Having begun the project of rendering the Zohar—the major work of Jewish mysticism—into English in 1997, Daniel Matt, with the help of two other scholars, is completing the eleventh volume of the most comprehensive translation of the book to date. (The twelfth and final volume will appear next year.) Ezra Glinter reviews Matt’s translation and discusses the Zohar itself, dated by tradition to the 2nd century CE but believed by most scholars to have been composed in late-13th-century Spain:

Written in the style of midrash, or rabbinic commentary on the Bible, the Zohar relates the teachings of [the talmudic sage] Rabbi Shimon and his companions as they wander through Galilee. But the Zohar also strikes out in bold new directions, describing not only the conversations of Shimon’s mystical fellowship but their adventures and exploits [as well]. On their travels, they encounter strange characters who turn out to be more than what they seem—a beggar or a donkey driver who is actually a hidden sage, a child who displays surprising wisdom. At times, some argue, it comes to resemble a kind of medieval novel. . . .

The fundamental concept underlying the Zohar—along with most of medieval Kabbalah—is that of the ten s’firot, the divine aspects or attributes through which God interacts with the world. . . .

The idea of the s’firot served an important theological purpose. Following philosophers like Maimonides, God had become an abstract, practically inconceivable entity, which made the idea of prayer and religious observance seem almost absurd. With the s’firot kabbalists preserved this notion of God as the ultimate source of being, but introduced a mechanism by which God could relate to the world. Of course, the idea of a tenfold divinity didn’t always sit well with the followers of a religion that prided itself on strict monotheism. . . .

In his inauguration speech, Donald Trump put forth ambitious goals for his first days in office. An additional item that should be on the agenda of his administration, and also that of the 119th Congress, should be defunding, and ideally dismantling, UNRWA. The UN Relief and Works Organization for Palestine Refugees—to give its full name—is deeply enmeshed with Hamas in Gaza, has inculcated generations of young Palestinians with anti-Semitism, and exists primarily to perpetuate the Israel-Palestinian conflict. Robert Satloff explains what must be done.

[T]here is an inherent contradiction in support for UNRWA (given its anti-resettlement posture) and support for a two-state solution (or any negotiated resolution) to the Israel-Palestinian conflict. Providing relief to millions of Palestinians based on the argument that their legitimate, rightful home lies inside Israel is deeply counterproductive to the search for peace.

Last October, the Israeli parliament voted overwhelmingly to pass two laws that will come into effect January 30: a ban on UNRWA operations in Israeli sovereign territory and the severing of all Israeli ties with the agency. This includes cancellation of a post-1967 agreement that allowed UNRWA to operate freely in what was then newly occupied territory.

A more ambitious U.S. approach could score a win-win achievement that advances American interests in Middle East peace while saving millions of taxpayer dollars. Namely, Washington could take advantage of Israel’s new laws to create an alternative support mechanism that eases UNRWA out of Gaza. This would entail raising the stakes with other specialized UN agencies operating in the area. Instead of politely asking them if they can assume UNRWA’s job in Gaza, the Trump administration should put them on notice that continued U.S. funding of their own global operations is contingent on their taking over those tasks. Only such a dramatic step is likely to produce results.