The Zohar, Pritzker Edition, vols. 1 and 2.
Daniel C. Matt. Stanford, CA, Stanford University Press: 2004. Pp. 500,
460. hardcover $45.00.
The Zohar is one the most numinous and subtle mystical texts in world literature. Its lyrical spirituality is itself a zohar, a radiant energy which has captured the minds and hearts of generations of Jews and even Christians. So much so, that it is not unusual to find rabbis who know it by heart and students who chant its words even without comprehending its meaning. One can even obtain small pocketbook editions of parts of the Zohar to carry as a good luck charm.
Daniel MattÕs translation of, and commentary to, the Zohar is a powerfully poetic rendition of this spiritual masterpiece. It is a book to be studied, not read. As one who has pondered and taught the Zohar for many years, I found MattÕs interpretation learned, insightful, and very beautiful. Often, his translation and commentary changed my understanding of passages I thought I had already mastered. My only regret is that he has not yet reached the sections on which I am now working.
The poetics of the work are stunning on several levels. First, dealing with a text famous for its mixed metaphors and its double entendres, Matt has followed the text. Thus, we get a faithful rendering of such multiple images as Ôthe light which enters the rose and emits seed.Õ In doing so, Matt catches very well the uncanny, numinous and lofty, rolling quality of the text, as well as its strangeness, the sense of its coming from another world.
Second, Matt has
reached deep into his own poetic powers to render the Aramaic text. Thus, ba`ei
le-mivrei becomes Òwas on the
verge of creatingÓ; dugma deÉ
becomes Òparadigm ofÓ; sheiruta de-vinyana becomes Òorigin of structureÓ; Õavira becomes ÒauraÓ; and mishkan, usually rendered ÒTabernacleÓ becomes
ÒDwelling.Ó Wonderful, too, is the rendering of avid shelimu as ÒconsummatesÓ and `alma de-Ôatei as Òthe world that is coming.Ó (I wonder,
though, about the rendering of tikkuna as Òarrayal.Ó)
Third, the lapidary semitic character of the Aramaic has been
transformed into freely flowing English. This enables to reader to swim more
easily in the stream of images, texts, and counter-texts which constitute the Zohar.
Fourth, the Zohar is
a book written on several levels and MattÕs footnotes ÒdecodeÓ the text into
its properly zoharic, sefirotic symbolism. Thus, what looks like an ordinary
midrash evoking God and Israel turns, through decoding, into a stunning
explanation of the inner workings of the person of God. The art here is not
only in the decoding but in resisting the urge to over-interpret.
Throughout, Matt has avoided the usual ÒscholarlyÓ questions: Who wrote
the Zohar? What are its main teachings? How would
one systematize its ideas? How was it transmitted and canonized? How does it
resonate with religious texts from other traditions? Further, Matt has not been
swallowed up the in the Lurianic stream of zoharic interpretation. Rather, the
structure and technique of this translation and commentary succeed in giving us
primary access to this most primary of texts in several important ways.
First, Matt has created as critical an edition as possible of the
original Aramaic text, a copy of which is to be put on line by Stanford University
Press (http://www.sup.org/zohar). This
has enabled him to choose the best reading for any given passage, an option
long needed for this text which has suffered so in transmission.
Second, in the very process of translation, Matt has had to divide the
material into
sentences and paragraphs. This has forced coherence on a text which is
usually published as one continuous, unpunctuated paragraph.
Third, Matt has put his learning in the footnotes which refer the reader
to an exceptionally wide range of earlier rabbinic literature including the Talmud, the midrash, the Heikhalot literature, Sefer ha-Bahir, Nahmanides, Rabbi Azriel, the other works of de Le—n, various
commentaries to the Zohar,
and Scholem, Liebes, and other moderns, as well as to other passages in the Zohar where the same theme is treated.
Fourth, with good theological as well as grammatical sense, Matt has
rendered capital letters for pronouns referring to Shekhina as ÒSheÓ and
ÒHerself,Ó and ÒHeÓ and ÒHimselfÓ for pronouns referring to Tiferet, but ÒheÓ
when referring to the Other Side (which itself should probably not,
theologically, be capitalized).
