Great Jewish Books – The Zohar
Introduction
Name
Objective and introduction to esoteric Torah
Divine names
Sefirot
Different main parts of the Zohar
o Main text of the Zohar divided by weekly parshiot
Idra Rabba (great assembly) – revelations about the manifestation of the Divine
based on the open part of the book of Ezekiel
Idra Zutra (small assembly) – the death of Rabbi Shimon and the transmission of
esoteric ideas to an elite circle
Idra de-Bey Mashkana (the repose of the sanctuary) – esoteric secrets of prayer
based on the verses describing the construction of the Mishkan
Sifra d-Tzniuta (book of modesty) -
o Raiah Mehenma (faithful shepherd) – interwoven into main text – the 613 Mitzvot seen
through the lens of the Divine name based on a conversation between Elijah and Rabbi
Shimon
o Midrash ha-Ne’elam – (mystical Midrash) – interwoven into the main text – texts explained
through numerology
o Zohar Chadash (new Zohar) – also arranged by parshiot
o Tikkuney ha-Zohar – 70 essays on esoteric subjects based on the first verse of the Torah
The Zohar is widely considered the most important work of Kabbalah, or Jewish mysticism. It is a mystical
commentary on the Torah written in 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 the relationship
between God and Man. The Zohar is not one book, but a group of books; these books include scriptural
interpretations as well as material on theosophic theology, mythical cosmogony and psychology.
(Wikipedia)
Origins and authorship of the Zohar
Emergence in late 13th century
Traditional view
Scholarly view – informed by famous story of rich man who offered widow of Moshe de Leon
(Castile, NW Spain) large sum for original, confessed that her late husband had written the work,
profiting from accreditation. Yet also oath from students that work not written by Moshe be Leon
Traditional authors supporting early authorship
o Rekanti
o Rabbi Yitzhak of Acre (anomaly!)
o Virtually all later authors, including Rabbis Yosef Karo, Moshe Isserlis, the Vilna Gaon, Baal
ha-Tanya, all Kabbalists and Chassidic authors of note, most Sefardi rabbis
o Rabbi Menachem Mendel Kasher
o Rabbis Yitzhak Isaac Chover, David Luria and Yerucham Leiner (all authors of polemical
words defending early authorship)
o Traditional authors against early authorship
o Rabbi Elihayu Delmedigo – Bechinat haDat
Later rabbinical names
Not mentioned in the Talmud
Rabbi Shimon’s decisions not universally accepted
Should be no divergence of view on meaning of prophets
o Rabbi Yaakov Emden – Mitpachat Sefarim
Misquotes of Tanach
Misunderstandings of Talmud
References to later observances
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Great Jewish Books – The Zohar
References to Muslims
‘Esnoga’ = Portuguese for synagogue
o Rabbi Leon of Modena – Ari Nohem
o Rabbi Yihya Kafah – Milchamat ha-Shem
o Significant voices in the scholarly world about the Zohar
o Gershom Scholem
o Yeshayahu Leibowitz
o Moshe Idel
A selection of quotes about the Zohar
Rabbi Moshe Chaim Luzzatto (Ramchal), Adir ba-Marom
After the thirteen years he spent in the cave, the Gates of Wisdom were opened for him to provide light for
all Israel, until the end of time.
Rabbi Pinchas of Koretz
Denn der Zohar hot mich derhalten bei Yiddishkeit
Rabbi Avraham Yitzhak Kook, Orot
Rabbi Yitzhak Isaac Chover, Magen ve-Tzinah
God forbid that we should suspect that great and famous authors like R’ Y. Albo in his Sefer ha-Ikkarim,
Rav Abarbanel, the author of the Akeidah and many other great Jewish sages who quoted and accepted
the matters that the holy Zohar came from the mouth of Rabbi Shimon bar Yochai… and to confound all
Israel with falsehoods.
Rabbi Yaakov Emden, Mitpachat Sefarim
The entire essence of the Book of the Zohar is as holy as the very heavens for its purity; its words are right
for the aficionado…
It is quite apparent that [the Zohar] explains the verse about the appearance of fire within by referring to a
synagogue, which is called ‘Eshnoga’. This word does not appear in Tenach, the Targumim, nor in any
place in the two Talmudim, the Bavli or Yerushalmi, nor the Midrashim of the sages that we have in our
possession, but in Spanish, they call a synagogue ‘Eshnoga’…
At the very least, we have two or three reliable witnesses that the Raiah Mehenma and the Tikkunim of the
Zohar had one author… who was one of the later Spanish kabbalists, whether Rabbi Moshe de Leon… or
another. Either way, this concern (over the Zohar’s authorship) is not an empty matter.
