Vilna edition (1895), which is the basis for all contemporary editions, has a slightly different text, with the addition of four words:<\/p>\n\n<div class=\"wp-block-uagb-blockquote uagb-blockquote__outer-wrap uagb-block-209ee372\"><div class=\"uagb-blockquote__wrap uagb-blockquote__skin-border uagb-blockquote__stack-img-none\"><blockquote class=\"uagb-blockquote\"><div class=\"uagb-blockquote__content-wrap\"><div class=\"uagb-blockquote__content\"><br\/>\u05d4\u05e0\u05d9 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05d9\u05e8\u05d9\u05ea. \u05de\u05d0\u05d9 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05d3\u05d0 \u05d0\u05d7\u05e1\u05e0\u05ea\u05d0 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05d5\u05ea\u05e8\u05d9\u05df<br\/>&#8230; \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4\u05d5 \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e2\u05d8\u05e8\u05d9\u05df <br\/>Behold, he inherits the inheritance from his father and mother. What is this inheritance? It&#8217;s <em>the legacy of his father and mother and the two <\/em> tiaras that were hidden inside them &#8230;<\/div><footer><div class=\"uagb-blockquote__author-wrap uagb-blockquote__author-at-left\"><\/div><\/footer><\/div><\/blockquote><\/div><\/div>\n\n<p>The history of this modification must take into account that, in the Mantua edition already, the <em> Zohar quotes<\/em> itself, three pages later, in this way III, 292b):<\/p>\n\n<div class=\"wp-block-uagb-blockquote uagb-blockquote__outer-wrap uagb-block-7292fcf7\"><div class=\"uagb-blockquote__wrap uagb-blockquote__skin-border uagb-blockquote__stack-img-none\"><blockquote class=\"uagb-blockquote\"><div class=\"uagb-blockquote__content-wrap\"><div class=\"uagb-blockquote__content\"><br\/>\u05d1\u05d7\u05dc\u05dc\u05d0 \u05d3\u05d2\u05dc\u05d2\u05dc\u05ea\u05d0 \u05e0\u05d4\u05d9\u05e8\u05d9\u05df \u05ea\u05dc\u05ea \u05e0\u05d4\u05d5\u05e8\u05d9\u05df \u05d5\u05d0\u05d9 \u05ea\u05d9\u05de\u05d0 \u05ea\u05dc\u05ea \u05d0\u05e8\u05d1\u05e2 \u05d0\u05d9\u05e0\u05d5\u05df \u05db\u05de\u05d4 \u05d3\u05d0\u05de\u05d9\u05e0\u05d0 \u05d0\u05d7\u05e1\u05e0\u05ea\u05d0 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05ea\u05d5\u05e8\u05d9\u05df \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d3\u05d9\u05dc\u05d4\u05d5\u05df \u05d3\u05de\u05ea\u05e2\u05d8\u05e8\u05d9\u05df \u05db\u05dc\u05d4\u05d5 \u05d1\u05e8\u05d9\u05e9\u05d9\u05d4 \u05d5\u05d0\u05d9\u05dc\u05d5\u05df \u05ea\u05e4\u05d9<br\/>\u201cIn the cranial cavity shine three lights; what if you say \u201cthree?<br\/>but they are four of them, as we have said: the legacy of his father and his mother and their two hidden things all of which come to crown his head and are the \u201c <em> tefillin <\/em> of the head&#8221;\u2026 &#8220;<\/div><footer><div class=\"uagb-blockquote__author-wrap uagb-blockquote__author-at-left\"><\/div><\/footer><\/div><\/blockquote><\/div><\/div>\n\n<p class=\"has-text-align-center\">\n          <em>From R. Moshe Cordovero to R. Isaac Luria<\/em>\n        <\/p>\n\n<p>It is difficult to explain, in this short contribution, what is at stake in these complex passages. Nevertheless; Let us try. The task of the <em> Zohar <\/em> is to match three levels of reality: the sefirotic level, where <em> Ze&#8217;ir Anpin <\/em> , the &#8220;Son&#8221; &#8211; which corresponds, to put it briefly, to the <em> sefira Tif <\/em> &#8216;<em> eret <\/em> &#8211; receives a <span style=\"text-decoration: underline;\"> double <\/span> influx from <em> Abba <\/em> , the &#8220;Father&#8221;, the <em> sefira \u1e24okhma <\/em> , and from <em> Imma <\/em> , the &#8220;Mother&#8221;, the <em> sefira bina <\/em> ; the anatomical level, where the receptacles of these impulses must correspond to the &#8221; <span style=\"text-decoration: underline;\"> three <\/span> cavities of the skull \u201d(roughly speaking the left and right brains, as well as the cerebellum); and the halachic level, where these impulses &#8220;emerge&#8221; in the form of the four compartments of the <em> tefillin <\/em> of the head, which correspond to the four <em> mo\u1e25in \u1e24okhma <\/em> , <em> Bina <\/em> , <em>\u1e24essed<\/em> and <em>Gevura<\/em> (or rather the roots of <em>\u1e24essed<\/em> and <em>Gevura<\/em> which are in <em>Da&#8217;at<\/em>). How do you go from two to four? The first text seems to only speak of only two dimensions: the tiara of <em> \u1e25essed <\/em> and the tiara of <em> gevura <\/em> , which would be identified as inheritance (<em> yeruta <\/em> ) of <em>Abba<\/em> and <em>Imma<\/em>, while the second text speaks on the one hand of the legacy<em>(a\u1e25santa<\/em>) of <em>Abba <\/em>and <em>Imma <\/em>and, on the other, of two &#8220;hidden things&#8221;.<\/p>\n\n<p>R. Moshe Cordovero, in his monumental commentary on the Zohar, <em>Or Yaqar <\/em> , scrupulously follows the lesson of Mantua and solves the problem in the following way: &#8220;the inheritance&#8221; or &#8220;legacy&#8221; of <em> Abba <\/em> and <em> Imma <\/em> are indeed the tiaras of <em> \u1e25essed <\/em> and of <em> gevura <\/em> which are in Da&#8217;at, according to the simple meaning of the text<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"6\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\" Mr. Cordovero,  Zohar &#8216;im perush Or Yaqar,  Jerusalem, 2003, vol. 22, p. 74-75.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-6\">6<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-6\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"6\"> Mr. Cordovero, <em> Zohar &#8216;im perush Or Yaqar, <\/em> Jerusalem, 2003, vol. 22, p. 74-75.<\/span>, while &#8220;the two hidden things&#8221; are &#8220;the <em> \u1e25okhma <\/em> and the <em> bina <\/em> which are hidden and which complete them in their place, as has been explained<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"7\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\" Id  . p. 115.  \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-7\">7<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-7\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"7\"><em> Id <\/em> . p. 115.  <\/span> &#8220;.<\/p>\n\n<p>R. Isaac Luria, in his autograph commentary on another cryptic text of the <em> Zohar <\/em> on the same themes, the <em> Sifra di-Tsni&#8217;uta <\/em> , follows the same approach: &#8220;And this Son inherits the legacy of his father and his mother, who are the two tiaras which were hidden in <em> Abba <\/em> and <em> Imma <\/em> and which he now inherits, as found in the <em>Idra Zutta <\/em><sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"8\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\"In Y. Avivi,  Qabbalat ha-Ari,  flight. II, p. 996. The entirety of this commentary is given a critical edition which covers pages 947-1009. \"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-8\">8<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-8\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"8\">In Y. Avivi, <em> Qabbalat ha-Ari, <\/em> flight. II, p. 996. The entirety of this commentary is given a critical edition which covers pages 947-1009. <\/span>. We know that this commentary was composed early, before R. Isaac Luria came to teach in Safed. His definitive teaching offers a very different reading: on the one hand there is &#8220;the two <em> mo\u1e25in <\/em> of <em> \u1e25okhma <\/em> and <em> bina <\/em> &#8230; who are called in the <em>IdraZutta<\/em>  (292b) &#8220;the legacy (<em>a\u1e25santa<\/em>) of his father and mother&#8221;&#8230;&#8221;, and on the other hand &#8220;the two  <em>mo\u1e25in  <\/em>that together form