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THE ZOHAR |
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INTRODUCTION The Zohar, a kabbalistic commentary on the Pentateuch, was first published in the thirteenth century by a scribe and kabbalist named Moses de Leon, who lived in Granada, Spain. He attributed its authorship to Rabbi Simeon ben Yochai, a tannaitic sage of the second century. However, the definitive authorship was a source of some controversy. The traditional Jewish view is that, prior to its publication, the veiled mystical wisdom contained in the Zohar had simply been transmitted from rabbi to disciple, generation to generation, from the time of Rabbi Simeon through the Talmudic and Geonic eras, to especially learned and worthy students. This notion, that the secrets of the Torah were transmitted only from one distinguished scholar to another, appears in Maimonides' Guide to the Perplexed (vol. 1, ch. 71), where he quotes the statement of the Talmudic sages, "We may transmit the secrets of the Torah only to wise and erudite disciples." Geonic literature (which predates the publication of the Zohar by several centuries) includes passages from the Zohar, which points to the existence of either an oral tradition or the possession by the Geonim of some form of Zoharic manuscripts. There is also much evidence of the antiquity of the Zohar from early medieval exegetical writings. According to this traditional viewpoint, therefore, the edition published by Moses de Leon merely represented the first time that the oral mystical tradition from Rabbi Simeon ben Yochai had been collected in print and published. Despite the controversy over its origins, the Zohar was accepted by the vast majority of Torah scholars as a rabbinic work on the level of the Talmud and the Midrash, and it became the fundamental work of Kabbalah. As evidence of the reverence with which it was regarded, we find it often referred to in rabbinic writings as "the holy Zohar." It was accorded a prominent position throughout rabbinic literature, which referenced both its hidden secrets as well as its revealed halachic rulings. Many rulings in Jewish law are based upon it, and it has influenced our customs and liturgy as well. The Zohar has, in the end, become universally accepted and revered by the traditional Jewish community. *** The medieval Jewish sages referred to the Zohar by three different names -- Midrash Rabbi Simeon ben Yochai -- This name is used by Rabbenu Bachya in his commentary on the Torah. In several instances, his quotations from this Midrash match material found in the Zohar or the Ra'ya Mehemna, indicating that this Midrash and the Zohar are one and the same. Midrash Yehi Ohr (the Midrash of "Let there be light") -- This name appears in Sefer Yuchasin and in Seder Hadoroth. Emeth (truth) -- Nachmanides and Rabbenu Bachya, in their commentaries on the Torah, and Rabbi Todros HaLevi in his work, Otzar Hakkavod, refer to quotations from the Zohar as emeth (truth), It is possible, however, that emeth is a general expression for kabbalah and not a specific reference to the Zohar. Indeed, we find in many books the expression chochmath ha-emeth (the wisdom of truth) used in reference to kabbalah. *** This edition of the Zohar represents a complete translation of what we may refer to as the Zohar proper, which is a commentary on the Pentateuch, Two cxtra-Zoharic works that arc often commonly grouped together with the Zohar -- the Zohar Chadash and the Tikkunei Zohar -- are not part of this edition, The Zohar Chadash is also a commentary on the Pentateuch, which encompasses as well a commentary on the Song of Songs, Midrash Ruth, Midrash Eichah, Zohar Ruth and Tikkunim. The Tikkunei Zohar is a compilation of seventy discourses on the first word of the Torah, "Bereishith," the first discourse being the well-known selection by the prophet Elijah, which begins, "Pathach Eliyahu (Elijah commenced)." *** The Zohar proper is composed of thirteen segments: Mathnithin (Mishnah) -- corresponding, in a sense, to the Mishnah of the Talmud. These sections represent a heavenly voice, heard by Rabbi Simeon's disciples, admonishing them to open their hearts to the secrets of the Torah. Tosefta (additional Mishnah) -- similar to Mathnithin, above. Raya Mehemna (the true shepherd) -- secrets revealed to Rabbi Simeon and his companions by Moses himself. Most of this section concerns the rationales of the biblical commandments. Midrash Ha-ne'lam' (the hidden Midrash) -- covers many passages from the Torah, as well as the Megilloth. Sithrei Torah (secrets of the Torah) -- commentary on several parashioth of the Torah. Sifra D'tzniutha (book of concealment) -- composed of five chapters that comment on passages at the end of Parashath Terumah. The material in this section is also mentioned in other places in the Zohar. Idro Rabba (the large assembly)-describes a gathering of Rabbi Simeon and his companions, where he reveals to them deep secrets that relate to passages in Parashath Nasso. Idra Zuta (the small assembly) -- secrets that Rabbi Simeon reveals to his son, Rabbi Eleazar, and his disciples, Rabbi Abba, Rabbi Judah, Rabbi Jose, Rabbi Chiya and Rabbi Isaac, before his demise. Savo D'Mishpatim (the discourse of the ancient one on Parashath Mishpatim) -- an account of Rabbi Simeon's encounter with Rabbi Yeiva, an old man disguised as a donkey driver. Rabbi Yeiva was a great kabbalist and gave a discourse on the doctrine of reincarnation, based on an esoteric interpretation of the section of the Torah that deals with the laws of slavery. Yenuka D'Parashath Balak (the discourse of the young one of Parashath Balak) -- contains the story of Rabbi Isaac and Rabbi Judah, who happened to meet the young son of the elder Rav Hamnuna. The child was able to accurately detect from the smell of their clothes that they had not recited the Shema on that day. Then this wonder child gave a discourse on the esoteric meaning of washing the hands before and after meals, as well as the significance of the Grace after Meals. This section also relates how once, when Rabbi Eleazar, Rabbi Abba and Rabbi Jose were traveling, Rabbi Eleazar recalled the wonder child, whereupon he and his companions decided to travel three parasangs out of their way to see him. They kissed him, and he told them words of Torah. These narratives appear in reference to Parashath Balak. Other wonder children are mentioned in reference to Parashath Noach and Parashath Shelach. Heichaloth Um'durin (palaces and abodes) -- based on passages in Parashath Bereishith and Parashath Pekudei, these are two descriptions of the seven palaces in Paradise. The second version is much lengthier than the first, as it also expounds on the mysteries of prayer and the angels. At the end of the longer version, there is also a description of the seven palaces of uncleanness, the abodes of Hell. Raza D'razin (secret of secrets) -- concerning the mystical significance of the parts of the human body: the face, hair, palms and the lines on the forehead, as alluded to in Exodus 18:21. The Raza D'razin is actually an extra-Zoharic piece, a continuation of which can be found in the Zohar Hadash (56-60a). However, in modified form, this discourse is also found in the Zohar proper (2:70a-78a). Athvan G'lifan (graven letters) -- concerning the secrets of the Hebrew alphabet, the holy names of God, the vowels and the cantillation signs. It also contains the secrets -- revealed to Elijah in the cave -- of God's twelve-letter and seventy-two letter names. *** For over seven centuries, the Zohar has been the primary reference text for kabbalistic studies. Its holy pages offer a glimpse of the majesty of the Jewish mystical tradition, a tradition that enjoins students of Torah to peer beneath the surface meaning of the Torah's words. As the Zohar itself proclaims: "Woe unto those who see in the Law nothing but simple narratives and ordinary words ... Every word of the Law contains an elevated sense and a sublime mystery..."
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