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Cf. also Liebes, "Sections of the Zohar Lexicon," p. 33, n. 26, and idem, "The Messiah," p. 202. 82. II, 57b. See also III, 37a. 83. II, 57a. Cf. Shekel ha-Kodesh, p. 39. See Tishby, MhZ, 2:341. Cf. I, 230b; II, 162b, 223a, 263a; III, 17b, 80b, 118b, 176b. Cf. Mekilta de-Rabbi Ishmael, ed. Lauterbach, vol. 2, p. 41. LEFT CONTAINED IN THE RIGHT 45 The removalof the right hand, by contrast,summonsseparationand division, the dominationof the left hand of the divine,and with this comesthe dangerof the left resultingin an "autonomous"demonicrealm:"Whenthe right hand is found, the left is found with it, and acts of judgmentdo not dominate in the world.

Isaac, the ten emanations of the left emerged from Binah, the third sefirah, whereas, according to R. Moses of Burgos, they emanated from Gevurah, the fifth sefirah, or the attribute of judgment. See Scholem, "Kabbalot," p. 194; idem, "R. Moshe," p. 210. Cf. also, Scholem, "Sitra Alira: ha-Tov ve-ha-Ra ba-Kabbalah," in Pirkei Yesod be-Havanat ha-Kabbalah u-Semaleha (Jerusalem, 1976), pp. 191-193. As Scholem points out (pp. , the last sefirah. This is reflected in the Zohar as well; see Tishby, MhZ, 1:298.

The containment of the left within the right which characterizes the state of the Shekhinah at the climax of the redemptive process reflects a higher process within the divine, a process which is exegetically connected in the Zohar to the verse "Thy right hand, O Lord, glorious in power, thy right hand, O Lord, shatters the enemy" (Exod. 15:6). The right hand symbolizes the divine attribute of love, whereas the left hand symbolizes the attribute of judgment. One would expect, therefore, that Scripture should describe the left hand of God as being "glorious in power" and as the one which "shat- 77.

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