Da&#8217;at, which we call  <em>\u1e25essed  <\/em>and <em>gevura<\/em>which are called &#8220;the two diadems&#8221;, as the text says: &#8220;the legacy of his father and mother and their two hidden things&#8221;. &#8220;It should be noted that the expression:&#8221; the two tiaras &#8220;( <em> trin &#8216;i\u1e6drin <\/em> ) does not appear in 292b, but only in 291a; it is imported here, in order to unify the two passages in a reading that is the opposite of the one received previously. R. Isaac Luria highlights the difference between <em> yeruta <\/em> , &#8220;Inheritance&#8221;, and <em> a\u1e25santa <\/em> , &#8220;Legacy&#8221;, to affirm that the &#8220;legacy of <em> Abba <\/em> and <em> Imma <\/em> \u00bb evoked in 292b corresponds to <em> mo\u1e25in <\/em> of <em>\u1e25okhma<\/em> and <em>bina<\/em>, while &#8220;the two hidden things&#8221; of 292b are identical to the &#8220;two hidden diadems&#8221; of 291a and correspond to the <em>mo\u1e25in<\/em> of <em>\u1e25essed <\/em>and <em>gevura<\/em>. These do not strictly speaking come from <em> Abba <\/em> and <em> Imma <\/em> , they only transit through them.<\/p>\n\n<p>The version that we have in the current editions, \u05d0\u05d7\u05e1\u05e0\u05ea\u05d0 \u05d3\u05d0 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05de\u05d0\u05d9 \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4\u05d5 \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e2\u05d8\u05e8\u05d9\u05df \u05d5\u05ea\u05e8\u05d9\u05df \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05d3\u05d0\u05d1\u05d5\u05d9, is therefore a collage between the Mantua version, \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4\u05d5 \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e2\u05d8\u05e8\u05d5\u05d5 \u05d3\u05d0\u05d9\u05d6\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e8\u05d5\u05ea\u05d0 \u05d3\u05d0\u05d9\u05d6\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e2\u05d8\u05e8\u05d5\u05ea\u05d0 \u05d3\u05d0 and what is said in the same edition further, \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05ea\u05d5\u05e8\u05d9\u05df \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d0\u05d7\u05e1\u05e0\u05ea\u05d0 \u05d3\u05d0\u05de\u05d9\u05e0\u05d0 \u05db\u05de\u05d4, based on the Lurianic reading of this text. How did it come to integrate the very text of the Zohar?<\/p>\n\n<p class=\"has-text-align-center\">\n          <em>From Constantinople to Amsterdam and Livorno<\/em>\n        <\/p>\n\n<p>As Daniel Abrams explained, the Mantua edition, althoughif it served as a basis for the work of the cabalists of Safed, was not considered by them as the definitive edition. R. Abraham Azulay (1570-1643), disciple of R. Moshe Cordovero, already notes that &#8220;the textual variants of the Zohar are more numerous than for any other book&#8221; and he compiles in his work <em> Or ha-Levana <\/em> all these variants on the basis of &#8220;ancient and precise manuscripts, works by R. Moshe Cordovero, a book from Egypt established from the glosses of R. Isaac Luria of which is said that he had six old manuscripts , and finally the Hebrew translation carried out by R. Israel Ankaoua<sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"9\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\" RA Azulay,  Or ha-\u1e24ama  , Jerusalem, 1876, vol. I, p. III.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-9\">9<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-9\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"9\"> RA Azulay, <em> Or ha-\u1e24ama <\/em> , Jerusalem, 1876, vol. I, p. III.<\/span> &#8220;. Unfortunately, the only printed edition of <em> Or ha-Levana <\/em> covers only the first volume of The Zohar, so I am not in a position to say which version of our passage this book proposes to retain.