Zohar Totally Explained

Everything about The Zohar totally explained

The Zohar (Hebrew: זהר "Splendor, radiance") is widely considered the most important work of Kabbalah, Jewish mysticism. It is a mystical commentary on the Torah (the five books of Moses), written in medieval Aramaic. It contains a mystical discussion of the nature of God, the origin and structure of the universe, the nature of souls, sin, redemption, good and evil, and related topics.
The Zohar isn't one book, but a group of books; these books include scriptural interpretations as well as material on theosophic theology, mythical cosmogony, mystical psychology, and what some would call anthropology.

Origin

According to the 20th century religious historian, Gershom Scholem, most of the Zohar was written in an exalted, eccentric style of Aramaic, a language that was spoken in the Land of Israel during the Roman Period in the first centuries of the Common Era. The Zohar first appeared in Spain in the 13th century, and was published by a Jewish writer named Moses de Leon. Scholem, based on accounts from De Leon's contemporaries, and on evidence within the Zohar (Spanish idioms and syntax, for example), concluded that De Leon was the actual author.
De Leon himself ascribed this work to a rabbi of the second century, Shimon bar Yochai. Jewish legend holds that during a time of Roman persecution, Rabbi Shimon hid in a cave for 13 years, studying the Torah with his son, Elazar. During this time he's said to have been inspired by Elijah the Prophet to write the Zohar.

Traditional view of authorship

Over time, the general view in the Jewish community came to be one of acceptance of Moses de Leon's claims; the Zohar was held to be an authentic book of mysticism passed down from the second century, though certain small groups (Baladi Yemenite, Andalusian [WesternSefardic or Spanish and Portuguese Jews] and some Italian communities) never accepted it as authentic. The Zohar spread among the Jews with remarkable swiftness. They were led to this belief by the analogies existing between some of the teachings of the Zohar and certain Christian dogmas, such as the fall and redemption of man, and the dogma of the Trinity, which seems to be expressed in the Zohar in the following terms: "The Ancient of Days has three heads. He reveals himself in three archetypes, all three forming but one. He is thus symbolized by the number Three. They are revealed in one another.[Theseare:] first, secret, hidden 'Wisdom'; above that the Holy Ancient One; and above Him the Unknowable One. None knows what He contains; He is above all conception. He is therefore called for man 'Non-Existing' [Ayin]" (Zohar, iii. 288b).
This and other similar doctrines found in the Zohar are now known to be much older than Christianity; but the Christian scholars who were led by the similarity of these teachings to certain Christian dogmas deemed it their duty to propagate the Zohar. Shortly after the publication of the work (Mantua and Cremona, 1558) Joseph de Voisin translated extracts from it which deal with the soul. He was followed by many others. The disastrous effects of the Sabbatai Zevi messianic movement on the Jewish community dampened the enthusiasm that had been felt for the book in the Jewish community. However, the Zohar is still held in great reverence by many Orthodox Jews, especially the Hasidim (Hasidic Jews).

Appendices and additions

The Zohar isn't considered complete without the addition of certain appendixes, which are often attributed either to the same author, or to some of his immediate disciples. These supplementary portions are almost always printed as part of the text with separate titles, or in separate columns. They are as follows:

Sifra di-Tsni`uta, consisting of five chapters, in which are chiefly discussed the questions involved in the Creation, such as the transition from the infinite to the finite, that from absolute unity to multifariousness, that from pure intelligence to matter, etc;

Idra Rabbah, in which the teachings of the preceding portion are enlarged upon and developed; and Idra Zuta, giving a résumé of the two preceding sections. To the larger appendixes are added the following fragments:

Raza de Razin, ("Secret of Secrets") dealing with the connection of the soul with the body;

Sefer Hekalot, describing the seven heavenly halls, paradise, and hell;

Raya Mehemna, giving a conversation between Moses, the prophet Elijah, and Shimon ben Yochai on the allegorical import of the Mosaic commandments and prohibitions, as well as of the rabbinical injunctions.

Sitre Torah, on various topics;

Midrash ha-Ne'elam, explaining passages of Scripture mystically by way of hints and gematria (mystical numerology);

Saba, containing a conversation between the prophet Elijah and Shimon ben Yochai about the doctrine of metempsychosis;

Yanuḳa, on the importance of washing the hands before meals and on similar subjects, written in the name of a child of Hamnuna Saba, whence the title Yanuḳa ("child");

Tosefta and Matnitin, in which are sketched the doctrines of the Sefirot, the emanation of the primordial light, etc.

English translations

Matt, Daniel C., trans. Zohar: Pritzker Edition (4 vols. to date). Stanford: Stanford University Press, 2004-2007. (The first four volumes of a projected 12-volume, comprehensively-annotated English translation)

. Zohar: The Book of Enlightenment. New York: Paulist Press, 1983. (Selections)

Scholem, Gershom, ed. Zohar: The Book of Splendor. New York: Schocken Books, 1963. (Selections)

Sperling, Harry and Maurice Simon, eds. The Zohar (5 vols.). London: Soncino Press, . (The only complete English translation)

Tishby, Isaiah, ed. The Wisdom of the Zohar: An Anthology of Texts (3 vols.). Translated from the Hebrew by David Goldstein. Oxford: Oxford University Press, 1989.Further Information

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