By Robert Chazan
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Additional info for Ajs Review 1986: Spring, No 1
Ibid. Cf. , 41a, 80b. 40. II, 25a, 38a, 52b, 69a; III, 212a (it was by means of the magic of Balaam that the Egyptians bound the Israelites; see Ginzberg, Legends, 6:27, n. 156). On the usage of the word "knot" (xiwp) as a magical bond in the Zohar, see Liebes, "Sections of the Zohar Lexicon," p. 397. This linguistic association is indeed quite old. D. , Brandeis University, 1971), chaps. 1 and 2. 41. I, 195a; II, 28a, 37b, 52b, 67b. According to rabbinic sources, Pharaoh was a magician par excellence; see Moed Katan 18a (cf.
69 The "highest perfection," is found only where there is •n Kxnm•,5o, "day" (masculine potency of the divine) and "night" (feminine potency) united as one. There is here an echo of one of the theosophic principles which the Zohar establishes in connection with the creation account. In response to the question, Why does the Bible record with respect to each day, "And it was evening and it was morning"? "70In the event of redemption, as in that 65. Nahmanides, Exod. 13:21 (ed. Chavel, vol. 1, p.
See Saul Lieberman, Greek in Jewish Palestine (New York, 1965), p. 98. Moreover, according to the Zohar itself, the land of the East was the place whence Laban, Be'or, and Balaam learned all their sorcery, for it was the place into which the angels Azza and Azael fell. See I, 126a, 133b, 223a. The children of the East, therefore, were masters of magical knowledge. Yet here they are portrayed as bearers of the correct mystical (theurgical) knowledge. Hence, in this context, the line between theurgical and magical knowledge is difficult to draw.
Ajs Review 1986: Spring, No 1 by Robert Chazan