The Wars of God turns to Shimon — Adam at the Dawn of Creation.
Specifically, the passage points to (Genesis 1:26), "And God said, 'Let us make man in our image, after our likeness.'" It emphasizes that this verse is a "secret of the Lord for those who fear Him." Who is this "God" that's doing the talking?
The text then brings in a scene with elders, one of whom, named Shimon, clarifies that this "God" is none other than the Holy One, blessed be He, who "sits in ancient days." Now, the text explains that Rabbi Shimon is called ancient but not aged, indicating a profound wisdom that transcends time.
Here's where things get really interesting. The passage introduces the concept of a divine craftsman, drawing a parallel to a king and a skilled artisan. This craftsman doesn't act on their own authority but only with the king’s permission, as (Proverbs 8:30) says, "And I was with him, a skilled craftsman." In this analogy, the "higher God" is the ultimate wisdom, while the "lower God" is the manifestation, the dwelling place. The higher God is the skilled craftsman above, and the lower God is the dwelling place and manifestation, having no permission to act on its own without the permission of its master.
The text elaborates that in the realm of nobility, things happen instantaneously. When Abba (Father) says to Ima (Mother), "Let it be so," it happens, just like the creation of light or the firmament in Genesis.
But when it comes to creating humanity in the world of separation, the craftsman recognizes a problem: this creation, humanity, is destined to rebel. The text quotes (Proverbs 10:1), "A wise son brings joy to his father, but a foolish son brings grief to his mother." The mother, representing the Shekhinah (the divine feminine presence), wants to dissolve the partnership, as humanity’s obligation depends on her and not the Father. Thus, (Genesis 1:27) states, "And God created man in His own image," without explicit mention of the Father's participation. In a time of anger, what is written? 'Because of your sins, your mother was sent away.'
The king argues that the mother should have foreseen this rebellion. The text then distinguishes between two Adams: the "wise son" from the realm of nobility, and the "foolish son" from the created world.
Rabbi Shevivi adds another layer, suggesting that the Holy One, blessed be He, didn't initially agree to create Adam. It was the Shekhinah who pleaded for Adam's existence. Rabbi Makdish further explains that the "middle pillar," the "wise son," refers to Adam from the realm of nobility, while the "foolish son" is Adam HaRishon, the first Adam. This distinction highlights the potential for both wisdom and folly within humanity.
Finally, Rabbi Makdish offers a fascinating interpretation of the phrase "And God said" in relation to Adam's creation. He suggests it implies the Mother saying to the Father, "Let us make man." This contrasts with the usual interpretation where the Father speaks and the Mother understands.
What does all this mean? It suggests a complex, dynamic relationship within the divine, a conversation, even a debate, about the very nature and destiny of humanity. It also implies that our creation was not a simple, straightforward act, but a nuanced and even contested process, with different aspects of the divine bringing different perspectives to the table. It's a powerful reminder that even within the seemingly monolithic concept of "God," there's room for complexity, for relationship, and for the messy, beautiful reality of creation itself.
20) And from now on, incline your ear and listen to the answers of the true Torah of Moses. For the honor of the Lord, the true God. Regarding what you have written and responded to deny that the seas[9] correspond to the five faces of divinity, and you say, God forbid, that they say so, it is a blindfold that you have, for you have not seen the words of the Zohar in Genesis 22, which states: 'And God said, "Let us make man in our image, after our likeness."' This is the secret of the Lord for those who fear Him. There was an elder among the elders who opened and said, 'Shimon, Shimon, who is the one who said, "And God said"? What is the meaning of this "God"?' At that moment, that elder among the elders became silent and did not answer. And like Rabbi Shimon heard, who used to be called Shimon, Shimon, and not Rabbi Shimon, he said to his colleague, 'Certainly, this is the Holy One, blessed be He, about whom it is said that He sits in ancient days.' (Explanation: The Rabbi follows the true path, the elder of the elders, and he is the highest crown.) And the holy Temple, King David, the elder of the elders, is ancient, as Rabbi Shimon said later, 'For a father and mother are called elders and ancient, and a great-grandfather is called the elder of the elders.' And it is fitting for Rabbi Shimon, who is ancient but not aged. Now, this is the time to unlock the secret. Indeed, here is a secret that has not been revealed. He opened and said to the king, who had many buildings among his sons. And that craftsman did not serve based on his own knowledge, but by the permission of the king, as it is said, 'And I was with him, a skilled craftsman.' The king himself is undoubtedly the highest wisdom above. And the middle pillar, the king below, is the skilled craftsman, and indeed, it can be said that the higher God is the skilled craftsman above, and the lower God is the dwelling place and manifestation, having no permission to act on its own without the permission of its master. And all the buildings that existed in the realm of its nobility, Abba would say in relation to Ima, 'Let it be so,' and it would immediately come to be, as it is stated, 'And God said, "Let there be light," and there was light,' and it is stated, 'And God said, "Let there be a firmament," "Let there be lights,"' and everything was done immediately. When it comes to the world of separation, which is the world of the distinct beings, the skilled craftsman said about building, 'Let us make man in our image, according to our likeness.' The skilled craftsman indeed wanted to create him, but he is destined to rebel against you, O building, for he is a foolish son, as it is said, 'A wise son brings joy to his father, but a foolish son brings grief to his mother.' This is what his mother said, since his obligation depends on the mother and not the father, I want to dissolve the partnership I have with him. As it is stated, 'And God created man in His own image,' and there was no need for the father to participate. In a time of anger, what is written? 'Because of your sins, your mother was sent away.' The king said to the mother, "You did not tell me that he is destined to rebel." At that moment, the mother argued with him, and because of that, it is written, "A wise son brings joy to his father," referring to Adam, who comes from the realm of nobility, and "a foolish son" refers to Adam of the created world, etc. Rabbi Shevivi explained that from here we can understand that the Holy One, blessed be He, Himself, so to speak, did not agree to create Adam. Only the Shekhinah pleaded to allow Adam to exist according to her destiny. Additionally, Rabbi Makdish explained that "the middle pillar, the king's son, a wise son," refers to Adam from the realm of nobility. He is the smallest of the nobility, and "a foolish son" refers to Adam of the created world. Adam HaRishon, and so forth. Furthermore, based on this, Rabbi Makdish explains that in the verse "And God said" (referring to the creation of Adam), it implies that the mother said to the father, "Let us make man." This is what it means when it says, "And God said," where "God" represents the father, and "said" represents the mother. This is different from the general pattern of "And God said" in the Genesis narrative, which implies that the father speaks and the mother understands, etc.