<\/p>\n\n<p>A \u201ccorrected\u201d edition of the Zohar appeared in Constantinople in 1743. Its publisher, R. Yona b; R. Ya&#8217;aqov, writes in his introduction: &#8220;&#8221; God heard me and sent me this copy of the <em> Zohar <\/em> abandoned in a corner, brought from Aleppo, corrected letter after letter, word after word, from the copy of R. \u1e24ayyim Vital while he was residing in Damascus &#8230; Rav Moshe Mizra\u1e25i writes that he devoted the years 1618-1663 to establish these corrections from copies of R. \u1e24ayyim Vital and R. Yehuda Mish&#8217;an, as well as those of R. Israel Benyamin, R. Mena\u1e25em di Lonzano, R. Abraham Galante and the Sages of Jerusalem\u2026 \u201dIt is in this edition that the version \u05d3\u05d0 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05de\u05d0\u05d9 \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4 \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e2\u05d8\u05e8\u05d9\u05df \u05d5\u05ea\u05e8\u05d9\u05df \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d0\u05d7\u05e1\u05e0\u05ea\u05d0 appears for the first time, which therefore comes from the annotated copy of R. \u1e24ayyim Vital himself<\/p>\n\n<p>It is impossible for us, however, to determine the precise intention of this annotation: was it a <em> correction <\/em> to be made to the text itself, as the editor of the Constantinople Zohar understood it, or rather an explanatory <em> gloss <\/em> ? Impossible to know. Moreover, this problem is not specific to the Zohar, but runs through the entire history of publishing and philology. <sup class=\"modern-footnotes-footnote modern-footnotes-footnote--expands-on-desktop \" data-mfn=\"10\" data-mfn-post-scope=\"00000000000029360000000000000000_23942\"><a href=\"javascript:void(0)\"  title=\"The reference work for the Hebrew book is Y. Sh. Spiegel, &#8216;  Amudim be-Toldot ha-Sefer ha-&#8216;Ivri,  flight. II,  Hagahot u-magihim  , Ramat-Gan, Bar-Ilan University Press, 2nd edition, 2005.\"  role=\"button\" aria-pressed=\"false\" aria-describedby=\"mfn-content-00000000000029360000000000000000_23942-10\">10<\/a><\/sup><span id=\"mfn-content-00000000000029360000000000000000_23942-10\" role=\"tooltip\" class=\"modern-footnotes-footnote__note\" tabindex=\"0\" data-mfn=\"10\">The reference work for the Hebrew book is Y. Sh. Spiegel, &#8216; <em> Amudim be-Toldot ha-Sefer ha-&#8216;Ivri, <\/em> flight. II, <em> Hagahot u-magihim <\/em> , Ramat-Gan, Bar-Ilan University Press, 2nd edition, 2005.<\/span>.<\/p>\n\n<p>The inclusion of these glosses in the Constantinople edition did not meet with unanimous approval among the later editors, who were at the same time leading cabalists. R. Shalom Buzaglo (c. 1700-1780), author of <em> Miqdash Melekh <\/em> , a reference Lurianic commentary of the Zohar, published in Amsterdam in 1793 an edition of the Zohar in which he criticized the introduction of these glosses in the text itself; for his own text, he practically returned to the Mantua edition. He just adds the word \u201ctwo\u201d \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4 \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05e2\u05d8\u05e8\u05d9\u05df \u05ea\u05e8\u05d9\u05df \u05d3\u05d0 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05de\u05d0\u05d9 &#8211; which was already the case, but only as a marginal gloss, in the edition published in Amsterdam in 1715, between that of Mantua and that of Constantinople therefore. But this addition does not change the meaning of the text.