Finally, Matt gives the key terms in Hebrew, in transliteration, and in
translation. This enables all types of readers to follow his presentation. He
also uses italics for biblical verses quoted in the text, which makes it easier
for the reader to follow the exegesis and midrashic expansion of the texts
cited.
All this makes for very rewarding study on the level of language, of
exegesis, of symbolism, and of theology.
There are moments where any interpreter may miss the meaning of a text
– at least as perceived by other experienced readers. Thus, I found
MattÕs decoding of the passage on page 220 to be less imaginative than my own.
In that passage on the Tree of Life and the Tree of Knowledge of Good and Evil,
the Òriver that spreads into the gardenÓ seems to me to refer more easily to
Bina who spreads her energy to the realm of the lower seven sefirot (and not to
Yesod who channels energy into Malkhut which then separates it, a reading
adopted earlier by Tishby). This passage is also instructive because it enables
us to compare MattÕs translation and commentary with the Goldstein translation
of TishbyÕs translation and commentary to the same passage. In my opinion, the
version of Matt is more accurate and flows much better.
The Zohar, however,
is a book which requires more than footnotes that decode and refer. It really
needs to have that as the basis and to be followed by a more expository
interpretation of what is happening in the text, and of why this is an
important text, spiritually as well as literarily. It would have been better
if, after several pericopes that seem to cling together, Matt would have
inserted two or three pages explaining why this pericope is important and
beautiful, and what is spiritual and even revolutionary in it. The Plaut
commentary to the Torah and the Speiser commentary to Genesis use this
technique, though with different goals. (I, too, tried this, in a much more
modest way, in my commentary to passages from the Zohar in Understanding Jewish Mysticism.) Two examples:
In the pericope dealing with the Akeda, the Zohar teaches that Hesed (GodÕs grace) does not
achieve completion until it has mixed with Gevura (GodÕs power), and vice
versa. Matt renders and decodes the passage wonderfully, but what does it mean?
What does it mean to say that GodÕs grace is incomplete without judgement, and
GodÕs judgement is incomplete without unmerited love? Granted these traits mix
in Tiferet (GodÕs compassion and mercy), what does it mean to say that,
individually, they are not complete without passing through the crucible of one
another?
In the pericope dealing with SarahÕs annunciation, the Zohar alludes clearly to the theme of Rosh ha-Shana
– because this passage is read liturgically on the first day of the
Jewish new year. The reader needs to hear why this pericope is central to the
birth of the world and to the Day of Judgement, both key themes of Rosh
ha-Shana? **** // **** The same passage in the Zohar also alludes to a major theme in all
monotheistic literature: the unjust death of the righteous. Just what is the
teaching of the Zohar? And,
what is its connection to the passage and to the holiday? Just a little further
on is one of the enigmatic messianic puzzles of the Zohar. Again, what is the spiritual location of this
puzzle in the context of the passage and of the holiday?
Daniel Matt, who probably has studied more Zohar than any other English speaker, is in the
unique position of being able to respond to these kinds of theological
questions. I realize that any attempt to do this would color the readerÕs
primary access to the text. Still I, for one, would have wanted to hear his
views in a more reflective genre of writing than the on-the-page commentary.
Perhaps we shall yet see a series of terminal essays in the style of the grand
translators, or a separate book which brings together MattÕs larger
interpretation of the most important pericopae.
There is also no subject index for each volume. I presume there will be
an index to the whole but, given the time it will take to issue the whole
translation and commentary, it might have been better to index each volume and
then publish the agglomerated index at the end as indeed was done with
GoiteinÕs magnum opus, A Mediterranean Society.
No matter what the possible failings of this text, MattÕs new Zohar is a classic already in its first two volumes.
The edition alone, or the translation alone, or the commentary alone would be
major contributions. The whole is a work of art. The Pritzker Foundation is to
be commended for underwriting this enormous effort and Daniel Matt is to be
praised for his poetic and learned work.
This appeared in Jewish Spectator, Winter, 51.