Jewish mysticism offers us a glimpse, a whisper of understanding, and some of the most fascinating insights come from the Zohar, the foundational text of Kabbalah. And within the Zohar, we find the figure of Rabbi Shimon bar Yochai, a sage granted extraordinary access to divine secrets.
The text we're exploring today tells us that the Holy One, blessed be He – often referred to as Atik, meaning "Eternal" – revealed Himself to Rabbi Shimon in the guise of an elderly sage, right there in his study hall. This is why Rabbi Shimon called Him Saba d'Seban, "the elder of elders." The Derech Emet and Makdish Melech also mention this profound encounter. And it was this very same Eternal One who allowed Rabbi Shimon to reveal the Torah's deepest mysteries.
But the story doesn't stop there. It gets even more intimate, more relational.
The text goes on to explain that the Holy One, blessed be He, is also referred to as Imma, meaning "Mother," and Abba, meaning "Father." These aren't just titles; they hint at the multifaceted nature of the divine. It was the "Mother" (Imma) who first proposed, "Let us make man in our image, in our likeness," speaking to the "Father" (Abba). Rabbi Shimon recognizes them both as aspects of God, referring to both the "Father" and the "Mother," and the "Eternal" (Atik) as God.
Think about that for a moment. A divine family, engaged in the creative process.
According to this tradition, in every act of creation in Genesis, the Father (Abba) would suggest, "Let it be this way," and the Mother (Imma) would bring it into being. A beautiful partnership.
But the creation of humanity was different. The Mother (Imma) initiated the idea, "Let us make man," but the Father (Abba) initially disagreed. Can you imagine the tension? The debate?
The Mother (Imma) responded, "What difference does it make to you? If he sins against me, it is my concern, not yours." A powerful, almost defiant statement! And isn't there a poignant echo of this in the proverb: "A wise son brings joy to his father, but a foolish son brings grief to his mother"?
Ultimately, of course, humanity was created. But the story takes a darker turn with Adam's sin with the Tree of Knowledge. As a result, both Adam and Eve were expelled from the Garden. And the text connects this expulsion to the divine Mother, citing the verse, "For your transgressions, your mother was sent away."
What are we to make of all this? It's a complex and layered picture, one that challenges our conventional understandings of God. It suggests a God who is not simply a singular, monolithic entity, but a dynamic and relational being, encompassing both masculine and feminine principles. A God who engages in dialogue, who experiences disagreement, and who is deeply invested in the fate of humanity.
And perhaps, in understanding the complexities of the divine, we can better understand the complexities within ourselves.