<\/p>\n\n<p>Another immense contemporary cabalist, R. \u1e24ayyim Yosef David Azulay (1724-1806), considers the criticisms made by R. Shalom Buzaglo to be unjustified, and above all llegitimate, and publishes in Livorno in 1793 a vocalized edition of the Zohar which takes up the text of Constantinople. This position was also adopted by the publishers of Vilna in 1895, as well as the publishers of Zhitamir in 1863 and Izmir in 1876. before it. Finally, let us point out the 1858 edition of Livorno, by Moshe Yesha&#8217;yah Tubiana, which incorporates both the marginal comments of R. \u1e24ayyim Yosef David Azulay as well as his introduction, as the commentary by R. Moshe Zacuto and the <em> Miqdash Melekh <\/em> by R. Shalom Buzaglo &#8211; an edition that is intended to be quite &#8220;complete&#8221;, therefore &#8211; presents a variant that we have not seen attested elsewhere:<\/p>\n\n<div class=\"wp-block-uagb-blockquote uagb-blockquote__outer-wrap uagb-block-52e8ce4e\"><div class=\"uagb-blockquote__wrap uagb-blockquote__skin-border uagb-blockquote__stack-img-none\"><blockquote class=\"uagb-blockquote\"><div class=\"uagb-blockquote__content-wrap\"><div class=\"uagb-blockquote__content\"><br\/>\u05de\u05d0\u05d9 \u05d9\u05e8\u05d5\u05ea\u05d0 \u05d3\u05d0 \u05d0\u05d7\u05e1\u05e0\u05ea\u05d0 \u05d3\u05d0\u05d1\u05d5\u05d9 \u05d5\u05d0\u05d9\u05de\u05d9\u05d4 \u05ea\u05e8\u05d9\u05df \u05e2\u05d8\u05e8\u05d9\u05df \u05d3\u05d4\u05d5\u05d5 \u05d2\u05e0\u05d9\u05d6\u05d9\u05df \u05d1\u05d2\u05d5\u05d5\u05d9\u05d4\u05d5 &#8230;<br\/>\u201cWhat is this legacy? It&#8217;s the legacy of his father and mother, the two tiaras that were hidden inside them\u2026 \u201d<\/div><footer><div class=\"uagb-blockquote__author-wrap uagb-blockquote__author-at-left\"><\/div><\/footer><\/div><\/blockquote><\/div><\/div>\n\n<p>This edition takes up the Constantinople variant , but just skips the <em> waw <\/em> before <em>trin<\/em> , so that that one no longer has &#8220;the legacy of his father and mother <em> and <\/em> the two tiaras \u201dbut only\u201c the legacy of his father and mother, the two tiaras \u201d, which is in the sense of the Mantua edition\u2026<\/p>\n\n<p class=\"has-text-align-center\">\n          <em>Conclusion<\/em>\n        <\/p>\n\n<p>The stakes of using to old editions of the Zohar, particularly the Mantua edition,are therefore high. This is the edition in relation to which the kabalists of Safed, R. Moshe Cordovero and R. Isaac Luria in particular, were necessarily led to position themselves. The fact that in his commentary on <em> Sifra di-Tsni&#8217;uta, <\/em> R. Isaac Luria follows the obviousness of the Mantua lesson , shows that the reading which he will later adopt does not result from the choice of another version, on the basis of a manuscript which would be unknown to us, but from a hermeneutical work within the text of the Zohar as presented to us in the Mantua edition. The work of the later publishers, at least in part, in harmonizing the text of the Zohar, on the basis of the marginal glosses of the first pupils of R. Isaac Luria&#8217;s, in a way that makes the Lurianic interpretation more immediate. This work is necessarily at the expense of a correct understanding of both the non-Lurianic commentaries of the Zohar and of the exegetical approach of R. Isaac Luria himself. This state of affairs is not specific to the Zohar: the Babylonian Talmud has also been corrected according to the variants that Rashi proposed to retain, which means that today, when Rashi tells us that &#8221; we must retain the variant <em>b <\/em>&#8220;and our text already has the variant <em>b<\/em>we no longer have access to the <em>a <\/em>that Rashi had before his eyes, and thus the problems he was confronted with; fortunately the <em>Tossafot <\/em>often come to defend this variant <em>a <\/em>and allow us to grasp the exegetical implications of these differences. The same is true in the present insistance<\/p>\n\n<p><\/p>\n\n<p><\/p>\n\n<p><\/p>\n","protected":false},"excerpt":{"rendered":"<p>Paper by Julien Darmon Symposium on the first edition of the 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