Gershom Scholem, Major Trends in Jewish Mysticism, The Zohar I: the book and its author
What after all this is our answer to the question when the book was written? It appears to me that what has
been said above of the result to which one is led by an analysis of the sources is also confirmed by other
considerations. We have seen that the author was familiar with a group of writings of which the latest was
written in 1274. This gives us a definite terminus post quem, the significance of which is enhanced by the
general character of the allusions made both in the Midrash Ha-Neelam and in other chapters to
contemporary events and institutions. From these allusions it is not difficult to draw the inference that the
author was writing at a time when Palestine, after the vicissitudes of the Crusades, was again in the hands
of the Arabs." There is no lack of polemical references to Christianity and Islam,'nor of remarks alluding to
the moral atmosphere of Jewry which harmonize with what we know of the conditions around 1280. The
data can be narrowed down a little further. In several places the author introduces apocalyptical
calculations all of which set the end of exile around the year 1300 and the following years.'In one passage,
however, the assumption is made that since the destruction of the Second Temple-in the year 68,
according to the Jewish calendar-twelve hundred years of exile have already passed, and that Israel is now
living in the darkness which precedes the dawn.'In other words, he is writing some years after 1268…
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Great Jewish Books – The Zohar
Now this date accords perfectly with everything we know of the circumstances of the book' s publication. All
sources are agreed that the Zohar was first circulated in the eighties or nineties of the thirteenth century by
the Kabbalist Moses ben Shenitob de Leon who lived until 1290 in the little town of Guadalajara in the heart
of Castile,'then led a wandering life and finally spent his last years in… But even before Moses de Leon
made his appearance as a Hebrew author, quotations from the Zohar-to be exact, from the Midrash Ha-
Neelam-began to appear in the writings of two other Kabbalists, thus confirming our view of the order in
which the various parts of the Zohar were written and began to circulate…
But the theosophist and moralist in whom the genius comes to life has also developed the adventurous side
of his being, for it is plain that he embarked on a great adventure in writing and propagating the Midrash
Ha-Neelam and the Zohar, even if one concedes him his great hours of inspiration, as I for one am
prepared to do. For him, however, there was no paradox in what he did, and I am almost inclined to say
that he was right. Pseudepigraphy is far removed from forgery. The mark of immorality, which is
inseparable from falsehood, does not stain it, and for this reason it has always been admitted as a
legitimate category of religious literature of the highest moral order. The historian of religion in particular
has no cause to express moral condemnation of the pseudepigraphist. The Quest for Truth knows of
adventures that are all its own, and in a vast number of cases has arrayed itself in pseudepigraphic garb.
The further a man progresses along his own road in this Quest for Truth, the more he might become
convinced that his own road must have already been trodden by others, ages before him. To the streak of
adventurousness which was in Moses de Leon, no less than to his genius, we owe one of the most
remarkable works of Jewish literature and of the literature of mysticism in general.
Rabbi Menachem Mendel Kasher, Sinai, polemic against Scholem, paraphrased
Out of the thousands of words used in the Zohar Scholem finds two anachronistic terms and nine cases of
ungrammatical usage of words. This proves that the majority of the Zohar was written within the accepted
time frame and only a small amount was added later (in the Geonic period as mentioned)
A comparison between the Zohar and De Leon' s other works show major stylistic differences. Although he
made use of his manuscript of the Zohar, many ideas presented in his works contradict or ignore ideas
mentioned in the Zohar. (Luria also points this out)
The Zohar's major opponent Elijah Delmedigo refers to the Zohar as having existed for "only" 300 years.
Even he agrees that it was extant before the time of R'Moses De Leon
Yeshayahu Leibowitz
It is clear that the Zohar was written by de Leon as it is clear that Theodore Herzl wrote Medinat
HaYehudim
The Zohar was fabricated and written by a certain Moshe DeLeon in Spain in the late thirteenth century…
hence, the idea that the Zohar is a '
holy'Tannaic work is nothing but foolishness. The Tannaic Sage, Rabbi
Shimon bar Yohai (who lived about nineteen hundred years ago) had no connection with the Zohar
whatsoever!
Rabbi Yihya Kafah, Milchamot ha-Shem
Woe unto us! Because of this deceptive book, The Zohar, we have become like the pagan nations, the
Hindus, Persians and other pagan faiths.
Rabbi Yerucham Leiner. Maamar Zohar ha-Rakia
The Gaon Rabbi Yaakov Emden wrote in his book ‘Mitpachat Sefarim’ that even the Moreh Nevochim was
not written by the Rambam… ‘I say that it was the work of a philosopher who wanted to attribute his
writings to a great man, because it is not possible to reconcile both works.’ Is is possible for anyone to
even consider that the Rambam did not write the Moreh Nevochim?... This is akin to denying reality and
saying that gold is stone. Anyone who looks will see that [Rabbi Emden’s] intention was because many
Jews were occupied with philosophy, and came as a result to apostasy… Therefore he wrote that the
Moreh Nevochim was not written by the Rambam, but it is not possible to believe that this was truly his
opinion. His intention was similar when he wrote [what he did] about the Zohar, but in reality, he had no
doubt whatsoever.
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Great Jewish Books – The Zohar
Sample text 1 – Noah in the vineyard
And Noach began to be a man of the earth and he planted a vineyard. Rebbi Yehudah and Rebbi Yosi.
One said that he removed it from the Garden of Eden and planted it here. The other said that it was
already in the land and he uprooted it and planted it here. On that day, it grew fruit and buds and grapes.
He squeezed them, drunk from the wine and became drunk. Rebbi Shimon said, ‘The secret of wisdom is
here in this verse. When Noach wanted to be tested with the sin with which Adam the First was tested - not
to be tested in it, rather to know and to rectify the world. He was not able to do it. He squeezed grapes to
test this vineyard. Once he got to this, he drank and became drunk. He did not have the strength to arise
and because of this he uncovered himself. He revealed a breech in the world which had been sealed. (My
translation)
Sample text 2 – Noah’s age
If Noach had not been six hundred years old, he would not have represented Yesod, so he could not have
entered the Ark. For the Ark represents Malchut, the seventh of the lower Sefirot which is the physical
world. Once he reached the age of six hundred years old, he was fit to unite with Malchut [and enter the
Ark]. But Noach was only 480 years old when his generation had degenerated to the point where they
deserved destruction. So God kept His anger bottled up for 120 years, waiting for Noach to reach the age
of 600. Through his good deeds, Noach by then had become a faultless tzaddik" (BeReishit 6:9) and was a
worthy bearer of the Sefirah of Yesod.'Thereupon he entered the Ark to unite with Malchut (Translation
Finkel, based on commentaries)
Sample text 3 – Moshe’s fear of Og
God said to Moshe - do not be afraid of him. There are two ‘otos’ in the Torah written complete, with two
vavs. One here and the other: until your brother seeks it out. What is the reason - for it a real sign. Here,
this ‘oto’ refers to Og, who was connected to Avrohom and was a member of his household, for when
Avrohom was circumcised, it writes: and all the members of his household. This refers to Og, who was
circumcised with him and received this holy sign. When Og was that Yisroel were coming close to Him, he
said: my merit certainly precedes theirs and is certainly equal to theirs. At that time, Moshe was afraid -
how could he delete an impression made by Avrohom? ... Immediately, God said to him: do not be afraid
of him - do not be afraid of his sign (My translation)
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Great Jewish Books – The Zohar
Sample text 4 – Shabbat meals
"
,
By partaking of the three meals of Shabbat the Jewish people are marked as the King' s sons, as belonging
to the palace, as sons of faith. If a person skips one of these meals, he causes a defect in the higher
worlds. Such a person thereby shows that he is not one of the King' s sons, not of the palace, not of the holy
seed of Israel, and, [accordingly] he will be made to suffer a threefold punishment in Gehinnam.
Please notice. On all the festivals a person must rejoice himself and give to the poor. If he eats by himself
and does not share his meals with the poor, his punishment will be great.... However, this applies only on
the festivals, not on Shabbat. [If he enjoys his Shabbat meal alone, he is not punished, because on
Shabbat God is the host, and He invites and gives joy to whomever He wishes, whereas at the Yom Tov
meals we are the hosts who invite guests.]
The unique character of Shabbat is manifest in the words, "Between Me and the children of Israel [Shabbat]
is a sign forever" (Shemot 31:17). And because the faith is centred in Shabbat, a Jew is given an additional,
higher soul [neshamah yeteirah]. This additional soul [which is rooted in the three highest Sefirot]is
complete perfection. (He receives this additional soul in order to delight in the Shabbat] which is a
semblance of the World to Come. [The additional soul of Yom Tov comes from the lower Sefirot]. (Partial
translation Finkel, based on commentaries)
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Great Jewish Books – The Zohar
Illustration of the Ten Sefirot
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